Habakkuk's Two Tables 2 of 95
Ọ̀rọ̀ méjì Habakkuk 2 nínú 95
Understanding the Millerite Calendar and the Tarrying Time
Compreender o Calendário Millerita e o Tempo de Demora
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.
Na nossa última apresentação, surgiu a questão de como 22 de outubro de 1844 pode ser o décimo dia do sétimo mês, se 22 de março de 1844 é o primeiro dia do primeiro mês. Os mileritas, em março de 1844, compreenderam mal aquilo que criam ser o fim de 1843. Após esse desapontamento, reexaminaram o cômputo bíblico do tempo. Isso é explicado no livro de Gerhard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, particularmente nas páginas 89 e 92. Quando creram que 1843 havia terminado, reavaliaram dois componentes de sua compreensão do tempo: a mudança de 1843 para 1844, e os dias que marcam o início e o fim dos anos, para que pudessem calcular o décimo dia do sétimo mês.
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.
我常常强调，从3月22日到10月22日是七个月。我并不是在暗示这就是“第七个月运动”，但值得注意的是，米勒派曾认为3月22日具有重要意义；作为一个有助于记忆的时间标记，七个月之后便来到10月22日。这是事实。
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.
Hafið og biðtíminn voru ekki uppfylling tímaspádóms, heldur fremur afleiðing misskilnings meðal Milleríta. Misskilningur þeirra uppfyllti biðtímann og vonbrigðin; enginn sérstakur spádómur sagði að biðtíminn myndi hefjast á ákveðnum tímapunkti. Sú trú þeirra að árið 1843 hefði liðið hjá 22. mars 1844 olli vonbrigðunum.
Damsteegt says:
Damsteegt ɓii:
'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.'
Bien que le comput karaïte, qui situait la fin de l’année juive à la nouvelle lune du 17 avril 1844, fût privilégié dans les principaux périodiques millérites, la majorité des croyants considérait le 21 mars 1844 comme le moment du retour du Christ. En dehors du mouvement millérite, la date du 21 mars était largement connue, et l’on s’attendait très généralement à un renversement complet de tout le système de l’adventisme à cette date.
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.
Hier, nous avons lu que Miller attendait cette date. La majorité des millérites considéraient cette date, et même leurs adversaires le savaient et l’observaient comme une preuve que les millérites étaient dans l’erreur. Telle était la compréhension courante. Après qu’elle fut passée, ils commencèrent à examiner de plus près les prophéties chronologiques, ce qui les conduisit au 22 octobre 1844. Cela fournit un point de référence pour la question qui a été soulevée hier.
The Tarrying Time and Ellen White’s First Vision
Lefelôt U Aisiala na Ellen White ka U Numgiew Ba Nyngkong
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.
Aujourd’hui, je veux consacrer davantage de temps à l’examen du temps de retard. Cela est important, parce que nous traitons de la première vision d’Ellen White, où elle dit que la lumière éclatante au commencement du sentier menant au Ciel était le Cri de Minuit, et que, si l’on nie cette lumière, on tombe hors du sentier qui mène au Ciel. Je m’efforce de démontrer que le Cri de Minuit, dans sa vision, englobe toute l’histoire du message du deuxième ange.
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.
Binafsi, sina tatizo lolote kusema kwamba Kilio cha Usiku wa Manane katika maono yale, kilicho mwanzoni mwa njia na kinachotoa nuru njiani kote, kinawakilisha historia ya Wamillerite kuanzia 1840 hadi 1844. Mienendo ya historia hiyo lazima ieleweke kwa usahihi. Utimilifu wa Kilio cha Usiku wa Manane chenyewe ulikuwa kuanzia Agosti 12 hadi 17, wakati ujumbe ulipowasilishwa katika Mkutano wa Kambi wa Exeter, kisha wakauchukua ujumbe huo kwa muda wa yapata miezi miwili—Septemba na Oktoba, miezi miwili na siku tano. Kabla ya Oktoba 22, walikuwa wakijiandaa kwa kurudi kwa Bwana. Kipindi hiki cha miezi miwili ndicho historia ya Kilio cha Usiku wa Manane. Hata hivyo, huwezi kuelewa kipindi hiki bila kuelewa hatua zilizoongoza kuingia ndani yake. Kwangu mimi, Kilio cha Usiku wa Manane ni, kwa namna iliyo mahsusi zaidi, historia ya wakati wa kukawia, ikiendelea hadi Oktoba 22, 1844.
Locating the Three Angels’ Messages
त्रयः स्वर्गदूतानां सन्देशानां अवस्थापनम्
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.
Voici l’histoire de 1840 à 1844. Il y a plusieurs passages dans l’Esprit de prophétie où sœur White nous dit que nous devons savoir où situer les messages. Lorsque vous commencez à situer les messages, vous vous rendez compte que tous les messages arrivent à un certain moment dans le temps et sont ensuite revêtus de puissance.
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.
Malaika wa Kwanza alifika mwaka 1798 wakati wa Wakati wa Mwisho, wakati Kitabu cha Danieli kinafunuliwa na kulikuwapo kuongezeka kwa maarifa. Ujumbe wa Malaika wa Kwanza ulipewa nguvu tarehe 11 Agosti, 1840, wakati kanuni ya siku-mwaka ilithibitishwa kwa ulimwengu wote, na kumshusha Malaika wa Ufunuo 10, ambaye anaashiria kutiwa nguvu kwa Ujumbe wa Malaika wa Kwanza.
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.
Mnzelo wa Pili ulifika mnamo Juni 1842. Tulisoma jana kwamba mnamo Juni 1842, Bw. Miller alitoa mfululizo wake wa pili wa mawasilisho katika kanisa la Casco Street. Isipokuwa wachache, makanisa ya Kiprotestanti yalifunga milango yao. Hivyo basi, mnamo Juni 1842, Ujumbe wa Malaika wa Pili ulifika, kwa sababu kanisa la Kiprotestanti linapofunga mlango wake dhidi ya Ujumbe wa Malaika wa Kwanza, linakuwa sehemu ya Babeli. Ujumbe wa Malaika wa Pili ni mwito wa kutoka Babeli. Ni wa hatua kwa hatua.
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.
Mewɔnu White gblɔ na mí be, ne hã Protestantiwo de asi wɔƒe sɔlemewo ŋu le June 1842 me la, nufiala si be woado go le Babilon me—esi le Dɔwɔla Evelia Ɛvi la ƒe Gbedeasi Evelia ƒe nyatakakadzra me la—mede gɔme tututu vaseɖe Ɣleti 1844 me o.
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.
Le message du deuxième ange arriva en juin 1842 et fut revêtu de puissance par le message du cri de minuit, du 12 au 17 août 1844, lors de la réunion de camp d’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.
Ndị Mụọ-ozi nke Atọ bịarutere n’ụbọchị Ọktoba 22, 1844, n’ihi na n’ụbọchị ahụ ka e meghere ụzọ banye n’Ebe Kachasị Nsọ, ebe mmadụ pụrụ ịghọta na Kraịst bụ ugbu a Nnukwu Onye Nchu-àjà n’Ebe Kachasị Nsọ. N’ebe ahụ ka a matara igbe ọgbụgba ndụ ahụ, n’ime igbe ahụkwa ka Iwu Iri ahụ dị. Mgbe a kpọbatara Sister White n’Ebe Kachasị Nsọ ma o lee Iwu Iri ahụ anya, ọ hụrụ na Iwu nke Sabbath na-enwu karịa ndị ọzọ, na-egosi mkpa Sabbath dị n’Ozi nke Mụọ-ozi nke Atọ. Ọ ga-abụ ule gbasara Sabbath ma ọ bụ Sunday. N’ụbọchị Ọktoba 22, 1844, ọdịnaya nke Ozi nke Mụọ-ozi nke Atọ bịarutere.
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.
Մեկ ընդհանուր բնորոշ հատկանիշ, որ հատուկ է այս երեք պատգամներին, այն է, որ երբ 1798 թվականին հասավ Առաջին Հրեշտակի պատգամը, ոչ ոք այն չէր հասկանում։ Տերը վեր հանեց Ուիլյամ Միլլերին՝ որպես Առաջին Հրեշտակի պատգամաբերի, սակայն միայն 1818 թվականին՝ քսան տարի անց, Միլլերը սկսեց հասկանալ այդ պատգամը։ Պատգամը հասել էր, բայց ժամանակ է պահանջվում, մինչև Աստծու ժողովուրդը ճանաչի այն, և ապա այն զորություն է ստանում։
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.
Le message du deuxième ange est arrivé en juin 1842, mais aucun millérite, en 1842, ne commença à appeler Babylone les Églises protestantes. Ils ne le reconnaissaient pas encore. Ce ne fut qu’à l’été de 1844 qu’ils commencèrent à le reconnaître et à appeler le peuple à sortir des Églises. Le message arrive, puis il est compris, et ensuite il reçoit de la puissance.
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 жылдың 22 қазанында, Хайрам Эдсон Мәсіхтің Киелі орыннан Ең Қасиетті орынға өткенін көрген аянды қабылдағанда, олар Мәсіхтің қызметінің өзгеруі туралы белгілі бір нұр алды. Бірақ 1844 жылдың 23 қазанында Хайрам Эдсон жексенбінің аңның таңбасы екені туралы мақала жазуға да, уағыз айтуға да дайын емес еді. Олар Үшінші Періштенің Хабарын сол уақыт кезеңінен кейін ғана түсінді.
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.
He Nunnunti Ngan ukatlo a Anghel ket mabileg, kas ammuen dagiti Seventh-day Adventists, inton makikadua kenkuana ti Maikapat a Anghel iti Apocalipsis 18. Kadagiti agbuybuya iti daytoy babaen iti LiveStreaming wenno iti sumarsaruno a panawen babaen kadagiti DVD, mabalin a kayatyo nga iruar ti argumento maipapan iti tiempo a panagkikadua ti Maikapat a Anghel iti Maikatlo idi Septiembre 11, 2001. Iti daytoy a tukad, saankami pay nga agaramid iti aniaman nga argumento maipapan iti dayta, ngem saankami met a iliblubos dayta: ti Maikapat a Anghel ket makikadua iti Maikatlo a Anghel idi pannakarba dagiti Twin Towers, ket ditoy ti pagbalinan a nabileg ti Nunnunti ti Maikatlo a Anghel.
All three Angels' Messages have these characteristics: they arrive, are understood, and then are empowered.
