Habakkuk's Two Tables 2 of 95
Habakkuk két táblája 2/95
Understanding the Millerite Calendar and the Tarrying Time
Lusobanukirwa lw’Endagiriro ya Millerite n’Ekiseera eky’Okulindirira
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.
A cikin gabatarwarmu ta ƙarshe, an taso da tambaya game da yadda 22 ga Oktoba, 1844, za ta kasance rana ta goma ga wata na bakwai idan 22 ga Maris, 1844, ita ce rana ta fari ga wata na fari. A watan Maris na 1844, mabiya Miller sun yi kuskure wajen fahimtar abin da suka ɗauka cewa shi ne ƙarshen 1843. Bayan wannan takaici, sai suka sāke nazarin lissafin lokaci na Littafi Mai Tsarki. An bayyana wannan a cikin littafin Gerhard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, musamman a shafuffuka na 89 da 92. Sa’ad da suka gaskata cewa 1843 ya ƙare, suka sāke tantance sassa biyu na fahimtarsu game da lokaci: sauyawar daga 1843 zuwa 1844, da kuma ranakun da suke nuna farkon da ƙarshen shekaru, domin su iya ƙididdige rana ta goma ga wata na bakwai.
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.
Sau da yawa nakan jaddada cewa daga ranar 22 ga Maris zuwa ranar 22 ga Oktoba watanni bakwai ne. Ba na nufin in ce wannan shi ne Yunkurin Wata na Bakwai, amma abin lura ne cewa Millerites sun gaskata cewa ranar 22 ga Maris tana da muhimmanci, kuma wannan alama ce mai amfani a tunani—watanni bakwai daga baya suna kai ka zuwa ranar 22 ga Oktoba. Wannan gaskiya ce.
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.
Bacin rai da lokacin jinkirin ba cikar annabcin lokaci ba ne, sai dai sakamakon rashin fahimta ne daga wajen mabiyan Miller. Rashin fahimtarsu ne ya cika lokacin jinkirin da kuma bacin ran; babu wani takamaiman annabci da ya bayyana cewa lokacin jinkirin zai fara a wani ƙayyadadden lokaci. Imaninsu cewa shekarar 1843 ta wuce a ranar 22 ga Maris, 1844, shi ne ya haifar da bacin ran.
Damsteegt says:
Damsteegt azt mondja:
'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.'
Annak ellenére, hogy a főbb millerita folyóiratok a karaita időszámítást részesítették előnyben, amely a zsidó év végét az 1844. április 17-i újholdra tette, a hívők többsége 1844. március 21-ét tekintette Krisztus visszatérésének idejéül. A millerita mozgalmon kívül 1844. március 21-e széles körben ismert volt, és igen általános volt az a várakozás, hogy azon a napon az adventizmus egész rendszere teljesen összeomlik.
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.
Jiya mun karanta cewa Miller yana sa ran wannan kwanan wata. Mafi yawan Milleriyawa suna duban wannan kwanan wata, har ma da masu adawa da su sun san da shi kuma suna jira su ga abin da zai faru a kansa domin hujja cewa Milleriyawa ƙarya ne. Wannan shi ne fahimtar da aka saba da ita. Bayan ya shuɗe, sai suka fara binciken annabce-annabcen lokaci da ƙarin kusanci, abin da ya kai su ga 22 ga Oktoba, 1844. Wannan yana ba da wani ma’aunin tunani ga tambayar da ta taso jiya.
The Tarrying Time and Ellen White’s First Vision
Waqtiga Sugitaanka iyo Araggii Ugu Horreeyey ee Ellen White
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.
Leo, ninashaka kutumia muda zaidi kuangalia wakati wa kukawia. Hili ni muhimu kwa sababu tunashughulika na ono la kwanza la Ellen White, ambamo anasema kwamba nuru ile angavu mwanzoni mwa njia iendayo Mbinguni ilikuwa Kilio cha Usiku wa Manane, na ukikana nuru hiyo, unaanguka kutoka kwenye njia iendayo Mbinguni. Ninajaribu kuthibitisha kwamba Kilio cha Usiku wa Manane katika ono lake kinajumuisha historia yote ya Ujumbe wa Malaika wa Pili.
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.
