The Spirit of Prophecy: The Tarrying Time and the Midnight Cry

Habakkuk's Two Tables 2 of 95

Հաբակուկի երկու տախտակները 2-ը 95-ից

Understanding the Millerite Calendar and the Tarrying Time

ᎤᏬᏂᎯᏍᏗ ᎤᎾᏛᏁᎲ ᎠᏂᎻᎳᏌᏰᏛ ᎤᏂᏲᎯᏎᎸ ᎠᎴ ᎤᏗᏱᏃᏗ ᎤᏜᏓᏅᏛ

In our last presentation, the question arose about how October 22, 1844, can be the tenth day of the seventh month if March 22, 1844, is the first day of the first month. The Millerites in March 1844 misunderstood what they believed to be the end of 1843. After that disappointment, they re-examined the biblical reckoning of time. This is explained in Gerhard Damsteegt's book, Foundations of the Seventh-day Adventist Message and Mission, particularly on pages 89 and 92. When they believed 1843 ended, they reevaluated two components of their time understanding: the change from 1843 to 1844, and the days that mark the beginning and ending of the years, so they could calculate the tenth day of the seventh month.

ਜ਼ਾਂ ਸਿੱਦਕ ਪੇਸ਼ਕਸ਼ ਵਿੱਚ ਇਹ ਪ੍ਰਸ਼ਨ ਉੱਠਿਆ ਸੀ ਕਿ ਜੇ 22 ਮਾਰਚ 1844 ਪਹਿਲੇ ਮਹੀਨੇ ਦਾ ਪਹਿਲਾ ਦਿਨ ਹੈ, ਤਾਂ 22 ਅਕਤੂਬਰ 1844 ਸੱਤਵੇਂ ਮਹੀਨੇ ਦਾ ਦਸਵਾਂ ਦਿਨ ਕਿਵੇਂ ਹੋ ਸਕਦਾ ਹੈ। ਮਾਰਚ 1844 ਵਿੱਚ ਮਿਲਰਾਈਟਸ ਨੇ ਉਸ ਗੱਲ ਨੂੰ ਗਲਤ ਸਮਝਿਆ ਜਿਸ ਨੂੰ ਉਹ 1843 ਦਾ ਅੰਤ ਮੰਨਦੇ ਸਨ। ਉਸ ਨਿਰਾਸ਼ਾ ਤੋਂ ਬਾਅਦ ਉਨ੍ਹਾਂ ਨੇ ਸਮੇਂ ਦੀ ਬਾਈਬਲੀ ਗਿਣਤੀ ਦਾ ਮੁੜ ਅਧਿਐਨ ਕੀਤਾ। ਇਹ ਗੱਲ Gerhard Damsteegt ਦੀ ਪੁਸਤਕ, Foundations of the Seventh-day Adventist Message and Mission, ਵਿੱਚ, ਖ਼ਾਸ ਤੌਰ 'ਤੇ ਪੰਨੇ 89 ਅਤੇ 92 ਉੱਤੇ, ਸਮਝਾਈ ਗਈ ਹੈ। ਜਦੋਂ ਉਹ ਇਹ ਮੰਨਦੇ ਸਨ ਕਿ 1843 ਸਮਾਪਤ ਹੋ ਚੁੱਕਾ ਹੈ, ਤਾਂ ਉਨ੍ਹਾਂ ਨੇ ਆਪਣੇ ਸਮੇਂ-ਸੰਬੰਧੀ ਬੋਧ ਦੇ ਦੋ ਅੰਗਾਂ ਦਾ ਮੁੜ ਮੁਲਾਂਕਣ ਕੀਤਾ: 1843 ਤੋਂ 1844 ਵਿੱਚ ਹੋਣ ਵਾਲਾ ਬਦਲਾਅ, ਅਤੇ ਉਹ ਦਿਨ ਜੋ ਵਰ੍ਹਿਆਂ ਦੀ ਸ਼ੁਰੂਆਤ ਅਤੇ ਸਮਾਪਤੀ ਨੂੰ ਚਿੰਨ੍ਹਿਤ ਕਰਦੇ ਹਨ, ਤਾਂ ਜੋ ਉਹ ਸੱਤਵੇਂ ਮਹੀਨੇ ਦੇ ਦਸਵੇਂ ਦਿਨ ਦੀ ਗਿਣਤੀ ਕਰ ਸਕਣ।

I often emphasize that from March 22nd to October 22nd is seven months. I am not suggesting that this is the Seventh Month Movement, but it is interesting that the Millerites believed March 22nd was significant, and it's a helpful mental marker—seven months later brings you to October 22nd. This is factual.

Көп жағдайда мен 22 наурыздан 22 қазанға дейін жеті ай болатынын ерекше атап өтемін. Мен мұның Жетінші Ай Қозғалысы екенін айтып тұрған жоқпын, бірақ Миллериттердің 22 наурызды маңызды деп санағаны қызық, әрі бұл ойда ұстауға ыңғайлы белгі — жеті айдан кейін сізді 22 қазанға алып келеді. Бұл — факт.

The disappointment and the tarrying time were not fulfillment's of a time prophecy, but rather the result of a misunderstanding by the Millerites. Their misunderstanding fulfilled the tarrying time and the disappointment; there was no specific prophecy stating that the tarrying time would begin at a certain point. Their belief that 1843 had passed on March 22, 1844, produced the disappointment.

Enzañv war ar mare aortos ne oant ket sevenidigezhioù ur brofediezh amzer, met kentoc’h disoc’h ur fazi kompren gant ar Vilourien. O fazi kompren en deus sevenet ar mare aortos hag an añzañv; ne oa brofediezh resis ebet o lavarout e krogfe ar mare aortos en ur poent resis. O feiz e oa tremenet 1843 d’an 22 a viz Meurzh 1844 en deus krouet an añzañv.

Damsteegt says:

Dámsteegt he’i:

'Although the Karaite reckoning which indicated the end of the Jewish year at the new moon on April 17, 1844, was favored in the major Millerite periodicals, the majority of believers looked to March 21, 1844 as the time for Christ's return. Outside the Millerite movement March 21 was well known and there was a very general expectation of an entire overthrow of the whole system of Adventism on that date.'

Mëse llogaritja karaiste, e cila tregonte fundin e vitit hebraik në hënën e re më 17 prill 1844, u përkrah në periodikët kryesorë milleritë, shumica e besimtarëve e pritnin 21 marsin 1844 si kohën e kthimit të Krishtit. Jashtë lëvizjes millerite, 21 marsi ishte gjerësisht i njohur dhe ekzistonte një pritje shumë e përhapur për një përmbysje të plotë të tërë sistemit të Adventizmit në atë datë.

We read yesterday that Miller was expecting that date. The majority of the Millerites were looking at that date, and even their opponents knew it and were watching for it as proof that the Millerites were false. This was the standard understanding. After it passed, they began to investigate the time prophecies more closely, which led them to October 22, 1844. This provides a point of reference for the question that came up yesterday.

Dün okuduk ki, Miller o tarihi bekliyordu. Millercilerin çoğunluğu o tarihe bakıyordu; hatta muhalifleri bile bunu biliyor ve Millercilerin sahte olduklarının kanıtı olarak onu gözlüyorlardı. Standart anlayış buydu. O tarih geçtikten sonra, zaman peygamberliklerini daha yakından incelemeye başladılar; bu da onları 22 Ekim 1844’e götürdü. Bu, dün ortaya çıkan soru için bir referans noktası sağlar.

The Tarrying Time and Ellen White’s First Vision

Отседлото време и първото видение на Елън Уайт

Today, I want to spend more time looking at the tarrying time. This is important because we are dealing with Ellen White's first vision, where she says the bright light at the beginning of the path to Heaven was the Midnight Cry, and if you deny that light, you fall off the path to Heaven. I am trying to demonstrate that the Midnight Cry in her vision includes the entire history of the Second Angel's Message.

ꯉꯁꯤ, ꯑꯩꯅ ꯇꯔꯤꯌꯤꯡ ꯇꯥꯏꯝꯒꯤ ꯃꯇꯝꯅ ꯍꯦꯟꯅ ꯌꯦꯡꯁꯤꯟꯕꯥ ꯄꯥꯝꯃꯤ। ꯑꯁꯤ ꯃꯔꯨ ꯑꯣꯏ, ꯃꯔꯝꯗꯤ ꯑꯩꯈꯣꯏ ꯑꯦꯂꯦꯟ ꯋꯥꯏꯠꯀꯤ ꯑꯍꯥꯟꯕ ꯑꯔꯨ‑ꯑꯉꯥꯡ ꯃꯇꯦꯛꯇ ꯂꯩꯔꯤ, ꯃꯗꯨꯗ ꯃꯍꯥꯛꯅ ꯍꯥꯏ ꯕꯗꯤ ꯁꯥꯟꯅꯕꯒꯤ ꯂꯝꯗꯥꯛꯀꯤ ꯑꯍꯥꯟꯕꯗ ꯂꯩꯕꯥ ꯃꯄꯨꯡ ꯐꯕꯥ ꯃꯤꯑꯣꯏꯅꯥ ꯃꯤꯠꯌꯦꯡ ꯀꯔꯥꯏꯅꯥ ꯂꯩꯕꯥ “Midnight Cry” ꯑꯗꯨꯅꯤ, ꯑꯃꯁꯨꯡ ꯑꯗꯨꯒꯤ ꯃꯤꯑꯣꯏꯅꯥ ꯅꯍꯥꯛ ꯌꯥꯈꯤꯕꯗꯤ, ꯅꯍꯥꯛ ꯁꯥꯟꯅꯕꯒꯤ ꯂꯝꯗꯥꯛꯇꯒꯤ ꯂꯤꯡꯁꯤꯟꯈꯤ। ꯑꯩꯅ ꯁ꯭ꯔꯨꯇ ꯇꯧꯔꯤ ꯃꯗꯤ ꯃꯍꯥꯛꯀꯤ ꯑꯔꯨ‑ꯑꯉꯥꯡꯗ ꯂꯩꯕꯥ “Midnight Cry” ꯑꯁꯤꯅ ꯑꯅꯤꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯥꯎ ꯁꯥꯔꯕꯒꯤ ꯄꯨꯝꯅꯃꯛ ꯍꯤꯁꯇꯔꯤ ꯑꯄꯨꯟꯕꯥ ꯌꯥꯎꯏ।

Personally, I have no problem saying that the Midnight Cry in that vision, which is at the beginning of the path and sheds light all along the way, represents the history of the Millerites from 1840 to 1844. The dynamics of that history must be rightly understood. The fulfillment of the Midnight Cry itself was from August 12th through 17th, when the message was presented at the Exeter Camp Meeting, and then they carried the message for about two months—September and October, two months and five days. Before October 22nd, they were preparing for the Lord's return. This two-month period is the history of the Midnight Cry. However, you cannot understand this period without understanding the steps that led into it. For me, the Midnight Cry is, more specifically, the history of the tarrying time, continuing through October 22, 1844.

Minane egada ahunna rakkina hin qabu, mul’ata sana keessatti Iyya Walakkaa Halkan, inni jalqaba karaa sanaa irratti argamu, akkasumas karaa sana guutuu irratti ifa kennu, seenaa Millaroota bara 1840 irraa jalqabee hanga 1844tti bakka bu’a jechuun. Sochiin seenaa sanaa sirriitti hubatamuu qaba. Raawwiin Iyya Walakkaa Halkan mataa isaa Adoolessa 12 irraa eegalee hanga 17tti ture, yeroo ergaan walga’ii kaampii Exeter irratti dhiyaate, achiis ergaa sana ji’oota lamaaf jechuun ni danda’ama—Fulbaanaa fi Onkololeessa, ji’oota lamaa fi guyyoota shan—baatan. Onkololeessa 22 dura, isaan deebi’uu Gooftaa qopheessaa turan. Yeroon ji’oota lamaa kun seenaa Iyya Walakkaa Halkanidha. Haa ta’u malee, tarkaanfiiwwan isa keessatti seensisan osoo hin hubatin, yeroo kana hubachuu hin dandeessu. Anaaf, Iyya Walakkaa Halkan jechuun, caalaatti addatti, seenaa yeroo tursiisaa, isa hanga Onkololeessa 22, 1844tti itti fufedha.

Locating the Three Angels’ Messages

Üç Mələyin Müjdələrinin Yerləşdirilməsi

Here is the history of 1840 to 1844. There are several passages in the Spirit of Prophecy where Sister White tells us we need to know where to locate the messages. When you begin to locate the messages, you realize that all the messages arrive at a certain point in time and are thereafter empowered.

Aŋɔ yɛ 1840 kasɛli 1844. Akpele gbãtãwo le Kpɔgbã Nyãgbãɖilawo me si me Nɔvinyɔnu White gblɔna na mí be ele be míanya afika woatsɔ ade asixɔxɔwo da. Ne nède asi dzi be nàtsɔ ade asixɔxɔwo da le afika woaɖo la, ekema nàkpɔ be asixɔxɔwo katã vaa ɖo ɣeyiɣi aɖe dzi, eye le ema megbe wowɔna be wɔasẽ.

The First Angel arrived in 1798 at the Time of the End, when the Book of Daniel is unsealed and there was an increase of knowledge. The First Angel's Message is empowered on August 11, 1840, when the year-day principle is confirmed for the whole world, bringing down the Angel of Revelation 10, which symbolizes the empowerment of the First Angel's Message.

اَوّل فرشتہ 1798 میں وقتِ آخر میں آیا، جب دانی ایل کی کتاب کھولی گئی اور علم میں اضافہ ہوا۔ پہلے فرشتے کا پیغام 11 اگست 1840 کو قدرت بخشا گیا، جب سال-یوم کے اصول کی تمام دنیا کے لیے تصدیق ہوئی، اور یوں مکاشفہ 10 کے فرشتے کو نیچے لایا گیا، جو پہلے فرشتے کے پیغام کو قدرت ملنے کی علامت ہے۔

The Second Angel arrived in June of 1842. We read yesterday that in June of 1842, Mr. Miller gave his second course of presentations at the Casco Street church. With few exceptions, the Protestant churches closed their doors. So, in June of 1842, the Second Angel's Message arrived, because when a Protestant church closes its door against the First Angel's Message, it becomes part of Babylon. The Second Angel's Message is a call out of Babylon. It is progressive.

ᏔᎵᏁ ᎤᏅᏒ ᎤᎷᏤ 1842 ᎢᏳᏕᏘ ᏔᎵᏁ ᎤᏃᎸ ᏔᎵᏁᎢ. ᎢᎦᎵᏉ ᎣᏍᏓ ᎢᏳᏍᏗ ᎠᏴ ᎢᏗᎪᎵᏰᏗ 1842 ᎢᏳᏕᏘ ᏔᎵᏁ ᎤᏃᎸ ᏔᎵᏁᎢ, ᎠᏂᏍᏆᏂᎪᏛ ᎠᏍᎦᏯ ᎻᎳ ᎤᏁᏨ ᏔᎵᏁ ᎤᏓᏕᏲᎲ ᎤᏓᏅᏖᏍᏗ ᎦᏍᎪ ᏍᏘᏘ ᎠᏓᏁᎸ ᎤᎾᏓᏙᎵᏍᏗᏱ. ᎤᏂᏣᏘ ᎤᏓᏅᏛ ᎠᏂᏃᎯᏳᎲᏍᎩ ᎠᏂᎦᏔᎲ ᎤᏂᏍᏚᎩ ᎤᏂᏅᏍᎪᎢ. ᎾᏍᎩᏃ, 1842 ᎢᏳᏕᏘ ᏔᎵᏁ ᎤᏃᎸ ᏔᎵᏁᎢ, ᏔᎵᏁ ᎤᏅᏒ ᎤᏍᏗᎩ ᎤᎷᏤ, ᎾᎯᏳ ᎠᏏ ᎠᏂᏃᎯᏳᎲᏍᎩ ᎠᏂᎦᏔᎲ ᎤᏂᏍᏚᎩ ᎤᏂᏅᏍᎪ ᎢᎬᏱ ᎤᏅᏒ ᎤᏍᏗᎩ ᎡᎲᏍᎬ ᎡᏍᎦᏉ, ᏆᏇᎶᏂ ᎤᎾᏓᏑᏴᎢ ᎨᏎᏍᏗ. ᏔᎵᏁ ᎤᏅᏒ ᎤᏍᏗᎩ ᏆᏇᎶᏂ ᎤᏂᏄᎪᎢᏍᏗ ᎤᏯᏅᎯ ᎨᏒᎢ. ᎠᏏ ᎤᏓᏠᏍᎬ ᎨᏒᎢ.

Sister White tells us that even though the Protestants began to close their doors in June of 1842, the call out of Babylon—the content of the Second Angel's Message—did not actually begin until the Summer of 1844.