Bütün üç Mələyin Xəbəri bu xüsusiyyətlərə malikdir: onlar gəlir, başa düşülür və sonra qüvvətləndirilir.
The Two Door Closings and Temple Cleansings
دو إغلاقين للأبواب وتطهيري الهيكل
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.
Muwezi wa gatandatu 1842, urugi rwatangiye gufungwa, bigaragazwa n’uko amatorero y’Abaporotesitanti yafunze imiryango yayo ku Butumwa bw’Umumarayika wa Mbere. Mu ntangiriro y’aya mateka, tubona urugi rufungwa; kandi ku iherezo ry’aya mateka—amateka y’Umumarayika wa Kabiri—urugi rwongera gufungwa, urugi rujya Ahera, urugi ruvugwa mu mugani w’Abakobwa Cumi b’Inkumi.
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.
Ces deux fermetures de porte sont importantes à relever, en particulier si vous allez traiter des deux purifications du temple. Le Christ purifia le temple à deux reprises lorsqu’Il était sur la terre, et Sister White nous dit qu’il y aura deux purifications du temple à la fin du monde, comme il y en eut au temps des millérites. Les purifications du temple au temps des millérites peuvent être situées à la fermeture de la porte en juin 1842 — la première porte du temple, le protestantisme — puis à la seconde purification du temple, lorsque la purification du temple des millérites est achevée.
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.
Nous allons examiner le temps du retard. Dans cette histoire du deuxième ange, le temps du retard commence le 22 mars 1844 et est encadré par deux purifications du temple. C’est le message du deuxième ange.
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.
Ceci est aussi l’histoire de Gédéon. Il y eut deux purifications dans l’histoire de Gédéon, laquelle constitue l’un des symboles des deux purifications du temple et du message du deuxième ange.
The Tarrying Time and the Midnight Cry in Prophecy
Muda wa Kukawia na Kilio cha Usiku wa Manane katika Unabii
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.
Commençons notre étude par une citation tirée de Spiritual Gifts, volume 1, pages 195, 196. Nous examinons le temps d’attente afin d’en comprendre le lien avec le Cri de Minuit, car nous ne voulons pas rejeter la lumière du Cri de Minuit; si nous le faisons, nous tombons du sentier vers le monde impie en contrebas.
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."
فرشتگان فرستاده شدند تا آن فرشتهٔ نیرومندِ آسمانی را یاری رسانند، و من صداهایی شنیدم که گویی در همهجا طنینانداز بود: «از او بیرون آیید، ای قوم من، مبادا در گناهانش شریک شوید، و مبادا از بلاهایش نصیبی یابید؛ زیرا گناهانش تا به آسمان رسیده است، و خدا بیعدالتیهای او را به یاد آورده است.» این پیام «چنین مینمود که افزودهای بر پیام سوم باشد»—اکنون، او بهتازگی مکاشفه 18:4 را نقل کرد: «از او بیرون آیید، ای قوم من، . . . .» و میگوید: «این پیام چنین مینمود که افزودهای بر پیام سوم [فرشته] باشد و به آن پیوست، همانگونه که فریاد نیمهشب در سال 1844 به پیام فرشتهٔ دوم پیوست.»
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.
Qako wa Bili wa Malaika unakuja mwezi Juni 1842, na Kilio cha Usiku wa Manane kinaungana nao mwezi Agosti 1844. Umiminiko huu wa Roho juu ya ujumbe huu—wito wa kutoka Babeli—ndio historia ambayo Dada White anaitumia kueleza historia ya Septemba 11, 2001, wakati Ujumbe wa Malaika wa Tatu unaunganishwa na Malaika wa Nne. Malaika wa Nne ni wakati Malaika Mwenye Nguvu wa Ufunuo 18 anaposhuka.
"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.
« Ce message semblait être un ajout au troisième message et s’y joignait, comme le cri de minuit s’était joint au message du second ange en 1844. La gloire de Dieu reposait sur les saints patients, qui attendaient, » — Sur qui la gloire de Dieu reposait-elle ? Sur les patients — quoi ? Qui attendaient. Les saints patients, qui attendaient. D’accord ? Les saints qui attendent ; car nous sommes maintenant dans l’histoire où la prophétie dit : « Heureux celui qui attend, et qui parvient à 1335. Si la vision tarde, attends-la. » Les personnes qui vont recevoir l’effusion du Saint-Esprit sont les saints qui attendent.
"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.
“Լռակյաց համբերութեամբ սպասող սրբերի վրայ հանգչեց Աստուծոյ փառքը, եւ նրանք անվախօրէն տուին վերջին հանդիսաւոր նախազգուշացումը՝ հռչակելով Բաբելոնի անկումը եւ կոչ ուղղելով Աստուծոյ ժողովրդին՝ դուրս գալու նրանից, որպէսզի կարողանան խուսափել նրա ահաւոր վախճանից»։—Անշուշտ, սա վերաբերում է մեր օրերին. սակայն մեր օրերի սպասող սրբերը նախապատկերուած են այն սպասող սրբերով Միլլերի շարժման պատմութեան մէջ, որին մենք այժմ անդրադառնում ենք։
"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.
“Luzngak zawngte chungah chhuak tawh chu hmun tina a thleng a, kohhran hrang hrangah eng emaw chen eng nei, thuchah pathumte lo hre lo a, hriat chuan an hnawl lohte chuan kohna chu an chhân a, kohhran tlakte chu an chhuahsan.”—Hei hi “Amahnu ai ata chhuak rawh u, ka mite aw!” tih chu a ni. Hei hian kan hun leh kanlai ah, United States ramah Sunday Law a lo thlen hnu-a, Babylon kohhran hrang hrang ata lo chhuak te thu a sawi a ni. Chungte chu kohhran tlakte, Babylon kohhrante an ni.
"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.
« Beaucoup étaient parvenus à l’âge de responsabilité depuis que ces messages avaient été donnés, et la lumière avait brillé sur eux, et ils avaient eu le privilège de choisir la vie ou la mort. » — Ici, elle dit qu’il y a aujourd’hui, dans les Églises protestantes, des personnes qui sont parvenues à l’âge de responsabilité depuis le 22 octobre 1844 ; et cela est ainsi. Les personnes qui se trouvent aujourd’hui dans les Églises protestantes n’étaient pas vivantes lorsque le message du troisième ange est arrivé dans l’histoire millérite. Elles ne sont pas tenues responsables du rejet qu’ont manifesté les Églises protestantes durant leur période ; et c’est là un point essentiel à remarquer si jamais vous étudiez comment l’histoire du Christ illustre la fin du monde ; car, techniquement, prophétiquement, Jérusalem aurait pu, aurait dû être détruite en l’an 34 apr. J.-C.
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.
ਕੱਟੇ ਗਏ 2300 ਵਰ੍ਹਿਆਂ ਵਿੱਚੋਂ, ਜਿਵੇਂ ਦਾਨੀਏਲ 8 ਅਤੇ ਦਾਨੀਏਲ 9 ਵਿੱਚ ਦਰਸਾਇਆ ਗਿਆ ਹੈ, ਯਹੂਦੀਆਂ ਲਈ ਪਰਖ ਦੇ 490 ਵਰ੍ਹੇ ਨਿਰਧਾਰਤ ਕੀਤੇ ਗਏ ਸਨ। ਉਹ 490 ਵਰ੍ਹੇ ਇਸਵੀ ਸੰਨ 34 ਵਿੱਚ ਸਤੀਫਨ ਨੂੰ ਪੱਥਰਾਂ ਨਾਲ ਮਾਰਨ ਨਾਲ ਸਮਾਪਤ ਹੋਏ। ਉਸ ਸਮੇਂ, ਭਵਿੱਖਬਾਣੀ ਅਨੁਸਾਰ, ਯਰੂਸ਼ਲਮ ਦਾ ਨਾਸ ਹੋ ਜਾਣਾ ਸੀ, ਪਰ ਉਹ 70 ਤੱਕ ਨਾਸ ਨਹੀਂ ਕੀਤਾ ਗਿਆ। *The Great Controversy* ਵਿੱਚ, ਸਿਸਟਰ ਵਾਈਟ ਉਸ ਇਤਿਹਾਸ ਬਾਰੇ ਇਹੀ ਗੱਲ ਕਹਿੰਦੀ ਹੈ। ਉਹ ਕਹਿੰਦੀ ਹੈ ਕਿ 34 ਤੋਂ ਪਹਿਲਾਂ ਬੱਚੇ ਅਤੇ ਹੋਰ ਲੋਕ ਵੀ ਸਨ ਜਿਨ੍ਹਾਂ ਨੇ ਮਸੀਹ ਅਤੇ ਚੇਲਿਆਂ ਦਾ ਸੰਦੇਸ਼ ਨਹੀਂ ਸੁਣਿਆ ਸੀ, ਅਤੇ ਪਰਮੇਸ਼ੁਰ ਨੇ ਆਪਣੀ ਦਇਆ ਵਿੱਚ ਉਨ੍ਹਾਂ ਨੂੰ ਇਹ ਸਮਾਂ ਦਿੱਤਾ ਤਾਂ ਜੋ ਯਰੂਸ਼ਲਮ ਦੇ ਨਾਸ ਤੋਂ ਪਹਿਲਾਂ ਉਹ ਉਸ ਸੰਦੇਸ਼ ਦੇ ਸਾਹਮਣੇ ਲਿਆਂਦੇ ਜਾਣ। ਉਹ, ਮਸੀਹ ਦੀ ਤਰ੍ਹਾਂ, ਯਰੂਸ਼ਲਮ ਦੇ ਨਾਸ ਨੂੰ ਸੰਸਾਰ ਦੇ ਅੰਤ ਦਾ ਚਿੱਤਰਣ ਕਰਨ ਵਾਲਾ ਦੱਸਦੀ ਹੈ।
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.
L’histoire en question préfigure précisément celle dont elle parle. Lorsque la loi du dimanche viendra aux États-Unis et que le message parviendra enfin aux Églises déchues, les enfants de Dieu qui se trouvent maintenant à Babylone ne seront pas tenus pour responsables du rejet qu’ont manifesté leurs Églises ou leurs ancêtres au XIXe siècle.
"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."