Mimi binafsi, sina tatizo lolote kusema kwamba Kilio cha Usiku wa Manane katika ono hilo, kilicho mwanzoni mwa njia na kinachotoa nuru katika njia yote, kinawakilisha historia ya Wamilleriti 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 uliwasilishwa katika Mkutano wa Kambi wa Exeter, kisha wakauchukua ujumbe huo kwa muda wa karibu 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 kukielewa kipindi hiki bila kuelewa hatua zilizoongoza kuingia ndani yake. Kwangu mimi, Kilio cha Usiku wa Manane ni, kwa namna mahsusi zaidi, historia ya wakati wa kukawia, ikiendelea hadi Oktoba 22, 1844.
Locating the Three Angels’ Messages
Gano Saƙonnin Mala’iku Uku
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.
Ga tarihin shekarun 1840 zuwa 1844. Akwai sassa da dama a cikin Ruhun Annabci inda Sister White ta gaya mana cewa dole ne mu san inda za mu ajiye saƙonnin. Sa’ad da kuka fara ajiye saƙonnin a wurarensu, sai ku gane cewa dukan saƙonnin suna zuwa ne a wani takamaiman lokaci, kuma daga nan gaba sai a ba su iko.
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.
Ingeli ya Mbere yaje mu 1798 mu Gihe cy’Iherezo, igihe Igitabo cya Daniyeli cyafungurwaga kandi hakabaho ukwiyongera k’ubumenyi. Ubutumwa bw’Ingeli ya Mbere buhabwa imbaraga ku wa 11 Kanama 1840, igihe ihame ry’umwaka-ku-munsi ryemezwa ku isi yose, bikamanura Ingeli yo mu Ibyahishuwe 10, igereranya guhabwa imbaraga k’Ubutumwa bw’Ingeli ya Mbere.
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.
Malaikat wa Mbere wa Kabiri yaje muri Kamena 1842. Ejo twasomye ko muri Kamena 1842, Bwana Miller yatanze urukurikirane rwe rwa kabiri rw’inyigisho mu rusengero rwo ku Muhanda wa Casco. Usibye bake cyane, amatorero y’Abaporotesitanti yafunze imiryango yayo. Bityo rero, muri Kamena 1842, Ubutumwa bwa Malaikat wa Kabiri bwaraje, kuko iyo itorero ry’Abaporotesitanti rifunze umuryango waryo ku Butumwa bwa Malaikat wa Mbere, rihinduka igice cya Babuloni. Ubutumwa bwa Malaikat wa Kabiri ni umuhamagaro wo gusohoka muri Babuloni. Buratera imbere.
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.
’Yar’uwa White ta gaya mana cewa, ko da yake Furotestoci sun fara rufe ƙofofinsu a watan Yuni na shekara ta 1842, kiran fitowa daga Babila—abin da Saƙon Mala’ika na Biyu ya ƙunsa—bai fara a zahiri ba sai a lokacin bazarar shekara ta 1844.
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.
Saƙon Mala’ika na Biyu ya iso a watan Yuni na shekarar 1842, kuma an ƙarfafa shi da saƙon Kukan Tsakar Dare, daga 12–17 ga Agusta, 1844, a Taron Sansanin 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.
ئەلچى ئۈچىنچىسى 1844-يىلى 22-ئۆكتەبىر كۈنى كەلدى، چۈنكى شۇ كۈنى ئەڭ مۇقەددەس جايغا كىرىش يولى ئېچىلدى؛ ئۇ يەردە ئىنسانلار مەسىھنىڭ ھازىر ئەڭ مۇقەددەس جايدا باش روھانىي ئىكەنلىكىنى چۈشىنەلەيدۇ. ئۇ يەردە ئەھدە ساندۇقى تونۇلدى، ۋە ساندۇقنىڭ ئىچىدە ئون ئەمر بار. ۋايت ئاچا-سىڭىل ئەڭ مۇقەددەس جايغا ئېلىپ كىرىلگەندە ۋە ئون ئەمرگە قارىغاندا، ئۇ شەنبە ئەمرىنىڭ باشقىلىرىنىڭ ئۈستىدە نۇر چاچقانلىقىنى كۆردى؛ بۇ، ئۈچىنچى پەرىشتە خەۋىرىدە شەنبىنىڭ ئەھمىيىتىنى بەلگىلەيتتى. بۇ، شەنبە ياكى يەكشەنبە ئۈستىدىكى بىر سىناق بولىدۇ. 1844-يىلى 22-ئۆكتەبىر كۈنىدە ئۈچىنچى پەرىشتە خەۋىرىنىڭ مەزمۇنى كەلدى.