Anaben White awiꞌñan peka, koka Protestantes June 1842 peñi txawüwe kañum ñi yeipam rakiduam mew, “Babylon mew tripay” pingelu zugun — Epu Angel ñi Werkün Dungu ñi ülka — müten no rangiñkülelu tami müleal, feyta Rupan Antü 1844 mew müten chem amuley.

The Second Angel's Message arrived in June of 1842 and is empowered with the message of the Midnight Cry, August 12th–17th, 1844, at the Exeter Camp Meeting.

Nubuwwat Uthmana uwasili mnamo mwezi wa Juni wa mwaka 1842, nao umepewa nguvu kwa ujumbe wa Kilio cha Usiku wa Manane, tarehe 12–17 Agosti, 1844, katika Mkutano wa Kambi wa Exeter.

The Third Angel arrived on October 22, 1844, because on that day the way into the Most Holy Place is opened, where men can understand that Christ is now the High Priest in the Most Holy Place. There, the ark of the covenant is recognized, and in the ark are the Ten Commandments. When Sister White was taken into the Most Holy Place and looked at the Ten Commandments, she saw that the Sabbath Commandment shone above the others, marking the significance of the Sabbath in the Third Angel's Message. It will be a test over Sabbath or Sunday. On October 22, 1844, the content of the Third Angel's Message arrived.

اوڵ سێیەم لە ٢٢ی ئۆکتۆبری ١٨٤٤ هات، چونکە لەو ڕۆژەدا ڕێگا بۆ شوێنی پیرۆزترین دەکرێتەوە، کە لەوێ مرۆڤ دەتوانێت تێبگات کە مەسیح ئێستا سەرۆکی کاهینانە لە شوێنی پیرۆزترین. لەوێ سندوقی پەیمان ناسراو دەبێت، و لە ناو سندوقەکەدا دە فەرمانەکە هەن. کاتێک خوشک وایت بۆ شوێنی پیرۆزترین بردرا و سەیری دە فەرمانەکەی کرد، بینیی کە فەرمانی شەممە لە سەر هەموویان دەدرەوشایەوە، و گرنگیی شەممە لە پەیامی ئەوڵی سێیەمدا نیشان دەدا. ئەمە تاقیکردنەوەیەک دەبێت لەسەر شەممە یان یەکشەممە. لە ٢٢ی ئۆکتۆبری ١٨٤٤دا، ناوەڕۆکی پەیامی ئەوڵی سێیەم هات.

One characteristic of all three messages is that when the First Angel's Message arrived in 1798, no one understood it. The Lord raised up William Miller to be the messenger of the First Angel, but it was not until 1818—twenty years later—that Miller began to understand the message. The message arrived, but it takes time before God's people recognize it, and then it is empowered.

Ujala sthree ohes ashillak qaaleyssa issifeekkera milatettan, Qanttisa Qofaa Erissuwa 1798 geeshsha gakkida wode, oonikka a ibbanna. Godayikka William Millera Qanttisa Qofaa erissuwa oottiya kiittanchcha oottidi denthides, shin Milleri erissuwa hubbana doommisidesi 1818 geeshsha—layttata lame tammu wurssettan—giddo. Erissuwi gakkides, shin Xoossaa asay a erana geeshsha wode ekkana mala koyees; heezadankka a wolqqaamidi.

The Second Angel's Message arrived in June of 1842, but no Millerites in 1842 began calling the Protestant churches Babylon. They did not recognize it yet. It was not until the Summer of 1844 that they began to recognize it and call people out of the churches. The message arrives, then it is understood, and then it is empowered.

पैग़ाम-ए-फ़रिश्ता-ए-दोव्वुम जून 1842 में पहुँचा, लेकिन 1842 में किसी भी मिल्लेरी ने प्रोटेस्टेंट कलीसियाओं को बाबुल कहना शुरू न किया। वे अभी तक उसे पहचान न सके थे। 1844 की गर्मियों तक ऐसा न हुआ कि उन्होंने उसे पहचानना शुरू किया और लोगों को कलीसियाओं से बाहर बुलाने लगे। पैग़ाम पहले आता है, फिर वह समझा जाता है, और तब उसे क़ुव्वत बख़्शी जाती है।

On October 22, 1844, when Hiram Edson had his vision of Christ moving from the Holy Place to the Most Holy Place, they received some light on Christ's change of ministration. But on October 23, 1844, Hiram Edson was not prepared to write an article or preach a sermon about Sunday being the mark of the beast. They did not understand the Third Angel's Message until after that time period.

1844-жылдын 22-октябрында, Хайрам Эдсон Машаяктын Ыйык жайдан Эң Ыйык жайга өтүп жаткандыгы жөнүндөгү аянын көргөндө, алар Машаяктын кызматынын өзгөрүшү тууралуу бир аз жарык алышкан. Бирок 1844-жылдын 23-октябрында Хайрам Эдсон жекшемби күнүнүн жырткычтын белгиси экендиги жөнүндө макала жазууга же насаат айтууга даяр эмес болчу. Алар Үчүнчү Периштенин Кабарын ошол мезгилден кийин гана түшүнүшкөн.

The Third Angel's Message is empowered, as Seventh-day Adventists know, when the Fourth Angel of Revelation 18 joins it. For those watching this on LiveStreaming or later on DVDs, you may want to argue about the timing of the Fourth Angel joining the Third on September 11, 2001. At this point, we are not making any arguments about that, but we are not denying it either: The Fourth Angel joins the Third Angel with the Twin Towers coming down, and this is where the Third Angel's Message is empowered.

.שְׁלִיחוּתוֹ שֶׁל הַמַּלְאָךְ הַשְּׁלִישִׁי מִתְעַצֶּמֶת, כְּפִי שֶׁיּוֹדְעִים אַדְוֶנְטִיסְטִים שֶׁל הַיּוֹם הַשְּׁבִיעִי, כַּאֲשֶׁר הַמַּלְאָךְ הָרְבִיעִי שֶׁל הִתְגַּלּוּת י״ח מִצְטָרֵף אֵלֶיהָ. לְמִי שֶׁצּוֹפֶה בָּזֶה בִּשְׁדּוּר חַי אוֹ מְאֻחָר יוֹתֵר עַל גַּבֵּי תַּקְלִיטוֹרֵי DVD, יִתָּכֵן שֶׁתִּרְצוּ לְהִתְוַכֵּחַ עַל עִתּוּי הִצְטָרְפוּתוֹ שֶׁל הַמַּלְאָךְ הָרְבִיעִי לַשְּׁלִישִׁי בְּ-11 בְּסֶפְּטֶמְבֶּר 2001. בְּשָׁלָב זֶה, אֵינֶנּוּ מַעֲלִים טִעֲנוֹת כָּלְשֶׁהֵן בְּעִנְיָן זֶה, אַךְ גַּם אֵינֶנּוּ כּוֹפְרִים בּוֹ: הַמַּלְאָךְ הָרְבִיעִי מִצְטָרֵף אֶל הַמַּלְאָךְ הַשְּׁלִישִׁי עִם נְפִילַת מִגְדְּלֵי הַתְּאוֹמִים, וְכָאן שְׁלִיחוּתוֹ שֶׁל הַמַּלְאָךְ הַשְּׁלִישִׁי מִתְעַצֶּמֶת.

All three Angels' Messages have these characteristics: they arrive, are understood, and then are empowered.

Jam luq’ qankuna Kimsak Angelkunap Yachachikuyninkunaqa kay yatiyaykunata hap’inku: chayamunku, entiendisqa kanku, chaymanta kallpachasqa kanku.

The Two Door Closings and Temple Cleansings

ਅਦੋ ਦਰਵਾਜ਼ੇ ਬੰਦ ਹੋਣ ਅਤੇ ਮੰਦਰ ਦੀਆਂ ਸ਼ੁੱਧੀਆਂ

In June of 1842, a door began to close, marked by the Protestant churches closing their doors against the First Angel's Message. At the beginning of this history, we see a door closing, and at the end of this history—the history of the Second Angel—the door closes again, the door into the Holy Place, the door in the parable of the Ten Virgins.

1842 ezko ekainian, ate bat ixten hasi zen, eliza protestanteek Lehen Aingeruaren Mezuaren aurka beren ateak itxiz markatua. Historia honen hasieran, ate bat ixten ikusten dugu, eta historia honen amaieran —Bigarren Aingeruaren historiaren amaieran— atea berriro ixten da, Leku Santurako atea, Hamar Birjinen parabola-ko atea.

These two door closings are important to mark, especially if you are going to deal with the two temple cleansings. Christ cleansed the temple twice when He was on Earth, and Sister White tells us there will be two temple cleansings at the end of the world, as there were in the time of the Millerites. The temple cleansings in the Millerite time can be marked at the closing of the door in June 1842—the first door of the temple, Protestantism—and at the second temple cleansing, when the Millerites' temple cleansing is finished.

تِك پادشاينا شَي دَرغاهين بند ٿيونَ، سي خُصوصي توجّہ سان نشان ڪرڻ ضَروري آهن، خاص طور تي جيڪڏهن اوهان ٻن هيڪل-پاڪ ڪندڙ واقعن سان معاملو ڪرڻ وارا آهيو۔ مسيح جڏهن زمين تي هو تہ هن هيڪل کي ٻه ڀيرا پاڪ ڪيو، ۽ سِسٽر وائيٽ اسان کي ٻڌائي ٿي تہ دنيا جي پڇاڙيءَ ۾ بہ هيڪل جون ٻه پاڪايون ٿينديون، جيئن مِلرائين جي زماني ۾ ٿيون هيون۔ مِلرائين جي زماني واريون هيڪل-پاڪايون جون 1842ع ۾ دروازي جي بند ٿيڻ تي نشان ڪري سگهجن ٿيون—هيڪل جو پهريون در، پروٽيسٽنٽ ازم—۽ ٻي هيڪل-پاڪائيءَ تي، جڏهن مِلرائين جي هيڪل-پاڪائي پوري ٿي وڃي ٿي۔

We are going to look at the tarrying time. In this history of the Second Angel, the tarrying time comes in at March 22, 1844, and is bookended by two temple cleansings. That is the Second Angel's Message.

ང་ཚོས་ཕྱི་འགྱངས་ཀྱི་དུས་ཚོད་ལ་བལྟ་རྒྱུ་ཡིན། ཕོ་ཉ་གཉིས་པའི་ལོ་རྒྱུས་འདིའི་ནང་། ཕྱི་འགྱངས་ཀྱི་དུས་ཚོད་ནི་1844 ལོའི་ཟླ་3 ཚེས་22 ལ་འགོ་བཙུགས་ཤིང་། མཆོད་ཁང་གཙང་སེལ་གཉིས་ཀྱིས་མཐའ་བསྐོར་བ་ཞིག་ཡིན། དེ་ནི་ཕོ་ཉ་གཉིས་པའི་འཕྲིན་བཟང་ཡིན།

This is also the story of Gideon. There were two cleansings in the story of Gideon, which is one of the symbols of the two temple cleansings and the Second Angel's Message.

Kaneelamuna sheekada Gidcoon. Waxaa jiray laba nadiifin oo ku jira sheekada Gidcoon, taas oo ka mid ah calaamadaha laba-da nadiifin ee macbudka iyo Farriinta Malaa’igta Labaad.

The Tarrying Time and the Midnight Cry in Prophecy

Masa Penantian dan Seruan Tengah Malam dalam Nubuatan

Let us begin our study with a quote from Spiritual Gifts, volume 1, pages 195, 196. We are looking at the tarrying time to understand its connection with the Midnight Cry, because we do not want to reject the light of the Midnight Cry; if we do, we fall off the path to the wicked world below.

Jachunat qalltarisun yatxatañasax *Spiritual Gifts*, volumen 1, páginas 195, 196 ukan qillqat mä cita apnaqasa. Jiwasax “tarrying time” ukaruw uñchʼukiskta, *Midnight Cry* ukamp chikañchäwip amuyañataki, kunattix janiw *Midnight Cry* qhanar jisktʼañ munktanti; uk lurapxañäni ukhaxa, akat aynachankir ñanqha urur sarañ thakhit jalaqtapxañäni.

Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message,"—Now, she just quoted Revelation 18:4, "Come out of her, my people, . . . ." And she says, "This message seemed to be an addition to the third [Angel's] message and joined it, as the midnight cry joined the second angel's message in 1844."

Mələklər göydən olan qüdrətli mələyə kömək etmək üçün göndərilmişdilər və mən hər yandan eşidilir kimi görünən səslər eşitdim: “Ondan çıxın, ey Mənim xalqım, ta ki onun günahlarına şərik olmayasınız və onun bəlalarından sizə də pay düşməsin; çünki onun günahları göyə qədər çatmışdır və Allah onun təqsirlərini yada salmışdır.” Bu xəbərdarlıq üçüncü xəbərə bir əlavə kimi görünürdü,—İndi o, sadəcə Vəhy 18:4-dən sitat gətirdi: “Ondan çıxın, ey Mənim xalqım, . . . .” Və deyir: “Bu xəbər üçüncü [Mələyin] xəbərinə bir əlavə kimi görünürdü və 1844-cü ildə gecəyarısı fəryadının ikinci mələyin xəbərinə qoşulduğu kimi ona qoşulurdu.”

The Second Angel's Message arrives in June of 1842, and the Midnight Cry joins it in August of 1844. This outpouring of the Spirit upon this message—the call out of Babylon—is the history Sister White uses to describe the history of September 11, 2001, when the Third Angel's Message is joined by the Fourth Angel. The Fourth Angel is when the Mighty Angel of Revelation 18 descends.

Айыкы тӱрӱнчӱ элижиниң бӱдӱрӱӱзи 1842 чылдын июнь айында келет, онон биле Тӱн ортозундагы Кыйкырык 1844 чылдын август айында ага кошулат. Бу кабарга — Вавилондон чыгууга болгон чакырыкка — Рухтун тӧгӱлӱшӱ, Ак Эже 2001 чылдын 11-сентябрынын тарыхын сыпаттоо үчӱн колдонгон тарых болуп саналат, ал убакта Ӱчӱнчӱ Элижиниң Бӱдӱрӱӱзине Тӧртӱнчӱ Элиже кошулат. Тӧртӱнчӱ Элиже — Аян 18-деги Күчтӱӱ Элиже тӱшкөн учур.

"This message seemed to be an addition to the third message and joined it, as the midnight cry joined the second angel's message in 1844. The glory of God rested upon the patient, waiting saints,"—Who did the glory of God rest upon? The patient—what? Waiting. The patient, waiting saints. Okay? The waiting saints; because, we are in the history now where prophecy says, "Blessed is he who waiteth, and cometh to the 1335. Though the vision tarry, wait for it." The people who are going to receive the outpouring of the Holy Spirit are the waiting saints.

“Xabarkan kunin, 1844-watin tunga hani aritkunin yáandun ángel uka kimsïr yatiyäwimp mayachtʼatäkäna ukhama, kimsaqallqu yatiyäwimp yapxatatäkaspa ukhamawa. Diosan qhapaq kʼajkiripa llampʼu chuymani, suytʼasir santosanak patjjaruw samartʼäna,”—¿khitinakan patjjarus Diosan qhapaq kʼajkiripax samartʼäna? Llampʼu chuymaninaka—kuna? Suytʼasir. Llampʼu chuymani, suytʼasir santosanak. ¿Waliki? Suytʼasir santosanak; kunattix jichhax uka sarnaqäwin jikxatastanwa kawkhantix profecíax siwa: “Kusisitawa khititix suytʼki ukat 1335 ukar purinki ukaxa. Uñjäwix qhiptʼkchispas, ukampis suytʼam” sasa. Qhitinakatix Espíritu Santon phuqhantat jalluntäwip katuqapxañapäki ukanakax suytʼasir santosanakawa.

"The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God's people to come out of her; that they might escape her fearful doom."—Of course, this is in our day and age; but, the waiting saints in our day and age are prefigured by the waiting saints in the Millerite History which we are looking at.

“La gloria de Dios reposó sobre los santos pacientes y expectantes, y ellos dieron sin temor la última advertencia solemne, proclamando la caída de Babilonia y llamando al pueblo de Dios a salir de ella, para que pudieran escapar de su terrible condenación.” —Por supuesto, esto corresponde a nuestro tiempo; pero los santos expectantes de nuestro tiempo están prefigurados por los santos expectantes en la Historia Millerita que estamos considerando.

"The light that was shed upon the waiting ones penetrated everywhere, and those who had any light in the churches, who had not heard and rejected the three messages, answered to the call, and left the fallen churches."—This is the "Come out of her, my people!" This is talking about those that come out of the churches of Babylon in our day and age once the Sunday Law arrives in the United States. They are the fallen churches, the churches of Babylon.