Bihotz askok erantzukizun-adinera iritsia ziren mezu haiek eman zirenetik, eta argiak haien gain distira egin zuen, eta bizia edo heriotza hautatzeko pribilegioa izan zuten. Batzuek bizia hautatu zuten, eta beren tokia hartu zuten beren Jaunaren zain zeudenen artean eta haren manamendu guztiak gordetzen zituztenekin. Hirugarren mezuak bere lana egin behar zuen; guztiak haren gainean probatuak izan behar zuten, eta preziatuak erlijio-elkarteetatik deituak izan behar zuten. Indar erakargarri batek zintzoak mugitzen ditu, bitartean Jainkoaren boterearen agerpenak senideak eta adiskideak beldurrean eta atxikipenean mantentzen baititu, eta ez dira ausartzen, ezta horretarako ahalmenik ere, Jainkoaren Espirituaren lana beren gain sentitzen dutenak eragoztera. Azken deia esklabo behartsuengana ere eramana da, eta haien artean jainkozale direnek, adierazpide apalez, beren kantuak isurtzen dituzte neurrigabeko pozaz beren askapen zoriontsuaren itxaropenaren aurrean, eta haien nagusiek ezin dituzte geldiarazi; zeren beldur batek eta harridurak isilik eusten baitiete. Mirari handiak egiten dira, gaixoak sendatzen dira, eta seinaleek eta mirariek fededunei jarraitzen diete. Jainkoa lanean dago, eta saindu bakoitzak, ondorioen beldurrik gabe, bere kontzientziaren sinesmenei jarraitzen die, eta Jainkoaren manamendu guztiak gordetzen dituztenekin bat egiten du; eta hirugarren mezua indarrez zabaltzen dute. Ikusi nuen hirugarren mezua indarrez eta sendotasunez itxiko zela, gauerdiko oihuak baino askoz ere handiagoz.
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.
Dans ces deux paragraphes, c’est la seconde fois qu’elle compare notre histoire, au moment de la loi dominicale à la fin du monde, à l’histoire du Cri de Minuit. La première fois, elle dit que l’Ange puissant d’Apocalypse 18 se joint au Troisième Ange, comme le Cri de Minuit se joignit au Second Ange. Bien qu’elle traite de l’histoire de la crise de la loi dominicale, elle emploie manifestement l’histoire du Second Ange comme point de référence. Ce sont des histoires parallèles.
"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."
‘Verner van God, beklee met krag uit die hoogte, met hulle aangesigte verlig en stralend van heilige toewyding, het uitgegaan om hulle werk te volbring en die boodskap uit die hemel te verkondig. Siele wat deur die godsdienstige kerkgemeenskappe verstrooi was, het op die oproep gereageer, en die kosbares is haastig uit die gedoemde kerke uitgelei, soos Lot haastig uit Sodom uitgelei is voor haar vernietiging.’
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.
بالنسبة إلى الدعوة إلى الخروج من بابل، سواء في نهاية العالم أو في رسالة الملاك الثاني، فإن لوط يُعَدّ رمزًا لذلك التاريخ ودمار سدوم.
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.
Danieel 11 juist begrijpt, trekt in vers 41 de Koning van het Noorden het Sieraadland binnen en velen worden ten val gebracht, maar “dezen zullen aan zijn hand ontkomen: Edom, Moab en de voornaamsten van de kinderen Ammons.” Moab en Ammon zijn de kinderen van Lots twee dochters. Lots gezin stelt hen voor die aan de hand van het pausdom ontkomen ten tijde van de crisis van de Zondagswet.
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."
Soeur White emploie ce symbolisme. Les Églises déchues sont représentées par Lot, et ceux qui étaient précieux furent hâtés hors des Églises vouées à la ruine, comme Lot fut hâté hors de Sodome avant sa destruction. Le peuple de Dieu fut préparé et fortifié par l’excellente gloire qui descendit sur lui en riche abondance, le disposant à supporter l’heure de la tentation. Une multitude de voix se faisait entendre partout, disant : « Voici la patience des saints ; voici ceux qui gardent les commandements de Dieu et la foi de Jésus. »
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.
Wakati anapozungumza kuhusu mwito wa kutoka Babeli mwishoni mwa dunia, anatumia historia ya Ujumbe wa Malaika wa Pili katika kipindi cha Wamillerite kuelezea mwito huo. Ujumbe wa Malaika wa Pili ni mwito wa kutoka Babeli, na historia hii ni mfano wa historia ya mgogoro wa Sheria ya Jumapili.
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.
Unu el la bibliaj referencoj, kiujn Ellen White uzas por priskribi ĉi tiun historion, estas la rakonto pri Sodom kaj Gomora. Ni legos el Genezo 19:1-11, kiu estas parto de la rakonto pri 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.
Alors, sur le soir, deux anges arrivèrent à Sodome; et Lot était assis à la porte de Sodome. Quand Lot les vit, il se leva pour aller à leur rencontre et se prosterna le visage contre terre. Et il dit: Voici, je vous prie, mes seigneurs, détournez-vous, je vous prie, vers la maison de votre serviteur, passez-y la nuit, lavez vos pieds; puis vous vous lèverez de bon matin et vous poursuivrez votre route. Et ils dirent: Non; nous passerons la nuit dans la rue. Mais il les pressa vivement; alors ils se détournèrent vers lui et entrèrent dans sa maison. Il leur prépara un festin, fit cuire des pains sans levain, et ils mangèrent. Mais avant qu’ils se couchent, les hommes de la ville, les hommes de Sodome, entourèrent la maison, depuis les plus jeunes jusqu’aux plus vieux, tout le peuple accouru de tous les quartiers. Et ils appelèrent Lot et lui dirent: Où sont les hommes qui sont venus chez toi cette nuit? Fais-les sortir vers nous, afin que nous les connaissions. Lot sortit vers eux à l’entrée, referma la porte derrière lui, et dit: Je vous prie, mes frères, ne faites pas le mal. Voici, j’ai deux filles qui n’ont point connu d’homme; permettez que je vous les amène dehors, et faites-leur ce qu’il vous plaira: seulement, ne faites rien à ces hommes, puisqu’ils sont venus à l’ombre de mon toit. Ils dirent: Retire-toi! Et ils dirent encore: Celui-ci est venu séjourner ici, et il veut faire le juge! Eh bien, nous te traiterons plus mal qu’eux. Et ils poussèrent violemment l’homme, Lot, et s’avancèrent pour briser la porte. Mais les hommes étendirent la main, firent rentrer Lot auprès d’eux dans la maison, et fermèrent la porte. Puis ils frappèrent d’aveuglement les hommes qui étaient à l’entrée de la maison, depuis le plus petit jusqu’au plus grand, de sorte qu’ils se fatiguèrent à chercher la porte.
Progressive Testing and the Tarrying Time
Perlahan-lahang nga Pagsulay ngan an Panahon han Paglangan
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:
らは、キリストの時代とミラー派の時代における漸進的な試験の過程について語っており、それによって、私たちに対する漸進的な試験の過程を例示している。『初代文集』259頁において、彼女は次のように述べている。
"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."
“Os que não quiseram receber a mensagem de João Batista não podiam ser beneficiados pelos ensinos de Jesus, nem podiam ser beneficiados pela ministração de Cristo no Santuário celestial.” Ela então diz: “Os que não receberam a mensagem do primeiro anjo não podiam ser beneficiados pela mensagem do segundo anjo, nem podiam ser beneficiados pelo clamor da meia-noite.”
In that passage in Early Writings, 259, when the door is closed in the time of Christ, the Jews are in perfect darkness, blindness.
Dans ce passage de Early Writings, 259, lorsque la porte se ferme au temps du Christ, les Juifs sont dans de parfaites ténèbres, dans l’aveuglement.
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).
L’histoire millérite du Deuxième Ange est l’histoire de Lot. Les deux anges arrivent dans la ville (juin 1842), le message du Deuxième Ange parvient, et Lot les fait demeurer pour la nuit (le temps d’attente). Il y a un jugement, puis une porte se ferme (22 octobre 1844).
We will look at another biblical history where a tarrying time lines up with the Millerite History before pulling this together.
Nous examinerons une autre histoire biblique où un temps de délai correspond à l’histoire millérite, avant de rassembler le tout.
Moses, the Sanctuary, and the Tarrying Time
Moses, le Sanctuaire, et le temps d’attente
The next history is Moses receiving instructions on building the sanctuary and the Law.
L’histoire suivante est celle de Moïse recevant des instructions concernant la construction du sanctuaire et la Loi.
"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.
Le septième jour, qui était le sabbat, Moïse fut appelé à monter dans la nuée. L’épaisse nuée s’ouvrit à la vue de tout Israël, et la gloire du Seigneur éclata comme un feu dévorant. « Et Moïse entra au milieu de la nuée, et monta sur la montagne; et Moïse demeura sur la montagne quarante jours et quarante nuits. » Patriarches et prophètes, 313, 314.
The forty days' tarry in the mount did not include the six days of preparation.
Hijrah empat puluh hari di atas gunung itu tidak termasuk enam hari persiapan.
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.
ಈ ಇತಿಹಾಸದ ಅವಧಿಯಲ್ಲಿ, ಮೋಶೆಯು ದೇವಾಲಯದ ನಿರ್ಮಾಣಕ್ಕೆ ಸಂಬಂಧಿಸಿದ ಸೂಚನೆಗಳನ್ನು ಸ್ವೀಕರಿಸುತ್ತಾ 46 ದಿನಗಳನ್ನು ಕಳೆದನು; ಇದು 1798ರಿಂದ 1844ರವರೆಗೆ ಇರುವ 46 ವರ್ಷಗಳಿಗೆ ಸಮಾನಾಂತರವಾಗಿದೆ, ಆ ಅವಧಿಯಲ್ಲಿ ಕರ್ತನು ಮಿಲ್ಲರೈಟ್ ದೇವಾಲಯವನ್ನು ಎಬ್ಬಿಸಿದನು; ಹಾಗೆಯೇ ಯೋಹಾನ 2:20ರಲ್ಲಿ ಉಲ್ಲೇಖಿಸಲಾದ ಹೆರೋದನ ದೇವಾಲಯದ ಪುನರ್ನಿರ್ಮಾಣದ 46 ವರ್ಷಗಳಿಗೂ, ಮಾನವ ದೇವಾಲಯದ 46 ಕ್ರೋಮೋಸೋಮ್ಗಳಿಗೂ ಸಮಾನಾಂತರವಾಗಿದೆ. ಆ ಆರು ದಿನಗಳ ಅವಧಿಯಲ್ಲಿ, ಯೆಹೋಶುವನು ಮೋಶೆಯೊಂದಿಗಿದ್ದನು; ಮತ್ತು ಇಬ್ಬರೂ ಮನ್ನವನ್ನು ತಿಂದರು ಹಾಗೂ ಪರ್ವತದಿಂದ ಇಳಿದುಬರುವ ಹೊಳೆಯಿಂದ ಕುಡಿದರು. ಯೆಹೋಶುವನು ಮೋಶೆಯೊಡನೆ ಮೋಡದೊಳಗೆ ಪ್ರವೇಶಿಸಲಿಲ್ಲ; ಆದರೆ ಮೋಶೆಯು ನಲವತ್ತು ದಿನಗಳ ಕಾಲ ಉಪವಾಸವಾಗಿದ್ದಾಗ, ಅವನ ಮರಳುವಿಕೆಯನ್ನು ಕಾದುಕೊಂಡು, ಹೊರಗೇ ಉಳಿದು ಪ್ರತಿದಿನ ತಿನ್ನುತ್ತಾ ಕುಡಿಯುತ್ತಾ ಇದ್ದನು.
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.
Pendant son séjour sur la montagne, Moïse reçut des instructions pour la construction d’un sanctuaire dans lequel la présence divine se manifesterait d’une manière particulière. « Qu’ils me fassent un sanctuaire ; et j’habiterai au milieu d’eux » (Exode 25:8), tel fut l’ordre de Dieu.
This is where we find the number 46 associated with the building of the sanctuary.
C’est ici que nous trouvons le nombre 46 associé à la construction du sanctuaire.
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.
Nous lirons dans l’Exode et relèverons, dans ce récit, un temps de retard, en tant qu’il préfigure le temps de retard à l’époque du Christ, chez les millérites, et à la fin du monde. Le temps de retard produit le contexte qui permet à l’appel de minuit d’être proclamé et de faire apparaître deux classes d’adorateurs. Sans le temps de retard, les dynamiques de cette histoire ne seraient pas en place pour ce que le Seigneur veut accomplir au cri de minuit. Nous devons voir ce que représente le temps de retard.
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.
اور اُس نے موسیٰ سے کہا، تُو، اور ہارون، ندب، ابیہو، اور اسرائیل کے بزرگوں میں سے ستر آدمی، خداوند کے حضور اوپر آؤ؛ اور تم دُور ہی سے سجدہ کرو۔ . . . اور موسیٰ نے خون کا آدھا حصہ لے کر لگنوں میں رکھا، اور خون کا آدھا حصہ مذبح پر چھڑکا۔ پھر اُس نے عہدنامہ کی کتاب لے کر لوگوں کو پڑھ کر سنائی؛ اور اُنہوں نے کہا، جو کچھ خداوند نے فرمایا ہے ہم اُس پر عمل کریں گے اور فرمانبردار رہیں گے۔ اور موسیٰ نے خون لے کر لوگوں پر چھڑکا، اور کہا، دیکھو، یہ اُس عہد کا خون ہے جو خداوند نے اِن سب باتوں کے بارے میں تمہارے ساتھ باندھا ہے۔ خروج 24:1، 6-8۔
This 46-day period, this Tarrying Time, is when the Lord is entering into covenant with a people.
Denne 46-dages periode, denne ventetid, er den tid, hvor Herren indgår pagt med et folk.
Did the Lord enter into covenant with the Millerites in this history? Yes.
A dɔm no kyerɛw apam kɔɔ Millerfo no ho wɔ saa abakɔsɛm yi mu anaa? Yiw.
Did He enter into covenant with the Christian church at Pentecost in the time of Christ? Yes.
Aliingia katika agano na kanisa la Kikristo wakati wa Pentekoste katika siku za Kristo? Ndiyo.
So, this tarrying time is one of the waymarks of the Lord entering into covenant with a people.
Ainsi, ce temps de retardement constitue l’un des repères du moment où le Seigneur entre en alliance avec un peuple.
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.
Het die HERE toe vir Moses gesê: Kom op na My op die berg en bly daar; en Ek sal aan jou kliptafels gee, en die wet en die gebooie wat Ek geskrywe het, sodat jy hulle kan leer. Daarop het Moses opgestaan, met Josua, sy dienaar; en Moses het opgeklim op die berg van God. En hy het vir die oudstes gesê: Wag hier vir ons totdat ons na julle terugkom; en kyk, Aäron en Hur is by julle: as iemand enige saak het, laat hom na hulle gaan. Toe het Moses die berg opgeklim, en ’n wolk het die berg oordek. En die heerlikheid van die HERE het op die berg Sinai gerus, en die wolk het dit ses dae lank oordek; en op die sewende dag het Hy Moses uit die midde van die wolk geroep. En die aanskouing van die heerlikheid van die HERE was in die oë van die kinders van Israel soos ’n verterende vuur op die top van die berg. En Moses het die midde van die wolk binnegegaan en die berg opgeklim; en Moses was op die berg veertig dae en veertig nagte. Exodus 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.
Mbe u suku ra Musa, ri vhona tshifhinga tsha u lenga. Nga tshenetsho tshifhinga, matavhula mavhili a imela mulanga, nahone Murena u khou dzhena mulangani na u ṋea Musa ndaela malugana na u fhaṱa thembele.
From 1798 to 1844, those 46 years, the Lord was raising the Millerite temple so He might enter into covenant with modern Israel.
Wɔ 1798 kosi 1844 no, mfe 46 no mu, na Awurade resi Millerfo asɔredan no ama ɔatumi ne nnɛyi Israel apam.
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.
دورانی که همین اکنون دربارهٔ آن با موسی و زمانِ درنگِ هفتاد مشایخ خواندیم، در تاریخِ کتابمقدّس «پنتیکاست» نامیده میشود—پنجاه روز پس از فِصَح. خداوند به اسرائیل فرمان داد که پنتیکاست را تا ابد گرامی بدارند. در عهد جدید، پنتیکاست کانونِ توجهِ کلیسای نخستینِ مسیحی است و یادبودِ همین تاریخ بهشمار میآید. ما همین مؤلفهها را در پنتیکاستِ زمانِ مسیح، در تاریخِ میلریها، مییابیم، و این مؤلفهها در پایانِ جهان نیز تکرار خواهند شد.
Pentecost and the Tarrying Time in the New Testament
Fentekosite n’Okumala Eri Mu Ndagaano Empya
Let us look at Pentecost from Luke 24:44-52, during the story of the road to Emmaus.
Regardons la Pentecôte à partir de Luc 24:44-52, dans le cadre du récit du chemin d’Emmaüs.
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.
Ngaphambili kuLuka, abafundi ababili ababehamba noJesu bamcela ukuba ahlale nabo. IBhayibheli lisebenzisa igama elithi “tarry.” Kukhona isikhathi sokulinda esimakwe lapho, kodwa thina sifuna ukumaka esinye isikhathi sokulinda kulo kanye lo mlando.
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.
और उस ने [यीशु ने] उन से कहा, ये वही बातें हैं जो मैं ने तुम से तब कही थीं जब मैं अभी तुम्हारे साथ था, कि जो कुछ मूसा की व्यवस्था में, और भविष्यद्वक्ताओं में, और भजनों में, मेरे विषय में लिखा है, उन सब का पूरा होना अवश्य है। तब उस ने उनकी समझ खोल दी, कि वे पवित्रशास्त्र को समझ सकें। और उस ने उन से कहा, ऐसा लिखा है, और मसीह का दुःख उठाना, और तीसरे दिन मरे हुओं में से जी उठना, आवश्यक था; और यह भी कि उसके नाम से मन फिराव और पापों की क्षमा का प्रचार सब जातियों में किया जाए, यरूशलेम से आरम्भ करके। और तुम इन बातों के साक्षी हो। और देखो, मैं अपने पिता की प्रतिज्ञा तुम पर भेजता हूँ; परन्तु तुम यरूशलेम नगर में ठहरे रहो, जब तक कि ऊपर से सामर्थ्य पहन न लो।
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.
Le temps d’attente est marqué par l’ordre de demeurer à Jérusalem pour y recevoir la puissance. C’est là que s’opère, pour les Millerites, l’investiture de puissance du message.
To tarry means to wait. "Blessed is he that waiteth." For what? The empowerment.
Retarder signifie attendre. « Heureux celui qui attend. » Quoi donc ? La puissance.
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.
Zotëm e Krishtit të Mesnatës nuk mund ta kuptoni drejt, nëse nuk e kuptoni kohën e vonesës, ku ata urdhërohen të presin për atë fuqi. Ajo është pjesë e rrëfimit. Që drita e vendosur pas jush të vazhdojë të ndriçojë, duhet ta kuptoni të gjithë historinë.
You may not yet see where this is going, but tomorrow it will become clear.
Ƴiwata dɔ nan nɛɛma mɔɔ yi taara sɔŋɔ a, kɔnɔɔ bɛ taa, nɛnɛma yi bɛ kɛ a la kɛnɛya la.
The Three Prophecies and the Tarrying Time
Aeth aair Prophecies d an Tarrying Time
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.
Trije prerokbe so mileritom dale napačno razumevanje, ki je povzročilo čas odlašanja in prvo razočaranje. Te prerokbe so iste tri, za katere je William Miller dejal, da mu je bil dan njihov začetek: 1335, 2520 in 2300 dni.
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.
Si vous comprenez que le temps de retard est un élément précis du Cri de Minuit, vous devez demander ce qui a produit le temps de retard. Ce furent ces trois prophéties de temps : les 1335, les 2520 et les 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.
Si vous rejetez la prophétie des 2520 et des 1335, vous niez le Cri de Minuit et tombez hors du sentier vers le monde impie d’en bas.
That is where we are heading with all this.
Hapo ndipo tunapoelekea na haya yote.
They tarry because they are to wait for power from on high, and in the Millerite History, that power was the Midnight Cry.
Ils s’attardent, parce qu’ils doivent attendre la puissance d’en haut, et, dans l’histoire millérite, cette puissance était le Cri de Minuit.
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.
Mais demeurez dans la ville de Jérusalem jusqu’à ce que vous soyez revêtus de la puissance d’en haut. Puis il les conduisit jusque vers Béthanie, et, levant les mains, il les bénit. Et il arriva que, pendant qu’il les bénissait, il se sépara d’eux et fut enlevé au ciel. Et eux, après l’avoir adoré, retournèrent à Jérusalem avec une grande joie. Luc 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.
Bethany est une banlieue de Jérusalem, située à environ un mille et demi de la ville. Au temps de Jésus, cela représentait une distance considérable, car les gens se déplaçaient partout à pied.
Bethany means 'House of the Poor.'
Βηθανία σημαίνει «Οἶκος τῶν Πτωχῶν».