«Лабулабарақәаз рықәышьааз аҵырра зегь еимышьҭит, анапы зкыз аԥштәы акәзаргьы ирымаз, аферқьарақәа рҿы иҟаз, х-хәҭахара ҳәа зҳәо абызшәақәа рмаҳаз һәмыжьӡакәа идырцәымхыз, ааҳаԥшаарахь аҭак ҟарҵеит, насгьы икаԥсаз аферқьарақәа ҭынхеит.»—Ари ауп «Уа аҟынтә шәиҭаԥшаа, сажәлар!» ҳәа. Ари иазааҭгылоит урҭ ҳныҳәаамҭазеи ҳажәҩанынӡа Бабилон аферқьарақәа рҟынтәи иҭыҵуа ауаа, Америка Адгьылзаанаҵы Ашәомҽышьразы Аԥҟара аннеиуа. Урҭ роуп икаԥсаз аферқьарақәа, Бабилон аферқьарақәа.

"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death."—Now she is saying that there are people in the Protestant churches today that have come to the age of accountability since October 22, 1844; and, this is so. The people in the Protestant churches today were not alive when the Third Angel's Message arrived in Millerite History. They are not held accountable to the rejection that the Protestant churches did in their time period, and this is a key point to take note of if you ever study how the history of Christ illustrates the end of the world; because, technically, prophetically Jerusalem could have, should have been destroyed in AD34.

«Бисёре аз он вақтҳое, ки ин паёмҳо дода шуда буданд, ба синни масъулият расида буданд, ва нур бар онҳо медурахшид, ва ба онҳо имтиёз дода шуда буд, ки ҳаёт ё мамотро интихоб кунанд».—Ҳоло вай мегӯяд, ки имрӯз дар калисоҳои протестантӣ одамоне ҳастанд, ки баъд аз 22 октябри соли 1844 ба синни масъулият расидаанд; ва ин чунин аст. Мардуми имрӯз дар калисоҳои протестантӣ ҳангоми ба таърихи миллерӣ ворид шудани Паёми Фариштаи Сеюм зинда набуданд. Онҳо барои радкуние, ки калисоҳои протестантӣ дар давраи худ анҷом доданд, масъул дониста намешаванд, ва ин нуқтаи калидиест, ки бояд ба он таваҷҷӯҳ кард, агар шумо ягон вақт омӯзед, ки чӣ гуна таърихи Масеҳ анҷоми ҷаҳонро тасвир мекунад; зеро, аз лиҳози техникӣ ва нубувватӣ, Ерусалим метавонист ва мебоист дар соли 34 милодӣ нобуд карда мешуд.

There were 490 years of probationary time cut off for the Jews out of the 2300 years marked in Daniel 8 and Daniel 9. Those 490 years ended in AD 34 with the stoning of Stephen. At that point, Jerusalem, prophetically, was to be destroyed, but it was not destroyed until 70. In The Great Controversy, Sister White says the same thing about that history. She says there were children and others who had not heard the message of Christ and the disciples before 34, and God in His mercy gave them time to be confronted with the message before the destruction of Jerusalem. She identifies, as does Christ, the destruction of Jerusalem as illustrating the end of the world.

هری ژی 490 سـالا مهلەتا تاقیکرنەوەیێ هەبوو بوو ژ جوولەکان ب لێکدانەوە ژ ناڤ 2300 سـالان یێن دیارکری لە دانیال 8 و دانیال 9. ئەو 490 سـالان ل ساڵا 34ی پاش زایین بە سنگبارانکرنا ستێفەن داوای هاتن. ل ئەو خاڵی، ئۆرشەلیم، ب شێوەیەکی پێغەمبەرانە، پێویست بوو وێران بێت، لێ ئەو تا ساڵا 70 وێران نەبوو. ل پەرتوکا The Great Controversy، خواهر وایت هەمان تشت دەربارەی ئەو مێژوویە دەڵێت. ئەو دەڵێت کە منداڵان و کەسانی دیکە هەبوون کە تا پێش 34 پەیامی مەسیح و قوتابیان نەبیستبوون، و خودێ ل دڵسۆزیا خۆدا کاتێک داوان دانان بۆ ئەوەی ب پەیامەکە ڕووبەڕووببن پێش وێرانبوونا ئۆرشەلیم. ئەو، وەک مەسیحش دەکات، وێرانبوونا ئۆرشەلیم وەک وێنەکردنەوەی کۆتایی جیهان ناساندن دەکات.

That history prefigures the very history she is speaking about. When the Sunday Law comes to the United States and the message finally goes to the fallen churches, God's children now in Babylon will not be held accountable for the rejection their churches or ancestors made in the 19th Century.

Asta istorija ir priekšattēls tieši tai vēsturei, par kuru viņa runā. Kad Amerikas Savienotajās Valstīs stāsies spēkā Svētdienas likums un vēsts beidzot tiks nests kritušajām draudzēm, Dieva bērni, kas tagad ir Bābelē, netiks saukti pie atbildības par to noraidījumu, ko viņu draudzes vai senči izdarīja 19. gadsimtā.

"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death. Some chose life, and took their stand with those looking for their Lord, and keeping all his commandments. The third message was to do its work; all were to be tested upon it, and the precious ones were to be called out from the religious bodies. A compelling power moves the honest, while the manifestation of the power of God holds in fear and restraint relatives and friends, and they dare not, neither have they power to, hinder those who feel the work of the Spirit of God upon them. The last call is carried even to the poor slaves, and the pious among them, with humble expressions, pour forth their songs of extravagant joy at the prospect of their happy deliverance, and their masters cannot check them; for a fear and astonishment keep them silent. Mighty miracles are wrought, the sick are healed, and signs and wonders follow the believers. God is in the work, and every saint, fearless of consequences, follows the convictions of his own conscience, and unites with those who are keeping all the commandments of God; and they sound abroad the third message with power. I saw that the third message would close with power and strength far exceeding the midnight cry."

Amago baho e inye ke oro ekemedi n̄wed emi ekenyene, unen ama akpan̄ akpatre n̄kpọk, onyụn̄ ama ọdọk nte mmọ, ndien ekenyene unen ndinam ntakidem mmọ nte ndụ ma ọfọn. Ufọk ụfọdụ ama ekpe ndụ, ndien esịm mme idem mmọ ye ndị oro ekpetre Onyenwe mmọ, ma edebe kpukpru mme ubọk-ukot Esie. Ozi itiaha nke atọ ama anam utom esie; kpukpru madu ekeme ndinam nleba enyene n’elu ya, ndien ndị dị oké ọnụahịa ama ekot doo ke otu mme idaha uka. Ikọm-ike edinam ka ndị nwere ezi obi etie mkpu, ebe mme ngosi nke ike Abasi edide ndị ikpọk ye ufan ke egwu ye idobere, ndien mmọ idaresi, otu ọ dị, idikpeme ike idiwọt ndị oro emetụtde utom Spirit Abasi n’ime mmọ. Oku ikpatre emi enyene ọbụna rue n’ebe ndị ogbenye ohu nọ, ndien ndị nsọ n’etiti mmọ, n’okwu umeala n’obi, awụpụ ukwe mmọ nke ọṅụ ukwu nke na-apụtachaghị ókè n’ihi olile-anya nke nnwere-onwe mmọ nke obi ụtọ; ndien ndị nwe ha apụghị igbochi mmọ; n’ihi na egwu ye idu anya n’anya nēme ka mmọ nọdu nwayọ. A nārụ ọrụ ebube ndị dị ike, a nāgwọ ndị ọrịa, ndien ihe-iriba-ama ye ọrụ-ebube esoro ndị kwere ekwe. Abasi nọ n’ime utom emi, ndien kpukpru onye nsọ, n’enweghị egwu banyere nsonaazụ ọ bụla, esoro nkwenye nke akọ-na-uche nke aka ya, ma ejikọ onwe ya ye ndị na-edebe iwu nile nke Abasi; ndien mmọ nākpọsa ozi itiaha nke atọ ye ike. Ahụrụ m na ozi itiaha nke atọ ga-emechi ye ike ye odudu nke karịrị nnọọ mkpu etiti abalị.

In these two paragraphs, this is the second time she has compared our history at the Sunday Law at the end of the world with the history of the Midnight Cry. The first time, she says the Mighty Angel of Revelation 18 joins the Third Angel as the Midnight Cry joined the Second Angel. Even though she is addressing the history of the Sunday Law crisis, she is clearly using the history of the Second Angel as a point of reference. They are parallel histories.

Ay paragraf itipi mokõivépe, ko hína mokõiha jey ha’e ombojoja ñande rembiasakue pe Arapokõindy Léi rehegua, ára pahápe, pe Mbytépy Sapy’a rehegua rembiasakuéndi. Peteĩha jey, ha’e he’i Apocalipsis 18 pe Ángel Poguasúva oñembojoajuha pe Mbohapyha Ángel ndive, pe Mbytépy Sapy’a oñembojoaju haguéicha pe Mokõiha Ángel ndive. Jepémo ha’e oñe’ẽ hína pe Arapokõindy Léi apañuãi rembiasakue rehe, hesakã porã oipuruha pe Mokõiha Ángel rembiasakue peteĩ techapyrãramo. Ha’ekuéra niko rembiasakue ojojojáva.

"Servants of God, endowed with power from on high, with their faces lighted up, and shining with holy consecration, went forth fulfilling their work, and proclaiming the message from heaven. Souls that were scattered all through the religious bodies answered to the call, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction."

“خۇدانىڭ خىزمەتكارلىرى، ئالىيدىن كەلگەن قۇدرەت بىلەن تەمىنلەنگەن، يۈزلىرى نۇرغا چۆمگەن ۋە مۇقەددەس بېغىشلانغانلىق بىلەن پارلاپ تۇرغان ھالدا، ئۆز خىزمىتىنى ئادا قىلىش ۋە ئاسماندىن كەلگەن خەۋەرنى جاكارلاش ئۈچۈن ئالغا چىقتى. دىنىي تەشكىلاتلارنىڭ ھەممە يېرىگە تارقالغان جانلار بۇ چاقىرىققا ئىجابەت قىلدى، ۋە قىممەتلىكلەر ھالاكەتكە مەھكۇم بولغان چېركاۋلاردىن، لۇت سادوم شەھىرى ۋەيران قىلىنىشتىن ئاۋۋال ئالدىراپ چىقىرىلغاندەك، تېزلىكتە چىقىرىلدى.”

When it comes to the call out of Babylon, whether at the end of the world or in the Second Angel's Message, Lot is a symbol of that history and the destruction of Sodom.

Вавилоноос дуудагдан гарах тухайд, энэ нь дэлхийн төгсгөлд ч бай, эсвэл Хоёр дахь Тэнгэрэлчийн мэдээнд ч бай, Лот нь тэрхүү түүх болон Содомын сүйрлийн бэлгэдэл мөн.

If you understand Daniel 11 correctly, in verse 41 the King of the North enters the glorious land and many are overthrown, but "these shall escape his hand, even Edom, Moab, and the chief of the children of Ammon." Moab and Ammon are the children of Lot's two daughters. Lot's family represents those who escape the hand of the papacy at the Sunday Law crisis.

यदि आप दानिय्येल 11 को ठीक प्रकार समझते हैं, तो पद 41 में उत्तर का राजा उस सुन्दर देश में प्रवेश करता है और बहुत से लोग परास्त किए जाते हैं, परन्तु “उसके हाथ से एदोम, मोआब और अम्मोनियों में से प्रधान लोग बच निकलेंगे।” मोआब और अम्मोन, लूत की दो पुत्रियों की सन्तान हैं। लूत का परिवार उन लोगों का प्रतिनिधित्व करता है जो रविवार व्यवस्था के संकट के समय पोपाई सत्ता के हाथ से बच निकलते हैं।

Sister White uses this symbolism. The fallen churches are represented by Lot, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction. God's people were fitted up and strengthened by the excellent glory which fell upon them in rich abundance, preparing them to endure the hour of temptation. A multitude of voices were heard everywhere, saying, "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus."

خواهر وایت از این نمادپردازی استفاده می‌کند. کلیساهای سقوط‌کرده به‌وسیلهٔ لوط نمود یافته‌اند، و گران‌بهاگان از کلیساهای محکوم به هلاکت با شتاب بیرون آورده شدند، همان‌گونه که لوط پیش از نابودی سدوم با شتاب بیرون آورده شد. قوم خدا به‌واسطهٔ جلالِ عالی که با فراوانیِ غنی بر ایشان فرو افتاد، مهیا و تقویت شدند تا برای تحمل ساعتِ تجربه آماده گردند. از هر سو آواهای بسیاری شنیده می‌شد که می‌گفتند: «اینجاست صبر مقدسان؛ اینان‌اند که احکام خدا و ایمان عیسی را نگاه می‌دارند.»

While she is talking about the call out of Babylon at the end of the world, she uses the history of the Second Angel's Message in the Millerite time period to describe that call. The Second Angel's Message is a call out of Babylon, and this history typifies the history of the Sunday Law crisis.

Mburakakatu oñeʼẽrõ Babilóniagui osẽ hag̃ua ko múndo paha gotyo, oipuru pe Mokõiha Ángel Mensáhe rembiasakue pe Millerita arapokõindy aja hag̃ua omombeʼu hag̃ua upe ñehenói. Pe Mokõiha Ángel Mensáhe haʼe peteĩ ñehenói osẽ hag̃ua Babilóniagui, ha ko rembiasakue ohechauka hag̃ua pe Domingo Léi krísis rembiasakue.

One of the biblical references Ellen White uses to describe this history is the story of Sodom and Gomorrah. We will read from Genesis 19:1-11, which is part of the story of Lot.

Abir uk ka referencias bíblicas nga ginagamit ni Ellen White agud ihulagway ini nga kasaysayan amo an istorya han Sodoma ngan Gomorra. Babasahon naton tikang ha Genesis 19:1-11, nga bahin han istorya ni Lot.

And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. And Lot went out at the door unto them, and shut the door after him, And said, I pray you, brethren, do not so wickedly. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. But the men put forth their hand, and pulled Lot into the house to them, and shut the door. And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.

དགོང་མོའི་དུས་སུ་ཕོ་ཉ་གཉིས་སོ་དོམ་དུ་འོངས་ཤིང་། ལོཏ་ནི་སོ་དོམ་གྱི་སྒོ་ཁར་བསྡད་ཡོད། ལོཏ་གིས་ཁོང་གཉིས་མཐོང་མ་ཐག་ཁོང་ཚོ་བསུ་བར་ལངས་ནས། གདོང་པ་ས་ལ་ཕབ་སྟེ་ཕྱག་འཚལ། དེ་ནས་ཁོས་སྨྲས་པ། ཀྱེ་ངའི་གཙོ་བོ་རྣམས། ད་ནི་ཁྱེད་རྣམས་ཁྱེད་ཀྱི་ཞབས་ཕྱིའི་ཁྱིམ་དུ་ཞུགས་ཏེ། མཚན་མོ་གནས་ཤིང་། ཞབས་བཀྲུ་བར་མཛོད། ནང་པར་སྔ་པོར་ལངས་ནས་ཁྱེད་རྣམས་ཀྱི་ལམ་དུ་ཕེབས་པར་འགྱུར། ཁོང་ཚོས་སྨྲས་པ། མིན། ངེད་རྣམས་མཚན་མོ་སྲང་ལམ་དུ་གནས་པར་བྱ། འོན་ཀྱང་ལོཏ་གིས་ཁོང་ཚོ་ལ་ཤིན་ཏུ་ནན་གྱིས་ཞུས་པས། ཁོང་ཚོ་ཁོའི་མཉམ་དུ་ཕྱོགས་ཏེ་ཁོའི་ཁྱིམ་དུ་ཞུགས་ཤིང་། ཁོས་ཁོང་ཚོའི་ཆེད་དུ་དགའ་སྟོན་ཞིག་བཤམས་ནས། སྐྱུར་མེད་ཀྱི་བག་ལེབ་བཟོས་པས་ཁོང་ཚོས་བཟས། འོན་ཀྱང་ཁོང་ཚོ་ཉལ་བའི་སྔོན་ལ། གྲོང་ཁྱེར་གྱི་མི་རྣམས་ཏེ་སོ་དོམ་གྱི་མི་རྣམས། རྒན་པོ་དང་གཞོན་པ་ཐམས་ཅད། ས་ཆ་ཀུན་ནས་འོངས་པའི་མི་ཚང་མས། ཁྱིམ་དེ་མཐའ་སྐོར་བྱས། ཁོང་ཚོས་ལོཏ་ལ་འབོད་དེ་སྨྲས་པ། དེ་རིང་མཚན་མོར་ཁྱོད་ཀྱི་སར་འོངས་པའི་མི་དེ་གཉིས་གང་ན་ཡོད། ངེད་རྣམས་ཀྱིས་ཁོང་ཚོ་ཤེས་པའི་ཕྱིར་ཕྱི་ལ་འདོན་ཞིག ལོཏ་ནི་སྒོ་ནས་ཁོང་ཚོའི་སར་ཕྱིར་སོང་ནས། རང་གི་རྗེས་སུ་སྒོ་བརྒྱབ་སྟེ། སྨྲས་པ། སྤུན་ཟླ་རྣམས། ངས་ཞུ་བ་ཡིན། སྡིག་པ་ཆེན་པོ་དེ་ལྟར་མ་བྱེད། ལྟོས་དང་། ང་ལ་སྐྱེས་པ་མ་ཤེས་པའི་བུ་མོ་གཉིས་ཡོད། ངས་ཁོ་མོ་གཉིས་ཁྱེད་རྣམས་ཀྱི་མདུན་དུ་ཕྱིར་འདོན་པར་བྱ། ཁྱེད་རྣམས་ཀྱི་མིག་ལ་ལེགས་པར་མཐོང་བ་བཞིན་ཁོ་མོ་ཚོར་གང་དགའ་བ་དེ་བྱོས། འོན་ཀྱང་མི་དེ་གཉིས་ལ་ཅི་ཡང་མ་བྱེད། གང་ལགས་ཤེ་ན། ཁོང་གཉིས་ནི་ངའི་ཐོག་ཁང་གི་གྲིབ་མའི་འོག་ཏུ་འོངས་པ་ཡིན། ཁོང་ཚོས་སྨྲས་པ། ཕྱིར་ལོག ཡང་ཁོང་ཚོས་སྨྲས་པ། མི་འདི་ནི་གནས་ཚང་བར་འོངས་པ་ཞིག་ཡིན་ཡང་། ད་དུང་ཁྲིམས་དཔོན་བྱེད་པར་འདོད། ད་ནི་ངེད་རྣམས་ཀྱིས་ཁྱོད་ལ་ཁོང་ཚོ་ལས་ཀྱང་སྡུག་པོ་བྱ། དེ་ནས་ཁོང་ཚོས་མི་དེ་སྟེ་ལོཏ་ལ་ཤིན་ཏུ་དྲག་པོས་མནན་ཏེ། སྒོ་གཅོག་པར་ཉེ་བར་འོངས། འོན་ཀྱང་མི་དེ་གཉིས་ཀྱིས་ལག་པ་བསྲིངས་ནས། ལོཏ་ཁོང་ཚོའི་མཉམ་དུ་ཁྱིམ་ནང་དུ་འཐེན་ཏེ། སྒོ་བརྒྱབ། དེ་ནས་ཁོང་ཚོས་ཁྱིམ་གྱི་སྒོ་ལ་ཡོད་པའི་མི་རྣམས། ཆུང་ངུ་ནས་ཆེན་པོའི་བར་ཚང་མ། ལོང་བར་བརྒྱབ་པས། ཁོང་ཚོ་སྒོ་འཚོལ་བར་ངལ་བར་གྱུར།