Jesus' favorite place to be was Bethany, where Lazarus, Mary, and Martha lived.
Le lieu où Jésus aimait le plus se trouver était Béthanie, où vivaient Lazare, Marie et Marthe.
It is worth noting that the Triumphal Entry is the history Sister White uses to describe the Midnight Cry.
Il convient de noter que l’Entrée triomphale est le récit que Sœur White emploie pour décrire le Cri de minuit.
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.
यीशु के विजयी प्रवेश के लिए यरूशलेम में प्रवेश करने से पहले, वह बैतनिय्याह में ठहरे, जो “निर्धनों का घर” है। जैसे मध्यरात्रि की पुकार से पहले ठहरने का एक समय होता है, वैसे ही विजयी प्रवेश से पहले भी ठहरने का एक समय होता है। वे समानान्तर इतिहास हैं, परन्तु हम अब भी लूका 24:44-52 के विषय में, और यरूशलेम में प्रतीक्षा करने और ठहरे रहने के विषय में ही विचार कर रहे हैं।
In Early Writings, page 247, speaking of the Millerite History, Sister White says:
Ba Écrits anciens, page 247, en parlant de l’histoire millérite, Sœur White dit :
"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."
有些人虽感失望，却从圣经中看出，他们正处在迟延的时候，必须耐心等候那异象的应验。那曾引导他们在1843年仰望他们主的同一证据，也使他们期望祂在1844年降临。
At the Midnight Cry, the Millerites had their understanding of the Scriptures opened.
Au Cri de Minuit, les Millerites virent leur intelligence des Écritures ouverte.
"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.
„Wale waliokatishwa tamaa” kutoka katika kukatishwa tamaa kwa kwanza waliona kutoka katika Maandiko kwamba walikuwa katika wakati wa kukawia, na ushahidi uleule uliowaongoza kutabiri mwaka 1843 kuwa ndio kurudi kwa Bwana sasa ulithibitisha mwaka 1844.
What had the Lord done for them? He opened their understanding. This is a parallel history to the disciples.
Que leur avait fait le Seigneur ? Il leur ouvrit l’intelligence. C’est là une histoire parallèle à celle des disciples.
Jacob’s Tarrying Time and the Covenant
याकूब का ठहरने का समय और वाचा
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.
Il existe un temps d’attente dans l’histoire de Jacob. Ce temps d’attente met en lumière de nombreuses vérités prophétiques, bien que nous n’en abordions ici que quelques-unes.
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.
Genèse 28, à partir du verset 10, montre que l’histoire de Jacob préfigure la fin du monde. Les fils de Jacob représentent les 144 000 à la fin du monde.
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.
ਯਾਕੂਬ ਦੇ ਚਾਰ ਇਸਤ੍ਰੀਆਂ ਤੋਂ ਪੁੱਤਰ ਹੋਏ—ਦੋ ਪਤਨੀਆਂ, ਰਾਹੇਲ ਅਤੇ ਲੇਆਹ, ਅਤੇ ਦੋ ਦਾਸੀਆਂ। ਉਸ ਨੂੰ ਆਪਣੀਆਂ ਪਤਨੀਆਂ ਲਈ ਮਿਹਨਤ ਕਰਨੀ ਪਈ: ਲੇਆਹ ਲਈ 2520 ਦਿਨ ਅਤੇ ਰਾਹੇਲ ਲਈ 2520 ਦਿਨ। ਯਾਕੂਬ ਦੀ ਕਹਾਣੀ ਵਿੱਚ ਅਸੀਂ ਦੋਵੇਂ 2520 ਵੇਖਦੇ ਹਾਂ, ਜੋ ਉੱਤਰੀ ਅਤੇ ਦੱਖਣੀ ਰਾਜਾਂ ਦੀ ਪ੍ਰਤੀਨਿਧਤਾ ਕਰਦੇ ਹਨ।
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.
یعقوب نمادی از تاریخ میلری و ۱۴۴٬۰۰۰ است. سرگذشت او باید برای ما در پایان جهان نور فراهم آورد.
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.
Jacques partit de Beer-Shéba et s’en alla vers Charan. Il arriva en un certain lieu et y passa la nuit, car le soleil s’était couché; il prit des pierres du lieu, les mit sous sa tête, et se coucha en ce lieu pour dormir. Et il rêva; et voici, une échelle était dressée sur la terre, et son sommet touchait au ciel; et voici, les anges de Dieu y montaient et en descendaient. Et voici, l’Éternel se tenait au-dessus d’elle, et dit: Je suis l’Éternel, le Dieu d’Abraham, ton père, et le Dieu d’Isaac; le pays sur lequel tu es couché, je te le donnerai, à toi et à ta postérité. Ta postérité sera comme la poussière de la terre; tu t’étendras à l’occident, à l’orient, au nord et au midi; et toutes les familles de la terre seront bénies en toi et en ta postérité. Et voici, je suis avec toi, je te garderai partout où tu iras, et je te ramènerai dans ce pays; car je ne t’abandonnerai point, jusqu’à ce que j’aie accompli ce que je t’ai dit. Genèse 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.
Le Seigneur entre en alliance avec Jacob. Lorsque le Seigneur entre en alliance avec Moïse et Israël, il y a un temps d’attente ; lorsqu’Il entre en alliance avec Jacob, il y a un temps d’attente ; lorsqu’Il entre en alliance avec l’Israël moderne dans l’histoire millérite, il y a un temps d’attente ; et lorsqu’Il entre en alliance avec l’Église chrétienne à la Pentecôte, il y a un temps d’attente.
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.
In dieser Geschichte öffnet der Herr während der Verweilzeit das Verständnis seines Volkes für sein Wort, versinnbildlicht durch die Leiter, auf der Engel auf- und niedersteigen—ein Sinnbild der Verbindung zwischen Gott und dem Menschen.
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.
जैकब अपनी नींद से जाग उठा, और उसने कहा, निश्चय ही यहोवा इस स्थान में है; और मैं इसे न जानता था। तब वह भयभीत हुआ, और कहा, यह स्थान कितना भयानक है! यह और कोई नहीं, वरन् परमेश्वर का भवन है, और यही स्वर्ग का फाटक है। उत्पत्ति 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.
Na Œbe Wakathi Wakati Butuku, baamalayika ba Millerite bali kusanguka no kuba Enju ya Katonda. Ali kwingira mu ndagaano nabo, ng’abafuula Isiraeri ow’omulembe guno.
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.
Yakobo alamukaki na ntɔ́ngɔntɔ́ngɔ, mpe azwaki libanga oyo atiaki na esika ya motó na ye, mpe atelemisaki yango lokola likonzí, mpe asopaki mafuta na likoló na yango. Mpe apesaki esika yango nkombo Bethele; kasi nkombo ya engumba yango ezalaki Libula liboso. Ebandeli 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."
“Luz” biçim değiştirilir. 1798’de Milleritler Tanrı’nın halkı değildi. Milleritlerin tarihi, O’nun onlarla ahde girmesinin ve onları Kendi halkı kılmasının; onları “Luz”dan “Beytel”e dönüştürmesinin tarihidir.
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.
De Jakob engelobde een gelofte en zei: Indien God met mij zal zijn, en mij zal bewaren op deze weg die ik ga, en mij brood zal geven om te eten en kleding om aan te trekken, zodat ik in vrede zal terugkeren naar het huis van mijn vader, dan zal de HEERE mij tot een God zijn. En deze steen, die ik tot een gedenksteen gesteld heb, zal een huis Gods zijn; en van alles wat Gij mij geven zult, zal ik U zeker het tiende geven. Genesis 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.
O voto de Jacó é uma entrada em aliança. Ele pede a Deus que o guarde no caminho — as Veredas Antigas — e que lhe dê pão para comer. Os mileritas devem comer o seu próprio pão e não voltar à insensatez protestante.
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.
Tokki tɛ yi ka kɛlɛ muru min Ala bɛ so an na, a bɛna a ka lahidili dɔrɔn ani an cɛ. Muru ni fani min bɛ Yakuba ka kalandili la, olu bɛ taamasiyɛn kɛ sɔrɔw ye minnu bɛ 1843 Sariya Kan na, minnu Ellen White bɛ wele Kanuw ka Kuru ye—Sira Kɔrɔw ani muru.
"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.
“梯子，就是雅各在夜间异象中所看见的，那梯子的根基立在地上，顶端直达最高的诸天；上面有上帝亲自站立，其荣耀照耀在每一级梯阶之上；天使在这发光明亮的梯子上，上去下来，这乃是一个象征，表明这世界与天上所在之处之间，始终保持着不断的交通。上帝借着天使的服务，藉由与人类持续不断的往来，成就祂的旨意。这梯子显明了一条与地上居民直接而重要的交通渠道。对雅各而言，这梯子所代表的，乃是世界的救赎主；祂将地与天连接在一起。凡看见真理的凭据与亮光，并接受真理、承认自己对耶稣基督之信的人，在这词语最高的意义上，就是一位传道士。他乃是天上宝藏的领受者，而将这些宝藏分授出去、传扬自己所领受之物，乃是他的本分。”《基督化教育原理》，270页。
When He opens up their understanding in the tarrying time, He does so by sending angels up and down the ladder.
जब वह उनके ठहरने के समय में उनकी समझ खोलता है, तो वह ऐसा सीढ़ी पर स्वर्गदूतों को ऊपर और नीचे भेजकर करता है।
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.
Si vous avez reçu la vérité, vous avez la responsabilité de la partager. Si vous vous acquittez de votre responsabilité, vous devenez l’échelle — le canal de communication. Nous sommes appelés à être ce canal.
"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.
Tangga itu melambangkan Kristus; Ia adalah saluran perhubungan antara surga dan bumi, dan para malaikat pergi dan datang dalam persekutuan yang terus-menerus dengan umat manusia yang telah jatuh. Perkataan Kristus kepada Natanael selaras dengan gambaran tangga itu, ketika Ia berkata, “Sesungguhnya, sesungguhnya, Aku berkata kepadamu, mulai sekarang kamu akan melihat langit terbuka dan malaikat-malaikat Allah naik dan turun ke atas Anak Manusia.” Di sini Sang Penebus mengidentifikasikan diri-Nya sebagai tangga mistik yang memungkinkan terjadinya komunikasi antara surga dan bumi. Review and Herald, 11 November 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.