Progressive Testing and the Tarrying Time

Sınaqın Tədrici Gedişi və Gecikmə Vaxtı

Sister White talks about a progressive testing process in the time of Christ and in the time of the Millerites, illustrating a progressive testing process for us. In Early Writings, page 259, she says:

येशू ख्रिस्ताच्या काळात आणि मिलराइटांच्या काळात क्रमशः उलगडत जाणाऱ्या परीक्षेच्या प्रक्रियेविषयी सिस्टर व्हाइट बोलतात, आणि त्याद्वारे आपल्या दृष्टीनेही क्रमशः उलगडत जाणारी परीक्षेची प्रक्रिया दर्शवितात. Early Writings, पृष्ठ 259 मध्ये त्या म्हणतात:

"Those who would not receive the message of John the Baptist could not be benefitted by the teachings of Jesus, neither could they be benefitted by the ministration of Christ in the Sanctuary above." She then says, "Those that did not receive the First Angel's Message could not be benefitted by the Second Angel's Message, neither could they be benefitted by the Midnight Cry."

«Онон Иоанн Шомтызыён ёз кылямтэ вал, Иисуслэн туныктонэзлы нош соос пайда тодыны уг вали, Христослэн вылдорысь Святилышын служениезлэныз но пайда тодыны уг вали». Собере соос но вера: «Онон Нылпи Ангеллэн первой вестез кылямтэ вал, Кыкетӥ Ангеллэн вестезлэныз соос пайда тодыны уг вали, нош Полуночной кличлэныз но пайда тодыны уг вали».

In that passage in Early Writings, 259, when the door is closed in the time of Christ, the Jews are in perfect darkness, blindness.

ຢູ່ໃນຂໍ້ຄວາມນັ້ນໃນ Early Writings, 259, ເມື່ອປະຕູຖືກປິດລົງໃນຍຸກຂອງພຣະຄຣິດ, ຊາວຢິວຢູ່ໃນຄວາມມືດມິດຢ່າງສົມບູນ, ໃນຄວາມຕາບອດ.

The Millerite history of the Second Angel is the history of Lot. The two angels come to town (June 1842), the Second Angel's Message arrives, and Lot has them tarry for the night (the Tarrying Time). There is a judgment, and then a door closes (October 22, 1844).

Milerawanih isturyaya na Ika-duhang Anghel amo an isturya ni Lot. Inabot ha syudad an duha nga anghel (Hunyo 1842), inabot an Mensahe han Ika-duhang Anghel, ngan ginpahinayon hira ni Lot nga magpabilin anay ha gab-i (an Panahon han Pagpabilin). May paghukom, ngan katapos nagsira an usa nga pultahan (Oktubre 22, 1844).

We will look at another biblical history where a tarrying time lines up with the Millerite History before pulling this together.

Ñuqanchikqa huk biblia historiataraq qhawasunchik, maypichus suyasqa pacha Millerita Historiawan tupaqtin, manaraq kayta huñuspa.

Moses, the Sanctuary, and the Tarrying Time

Муса, Муқәддәс Өй вә Күтиш Вақти

The next history is Moses receiving instructions on building the sanctuary and the Law.

Mi chi ikʉʉit nàa Mʉʉsa khyavokhya amùlyangʉ wa kʉsenga inyumba inyimike na Malagho.

"Upon the seventh day, which was the Sabbath, Moses was called up into the cloud. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire. 'And Moses went into the midst of the cloud, and gat him up into the mount; and Moses was in the mount forty days and forty nights." Patriarchs and Prophets, 313, 314.

Мосе шәмбе болған жетінші күні бұлттың ішіне шақырылды. Қалың бұлт бүкіл Исраилдің көз алдында ашылып, Жаратқан Иенің ұлылығы жалмаушы оттай көрінді. «Мосе бұлттың арасына кіріп, тауға көтерілді; Мосе тауда қырық күн, қырық түн болды». Patriarchs and Prophets, 313, 314.

The forty days' tarry in the mount did not include the six days of preparation.

Аридын дæргъæй фæстаг уæвын хохы нæ ахæссыд æхсæз бонæй цæттæгæнæны рæстæг.

During this history, Moses spent 46 days receiving instructions on building the temple, paralleling the 46 years from 1798 to 1844 when the Lord raised up the Millerite temple, and the 46 years of Herod's reconstruction of the temple noted in John 2:20, as well as the 46 chromosomes of the human temple. During the six days, Joshua was with Moses, and together they ate manna and drank from the brook that descended out of the mount. Joshua did not enter the cloud with Moses but remained outside, eating and drinking daily while awaiting Moses' return, while Moses fasted during the forty days.

اي تارىختا، موسى 46 كۈن بۇيىچە ئىبادەتخانىنى قۇرۇش ھەققىدە كۆرسەتمىلەرنى قوبۇل قىلدى؛ بۇ، رەببىمىز 1798-دىن 1844-كەچە بولغان 46 يىلدا مىللېرىت ئىبادەتخانىسىنى قەد كۆتۈرگۈزگەن دەۋرگە، شۇنداقلا يۇھاننا 2:20 دە تىلغا ئېلىنغان ھېرودسنىڭ ئىبادەتخانىنى قايتا قۇرغان 46 يىلىغا، ۋە ئىنسان ئىبادەتخانىسىنىڭ 46 خروموسومىغا پاراللېل كېلىدۇ. ئالتى كۈن جەريانىدا يەشۇئا موسى بىلەن بىللە بولدى، ۋە ئۇلار بىرلىكتە ماننا يەپ، تاغدىن تۆۋەن چۈشكەن ئېقىندىن سۇ ئىچتى. يەشۇئا موسى بىلەن بىللە بۇلۇتنىڭ ئىچىگە كىرمىدى، بەلكى موسىنىڭ قايتىپ كېلىشىنى كۈتۈپ، ھەر كۈنى يەپ-ئىچىپ تاشقىدا قالدى؛ ئەمما موسى قىرىق كۈن داۋامىدا روزا تۇتتى.

During his stay in the mount, Moses received directions for building a sanctuary in which the divine presence would be specially manifested. 'Let them make Me a sanctuary; that I may dwell among them' (Exodus 25:8), was the command of God.

Tarrba kuraw miraw fuuraa, Muuseen iddoo qulqullummaa tokko ijaaruuf qajeelfama argate; iddoo san keessatti argamni Waaqummaa addatti ni mul’ifama ture. “Akkan isaan gidduutti buufadhuuf, iddoo qulqullummaa naa haa ijaaran” (Ba’uu 25:8), jechuun ajajni Waaqayyoo kenname.

This is where we find the number 46 associated with the building of the sanctuary.

Hapa ndipo tunapoupata nambari 46 ikihusishwa na ujenzi wa patakatifu.

We will read from Exodus and note a tarrying time in this story, as it prefigures the tarrying time in the time of Christ, the Millerites, and at the end of the world. The tarrying time produces the environment that allows the Midnight Cry to be proclaimed and to produce two classes of worshippers. Without the tarrying time, the dynamics of that history would not be in place for what the Lord wants to accomplish at the Midnight Cry. We must see what the tarrying time represents.

Yahnika Exodos kitabından okuyacak ve bu öyküdeki gecikme zamanını not edeceğiz; zira o, Mesih’in zamanındaki, Milleritler dönemindeki ve dünyanın sonunda olacak gecikme zamanını önceden tasvir etmektedir. Gecikme zamanı, Gece Yarısı Feryadı’nın ilan edilmesine ve iki sınıf tapınan ortaya çıkarmasına imkân veren ortamı meydana getirir. Gecikme zamanı olmaksızın, o tarihin dinamikleri, Rab’bin Gece Yarısı Feryadı’nda gerçekleştirmek istediği şey için mevcut olmazdı. Gecikme zamanının neyi temsil ettiğini görmemiz gerekir.

And he said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. . . . And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words. Exodus 24:1, 6-8.

Aꞌa Moses nakata, “Aru nane Tagaroa nate, koe mo Arona, Nadaba, mo Abihu, me matualakaosi e fitu ngefulu a Israel; me tapwaroro amutolu tagwalo.” . . . Me Moses e tooa a merei a dalana, me e tauia i laona na bilo; me merei a dalana e sausauria i lengana na Olita. Me e tooa na buka ni Kovenani, me e wilikina i matai na sinobu; me irau a veve, “Atoatoa a puputuꞌu ne Tagaroa e vevea, ka ge karaia me ka ge talumetena.” Me Moses e tooa na merei, me e sausauria i lengadia na sinobu, me e veve, “Amuto ra kele a merei ni Kovenani, ba a Tagaroa e karaia ma amutolu i vavana atoatoa ira na leo ie.” Exodus 24:1, 6-8.

This 46-day period, this Tarrying Time, is when the Lord is entering into covenant with a people.

이 46일의 기간, 곧 이 머무름의 때는 주께서 한 백성과 언약을 맺고 계시는 때이다.

Did the Lord enter into covenant with the Millerites in this history? Yes.

Rabbi kana seenaa kana keessatti Millaroota wajjin kakuu galeeraa? Eeyyee.

Did He enter into covenant with the Christian church at Pentecost in the time of Christ? Yes.

Ni aye adehyɛ mu maa Kristoni asafo no wɔ Pentekoste da so wɔ Kristo bere mu? Yiw.

So, this tarrying time is one of the waymarks of the Lord entering into covenant with a people.

Maka, waktos ngalanggeng ieu téh salasahiji tina tanda-tanda pituduh yén Gusti keur asup kana perjangjian jeung hiji umat.

And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud and gat him up into the mount: and Moses was in the mount forty days and forty nights. Exodus 24:12-18.

Ug ang Ginoo miingon kang Moises, Saka ngari kanako sa bukid, ug magpabilin didto: ug ihatag ko kanimo ang mga papan nga bato, ug ang kasugoan, ug ang mga sugo nga akong gisulat; aron itudlo mo kini. Ug mitindog si Moises, ug si Josue nga iyang sulugoon: ug si Moises misaka ngadto sa bukid sa Dios. Ug siya miingon sa mga anciano, Hulata kami dinhi, hangtod nga mobalik kami nganha kaninyo: ug, ania karon, si Aaron ug si Hur anaa uban kaninyo: kon aduna bay tawo nga may mga kalihokan, paadtoa siya kanila. Ug si Moises misaka sa bukid, ug ang usa ka panganod mitabon sa bukid. Ug ang himaya sa Ginoo mipabilin sa ibabaw sa bukid sa Sinai, ug ang panganod mitabon niini sulod sa unom ka adlaw: ug sa ikapitong adlaw gitawag niya si Moises gikan sa taliwala sa panganod. Ug ang dagway sa himaya sa Ginoo sama sa kalayo nga nagaut-ut sa kinatumyan sa bukid sa mga mata sa mga anak sa Israel. Ug si Moises misulod sa taliwala sa panganod ug mitungas sa bukid: ug si Moises didto sa bukid sulod sa kap-atan ka adlaw ug kap-atan ka gabii. Exodo 24:12-18.

In the history of Moses, we see a tarrying time. During this time, the two tables symbolize the covenant, and the Lord is entering into covenant and giving Moses instructions on building the temple.

Mu tārikh al-Nabī Mūsā, narā waqt al-intiẓār. Fī hādhā al-waqt, turmiz al-lawḥatān ilā al-ʿahd, wa-al-Rabb yadkhul fī ʿahd wa-yuʿṭī Mūsā taʿlīmāt ʿan bināʾ al-haykal.

From 1798 to 1844, those 46 years, the Lord was raising the Millerite temple so He might enter into covenant with modern Israel.

1798 tik 1844 metams, per anuos 46 metus, Viešpats kėlė mileritų šventyklą, kad galėtų įžengti į Sandorą su šiuolaikiniu Izraeliu.

The period we just read about with Moses and the tarrying time of the 70 elders is called Pentecost in biblical history—fifty days after Passover. The Lord instructed Israel to commemorate Pentecost forever. In the New Testament, Pentecost is a focus of the early Christian church, commemorating this very history. We find the same components at Pentecost in the time of Christ, in the history of the Millerites, and these components will be repeated at the end of the world.

दिरिंग मोजेस आरो सत्तर जन प्राचीनफोरनि बाहायाव जोंहा फोरायादों, बे समायखौ बाइबेलनि जाथायाव पेन्तेकोस्त बिदिनो मुङा होआ—पास्का नि उनाव पासि दिनफोर। प्रभुया इस्राएलखौ पेन्तेकोस्तखौ जुग जुगनि थाखाय स्मारन खालामनो होदों। गोदान थारमाय, पेन्तेकोस्त आगोनि ख्रिस्तानि मण्डलिनि मोनसे गुबुन दिहुननि केन्द्र, बेनि बिदिनो एबे जाथायखौ स्मारन खालामगोन। ख्रिस्तानि समायनि पेन्तेकोस्ताव, मिल्लेराइटफोरनि जाथायाव, आरो बे समावफोरनि एकै उपादानफोर फृथिबिनि जोबथायावबो फिनाव दिहुन होगोन।

Pentecost and the Tarrying Time in the New Testament

Пятидесятница и время ожидания в Новом Завете

Let us look at Pentecost from Luke 24:44-52, during the story of the road to Emmaus.

Ńaaní Luke 24:44-52 góneʼ Pentecost bichʼįʼ nitsáhákees, Emmaus deeshchííʼgóó ajiłiiʼígíí baa haneʼ bikááʼgi.

Earlier in Luke, the two disciples walking with Jesus ask Him to tarry with them. The Bible uses the word 'tarry.' There is a tarrying time marked there, but we want to mark a different tarrying time in this same history.

Na nunan nu Lukas, yan biyu almajiran da suke tafiya tare da Yesu suka roƙe Shi ya zauna tare da su. Littafi Mai Tsarki ya yi amfani da kalmar “zauna.” Akwai lokacin zama da aka nuna a wurin nan, amma muna so mu nuna wani daban lokacin zama a cikin wannan tarihin guda ɗaya.