Jacob a un temps d’attente; il demeure et rêve de l’échelle, laquelle représente le Seigneur ouvrant à Son peuple l’intelligence de Sa Parole durant le temps d’attente. Dans cette histoire, le Seigneur entre en alliance avec Son peuple, les faisant passer de Luz à Béthel — la maison de Dieu.
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.
Ang daluyan ng pakikipagtalastasan na inilalarawan ng mga anghel na umaakyat at bumababa sa hagdan, na si Cristo, ay inilalarawan din sa Zacarias. Nagbibigay ng puna si Sister White hinggil dito sa Review and Herald, Hulyo 20, 1897, bagaman gumagamit siya ng ibang sagisag.
"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."
« Les oints qui se tiennent auprès du Seigneur de toute la terre occupent la position qui fut autrefois donnée à Satan en tant que chérubin protecteur. Par les êtres saints qui entourent son trône. »
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.
“Qui sont les « êtres saints » ? Les anges. « Par les êtres saints qui entourent son trône, le Seigneur entretient une communication constante avec les habitants de la terre. » Voilà l’échelle. Seulement, ici, sœur White ne va pas employer l’échelle comme symbole.”
"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.
“Zobu moyi emonisaka ngolu oyo na yango Nzambe abatelaka minda ya bandimi etonda, mpo ete ekita-kita te mpe ekufa te. Soki te mafuta oyo mosantu ezalaki kosopama uta na lola na nzela ya bansango ya Molimo ya Nzambe, bikelamu ya mabe balingaki kozala na bokonzi mobimba likoló ya bato.
"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.
“ಯಾವಾಗ ನಾವು ದೇವರು ನಮಗೆ ಕಳುಹಿಸುವ ಸಂದೇಶಗಳನ್ನು ಸ್ವೀಕರಿಸುವುದಿಲ್ಲವೋ, ಆಗ ದೇವರಿಗೆ ಅವಮಾನವಾಗುತ್ತದೆ. ಹೀಗೆ ನಾವು ಅವರು ನಮ್ಮ ಆತ್ಮಗಳಲ್ಲಿ ಸುರಿದು, ಅಂಧಕಾರದಲ್ಲಿರುವವರಿಗೆ ಹಂಚಲ್ಪಡಬೇಕೆಂದು ಬಯಸುವ ಆ ಚಿನ್ನದ ಎಣ್ಣೆಯನ್ನು ನಿರಾಕರಿಸುತ್ತೇವೆ. ‘ಇಗೋ, ವರನು ಬರುತ್ತಾನೆ; ಅವನನ್ನು ಎದುರುಗೊಳ್ಳಲು ಹೊರಟುಬನ್ನಿರಿ’ ಎಂಬ ಕೂಗು ಕೇಳಿಬಂದಾಗ, ಪರಿಶುದ್ಧ ಎಣ್ಣೆಯನ್ನು ಸ್ವೀಕರಿಸದವರೂ, ತಮ್ಮ ಹೃದಯಗಳಲ್ಲಿ ಕ್ರಿಸ್ತನ ಕೃಪೆಯನ್ನು ಲಾಲನೆ ಮಾಡದವರೂ, ಮೂರ್ಖ ಕನ್ಯೆಯರಂತೆ, ತಮ್ಮ ಕರ್ತನನ್ನು ಎದುರುಗೊಳ್ಳಲು ಸಿದ್ಧರಿಲ್ಲವೆಂದು ಕಂಡುಕೊಳ್ಳುವರು. ಆ ಎಣ್ಣೆಯನ್ನು ಪಡೆಯುವ ಶಕ್ತಿ ಅವರಲ್ಲೇ ಇಲ್ಲ; ಅವರ ಜೀವನಗಳು ನಾಶವಾಗುತ್ತವೆ. ಆದರೆ ದೇವರ ಪರಿಶುದ್ಧಾತ್ಮನಿಗಾಗಿ ಕೇಳಲ್ಪಟ್ಟರೆ, ಮೋಶೆಯು ಮಾಡಿದಂತೆ ‘ನಿನ್ನ ಮಹಿಮೆಯನ್ನು ನನಗೆ ತೋರಿಸು’ ಎಂದು ನಾವು ಬೇಡಿಕೊಂಡರೆ, ದೇವರ ಪ್ರೀತಿಯು ನಮ್ಮ ಹೃದಯಗಳಲ್ಲಿ ಸುರಿದು ಹರಿಯುವುದು. ಆ ಚಿನ್ನದ ಕೊಳವೆಗಳ ಮೂಲಕ, ಆ ಚಿನ್ನದ ಎಣ್ಣೆಯು ನಮಗೆ հաղորդವಾಗುವುದು. ‘ಸೈನ್ಯಗಳ ಕರ್ತನು ಹೇಳುವದೇನೆಂದರೆ, ಬಲದಿಂದಲೂ ಅಲ್ಲ, ಶಕ್ತಿಯಿಂದಲೂ ಅಲ್ಲ, ನನ್ನ ಆತ್ಮದಿಂದಲೇ.’ ನೀತಿಯ ಸೂರ್ಯನ ಪ್ರಕಾಶಮಾನ ಕಿರಣಗಳನ್ನು ಸ್ವೀಕರಿಸುವ ಮೂಲಕ, ದೇವರ ಮಕ್ಕಳು ಲೋಕದಲ್ಲಿ ದೀಪಗಳಂತೆ ಪ್ರಕಾಶಿಸುವರು.” 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.
In de geschiedenis van Jakob hebben wij de geschiedenis van het Milleritische tijdperk. Er is een vertoeftijd, en hij ziet de ladder die de gemeenschap tussen de hemel en de aarde voorstelt.
Zechariah tells us about two golden pipes. A ladder has two primary rails, but Zechariah calls them two golden pipes.
ዘካርያስ ስለ ሁለት ወርቃማ ቱቦዎች ይነግረናል። መሰላል ሁለት ዋና ጎን መስመሮች አሉት፤ ነገር ግን ዘካርያስ እነርሱን ሁለት ወርቃማ ቱቦዎች ብሎ ይጠራቸዋል።
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.
Nous devons recevoir les messages qui descendent de l’échelle du ciel et les communiquer aux autres. Si nous faisons cela, nous devenons une partie de l’échelle, une partie du processus de communication.
Sister White ties this into the parable of the Ten Virgins.
सिस्टर व्हाइट इसे दस कुँवारियों के दृष्टान्त से जोड़ती हैं।
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."
Dans l’histoire millérite, ils accomplissaient la parabole des dix vierges. Le temps d’attente de Jacob est le temps de retardement de Matthieu 25 et d’Habacuc 2 : « Si la vision tarde, attends-la. »
The story of Jacob and Zechariah are the same tarrying times.
La historia de Jacob y la de Zacarías son los mismos tiempos de demora.
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.
Nako ea ho tiea e tšoaea, har’a lintho tse ling, hore Morena o se a tla eketsa kutloisiso ea balateli ba Hae ka Lentsoe la Molimo. Haeba u sa amohele Oli eo e Halalelang, u moroetsana ea leoatla.
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.'"
Lorsque vous parvenez à cette période de l’histoire, lorsque la porte se ferme et que vous êtes une vierge folle, Sœur White dit : « Les paroles les plus tristes qui aient jamais été entendues : “Je ne vous connaissais pas.” »
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.
On ne peut séparer le temps d’attente du Cri de Minuit. Le temps d’attente produit l’effusion du Saint-Esprit, qui ouvre l’intelligence du peuple de Dieu à la Parole lors du Cri de Minuit et fournit l’huile qui distingue les vierges sages des vierges folles.
The Tarrying Time and Christ’s Crowning Miracle
Le Temps d’Attente et le Miracle Suprême du Couronnement du Christ
There is a tarrying time when Christ performed His crowning act—raising Lazarus.
ކްރައިސްޓު ލާޒަރުސް ތެދުކުރެއްވި، އެއީ އެ މަތީގެ އެންމެ ތާޖުކުރެވޭ ޢަމަލު ކުރެއްވި ވަގުތު، ލަސްވުމެއް އޮތެވެ.
Jesus received the message, "Lazarus is sick. Come, take care of him." But Jesus did not go immediately.
Yezu yakiriye ubutumwa bugira buti: “Lazaro ararwaye. Ngwino, umwiteho.” Ariko Yezu ntiyahise agenda.
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.
Mã’ẽsy White he’i umi temimbo’e oñepysanga hague ko mba’ére. Oñemondýi hikuái mba’érepa Ha’e ndohói oipytyvõ hag̃ua Iñangirũpe, térã ohechauka hag̃ua ipu’aka Mesías ramo. Péro Ha’e opyta areve.
"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.
“দেৰিকৈ লাজাৰৰ ওচৰলৈ নাহিবলৈ, খ্ৰীষ্টৰ এটা দয়াময় উদ্দেশ্য আছিল সেই সকলৰ প্ৰতি, যিসকলে তেওঁক গ্ৰহণ কৰা নাছিল। তেওঁ থমকি ৰ’ল, যাতে লাজাৰক মৃতলোকৰ পৰা উঠাই তেওঁ নিজৰ জিদী, অবিশ্বাসী লোকসকলক পুনৰ এটা প্ৰমাণ দিব পাৰে যে তেওঁ সত্যই ‘পুনৰুত্থান আৰু জীৱন।’ তেওঁ লোকসকলক, ইস্ৰায়েলৰ গৃহৰ দৰিদ্ৰ, বিচৰণশীল মেৰাবোৰক, সম্পূৰ্ণৰূপে এৰি দিবলৈ অনিচ্ছুক আছিল। তেওঁলোকৰ অনুতাপহীনতাৰ বাবে তেওঁৰ হৃদয় ভাঙি গৈছিল। নিজৰ দয়াত তেওঁ তেওঁলোকক আৰু এটা প্ৰমাণ দিবলৈ মনস্থ কৰিলে যে তেওঁ পুনঃস্থাপক, সেইজন, যিজনে একমাত্ৰ জীৱন আৰু অমৰতাক প্ৰকাশলৈ আনিব পাৰে। এইটো এনে এটা প্ৰমাণ হ’ব লাগিছিল, যাক যাজকসকলে ভুল ব্যাখ্যা কৰিব নোৱাৰে। এইটোৱেই আছিল বথানীয়ালৈ যোৱাত তেওঁৰ বিলম্বৰ কাৰণ।” 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.