And he [Jesus] said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

ကျေးဇူးတော်ရှင် [ယေရှု] က သူတို့အား မိန့်တော်မူသည်ကား၊ “ငါသည် သင်တို့နှင့်အတူ ရှိနေစဉ်က သင်တို့အား ပြောခဲ့သောစကားတို့မှာ ဤအရာများပင် ဖြစ်ကြ၏။ မောရှေ၏ပညတ္တိကျမ်း၌လည်းကောင်း၊ ပရောဖက်ကျမ်းတို့၌လည်းကောင်း၊ ဆာလံကျမ်း၌လည်းကောင်း ငါ့အကြောင်း ရေးသားထားသမျှအရာခပ်သိမ်းသည် ပြည့်စုံရမည်။” ထိုနောက် သူတို့သည် ကျမ်းစာတို့ကို နားလည်နိုင်စေခြင်းငှာ သူတို့၏ဉာဏ်မျက်စိကို ဖွင့်တော်မူ၏။ ထို့နောက် သူတို့အား မိန့်တော်မူသည်ကား၊ “ဤသို့ ရေးထားပြီးဖြစ်၏၊ ခရစ်တော်သည် ဆင်းရဲဒုက္ခကို ခံရမည်ဖြစ်၍၊ သုံးရက်မြောက်သောနေ့၌ သေခြင်းမှ ထမြောက်ရမည်။ ထို့ပြင် အပြစ်များအတွက် နောင်တရခြင်းနှင့် ခွင့်လွှတ်ခြင်းကို သူ၏နာမတော်အားဖြင့် လူမျိုးအပေါင်းတို့တွင် ဟောပြောရမည်ဖြစ်ပြီး၊ ယေရုရှလင်မြို့မှ စတင်ရမည်။ သင်တို့သည် ဤအရာများ၏ သက်သေများ ဖြစ်ကြ၏။ ကြည့်ရှုလော့၊ ငါ၏ခမည်းတော်၏ ကတိတော်ကို သင်တို့အပေါ်သို့ ငါပို့မည်။ သို့ရာတွင် အထက်မှလာသော တန်ခိုးနှင့် ပြည့်စုံဝတ်ဆင်ခြင်းကို ခံရမည့်တိုင်အောင် ယေရုရှလင်မြို့၌ စောင့်နေကြလော့။”

The tarrying time is marked by the command to tarry in Jerusalem for power. This is where the empowerment of the message takes place for the Millerites.

Waḵt al-intiẓār mawsūm bi-l-amr bi-labth fī Ūrshalīm li-nayl al-quwwah. Hāhunā yatimm tamkīn al-risālah li-l-Millarīyīn.

To tarry means to wait. "Blessed is he that waiteth." For what? The empowerment.

Үндээгдэх гэдэг нь хүлээх гэсэн үг юм. “Хүлээгч нь ерөөлтэй еэ.” Юуг хүлээнэ гэж? Хүчирхэгжүүлэлтийг.

You cannot correctly understand the empowerment of the Midnight Cry unless you understand the tarrying time, where they are commanded to wait for that power. It is part of the story. To have the light set up behind you continue to shine, you must understand the whole history.

তুমি মধ্যরাত্রির আহ্বানের ক্ষমতায়নকে যথার্থভাবে বুঝিতে পারিবে না, যদি না তুমি সেই বিলম্বের সময়কে বুঝ, যেখানে তাহাদিগকে সেই শক্তির জন্য অপেক্ষা করিবার আজ্ঞা দেওয়া হইয়াছে। ইহা কাহিনীরই একটি অংশ। তোমার পশ্চাতে স্থাপিত আলো যেন অবিরত দীপ্তি দিতে থাকে, তাহার জন্য সমগ্র ইতিহাস বুঝা আবশ্যক।

You may not yet see where this is going, but tomorrow it will become clear.

Belki heniz bunun nereye gittiğini görmüyorsun, ama yarın bu açık olacak.

The Three Prophecies and the Tarrying Time

Á þrjár spádómarnar og bíðitíðin

Three prophecies led the Millerites to a misconception that caused the tarrying time and the first disappointment. These prophecies are the same three that William Miller said he was given the commencement for: the 1335, the 2520, and the 2300 days.

Thumlyilcääri nisshyi Milleritääri sarü iloonqon urüksän nuuvan duqut, tegeed хүлээлтийн цаг болон анхны урам хугаралд хүргэсэн. Эдгээр эш үзүүллэгүүд нь William Miller өөрт нь эхлэх цаг нь өгөгдсөн гэж хэлсэн мөнөөх гурав мөн: 1335, 2520, болон 2300 өдөр.

If you understand that the tarrying time is a specific component of the Midnight Cry, you must ask what produced the tarrying time. It was these three time prophecies: the 1335, the 2520, and the 2300.

Eger siz yza galmagyň wagtynyň Gijeki Nida aýratyn bir bölegidigine düşünseňiz, onda yza galmagyň wagtyny nämäniň ýüze çykarandygyny soramaly bolarsyňyz. Ony şu üç wagt pygamberligi ýüze çykardy: 1335, 2520 we 2300.

If you reject the prophecy of the 2520 and the 1335, you are denying the Midnight Cry and fall off the path to the wicked world below.

Nu öyëa ena inwista i 2520 ar i 1335, nalya úcarë i Lómië Yéllë ar lanta lá i tië na i úmëa mar talath.

That is where we are heading with all this.

Ukho sikusingise kuko ngako konke lokhu.

They tarry because they are to wait for power from on high, and in the Millerite History, that power was the Midnight Cry.

وەنان لەبەر ئەوە دەماوەنەوە کە دەبێت چاوەڕێی هێزێک بکەن لە سەرەوە، وە لە مێژووی میلەریتییەکاندا، ئەو هێزە هاواری نیوەشەو بوو.

But tarry ye in the city of Jerusalem, until ye be endued with power from on high. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy. Luke 24:49-52.

А мардыса Иерусалим къалада бийикден келген къудурет билен кийиндирилгенчелик. Соң ол аларны Бетаниягъа дереге чыгъарды да, къолларын жогъары кётюрюп, аларгъа дува этди. Ве болдуча ки, ол аларгъа дува эткен вакъытта, олардан айырылды ве кёклеге алынып кетирилди. Олар да О'нъа седжде эттилер ве буюк бир къуўанч билен Иерусалимге къайттылар. Лука 24:49-52.

Bethany is a suburb of Jerusalem, about a mile and a half outside the city. In Jesus' day, this was a significant distance, as people walked everywhere.

بِثْ عَنْيا ضاحيةٌ من أورشليم، تقع على بُعد نحو ميلٍ ونصف خارج المدينة. وفي أيام يسوع، كان هذا يُعَدّ مسافةً ذات شأن، إذ كان الناس يذهبون إلى كل مكان سيرًا على الأقدام.

Bethany means 'House of the Poor.'

بەيتەنى ماناي «خانووى هەژاران» دەگەیەنێت.

Jesus' favorite place to be was Bethany, where Lazarus, Mary, and Martha lived.

Иисус яратқан ең сөйүктүү жер — Лазарь, Мария вә Марта яшайдиған Бәйтания еди.

It is worth noting that the Triumphal Entry is the history Sister White uses to describe the Midnight Cry.

သတိပြုဖွယ်မှာ၊ ညသန်းခေါင်အော်ဟစ်သံကို ဖော်ပြရာတွင် Sister White သည် Triumphal Entry ၏ သမိုင်းကို အသုံးပြုထားခြင်းဖြစ်သည်။

Before Jesus entered Jerusalem for the Triumphal Entry, He tarried in Bethany, the House of the Poor. There is a tarrying time that precedes the Triumphal Entry, just as there is a tarrying time that precedes the Midnight Cry. They are parallel histories, but we are still dealing with Luke 24:44-52 and waiting and tarrying in Jerusalem.

Йешуа Йерушалайымға Салтанатты Кіруінен бұрын Кедейлер Үйі — Бейтанияда аялдап тұрды. Түн ортасындағы Айқайдың алдында аялдау уақыты болғаны сияқты, Салтанатты Кірудің алдында да сондай бір аялдау уақыты бар. Бұлар өзара параллель тарихтар, бірақ біз әлі де Лука 24:44–52-аяттарымен және Йерушалайымда күту мен аялдап тұру мәселесімен айналысып отырмыз.

In Early Writings, page 247, speaking of the Millerite History, Sister White says:

در کتاب Early Writings، صفحهٔ 247، خواهر وایت در سخن گفتن دربارهٔ تاریخچهٔ میلریتی، می‌گوید:

"The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844."

အလွဲခံရသောသူတို့သည် မိမိတို့သည် စောင့်ဆိုင်းရသောကာလ၌ ရောက်ရှိနေကြောင်းနှင့် ရူပါရုံ၏ ပြည့်စုံခြင်းကို စိတ်ရှည်စွာ စောင့်မျှော်ရမည်ဖြစ်ကြောင်းကို သမ္မာကျမ်းစာများမှ တွေ့မြင်ခဲ့ကြသည်။ ၁၈၄၃ ခုနှစ်တွင် မိမိတို့၏ အရှင်ကို မျှော်လင့်စေခဲ့သော တူညီသည့် သက်သေအထောက်အထားများကပင် ၁၈၄၄ ခုနှစ်တွင်လည်း ကိုယ်တော်ကို မျှော်လင့်စေခဲ့ကြသည်။

At the Midnight Cry, the Millerites had their understanding of the Scriptures opened.

মধ্যরাত্রির আহ্বানের সময় মিলেরাইটদের নিকট শাস্ত্রসমূহের অর্থ উন্মুক্ত করা হয়েছিল।

"The disappointed ones" from the first disappointment saw from the Scriptures that they were in the tarrying time, and the same evidence that led them to predict 1843 as the return of the Lord now proved 1844.

«पहले निराशाजनकों» ने, पहली निराशा के बाद, पवित्रशास्त्रों से यह देखा कि वे विलम्ब के समय में थे, और वही प्रमाण, जिसने उन्हें प्रभु के आगमन के लिए 1843 की भविष्यवाणी करने को प्रेरित किया था, अब 1844 को सिद्ध कर रहा था।

What had the Lord done for them? He opened their understanding. This is a parallel history to the disciples.

Rabbi ularga nima qildi? U ularning aql-idroklarini ochdi. Bu shogirdlar tarixiga parallel bo‘lgan bir tarixdir.

Jacob’s Tarrying Time and the Covenant

Yakobun Gecikmə Vaxtı və Əhd

There is a tarrying time in the story of Jacob. This tarrying time illuminates many prophetic truths, though we will only touch on some of them.

Jéikob történetében van egy várakozási időszak. Ez a várakozási időszak sok prófétai igazságot világít meg, jóllehet ezek közül most csak néhányat érintünk.

Genesis 28, beginning with verse 10, shows that the story of Jacob prefigures the end of the world. Jacob's sons represent the 144,000 at the end of the world.

בראשית כ"ח, החל מפסוק י', מראה כי סיפורו של יעקב מקדים ומסמל את קץ העולם. בניו של יעקב מייצגים את ה־144,000 באחרית הימים.

Jacob had sons from four women—two wives, Rachel and Leah, and two concubines. He had to work for his wives: 2520 days for Leah and 2520 days for Rachel. In Jacob's story, we see both 2520s, representing the Northern and Southern Kingdoms.

जेकबका चार महिलाबाट पुत्रहरू भए—दुई पत्नी, राहेल र लेआ, र दुई उपपत्नी। आफ्नी पत्नीहरूका निम्ति उनले काम गर्नुपर्‍यो: लेआका लागि २५२० दिन र राहेलका लागि २५२० दिन। जेकबको कथामा हामी दुवै २५२० देख्छौँ, जसले उत्तरी र दक्षिणी राज्यहरूको प्रतिनिधित्व गर्दछ।

Jacob is a symbol of the Millerite History and the 144,000. His story should provide light for us at the end of the world.

Jacob qiypa Millerite History ukat 144,000-nakan chimpupawa. Jupan sarnaqäwipax aka pacha tukusiñapan jiwq’añatakix qhan churapxañapawa.

And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed: And thy seed shall be as the dust of the earth, and thou shall spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of. Genesis 28:10-15.

Jacob oho Beersheba pe, a jɛ Haran so. Oduu baabi pɔtee bi so, na ɔdaa hɔ anadwo no nyinaa, efisɛ na owia akɔtɔ; na ɔfaa saa beae no so abo no bi de sisii ne ti ase, na ɔdaa hɔ dae. Na ɔsoe dae, na hwɛ, atrapoe bi gyina asase so, na ne ti du soro; na hwɛ, Onyankopɔn abɔfo foro ne so na wosian. Na hwɛ, Awurade gyina ne so, na ɔkae sɛ: Mene Awurade, w’agya Abraham Nyankopɔn ne Isak Nyankopɔn no; asase a woda so yi, mede bɛma wo ne w’asefo. Na w’asefo bɛyɛ sɛ asase so mfutuma, na wobɛtrɛw akɔ atɔe ne apuei ne atifi ne anafo; na wo ne w’asefo mu na asase so mmusua nyinaa benya nhyira. Na hwɛ, meka wo ho, na mɛkora wo wɔ baabiara a wobɛkɔ, na mede wo bɛsan aba asase yi so bio; efisɛ merennyaw wo kosi sɛ mayɛ deɛ maka akyerɛ wo no. Genesis 28:10-15.

The Lord is entering into covenant with Jacob. When the Lord enters into covenant with Moses and Israel, there is a tarrying time; when He enters into covenant with Jacob, there is a tarrying time; when He enters into covenant with modern Israel in the Millerite History, there is a tarrying time; and when He enters into covenant with the Christian church at Pentecost, there is a tarrying time.

Rabbi Yaaquub waliin kakuu keessa seenaa jira. Yeroo Rabbi Musee fi Israa’el wajjin kakuu keessa seenu, yeroo turtii ni jira; yeroo Inni Yaaquub wajjin kakuu keessa seenu, yeroo turtii ni jira; yeroo Inni Seenaa Milleriitii keessatti Israa’el ammayyaa wajjin kakuu keessa seenu, yeroo turtii ni jira; akkasumas yeroo Inni guyyaa Phenxeqostee irratti waldaa Kiristaanaa wajjin kakuu keessa seenu, yeroo turtii ni jira.

In this story, during the tarrying time, the Lord opens the understanding of His people to His Word, symbolized by the ladder with angels ascending and descending—a symbol of communication between God and man.

Aka puñchaypi, suyasqa pachapi, Señorqa llaqtanpa yuyayninta kicharin Simiyman, siqichasqa escalera nisqawan, maypim angelkuna wicharinku uraykunkutaq — Dioswan runawan tinkuchiypa unanchaqnin.

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.

ک Jacob خپل له خوبه راویښ شو او ویې ویل: بېشکه مالِک خُداے په دې ځای کښې دے، او ما ته دا نه وو معلوم. او هغه ووېرېد او ویې ویل: دا ځای څومره هېبتناک دے! دا بل هېڅ نه، مګر د خُداے کور دے، او دا د آسمان دروازه ده. پيدايښت 28:16، 17.

At the Midnight Cry, the Millerite virgins are waking up and becoming the House of God. He is entering into covenant with them, making them modern Israel.

ۋە ئۇشتى جىيارادا، مىللېرىت دجاڨارناد كەرەندىيانىار ۋە خۇداي اۆيى اولماقا باشلىيارلار. ئۇ، ئۇلارلا عهدغا گيررەك، آنلارى زمانىمىزىڭ ئىسرائىلى اېدىر.

And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:18, 19.

آدب واهه یعقوب پگاهان خاست، و آن سنگ را که زیرِ سرِ خویش نهاده بود برگرفت، و آن را به سانِ ستونی برپا داشت، و بر فرازش روغن ریخت. و نام آن جای را بیت‌ئیل نهاد؛ اما نام آن شهر در آغاز لوز بود. پیدایش 28:18، 19

"Luz" is changed. The Millerites were not God's people in 1798. The history of the Millerites is the history of how He enters into covenant with them and makes them His people, changing them from "Luz" to "Bethel."

«Луз» алаԥсахын. 1798 шықәсазы Миллер иеиԥш агәыԥқәа Анцәа ижәларымызт. Миллер иеиԥш агәыԥқәа рыхҭыс Анцәа урҭ иҽрыдкылашьа, аиқәшаҳаҭра рыла иԥеиҵауа, насгьы урҭ Ижәларны иҟаиҵо аҭоурых ауп, «Луз» аҟынтәи «Бетель» ахь реиҭарԥсахуа.

And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, So that I come again to my father's house in peace; then shall the Lord be my God: And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee. Genesis 28:20-22.

ئاقوب بىر نәзىر қилди вә мундақ деди: «Әгәр Худа мениң билән болуп, мән маңидиған бу йолумда мени сақлап, йейишкә нан вә кийишкә кийим бәрсә, мән аман-есән атамниң өйигә йенип кәлгинимдә, Пәрвәрдигар мениң Худайим болиду. Мән түврүк қилип тиклигән бу таш болса Худайниң өйи болиду; сән маңа беридиған барлиқ нәрсиниң ондин бирини чоқум саңа беримән.» Яритилиш 28:20-22.

Jacob's vow is entering into covenant. He asks God to keep him in the way—the Old Paths—and to give him bread to eat. The Millerites are to eat their own bread and not return to Protestant foolishness.

نەزری یعقوب، چوونە ناو پەیمانە. لە خودا داوا دەکات کە لە ڕێگادا—ڕێگاکانی کۆن—بپارێزێت و نانی بۆ خواردن بداتێ. میلەرییەکان دەبێت نانی خۆیان بخۆن و بۆ گەمژەیی پرۆتستانتی نەگەڕێنەوە.

If we continue to eat the bread God gives us, He will maintain His covenant with us. The bread and raiment in Jacob's vow symbolize the truths on the 1843 Chart, which Ellen White calls the Rock of Ages—the Old Paths and the bread.

Kung padayon kita nga mokaon sa pan nga gihatag sa Dios kanato, padayon Niyang pagatumanon ang Iyang tugon uban kanato. Ang pan ug sapot diha sa panaad ni Jacob nagsimbolo sa mga kamatuoran diha sa 1843 Chart, nga gitawag ni Ellen White nga Bato sa mga Kapanahonan—ang Karaang mga Dalan ug ang pan.

"The ladder which Jacob saw in the night vision, the base of it resting upon the earth and the topmost round reaching unto the highest heavens; God himself above the ladder, and His glory shining upon every round; angels ascending and descending upon this ladder of shining brightness, is a symbol of constant communication kept up between this world and heavenly places. God accomplishes His will through the instrumentality of heavenly angels in continual intercourse with humanity. This ladder reveals a direct and important channel of communication with the inhabitants of this earth. The ladder represented to Jacob the world's Redeemer, who links earth and heaven together. Everyone who has seen the evidence and light of truth and accepts the truth, professing his faith in Jesus Christ, is a missionary in the highest sense of the word. He is the receiver of heavenly treasures, and it is his duty to impart them, to diffuse that which he has received." Fundamentals of Christian Education, 270.

ບັນດາຂັ້ນໄດທີ່ຢາໂຄບໄດ້ເຫັນໃນນິມິດຍາມຄ່ຳຄືນ, ຊຶ່ງຖານຂອງມັນຕັ້ງຢູ່ເທິງແຜ່ນດິນໂລກ ແລະ ຂັ້ນສູງສຸດຂອງມັນຍື່ນໄປເຖິງຟ້າສະຫວັນອັນສູງສຸດ; ພຣະເຈົ້າເອງປະທັບຢູ່ເໜືອຂັ້ນໄດ ແລະ ພຣະສະຫງ່າຣາສີຂອງພຣະອົງສ່ອງແສງເທິງທຸກຂັ້ນ; ທູດສະຫວັນທັງຫຼາຍຂຶ້ນແລະລົງຢູ່ເທິງຂັ້ນໄດແຫ່ງຄວາມສະຫວ່າງເຫຼື້ອມນີ້, ເປັນສັນຍາລັກແຫ່ງການຕິດຕໍ່ສື່ສານຢ່າງຕໍ່ເນື່ອງທີ່ດຳລົງຢູ່ລະຫວ່າງໂລກນີ້ກັບສະຖານທີ່ຝ່າຍສະຫວັນ. ພຣະເຈົ້າຊົງສຳເລັດນ້ຳພຣະໄທຂອງພຣະອົງໂດຍຜ່ານການຮັບໃຊ້ເປັນເຄື່ອງມືຂອງທູດສະຫວັນ ໃນການຕິດຕໍ່ສຳພັນຢ່າງບໍ່ຂາດສາຍກັບມະນຸດຊາດ. ຂັ້ນໄດນີ້ເປີດເຜີຍຊ່ອງທາງແຫ່ງການຕິດຕໍ່ສື່ສານອັນຕົງແລະສຳຄັນກັບບັນດາຜູ້ອາໄສຢູ່ໃນແຜ່ນດິນໂລກນີ້. ຂັ້ນໄດນັ້ນໄດ້ເປັນຕົວແທນຂອງພຣະຜູ້ໄຖ່ຂອງໂລກ, ຜູ້ຊຶ່ງຊົງເຊື່ອມໂຍງແຜ່ນດິນໂລກແລະສະຫວັນເຂົ້າດ້ວຍກັນ. ທຸກຄົນຜູ້ທີ່ໄດ້ເຫັນຫຼັກຖານແລະແສງສະຫວ່າງແຫ່ງຄວາມຈິງ ແລະ ຍອມຮັບຄວາມຈິງນັ້ນ, ປະກາດຮັບຮອງຄວາມເຊື່ອຂອງຕົນໃນພຣະເຢຊູຄຣິດ, ຍ່ອມເປັນມິຊຊັນນາຣີໃນຄວາມໝາຍສູງສຸດຂອງຄຳນັ້ນ. ລາວເປັນຜູ້ຮັບບັນດາຊັບສົມບັດຝ່າຍສະຫວັນ, ແລະ ໜ້າທີ່ຂອງລາວຄືການຖ່າຍທອດສິ່ງເຫຼົ່ານັ້ນ, ກະຈາຍສິ່ງທີ່ລາວໄດ້ຮັບມາ.” Fundamentals of Christian Education, 270.

When He opens up their understanding in the tarrying time, He does so by sending angels up and down the ladder.

Ta ti i yuk i gat save bilong ol long taim bilong wet, em i mekim olsem long salim ol ensel i go antap na i kam daun long ledar.

If you have received the truth, you have the responsibility to share it. If you fulfill your responsibility, you become the ladder—the channel of communication. We are called to be that channel.

Agar siz haqiqatni qabul qilgan bo‘lsangiz, uni ulashish mas’uliyati sizning zimmangizdadir. Agar siz o‘z mas’uliyatingizni ado etsangiz, siz narvonga — aloqa vositasiga aylanasiz. Biz ana shu vosita bo‘lishga da’vat etilganmiz.

"The ladder represented Christ; he is the channel of communication between heaven and earth, and angels go to and fro in continual intercourse with the fallen race. The words of Christ to Nathanael were in harmony with the figure of the ladder, when he said, 'Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.' Here the Redeemer identifies himself as the mystic ladder, that makes communication possible between heaven and earth." Review and Herald, November 11, 1890.

«پله‌زانەکە مەسیح را نیشان دەدا؛ ئەو ڕێگای پەیوەندییە لە نێوان ئاسمان و زەویی، و فریشتەکان بە هاتوچۆیەکی بەردەوام لە پەیوەندییەکی هەمیشەیی لەگەڵ نەوەی کەوتوووندا دێن و دەچن. قسەکانی مەسیح بۆ نەثانائیل لەگەڵ وێنەی پله‌زانەکە هاوئاهەنگ بوون، کاتێک فەرمووی: “ڕاست، ڕاست، پێتان دەڵێم، لە ئێستا بە دواوە ئاسمان کراوە دەبینن، و فریشتەکانی خودا سەردەکەون و دادەبەزن لەسەر کوڕی مرۆڤ.” لێرەدا ڕزگارکەر خۆی وەک ئەو پله‌زانە نهێنییە ناساندووە کە پەیوەندی لە نێوان ئاسمان و زەوی ممکین دەکات.» Review and Herald, November 11, 1890.

Jacob has a tarrying time; he tarries and dreams of the ladder, which represents the Lord opening the understanding of His Word to His people during the tarrying time. In this history, the Lord is entering into covenant with His people, taking them from Luz and making them Bethel—the House of God.

ჲაყობს აქვს დაყოვნების დრო; იგი დაყოვნდება და ხედავს სიზმარს კიბეზე, რომელიც წარმოადგენს იმას, რომ უფალი თავისი სიტყვის გაგებას უხსნის თავის ხალხს დაყოვნების დროს. ამ ისტორიაში უფალი თავის ხალხთან აღთქმაში შედის, მიჰყავს ისინი ლუზიდან და აქცევს მათ ბეთელად — ღვთის სახლად.

The channel of communication represented by the angels ascending and descending on the ladder, who is Christ, is also represented in Zechariah. Sister White comments on this in Review and Herald, July 20, 1897, though she uses a different symbol.

Walii qunnamtii ergamoonni irratti ol baʼanii gad buʼan, innis Kiristoos taʼe, ittiin bakka buʼame sun, Zakaariyaasis keessatti akkasuma bakka buʼameera. Obboleettiin White kana irratti Review and Herald, July 20, 1897 keessatti yaada kenniti, jechuunis mallattoo adda taʼe fayyadamtee.

"The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne."

“የምድር ሁሉ ጌታ አጠገብ የቆሙት የተቀቡት፣ ቀድሞ ሰይጣን እንደ ከዳኝ ኪሩብ የተሰጠውን ስፍራ አላቸው። ዙፋኑን በሚከብቡ ቅዱሳን ፍጥረታት።”

What are the "holy beings"? Angels. "By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth." That is the ladder. Only, here Sister White is not going to use the ladder as the symbol.

"Муқәддәс затлар" дегәнләр немә? Пәриштиләр. "Өз тәхтиниң әтрапидики муқәддәс затлар арқилиқ, Рәб йәр йүзидики олтарғучилар билән даимий алақини давамлаштуруп туриду." Мана шу — басқучлуқ йолдур. Пәқәт бу йәрдә Сиңил Уайт басқучлуқ йолни рәмз сүпитидә ишләтмәкчи әмәс.

"The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God's Spirit, the agencies of evil would have entire control over men.

“Еңнек майы — Алланың ийманлылардың шырақларын өшпей, жалпылдап өшип кетпесин деп толтырып турыў ушын беретугын мархаметин билдиреди. Егер Қудайдың Рухының хабарлары арқалы бул муқаддес май көктен қуйылмаған болса, жаманлық күшлери адамлар үстинен толық билеўге ийе болар еди.”

"God is dishonored when we do not receive the communications He sends us. Thus we refuse the golden oil He would pour into our souls to be communicated to those in darkness. When the call comes, 'Behold, the bridegroom cometh; go ye out to meet him,' those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God's Holy Spirit is asked for, if we plead, as did Moses, 'Show me thy glory,' the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. 'Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.' By receiving the bright beams of the Sun of Righteousness, God's children shine as lights in the world." Review and Herald, July 20, 1897.

אלוהים מתחלל כאשר איננו מקבלים את המסרים שהוא שולח אלינו. בכך אנו דוחים את השמן הזהב אשר היה שופך אל תוך נפשותינו, כדי שיועבר אל השרויים בחשכה. כאשר תישמע הקריאה, "הִנֵּה הֶחָתָן בָּא; צֶאנָה לִקְרָאתוֹ," אלה שלא קיבלו את השמן הקדוש, שלא טיפחו בלבבם את חסד המשיח, יגלו, כמו הבתולות הכסילות, כי אינם מוכנים לפגוש את אדונם. אין בהם, מצד עצמם, הכוח להשיג את השמן, וחייהם נחרבים. אולם אם יבוקש רוח קודשו של אלוהים, אם נתחנן, כפי שעשה משה, "הַרְאֵנִי נָא אֶת כְּבֹדֶךָ," תישפך אהבת אלוהים בלבבנו. דרך הצינורות הזהובים יועבר אלינו השמן הזהב. "לֹא בְחַיִל וְלֹא בְכֹחַ, כִּי אִם בְּרוּחִי, אָמַר יְהוָה צְבָאוֹת." בקבלם את קרני האור הזוהרות של שמש הצדקה, בני אלוהים זוהרים כאורות בעולם. Review and Herald, July 20, 1897.

In the story of Jacob, we have the story of the Millerite History. There is a tarrying time, and he sees the ladder representing communication between Heaven and Earth.

Якобтың хикаясында біз Миллерит тарихының хикаясын көреміз. Күту мерзімі бар, және ол Көк пен Жер арасындағы байланысты бейнелейтін баспалдақты көреді.

Zechariah tells us about two golden pipes. A ladder has two primary rails, but Zechariah calls them two golden pipes.

Zekharyah bimaa nu xibaar ñaari tuyóob wurus. Echelle am na ñaari wet yu mag, waaye Zekharyah tudde leen ñaari tuyóob wurus.

We are to receive the messages that come down from the ladder of Heaven and communicate them to others. If we do that, we become part of the ladder, part of the communication process.

Biz Gögnüň basgançagyndan inýän habarlary kabul etmeli we olary başgalara ýetirmelidiris. Eger şeýle etsek, biz basgançagyň bir bölegine, habarlaşyk işiniň bir bölegine öwrüleris.

Sister White ties this into the parable of the Ten Virgins.

Hermana White vincula esto con la parábola de las Diez Vírgenes.

In the Millerite History, they were fulfilling the parable of the Ten Virgins. Jacob's tarrying time is the tarrying time of Matthew 25 and Habakkuk 2: "Though the vision tarry, wait for it."

在米勒派的历史中，他们正在应验十个童女的比喻。雅各的耽延时期，就是《马太福音》25章和《哈巴谷书》2章所说的耽延时期：“虽然异象迟延，还要等候它。”

The story of Jacob and Zechariah are the same tarrying times.

Storia lui Iacob și a lui Zaharia sunt aceleași vremi de zăbavă.

The tarrying time marks, among other things, that the Lord is about to increase His followers' understanding of the Word of God. If you do not receive that Holy Oil, you are a foolish virgin.

Пешмахьалх доьхна хан, кхин а дукха хьумнашна юкъара, Дела ше Дала дагалоцамна Къобалдийн дош кхетам ч1аг1баре волу хиларан билгалонашна ю. Нагахь санна и Боккха Мах хьо ца эца, т1аккха хьо могуш йолу йо1 ю.

When you reach this history, when the door closes and you are a foolish virgin, Sister White says, "The saddest words that were ever heard, 'I knew you not.'"

Maach tansaḍ hādh at-tārīkh, wa ʾughliqa al-bāb wa-kunta min al-ʿadhārā al-jāhilāt, taqūlu al-ukht White: «Aḥzan al-kalimāt allatī sūmiʿat qaṭṭ: “Innī lam aʿrifkum.”»

You cannot separate the tarrying time from the Midnight Cry. The tarrying time produces the outpouring of the Holy Spirit, which opens God's people's understanding to the Word at the Midnight Cry and provides the oil that distinguishes the wise from the foolish virgins.

ʻAwə ṭəma tʌrriyiŋiŋa ɣə Midnight Cry nɔr sɔpa pərəca ayət. Ṭəma tʌrriyiŋiŋi ɣə Holy Spirit nɔr outpouring sɔtə ɲa, hani ɣə Midnight Cry ka, kʼatəw ɣə God mɛna ɣə Word nɔr ɣəfət samət, yəna oil nɔr mətʼa, hani wise virgins ɣə foolish virgins nɔr ləkʼəkʼal yisamət.

The Tarrying Time and Christ’s Crowning Miracle

دەوری چاوەڕوانی و گەورەترین پەرجووی مەسیح

There is a tarrying time when Christ performed His crowning act—raising Lazarus.

ǝddǝls ɹɐzɐꓶ ƃnisıɐɹ—ʇɔɐ ƃnınuʍoɹɔ sıH pǝɯɹoɟɹǝd ʇsıɹɥƆ uǝɥʍ ǝɯıʇ ƃuıʎɹɹɐʇ ɐ sı ǝɹǝɥ⊥

Jesus received the message, "Lazarus is sick. Come, take care of him." But Jesus did not go immediately.

Yehoşua peyamê wergirt ku, “Lazarus nexweş e. Werê, lê biner.” Lê Yehoşua di cih de neçû.

Sister White says the disciples stumbled over this. They wondered why He was not going to help His friend, or prove His power as the Messiah. But He tarried.

እኅት ዋይት ደቀ መዛሙርቱ በዚህ እንደተሰናከሉ ትናገራለች። ለምን ጓደኛውን ሊረዳ እንዳልሄደ፣ ወይም ኃይሉን እንደ መሲሑ ሊያሳይ እንዳልፈለገ ይደንቁ ነበር። ነገር ግን ዘገየ።

"In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed 'the resurrection, and the life.' He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany." The Desire of Ages, 529.

"लाज़रकहाँ आवयमा ढिलाइ करैत, ख्रीष्टक एक दयामय उद्देश्य छल ओहन लोकसभक प्रति जे सभ हुनका ग्रहण नहि केने छल। ओ ठहरलाह, जाहिसँ लाज़रकेँ मृतकसभमे सँ जिऔलाक द्वारा अपन हठी, अविश्वासी प्रजाकेँ फेर एकटा प्रमाण दऽ सकथि जे निश्चये ओही छथि 'पुनरुत्थान आ जीवन।' ओ अपन समस्त आशा लोकसभ पर, इस्राएलक घरानाक दीन, भरमायल भेँड़सभ पर, छोड़ि देबामे अनिच्छुक छलाह। हुनकर हृदय हुनक अनुतापहीनताक कारण टूटि रहल छल। अपन दयामे हुनकर अभिप्राय छल जे हुनकासभकेँ आरो एकटा प्रमाण देल जाउ जे ओ पुनर्स्थापक छथि, ओ एकमात्र जन जे जीवन आ अमरताकेँ प्रकाशमे आन सकैत छथि। ई एहन प्रमाण होइत जेकर गलत अर्थ याजकसभ नहि लगा सकैत। बेथनिया जाएबामे हुनकर विलंबक कारण ईहे छल।" The Desire of Ages, 529.