Il tarda, per dare loro un’ulteriore prova che Egli aveva il potere di richiamare in vita i morti. Questo miracolo supremo, la risurrezione di Lazzaro, pose il suggello di Dio sulla Sua opera e sulla Sua rivendicazione della Divinità. Al Grido di Mezzanotte, il Signore sta suscitando le vergini sagge. Questa è un’illustrazione del processo di suggellamento. I Milleriti venivano suggellati, fornendo un’illustrazione del suggellamento dei 144.000. La lezione di Lazzaro è che Cristo può prendere qualcuno morto nelle trasgressioni e nei peccati e riportarlo in vita. Nel passo di Lazzaro, Cristo definisce la morte come sonno. Essi dormono tutti. Egli tarda. Risusciterà Lazzaro, riportandoli in vita e ponendo su di loro il Suo suggello. Questo è il Suo miracolo supremo. Nella nostra storia, quando suggella i 144.000, li innalza come un vessillo. Zaccaria dice che quel vessillo è come gioielli in una corona. Questo è il Suo atto culminante.
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.
Ekuhlweni nasekuvulekeni kweqiniso emlandweni wamaMillerite, isikhathi sokulibala siphawula lapho iNkosi ivulela khona iqiniso. Isitebhisi, esinezingelosi ezikhuphukayo nezisehlayo, yilapho inqubo yokubekwa uphawu yenzeka khona.
The Triumphal Entry and the Midnight Cry
L’Entrée triomphale et le cri de minuit
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.
Maintenant, nous considérons l’Entrée triomphale. Remarquez à quoi Sister White compare l’Entrée triomphale dans l’Esprit de prophétie, volume 4, page 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!'"
“Sauti ya usiku wa manane haikubebwa sana kwa hoja, ingawa uthibitisho wa Maandiko ulikuwa wazi na wa kukata kauli. Iliandamana nayo nguvu yenye kushurutisha iliyouisukuma roho. Hapakuwa na shaka, wala kuhoji. Wakati wa kuingia kwa ushindi kwa Kristo katika Yerusalemu, watu waliokuwa wamekusanyika kutoka sehemu zote za nchi ili kushika sikukuu walimiminika kwenda Mlima wa Mizeituni, na walipojiunga na umati uliokuwa ukimsindikiza Yesu, walishikwa na msukumo wa saa ile, nao wakasaidia kukuza sauti ya shangwe, ‘Amebarikiwa ajaye kwa jina la Bwana!’ [Mathayo 21:9.] Vivyo hivyo wasioamini waliomiminika kwenye mikutano ya Waadventista—baadhi kwa udadisi, na baadhi kwa kusudi la kudhihaki tu—waliihisi nguvu ya ushawishi iliyofuatana na ujumbe, ‘Tazama, Bwana Arusi anakuja!’”
The Triumphal Entry represents the Midnight Cry.
Le Entrée Triomphal representa le Clamor de Medienocte.
Let us read what Sister White says about the Triumphal Entry in The Youth Instructor, February 21, 1901.
Lad os læse, hvad Søster White siger om det triumferende indtog i The Youth’s Instructor, 21. februar 1901.
"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."
Le temps de l’entrée du Christ dans Jérusalem était la saison la plus belle de l’année. Le mont des Oliviers était tapissé de verdure, et les bosquets se paraient d’un feuillage varié. Des contrées environnant Jérusalem, beaucoup étaient venus à la fête avec un ardent désir de voir Jésus.
Why? Because, they heard about Lazarus.
為甚麼？因為他們聽見了關於拉撒路的事。
"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."
«معجزهٔ تاجدارِ نجاتدهنده، در برخیزانیدنِ ایلعازر از میان مردگان، تأثیری شگفتانگیز بر مردم نهاده بود، و انبوهی بزرگ و پرشور از مردمان به سوی مکانی که عیسی در آن اقامت داشت، کشانده شدند.»
So, He is tarrying in Bethany before the Triumphal Entry.
Alors, Il demeure à Béthanie avant l’Entrée triomphale.
This refers to the Tarrying Time.
Ceci renvoie au temps d’attente.
"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.'
„Nachmittags war bereits die Hälfte der Zeit verstrichen, als Jesus seine Jünger in das Dorf Bethphage sandte und sprach: ‚Geht hin in das Dorf, das vor euch liegt, und alsbald werdet ihr eine Eselin angebunden finden und ein Füllen bei ihr; bindet sie los und bringt sie zu mir. Und wenn jemand etwas zu euch sagen sollte, so sprecht: Der Herr bedarf ihrer; dann wird er sie sogleich senden.‘“
"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?
នេះជាលើកដំបូងក្នុងអំឡុងពេលព្រះរាជកិច្ចរបស់ទ្រង់ ដែលព្រះគ្រីស្ទបានយល់ព្រមជិះសត្វ ហើយពួកសិស្សបានបកស្រាយការនេះថាជាសញ្ញាមួយថា ទ្រង់ហៀបនឹងប្រកាសអះអាងព្រះចេស្តា និងសិទ្ធិអំណាចជាស្ដេចរបស់ទ្រង់ ហើយទទួលយកតំណែងរបស់ទ្រង់លើបល្ល័ង្ករបស់ដាវីឌ។ ពួកគេបានអនុវត្តបេសកកម្មនោះដោយអំណរ។ ពួកគេបានរកឃើញកូនលា ដោះវាចេញ ហើយនាំវាមកឯព្រះយេស៊ូវ ដែលបានគង់លើវា។ នៅពេលព្រះយេស៊ូវគង់លើសត្វនោះ បរិយាកាសត្រូវបានបំពេញដោយសម្រែកសរសើរ និងជ័យជម្នះ។ ទ្រង់មិនបានទ្រង់ទ្រាយសញ្ញាខាងក្រៅណាមួយនៃរាជ្យភាពទេ មិនបានស្លៀកពាក់រាជវេសន៍ ហើយក៏មិនមានទាហានដង្ហែតាមពីក្រោយទ្រង់ដែរ។ ប៉ុន្តែ ទ្រង់ត្រូវបានហ៊ុំព័ទ្ធដោយហ្វូងមនុស្សមួយក្រុមដែលរំភើបដោយការទន្ទឹងរង់ចាំ។ ទ្រង់ទើបតែបានប្រោសមនុស្សស្លាប់ឲ្យរស់ឡើងវិញ។ ប្រជាជនគិតថា ទ្រង់កំពុងយាងមកដើម្បីជាព្រះសង្គ្រោះរបស់អ៊ីស្រាអែល។ តើមនុស្សទាំងនេះជានរណា?
"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.'
E tokolahi ʻoku nau fakafiemālieʻi kinautolu pē ʻi he fakakaukau kuo ofi mai ʻa e houa ʻo e fakatauʻatāinaʻi ʻo ʻIsileli. ʻI heʻenau fakakaukau ʻoku nau sio ai kuo veteki ʻa e kau tau Loma, pea kuo kapusi atu kinautolu mei Selusalema, pea kuo toe tauʻatāina pē ʻa e puleʻanga Siu mei he noʻo ʻoe nima ʻo e faʻahinga fakafeʻatungia. Mei he ngutu ki he ngutu ʻoku fetuku atu ai ʻa e fehuʻi ni, “Te ne toe fakafoki mai ʻi he taimi ni ʻa e puleʻanga ki ʻIsileli?” ʻOku tokolahi ʻi he fuʻu kakai ʻoku nau manatuʻi ʻa e folofola ʻa e palōfita: “Fiefia lahi, ʻe ʻofefine ʻo Saione; kalanga, ʻe ʻofefine ʻo Selusalema: vakai, ʻoku haʻu ho Tuʻi kiate koe: ʻoku ne māʻoniʻoni, pea mo e fakamoʻui; loto fakatōkilalo, pea heka ʻi ha ʻasi.” ʻOku feinga taki taha ke ne mahulu hake ʻi he taha kehe ʻi he tali ki he ngaahi meʻa fakapalōfita ʻo e kuohili. ʻOku toe ongo mai ʻa e kalanga mei he moʻunga mo e teleʻa, “Hosana ki he ʻAlo ʻo Tevita:” —ko e Kalanga ʻo e Tuʻapō— “Monūʻia ʻa ia ʻoku haʻu ʻi he huafa ʻo e ʻEiki; hosana ʻi he ngaahi langi māʻolunga.”
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.
Nella processione non si udiva alcun lamento né alcun pianto. Coloro che un tempo erano stati ciechi, ma i cui occhi erano stati guariti dal Figlio di Dio, aprivano la via.
Who leads the way? Those who used to be Laodicean's.
Qui montre le chemin ? Ceux qui étaient autrefois Laodicéens.
"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.
他们紧紧簇拥着耶稣，而那曾被祂从死里复活的人牵着祂所骑的牲口。那些从前又聋又哑、如今已得医治的人，也一同高声增添欢乐的“和散那”。那些如今已经行走的瘸子，折下棕树枝，铺撒在祂的路上。
"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.'
የሥጋ ደዌኛው፣ አስቀድሞ ከማኅበረሰቡ ተለይቶ የተወገደ የነበረው፣ በአዳኙ ኃይል ነጽቶ በዚያ ነበረ። ልብሱንም በአዳኙ መንገድ ላይ አኖረ፥ “ለእግዚአብሔር አመስግኑ፤ እርሱ መልካም ነውና፤ ምሕረቱም ለዘላለም ነውና” እያለ ጮኸ።
"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.'
„Uzdravený posadnutý bol tam, teraz pri zdravom rozume, a pripájal svoje svedectvo: ,Pán mi učinil veľké veci, z čoho sa radujem.‘“
"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."
I bakufa lava pfuxetiweke a va ri kwalaho, va n’wi dzunisa. Wansati wa noni ni n’wana wa xisiwana va vulavule hi mintirho ya yena yo hlamarisa. Vana lavatsongo, lava hanyisiweke eka mavabyi, ni lava tlherisiweke esirheni, va andlalela ndlela ya Mukutsuri hi marhavi ya mikuwa ni swiluva.
So, Jesus tarries in the House of the Poor, referring to the Tarrying Time.
So, Jésus tarde dans la Maison des Pauvres, faisant référence au Temps d’Attente.
Why? Because He is about to pour out His Holy Spirit and open their understanding, referring to the Midnight Cry.
Pourquoi ? Parce qu’Il est sur le point de répandre Son Saint-Esprit et d’ouvrir leur intelligence, en référence au Cri de Minuit.
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.
Katika simulizi hii, Yeye anakuja kama Mfalme, akirejelea tarehe 22 Oktoba 1844. Je, Yesu anakuja kuupokea ufalme tarehe 22 Oktoba 1844? Ndiyo.
This is the Triumphal Entry, and there are those who will raise the Midnight Cry.