He tarried to give them one more evidence that He had the ability to bring the dead to life. This crowning miracle, the raising of Lazarus, set the seal of God on His work and claim to Divinity. At the Midnight Cry, the Lord is raising up the wise virgins. This is an illustration of the sealing process. The Millerites were being sealed, providing an illustration of the sealing of the 144,000. The lesson of Lazarus is that Christ can take someone dead in trespasses and sins and bring them to life. In the passage of Lazarus, Christ defines death as sleep. They are all sleeping. He is tarrying. He will resurrect Lazarus, bringing them to life and placing His seal upon them. This is His crowning miracle. In our history, when He seals the 144,000, He lifts them up as an ensign. Zechariah says that ensign is as jewels in a crown. This is His crowning act.

Ён даранг карда буд, то ба онҳо боз як далели дигаре бидиҳад, ки Ӯ қудрат дорад мурдагонро зинда гардонад. Ин мӯъҷизаи олии Ӯ, яъне зинда кардани Лаъзор, бар кори Ӯ ва даъвои Ӯ ба Илоҳият мӯҳри Худоро ниҳод. Дар Нидои Нисфи Шаб, Худованд бокирагони хирадмандро бармехезонад. Ин намунае аз раванди мӯҳргузорист. Миллериён мӯҳр зада мешуданд ва ба ин васила намунае аз мӯҳргузории 144,000-ро фароҳам меоварданд. Дарси Лаъзор ин аст, ки Масеҳ метавонад касеро, ки дар хатоҳо ва гуноҳҳо мурдааст, гирифта зинда гардонад. Дар порчаи марбут ба Лаъзор, Масеҳ маргро ҳамчун хоб таъриф мекунад. Ҳамаи онҳо дар хобанд. Ӯ даранг мекунад. Ӯ Лаъзорро эҳё хоҳад кард, онҳоро зинда хоҳад гардонд ва мӯҳри Худро бар онҳо хоҳад ниҳод. Ин мӯъҷизаи олии Ӯст. Дар таърихи мо, вақте ки Ӯ 144,000-ро мӯҳр мезанад, онҳоро ҳамчун байрақе бармедорад. Закарё мегӯяд, ки он байрақ ҳамчун ҷавоҳироти дар тоҷ аст. Ин амали тоҷгузори Ӯст.

With the outpouring and opening up of truth in the Millerite history, the tarrying time marks when the Lord opens up the truth. The ladder, with angels ascending and descending, is where the sealing process takes place.

Sa pagbubo ug sa pag-abli sa kamatuoran diha sa kasaysayan sa mga Millerita, ang panahon sa paglangan maoy timailhan sa dihang ang Ginoo mag-abli sa kamatuoran. Ang hagdan, uban sa mga manulonda nga nagasaka ug nagakunsad, mao ang dapit diin mahitabo ang proseso sa pagselyo.

The Triumphal Entry and the Midnight Cry

Yeqab kab gu Midniḥt Azegzaw

Now we look at the Triumphal Entry. Notice what Sister White compares the Triumphal Entry to in the Spirit of Prophecy, volume 4, page 250.

Ita imayna qhawasunchik Atipay Yaykuyta. Qhawariychik imawanmi Hermana White tinkuchin Atipay Yaykuyta Profecíaq Espíritu nisqapi, volumen 4, página 250.

"The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ's triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, 'Blessed is he that cometh in the name of the Lord!' [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, 'Behold, the Bridegroom cometh!'"

“Gecəyarısı hayqırtısı, Müqəddəs Yazıların dəlili aydın və qəti olsa da, daha çox mübahisə yolu ilə yayılmırdı. Onunla birlikdə canı hərəkətə gətirən məcburedici bir qüvvə gedirdi. Heç bir şübhə, heç bir sorğu-sual yox idi. Məsihin Yerusəlimə zəfərli daxil olması münasibətilə, bayramı saxlamaq üçün ölkənin hər tərəfindən toplaşmış xalq Zeytun dağına axışdı və İsanı müşayiət edən izdihama qoşulduqda, həmin anın ilhamını duydular və bu nida daha da yüksəldi: ‘Rəbbin adı ilə gələn nə bəxtiyardır!’ [Matthew 21:9.] Eyni şəkildə, Adventist yığıncaqlarına axışan imansızlar da — bəziləri maraqdan, bəziləri isə yalnız istehza etmək üçün — ‘Budur, Bəy gəlir!’ xəbərinə müşayiət edən inandırıcı qüvvəni hiss etdilər.”

The Triumphal Entry represents the Midnight Cry.

Анжьал жәбзиа ахалара ибзиахә шьыбжьырҭатәи аҿашәа аанарԥшуеит.

Let us read what Sister White says about the Triumphal Entry in The Youth Instructor, February 21, 1901.

Ñande jahecha mba’épa he’i Hermana White pe Jeike Triunfal rehegua The Youth Instructor-pe, 21 jasypokõi 1901-pe.

"The time of Christ's entry into Jerusalem was the most lovely season of the year. The mount of Olives was carpeted with green, and the groves were beautiful with varied foliage. From the regions round about Jerusalem many people had come to the feast with an earnest desire to see Jesus."

زمانِ ورودِ مسیح به اورشلیم، دل‌انگیزترین فصلِ سال بود. کوه زیتون با سبزه پوشیده شده بود، و بیشه‌ها با شاخ‌وبرگِ گوناگون جلوه‌ای زیبا داشتند. از نواحی پیرامونِ اورشلیم، بسیاری از مردم با اشتیاقی صمیمانه برای دیدنِ عیسی به عید آمده بودند.

Why? Because, they heard about Lazarus.

دەگەن سەۋەب نېمە؟ چۈنكى ئۇلار لازار توغرۇلۇق ئاڭلىغان ئىدى.

"The crowning miracle of the Saviour, in raising Lazarus from the dead, had had a wonderful effect upon the people, and a large and enthusiastic multitude was drawn to the place where Jesus was tarrying."

نجات‌دهندہ کا تاج دار معجزہ، یعنی لعزر کو مُردوں میں سے زندہ کرنا، لوگوں پر نہایت حیرت‌انگیز اثر ڈال چکا تھا، اور ایک بڑی اور پُرجوش بھیڑ اُس مقام کی طرف کھنچی چلی آئی جہاں یسوع قیام فرما تھے۔

So, He is tarrying in Bethany before the Triumphal Entry.

Aroxho, Betaniya awo dilla lagataw, ka sintta Guddichcha Guutumma seena.

This refers to the Tarrying Time.

Ak refer to ñi “Tarrying Time.”

"The afternoon was half spent when Jesus sent his disciples to the village of Bethphage, saying: 'Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.'

Жисәс чүштин кейинки вақитниң йерими өткинидә өз шагиртлирини Бәйтпаҗи йезисиға әвәтип мундақ деди: «Қешиңлардики йезиға кириңлар; дәрһал бағлақлиқ бир ешәкни вә униң билән биллә бир қулунни теписиләр. Уларни йешип, мениң алдимға елип келиңлар. Әгәр бириәр киши силәргә бирнемә десә, мундақ дәңлар: Рәбниң уларға еһтияҗи бар; шуан у дәрһал уларни әвәтиду.»

"This was the first time during His ministry that Christ consented to ride, and the disciples interpreted this as a sign that He was about to assert His kingly power and authority, and take His position on David's throne. Joyfully they executed the commission. They found the colt, loosed him, and brought him to Jesus, who sat upon him. As Jesus took His seat upon the animal, the air was filled with acclamations of praise and triumph. He bore no outward sign of royalty, wore no dress of state, nor was He followed by soldiers. But He was surrounded by a company excited with expectancy. He had just raised the dead. The people thought He was coming to be the Savior of Israel. Who were these people?

ܗܕܐ ܗܘܬ ܙܒܢܬܐ ܩܕܡܝܬܐ ܒܡܫܡܫܢܘܬܗ ܕܐܬܪܥܝ ܡܫܝܚܐ ܕܢܪܟܒ، ܘܬܠܡܝ̈ܕܐ ܦܪܫܘ ܗܕܐ ܐܝܟ ܐܬܐ ܕܥܬܝܕ ܗܘ ܕܢܚܘܐ ܚܝܠܗ ܘܫܘܠܛܢܗ ܡܠܟܝܐ، ܘܕܢܣܒ ܡܘܬܒܗ ܥܠ ܟܘܪܣܝܐ ܕܕܘܝܕ. ܒܚܕܘܬܐ ܩܝܡܘ ܒܫܘܠܡ ܦܘܩܕܢܗ. ܐܫܟܚܘ ܠܥܝܠܐ، ܫܪܘܗܝ، ܘܐܝܬܝܘܗܝ ܠܘܬ ܝܫܘܥ، ܘܗܘ ܝܬܒ ܥܠܘܗܝ. ܟܕ ܢܣܒ ܝܫܘܥ ܡܘܬܒܗ ܥܠ ܒܥܝܪܐ، ܐܬܡܠܝ ܐܐܪ ܡܢ ܩܠܐ ܕܬܫܒܘܚܬܐ ܘܕܙܟܘܬܐ. ܠܐ ܢܣܒ ܥܠܘܗܝ ܐܬܐ ܓܠܝܐ ܕܡܠܟܘܬܐ، ܘܠܐ ܠܒܫ ܠܒܘܫܐ ܕܡܕܝܢܬܐ، ܘܐܦܠܐ ܐܙܠܘ ܒܬܪܗ ܚܝ̈ܠܘܬܐ. ܐܠܐ ܚܕܪܘܗܝ ܟܢܘܫܬܐ ܕܐܢܫܐ ܕܡܬܬܙܝܥܝܢ ܗܘܘ ܒܣܒܪܐ. ܗܘ ܗܫܐ ܐܩܝܡ ܡܝ̈ܬܐ. ܥܡܐ ܚܫܒܘ ܕܐܬܐ ܕܢܗܘܐ ܦܪܘܩܗ ܕܐܝܣܪܐܝܠ. ܡܢ ܐܢܘܢ ܗܠܝܢ ܥܡܐ؟

"Many flatter themselves that the hour of Israel's emancipation is at hand. In imagination they see the Roman army dispersed, and driven from Jerusalem, and the Jewish nation once more free from the yoke of the oppressor. From lip to lip the question passes, 'Will he at this time restore again the kingdom to Israel?' Many in the throng recall the word of the prophet: 'Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass.' Each strives to excel the other in responding to the prophetic past. The shout echoes from mountain and valley, 'Hosanna to the Son of David:'—the Midnight Cry—'Blessed is he that cometh in the name of the Lord; hosanna in the highest.'

كثيرون يُمنّون أنفسهم بأن ساعة عتق إسرائيل قد دنت. وفي الخيال يرون الجيش الروماني قد تشتّت وطُرد من أورشليم، والأمة اليهودية قد عادت مرة أخرى حرّة من نير المُضطهِد. ومن فم إلى فم ينتقل السؤال: «هل في هذا الوقت تردّ أيضًا الملك إلى إسرائيل؟» وكثيرون في الجمع يستحضرون كلمة النبي: «ابتهجي جدًا يا ابنة صهيون، اهتفي يا ابنة أورشليم: هوذا ملكك يأتي إليكِ؛ هو عادل ومنصور، وديع وراكب على حمار». ويسعى كل واحد أن يفوق الآخر في الاستجابة للماضي النبوي. ويتردّد الهتاف في الجبل والوادي: «أوصنّا لابن داود»:—صرخة منتصف الليل—«مبارك الآتي باسم الرب؛ أوصنّا في الأعالي».

No mourning or wailing was heard in that procession. Those who had once been blind, but whose eyes had been healed by the Son of God, led the way.

Onga tri waili o mourn trabel yumi no harem insaed long dispela procession. Ol lain we bipo ol i bin blind, tasol ai bilong ol i bin kamap orait long han bilong Pikinini Bilong God, ol yet i go pas.

Who leads the way? Those who used to be Laodicean's.

¿Na pîşengî dike? Yên ku berê Laodîkeyî bûn.

"They pressed close to Jesus, while one whom He had raised from the dead led the animal He rode. Those once deaf and dumb, now healed, helped to swell the glad hosannas. Cripples, now walking, broke down palm branches and strewed them in His path.

«ئۇلار ئەيساغا زىچ يىقىنلاشتى، ئۇ ئاتلانغان ھايۋاننى بولسا ئۇ ئۆلۈكلەردىن تىرىلتۈرگەن بىر كىشى يېتەكلىدى. بۇرۇن غۇنگا ۋە كارغا قالغان، ئەمدى ساقايتىلغانلار شاد-خۇرام ھوساننالارنىڭ تېخىمۇ كۆتۈرۈلۈشىگە ياردەم بەردى. بۇرۇن مېيىپلەر، ئەمدى مېڭىۋاتقان ھالدا، خورما شاخلىرىنى سۇندۇرۇپ، ئۇنىڭ يولىغا يېيىپ سالدى.»

"The leper, once shut out from society, was there, cleansed by the Saviour's power. He laid his garment in the path of the Saviour, exclaiming, 'O give thanks unto the Lord; for he is good: for his mercy endureth forever.'

Axəqəl, bir zamanlar cəmiyyətdən kənara qapadılmış olan, orada idi, Xilaskarın qüdrəti ilə təmizlənmişdi. O, libasını Xilaskarın yoluna sərərək belə nida etdi: «Rəbbə şükür edin; çünki O xeyirxahdır; çünki Onun mərhəməti əbədidir.»

"The healed demoniac was there, now in his right mind, adding his testimony: 'The Lord hath done great things for me, whereof I am glad.'

“Cin jinnummaan irraa baʼe sun achi ture; amma garuu sammuu isaa guutuu keessa jiraatee dhugaa ba’umsa isaa dabalaa akkana jedhe: ‘Gooftaan anaaf hojiiwwan gurguddaa hojjeteera; kanaaf anis nan gammada.’”

"The restored dead were there, praising Him. The widow and the orphan told of His wonderful works. Little children, those healed of diseases, and those brought back from the grave, bestrewed the path of the Redeemer with palm branches and flowers."

A táata sikaʼaik auʼuyajum waʼatu, niimunana nuníimi. Jime jiawá juka kajúnu jee juka asúli, aʼa yoemiamtuai Bwiata aayájtuk. Usi jíapsi, junak jiámut jiokotet nau yechaim, wan jume sepulcro-ta ameu ketchaka jiapsit boʼoteim, juka Redentor-tá bóotut palmana siikaimpo wan sewaimpo etéjten.

So, Jesus tarries in the House of the Poor, referring to the Tarrying Time.

لەبەر ئەوە، عیسا لە ماڵی هەژاران دەمێنێتەوە، کە ئاماژەیە بۆ کاتی دەمێنەوە.

Why? Because He is about to pour out His Holy Spirit and open their understanding, referring to the Midnight Cry.

Ña? Tapórõma Hae oñohẽ hag̃uáicha I-Espíritu Santo ha oipe’a hag̃ua hesakã hag̃ua chupekuéra, oñe’ẽvo Pe Sapy’a Pyhare Mbytegua rehe.

In this story, He is coming as a King, referring to October 22, 1844. Does Jesus come to receive a kingdom on October 22, 1844? Yes.

Ayééñ inka, Ñu guis ne Mu ngi ñëw ci ni Muy Buur, te loolu di jëfandikoo ci 22 Oktoobar 1844. Ndax Yeesu dafa ñëw ngir jot buur gi ci 22 Oktoobar 1844? Waaw.

This is the Triumphal Entry, and there are those who will raise the Midnight Cry.

Kai da Triumphal Entry, ya sam akwai waɗanda za su ɗaga Ƙarar Tsakar Dare.

Who are these people? They are those transformed by the power of Christ.

Mibea hɔ na wɔyɛ hena? Wɔne wɔn a Kristo tumi no asakra wɔn.

The message of Christ's righteousness, His power to change us from blind to seeing, from dead to living, from leper to pure, is carried in the history of the Triumphal Entry, prefiguring the Midnight Cry. What carries that message?

Kristus khanap kimsan ch’uwa, a’t’oron manta qhawayñani, jiwañat jakañaru, lepra usutat q’umachata jaqiru tukuyañapataki ch’amap utjatapa yatiyäwixa, Ch’amamp mantäwi sarnaqäwin apnaqatawa, ukasti Chika Arum Arnaqañ arusamp nayraqata uñacht’ayi. Kunas uka yatiyäwi apani?

What is Christ riding upon? An ass. It is the Message of Islam that carries the message of Christ's righteousness.

مسیح بر چه سوار است؟ بر درازگوشی. این پیام اسلام است که پیام پارساییِ مسیح را حمل می‌کند.

In 1840, the empowerment of the First Angel's Message was connected to the restraint of Islam. The First Message leads to the Second Message; they cannot be separated.

1840 yılında Birinci Meleğin Mesajı’nın güç kazanması, İslâm’ın dizginlenmesiyle bağlantılıydı. Birinci Mesaj, İkinci Mesaj’a götürür; bunlar birbirinden ayrılamaz.

The First Message carries the Second Message.

Paigam-e Awal, Paigam-e Doyam ko uthata hai.

The First Message was confirmed when Islam was restrained, fulfilling prophecy. This confirmation empowered the First Angel's Message and led to the Protestants closing their doors against it.

ئەو پەیامەی یەکەم پشتڕاست کرایەوە کاتێک ئیسلام سنووردار کرا، وەک تەواوبوونی پێشبینی. ئەم پشتڕاستکردنە هێزی بە پەیامی فریشتەی یەکەم دا و بووە هۆی ئەوەی پرۆتستانتەکان دەرگاکانیان لە دژی ئەودا دابخەن.

The closing of the doors by the Protestant churches was the rejection of the Message of Islam.

بسته شدنِ درها به‌وسیلهٔ کلیساهای پروتستان، رد کردنِ پیام اسلام بود.

The Millerite history prefigures our history.

Тарихи Миллериён таърихи моро пешгӯӣ мекунад.

The message of Christ's righteousness in the sealing time of the 144,000, when the Lord pours out His Holy Spirit and opens the Scriptures to the Laodicean's and lepers of Adventism, is again carried by the ass—the Message of Islam.

An mahnung han pagkamatarung ni Cristo ha panahon han pagselyo han 144,000, han an Ginoo nagbububo han Iya Balaan nga Espiritu ngan ginbubuksan an Kasuratan ngadto han mga Laodiceanhon ngan mga sanlahon han Adventismo, gindadara na naman han asno—an Mensahe han Islam.

"In the summer and autumn of 1844 the proclamation, 'Behold, the Bridegroom cometh,' was given. The two classes represented by the wise and foolish virgins were then developed—one class who looked with joy to the Lord's appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the parable, when the bridegroom came, 'they that were ready went in with him to the marriage.' The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. . . ." The Great Controversy, 427

1844 жылдын җәйи билән күзида: «Мана, Той Йигити келиду», дегән елан йәткүзүлди. Шу вақитта дана вә ахмақ қизлар арқилиқ тәсвирләнгән икки хил топ айдиңлашти — бир топкиләр Рәбниң көрүнүшини шатлиқ билән күтүп, Униң билән көрүшүшкә тиришчанлиқ билән тәйярлинип кәлгәнләр еди; йәнә бир топ болса, қорқунчниң тәсиридә қелип, түрткә бойичә һәрикәт қилған һалда, һәқиқәтниң пәқәт нәзәрийәсигила қанаәтлинип, Худаниң меһри-шәпқитидин мәһрум еди. Мисалда, той йигити кәлгәндә, «тәйяр болғанлар униң билән биллә никаһқа кирди». Бу йәрдә нәзәргә елинған той йигитиниң келиши никаһтин бурун йүз бериду. Никаһ болса, Мәсиһниң Өз падишалиғини қобул қилишини билдүриду. . . . «The Great Controversy», 427

The Triumphal Entry is the King coming. On October 22, 1844, He receives the Kingdom. This is the Triumphal Entry.

Sêketina Serkeftinê hatiya Padîşah e. Di 22-ê Cotmeha 1844-an de, Ew Padîşahiyê werdigire. Ev e Sêketina Serkeftinê.

It is in this time period that the two classes are being sealed into their fate.

Ayitun pacha pachapin ishkay klaskuna destinonman sellakusqakuna kachkanku.

"The proclamation, 'Behold, the Bridegroom cometh,' in the summer of 1844, led thousands to expect the immediate advent of the Lord. At the appointed time the Bridegroom came, not to the earth, as the people expected, but to the Ancient of Days in heaven, to the marriage, the reception of His kingdom. 'They that were ready went in with Him to the marriage: and the door was'—what?—'shut.' They were not to be present in person at the marriage; for it takes place in heaven, while they are upon the earth. The followers of Christ are to 'wait for their Lord, when He will return from the wedding.' Luke 12:36. But they are to understand His work, and to follow Him by faith as He goes in before God. It is in this sense that they are said to go in to the marriage." The Great Controversy, 427.

1844 ވަނަ އަހަރުގެ ހޫނު މޫސުމުގައި، "ބަލާށެވެ، މުށްރާ ވަޑައިގެންފިއެވެ" މި އިޢުލާނުން، ހާޒާރުތަކެއް ރައްބުގެ އަވަސް ދެވަރު ވަޑައިގެންނެވުމަށް އިންތިޒާރުކުރުމަށް މަގުފެންނެވެ. މުއައްޔަން ވަގުތުގައި މުށްރާ ވަޑައިގެންފިއެވެ، ނަމަވެސް މީހުން އުންމީދުކުރި ފަދައިން ބިމަށް ނޫނެވެ، އަދި އުފުލުންވެގެން ސަމާވަށް، މަދަންޔާމުގެ ކުރިމަތީގައި، ކާވެނިއަށް، އެބަހީ އެކަންމަތި އެނާގެ މުލުކު ހަވާލުވުމަށެވެ. "ތައްޔާރުވެފައި ތިބީ މީހުން، އެނާއާއެކު ކާވެނިއަށް ވަނެވެ؛ އަދި ދޮރު"—ކޮބާ؟—"ލައްޕައިފިއެވެ." އެ މީހުން ކާވެނިއަށް ޖިސްމާނީ ހާޒިރުގައި ޙާޟިރުވާނެ ނޫނެވެ؛ އެހެނީ އެކަން ހިނގާނީ ސަމާގައެވެ، އަދި އެ މީހުން ތިބީ ބިމުގައެވެ. މަސީޙުގެ ތަބާވެރިން "އެނާގެ ރައްބު ކާވެނިން އެނބުރި ވަޑައިގެންނެވުމުން އެނާއަށް އިންތިޒާރުކުރަންޖެހެއެވެ." ލޫކާ 12:36. ނަމަވެސް އެ މީހުން އެނާގެ މަސައްކަތް ދަންނަންޖެހެއެވެ، އަދި އެނާ އެކަލާނގެ ކުރިމަތަށް ވަޑައިގެންދާ ވަގުތު، އީމާންގެ ވަސީލަތުން އެނާގެ ފަހަތުން ދަތުރުކުރަންޖެހެއެވެ. މި މާނައިގައި އެ މީހުން ކާވެނިއަށް ވަނެވެ ކިޔައެވެ." The Great Controversy, 427.

Scriptural References to the Tarrying Time

Ari Nimuqmahalaki ti Tarrying Time

A few Scriptures highlight the tarrying time. We will go through them quickly and close with a statement by Sister White.

Mäqäddäsaat siḥufoch yämawqoyya gizewn yäqännu. Bäfitenet ennäwäzärawäččäwalänna beSister White and nager enqäṭämälän።

While the bridegroom tarried, they all slumbered and slept. Matthew 25:5.

ခင်ပွန်းအမောင်း သွားလာနှောင့်နှေးနေစဉ်၊ သူတို့အားလုံးသည် ငိုက်မြည်း၍ အိပ်ပျော်ကြ၏။ မဿဲ ၂၅:၅။

Right here, March 22, 1844, referring to the Tarrying Time.

Eyi pɛpɛɛpɛ, Mach 22, 1844, a ɛfa Twɛn Bere no ho.

March 22, 1844, is not a prediction of Bible prophecy. It is the date the Millerites misunderstood, but it produced the first disappointment and marked the tarrying time.

22 марта 1844 года не является предсказанной в библейском пророчестве датой. Это та дата, которую миллериты поняли неправильно, но именно она привела к первому разочарованию и обозначила время замедления.

The Scriptures do not claim that God produces the tarrying time. It is the people's misunderstanding that produces it: 'Though the vision tarry, wait for it, for it will not tarry, it does not lie.'

Ɔkrɔnkrɔn Nkyerɛwsɛm no nnka sɛ Onyankopɔn na ɔde twetweberɛ no ba. Ɛyɛ nnipa no nteaseɛbɔne na ɛma no ba: ‘Ɛwom sɛ anisoadehunu no twentwɛn, nanso twɛn no, efisɛ ɛrentwentwɛn, ɛnni atorɔ.’

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12, 13.

Yéwene va, a naara, mɛn ka se jiirba wɔɔ kɛmɛ saba ni pisi loolu ni tan ni juroolu. Nka i taamala i sila la fo laban na ke: katuguni i bɛna fɔli, ka se i kan ka tii i kɛrɛfɛ kaloowu laban na. Daniel 12:12, 13.

You can read this two ways. Either way:

Maa adɛnnu yi mu kwan mmienu so. Sɛnea ɛbɛyɛ biara:

Blessed is he that waiteth, and blessed is he that cometh to the 1335. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.

معزّز آهي اهو، جيڪو انتظار ڪري ٿو، ۽ معزّز آهي اهو، جيڪو 1335 تائين پهچي ٿو. پر تون پنهنجي واٽ وٺي آخر تائين هلندو رهه؛ ڇو⁠تہ تون آرام ڪندين، ۽ ڏينهن جي پڇاڙيءَ تي پنهنجي حصي ۾ بيهندين.

The blessing of coming to the 1335 is not just about reaching the end of the time prophecy. The 1335 ends in 1843 on the Chart. The blessing is not just the end of the prophecy, but the experience of the tarrying time. The blessing takes place between the Tarrying Time and October 22, 1844. This is where you are to wait. "Blessed is he who waiteth."

꯱ꯣꯏꯅ ꯃꯇꯝꯁꯤ 1335-দꯨꯒ ꯂꯧꯔꯤꯕ ꯃꯤꯑꯣꯏꯅ ꯑꯁꯤ, ꯃꯇꯝ ꯄꯣꯔꯣꯐꯦꯁꯤ ꯑꯃ ꯂꯣꯏꯁꯤꯟꯕ ꯑꯗꯨꯒꯤ ꯑꯔꯨꯝꯕ ꯑꯃꯅꯤ ꯍꯥꯏꯅ ꯅꯠꯇꯦ꯫ ꯆꯥꯔꯠꯇ ꯑꯗꯨꯗ 1335 ꯑꯁꯤ 1843-ꯗ ꯂꯣꯏꯁꯤꯟꯂꯦ꯫ ꯑꯗꯨꯒꯤ ꯃꯄꯥꯟ ꯑꯁꯤ ꯄꯣꯔꯣꯐꯦꯁꯤ ꯑꯗꯨꯒꯤ ꯂꯣꯏꯁꯤꯟꯕ ꯑꯃꯇ ꯍꯥꯏꯅ ꯅꯠꯇꯦ, ꯃꯇꯝ ꯆꯥꯔꯤꯡ ꯇꯥꯏꯝ ꯑꯗꯨꯒꯤ ꯄꯥꯅꯕ ꯑꯃꯅꯤ꯫ ꯃꯄꯥꯟ ꯑꯁꯤ Tarrying Time ꯑꯃꯁꯨꯡ October 22, 1844 ꯑꯗꯨꯒꯤ ꯃꯔꯛꯇ ꯊꯣꯛꯂꯤ꯫ ꯃꯁꯤ ꯅꯍꯥꯛꯅ ꯑꯉꯥꯡꯕ ꯊꯥꯗꯣꯛꯄ ꯐꯪꯕ ꯃꯐꯝꯅꯤ꯫ “ꯉꯥꯡꯂꯤꯕ ꯃꯤ ꯑꯗꯨ ꯃꯄꯥꯟ ꯐꯪꯉꯥꯏ.”

And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:18.

Y por tanto el Señor esperará, para tener misericordia de vosotros; y por tanto será exaltado, para compadecerse de vosotros; porque el Señor es Dios de juicio: bienaventurados todos los que esperan en él. Isaías 30:18.

The waiting is from the Tarrying Time to October 22, 1844. If you are waiting for Him, you will be blessed.

ਅਤੇ ਉਡੀਕ ਤਾਰੀਂਗ ਸਮੇਂ ਤੋਂ ਲੈ ਕੇ 22 ਅਕਤੂਬਰ, 1844 ਤੱਕ ਦੀ ਹੈ। ਜੇ ਤੁਸੀਂ ਉਸ ਦੀ ਉਡੀਕ ਕਰ ਰਹੇ ਹੋ, ਤਾਂ ਤੁਸੀਂ ਧੰਨ ਹੋਵੋਗੇ।

For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

لان الرؤيا بعدُ إلى الميعاد المعين، وفي النهاية تتكلم ولا تكذب؛ وإن توانت فانتظرها، لأنها ستأتي إتيانًا ولا تتأخر. حبقوق 2:3.

It was the misunderstanding of the Millerites that brought about the tarrying time. The vision is for an appointed time—October 22, 1844. It is not going to lie, but you will think it tarries because of misunderstanding.

Millerçiler’in yanlış anlaması gecikme vaktini ortaya çıkardı. Görüm belirlenmiş bir zaman içindir—22 Ekim 1844. Yalan çıkmayacaktır, fakat yanlış anlamadan dolayı onun geciktiğini düşüneceksiniz.

Did the Lord design the misunderstanding? Yes. Sister White says so.

¿Diseñó el Señor el malentendido? Sí. La Hermana White así lo dice.

The Lord produced the misunderstanding through the 1843 Chart. William Miller said he never conclusively stated 1843, but in 1843 the brethren asked him to remove the 'if' and mark 1843 as a waymark. Sister White says this is a prophetic waymark, a fulfillment of Habakkuk 2. This waymark, dogmatically marking 1843, produced the tarrying time.

Rabbi 1843 Chart orqali bu noto‘g‘ri tushunchani yuzaga keltirdi. William Miller 1843 yilni hech qachon qat’iy tarzda belgilab aytmaganini aytdi, biroq 1843 yilda birodarlar undan “if” so‘zini olib tashlab, 1843 yilni bir yo‘l belgisi sifatida belgilashni so‘radilar. Sister White bu payg‘ambarlik yo‘l belgisi, Habakkuk 2 ning amalga oshishi ekanini aytadi. 1843 yilni qat’iy tarzda belgilagan ushbu yo‘l belgisi kechikish vaqtini yuzaga keltirdi.

"Blessed are the eyes which saw the things that were seen in 1843 and 1844. The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.

«Урматтуу — 1843 жана 1844-жылдары көрүнгөн нерселерди көргөн көздөр. Кабары берилген. Жана бул кабарды кайра кайталоону кечиктирбөө керек, анткени мезгилдин белгилери аткарылып жатат; жыйынтыктоочу иш бүтүрүлүүгө тийиш. Кыска убакыт ичинде улуу иш аткарылат. Жакында Кудайдын дайындоосу боюнча бир кабар берилет да, ал катуу кыйкырыкка айланат. Ошондо Даниел өзүнө бөлүнгөн үлүшүндө туруп, өз күбөлүгүн берет». Manuscript Releases, 21-том, 437.

Notice Daniel 12:12, 13: "Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days."—"Blessed is he that comes to the 1335. Blessed is he that comes to 1843," that is verse 12.

Danyel 12:12, 13-a tuqanıŋız: “Mıñ üş jüz bes otız künge deyin tüzip, jetken adam bahtlıdır.” — “1335-ke jetken adam bahtlıdır. 1843-ke jetken adam bahtlıdır,” mına 12-ayat.

Verse 13:

ئەو ئایەتەی 13:

But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12, 13.

ဧကန်မုချ၊ သင်သည် အဆုံးတိုင်အောင် သင်၏လမ်းကို သွားလော့။ အကြောင်းမူကား၊ သင်သည် အနားယူရမည်ဖြစ်၍၊ နေ့ရက်တို့၏ အဆုံး၌ သင်၏အမွေခွဲဝေရာ၌ ထရပ်ရမည်။ ဒံယေလ ၁၂:၁၂၊ ၁၃။

Sister White ties together verses 12 and 13, saying the blessing of the 1335 is fulfilled in 1843 and 1844. It is not about a point in time, but about those who wait for the Triumphal Entry into Jerusalem by Christ, recognize the angels ascending and descending on the ladder, and enter into covenant with the Lord as He gives them the two tables of the covenant.

Sister White verse 12 mi 13 jočče suuyi, 1335‑gi baraka 1843 mi 1844‑ŋa poottugol waɗi ndee. Ɗum wonaa dow nokkuure wakati tan, kono dow waɗɓe nduunooɓe Naatol Jeyngol Almasiihu yeeso Urusaliima, annditooɓe malaaʼikaaji ƴeeŋooɓe e jippotooɓe dow deggal ngal, e nattotooɓe e Ahdii e Joomiraaɗo on nde himo hokki ɓe ɗiɗi allooje ahdii ndin.