Hii ndiyo Kuingia kwa Ushindi, na wako wale watakaoipaza Kilio cha Usiku wa Manane.
Who are these people? They are those transformed by the power of Christ.
Wanene waɗannan mutane? Su ne waɗanda ikon Almasihu ya sāke su.
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?
Ujumbe wa haki ya Kristo, wa uwezo Wake wa kutubadilisha kutoka kuwa vipofu hadi kuona, kutoka kufa hadi kuishi, kutoka kuwa wenye ukoma hadi kuwa safi, unabebwa katika historia ya Kuingia kwa Ushindi, ukitangulia kwa mfano Kilio cha Usiku wa Manane. Ni nini kinachoubeba ujumbe huo?
What is Christ riding upon? An ass. It is the Message of Islam that carries the message of Christ's righteousness.
Kristus tunggangi apa? Seekor keledai. Pesan Islamlah yang membawa pesan kebenaran Kristus.
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.
Vuonna 1840 ensimmäisen enkelin sanoman voimaantuminen liittyi islamin pidättämiseen. Ensimmäinen sanoma johtaa toiseen sanomaan; niitä ei voida erottaa toisistaan.
The First Message carries the Second Message.
La Première Message porte le Deuxième Message.
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.
Le premier message fut confirmé lorsque l’islam fut contenu, accomplissant ainsi la prophétie. Cette confirmation donna de la force au message du premier ange et conduisit les protestants à fermer leurs portes devant lui.
The closing of the doors by the Protestant churches was the rejection of the Message of Islam.
Fermeture des portes par les églises protestantes constitua le rejet du Message de l’Islam.
The Millerite history prefigures our history.
L’histoire millérite préfigure notre histoire.
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.
Kwa hiyo, ujumbe wa haki ya Kristo katika wakati wa kutiwa muhuri kwa wale 144,000, wakati Bwana anamimina Roho Wake Mtakatifu na kuyafunua Maandiko kwa Walaodikia na wenye ukoma wa Waadventista, kwa mara nyingine unabebwa na punda—Ujumbe wa Uislamu.
"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
בשלהי קיץ 1844 ובסתיו אותה שנה נמסרה ההכרזה: "הִנֵּה הֶחָתָן בָּא". אז נגלו שני המעמדות המיוצגים על־ידי העלמות הנבונות והכסילות—מעמד אחד אשר ציפה בשמחה להופעת האדון, ואשר התכונן בשקידה לפגוש אותו; ומעמד אחר אשר, בהיותו נתון להשפעת הפחד ופועל מתוך דחף רגעי, הסתפק בתיאוריה של האמת, אך היה משולל מחסד אלוהים. במשל, כאשר בא החתן, "וְהַמּוּכָנוֹת נִכְנְסוּ אִתּוֹ אֶל הַחֲתֻנָּה". ביאת החתן, המובאת כאן לעין, מתרחשת לפני החתונה. החתונה מייצגת את קבלת מלכותו על־ידי המשיח. . . ." העימות הגדול, 427
The Triumphal Entry is the King coming. On October 22, 1844, He receives the Kingdom. This is the Triumphal Entry.
L’Entrée triomphale est la venue du Roi. Le 22 octobre 1844, Il reçoit le Royaume. C’est l’Entrée triomphale.
It is in this time period that the two classes are being sealed into their fate.
C’est au cours de cette période que les deux catégories sont scellées dans leur destinée.
"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.
Le héraut: « Voici, l’Époux vient », durant l’été de 1844, amena des milliers de personnes à attendre l’avènement immédiat du Seigneur. Au temps fixé, l’Époux vint, non sur la terre, comme le peuple s’y attendait, mais vers l’Ancien des jours dans le ciel, pour les noces, pour la réception de Son royaume. « Celles qui étaient prêtes entrèrent avec Lui aux noces ; et la porte fut »—quoi ?—« fermée. » Elles ne devaient pas être présentes en personne aux noces ; car celles-ci ont lieu dans le ciel, tandis qu’elles sont sur la terre. Les disciples de Christ doivent « attendre leur Seigneur, lorsqu’Il reviendra des noces ». Luc 12:36. Mais ils doivent comprendre Son œuvre, et Le suivre par la foi lorsqu’Il entre devant Dieu. C’est en ce sens qu’il est dit qu’ils entrent aux noces. » The Great Controversy, 427.
Scriptural References to the Tarrying Time
Les références scripturaires au temps d’attente
A few Scriptures highlight the tarrying time. We will go through them quickly and close with a statement by Sister White.
Ndimana faaleleia e faamatilatila ai le taimi o le faatalitali. O le a tatou iloiloina vave ia mau ma faaiʻu i se faamatalaga a Sister White.
While the bridegroom tarried, they all slumbered and slept. Matthew 25:5.
Pandan maryé-a té ka pran réta, yo tout tonbé an sonmey é yo dòmi. Matthieu 25:5.
Right here, March 22, 1844, referring to the Tarrying Time.
Hapa hapa, Machi 22, 1844, akirejelea Wakati wa Kukawia.
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.
Le 22 mars 1844 n’est pas une prédiction de la prophétie biblique. C’est la date que les millérites ont mal comprise, mais elle a produit la première déception et a marqué le temps du retard.
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.'
Les Écritures n’affirment pas que Dieu provoque le temps d’attente. C’est la méprise du peuple qui le produit : « Si la vision tarde, attends-la, car elle ne tardera pas, elle ne ment pas. »
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.
Heureux celui qui attendra et qui parviendra jusqu’à mille trois cent trente-cinq jours. Mais toi, va jusqu’à la fin; car tu te reposeras, et tu te tiendras dans ton lot à la fin des jours. Daniel 12:12, 13.
You can read this two ways. Either way:
Vous pouvez lire cela de deux manières. Dans les deux cas :
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.
Mwenye baraka ni yeye angojaye, na mwenye baraka ni yeye afikaye kwenye ile 1335. Lakini enenda zako hata mwisho utakapokuwa; kwa maana utastarehe, nawe utasimama katika sehemu yako mwishoni mwa siku hizo.
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."
୧୩୩୫କୁ ପହଞ୍ଚିବାର ଆଶୀର୍ବାଦ କେବଳ ସମୟ-ଭବିଷ୍ୟଦ୍ବାଣୀର ଶେଷକୁ ପହଞ୍ଚିବା ବିଷୟ ନୁହେଁ। ଚାର୍ଟରେ ୧୩୩୫ର ଶେଷ ୧୮୪୩ ମସିହାରେ ହୁଏ। ଆଶୀର୍ବାଦ କେବଳ ଏହି ଭବିଷ୍ୟଦ୍ବାଣୀର ଶେଷ ନୁହେଁ, ବରଂ ବିଳମ୍ବ-ସମୟର ଅନୁଭବ ମଧ୍ୟ ଅଟେ। ଏହି ଆଶୀର୍ବାଦ ବିଳମ୍ବ-ସମୟ ଓ ୨୨ ଅକ୍ଟୋବର, ୧୮୪୪ ମଧ୍ୟରେ ଘଟେ। ଏଠାରେ ହିଁ ତୁମେ ଅପେକ୍ଷା କରିବାକୁ ଅଛ। “ଧନ୍ୟ ସେ, ଯେ ଅପେକ୍ଷା କରେ।”
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.
Por tanto, Jehová esperará para tener misericordia de vosotros, y por tanto será exaltado para compadecerse de vosotros; porque Jehová es Dios de justicia. 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.
Le temps d’attente s’étend du Temps d’Attente jusqu’au 22 octobre 1844. Si vous L’attendez, vous serez béni.
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.
Car la vision est encore pour un temps fixé; mais à la fin elle parlera, et ne mentira pas: si elle tarde, attends-la; car elle s’accomplira certainement, elle ne tardera pas. Habacuc 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.
Ce fut le malentendu des millérites qui amena le temps de l’attente. La vision est pour un temps fixé — le 22 octobre 1844. Elle ne mentira pas, mais vous penserez qu’elle tarde à cause du malentendu.
Did the Lord design the misunderstanding? Yes. Sister White says so.
U Bwana alibuni kutokuelewana huko? Ndiyo. Dada White anasema hivyo.
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.
Bwana alileta kutoelewana huko kwa njia ya Chati ya 1843. William Miller alisema kwamba hakuwahi kutamka kwa uthabiti mwaka wa 1843, lakini mwaka wa 1843 ndugu walimwomba aondoe neno “ikiwa” na aweke alama ya 1843 kuwa ni alama ya njia. Dada White anasema kwamba hii ni alama ya njia ya kinabii, utimilifu wa Habakuki 2. Alama hii ya njia, kwa kuweka alama ya 1843 kwa mtazamo wa kimafundisho usioyumbayumba, ilisababisha wakati wa kukawia.
"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.
« Heureux les yeux qui ont vu les choses qui furent vues en 1843 et en 1844. Le message a été donné. Et il ne devrait y avoir aucun retard à répéter le message, car les signes des temps s’accomplissent ; l’œuvre finale doit être accomplie. Une grande œuvre sera faite en peu de temps. Un message sera bientôt donné par l’ordre de Dieu, et il enflera jusqu’à devenir un grand cri. Alors Daniel se tiendra dans son lot, pour rendre son témoignage. » Manuscript Releases, volume 21, 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.
Notez Daniel 12:12, 13 : « Heureux celui qui attendra et qui parviendra jusqu’à mille trois cent trente-cinq jours. » — « Heureux celui qui parvient aux 1335. Heureux celui qui parvient à 1843 », tel est le verset 12.
Verse 13:
Mstari wa 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.
Lakini enenda zako hata ule mwisho utakapokuwa; kwa maana utastarehe, nawe utasimama katika sehemu yako mwishoni mwa siku hizo. Danieli 12:12, 13.
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.
سستر وائٹ آیات 12 اور 13 کو باہم مربوط کرتے ہوئے کہتی ہیں کہ 1335 کی برکت 1843 اور 1844 میں پوری ہوتی ہے۔ یہ کسی مجرد زمانی نقطے کے بارے میں نہیں، بلکہ اُن لوگوں کے بارے میں ہے جو مسیح کے یروشلم میں ظفرمندانہ داخلے کا انتظار کرتے ہیں، سیڑھی پر فرشتوں کو چڑھتے اور اترتے ہوئے پہچانتے ہیں، اور خداوند کے ساتھ عہد میں داخل ہوتے ہیں جبکہ وہ انہیں عہد کی دو لوحیں عطا کرتا ہے۔