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.
Chimodzi mwa zizindikiro za mauthenga onse atatu ndi chakuti, pamene Uthenga wa Mngelo Woyamba unafika mu 1798, panalibe amene anauzindikira. Ambuye anadzutsa William Miller kuti akhale mthenga wa Mngelo Woyamba, koma sinali mpaka mu 1818—patapita zaka makumi awiri—pamene Miller anayamba kuumvetsa uthengawo. Uthengawo unafika, koma zimatenga nthawi anthu a Mulungu asanaudziwe, ndipo pamenepo umapatsidwa mphamvu.
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.
Ubutumwa bw’Umumarayika wa Kabiri bwagezeho muri Kamena 1842, ariko nta ba-Millerite bo mu 1842 batangiye kwita amatorero y’Abaporotesitanti Babuloni. Ntibari babizi icyo gihe. Icyo kibazo nticyamenyekanye kugeza mu mpeshyi ya 1844, ari bwo batangiye kubimenya no guhamagarira abantu gusohoka muri ayo matorero. Ubutumwa buraza, hanyuma bugasobanuka, maze nyuma bugahabwa imbaraga.
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.
A ranar 22 ga Oktoba, 1844, sa’ad da Hiram Edson ya sami wahayinsa game da Almasihu yana motsawa daga Wuri Mai Tsarki zuwa Wuri Mafi Tsarki, sun karɓi ɗan haske game da sauyin hidimar Almasihu. Amma a ranar 23 ga Oktoba, 1844, Hiram Edson bai kasance a shirye ya rubuta makala ko ya yi wa’azi ba game da Lahadi a matsayin alamar dabbar ba. Ba su fahimci Saƙon Mala’ika na Uku ba sai bayan wancan lokacin.
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.
Saƙon Mala’ika na Uku yana samun ƙarfi, kamar yadda Adventists na Rana ta Bakwai suka sani, sa’ad da Mala’ika na Hudu na Ru’ya ta Yohanna 18 ya haɗu da shi. Ga waɗanda suke kallon wannan ta LiveStreaming ko kuma daga baya a kan DVDs, wataƙila za ku so ku yi muhawara game da lokacin da Mala’ika na Hudu ya haɗu da na Uku a ranar 11 ga Satumba, 2001. A wannan lokaci, ba ma gabatar da wata hujja game da hakan, amma kuma ba ma musanta shi: Mala’ika na Hudu ya haɗu da Mala’ika na Uku tare da rushewar Twin Towers, kuma a nan ne Saƙon Mala’ika na Uku yake samun ƙarfi.
All three Angels' Messages have these characteristics: they arrive, are understood, and then are empowered.
Saƙonnin mala’iku uku duka suna da waɗannan siffofi: suna iso, ana fahimtarsu, sannan a ba su iko.
The Two Door Closings and Temple Cleansings
Rufe-rufe Biyu na Ƙofofi da Tsarkake-tsarkaken Haikali
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.
Mu kwa gatandatu k’umwaka wa 1842, umuryango watangiye gufungwa, ibyo bikagaragazwa n’uko amatorero y’Abaporotesitanti yafunze imiryango yayo ku Butumwa bw’Umumarayika wa Mbere. Mu ntangiriro y’aya mateka, tubona umuryango ufungwa, kandi ku iherezo ry’aya mateka—amateka y’Umumarayika wa Kabiri—uwo muryango wongera gufungwa, ni wo muryango ujya Ahera, umuryango uvugwa mu mugani w’Abakobwa Cumi.
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.
Wannan rufe ƙofofi guda biyu yana da muhimmanci a lura da shi, musamman idan za ku yi magana a kan tsarkakewar haikali guda biyu. Almasihu ya tsarkake haikali sau biyu sa’ad da Yake a duniya, kuma ’Yar’uwa White ta gaya mana cewa za a sami tsarkakewar haikali guda biyu a ƙarshen duniya, kamar yadda aka yi a zamanin Millerites. Tsarkakewar haikali a zamanin Millerites za a iya nuna ta a wurin rufe ƙofa a Yuni 1842—ƙofa ta farko ta haikali, Furotestantanci—da kuma a tsarkakewar haikali ta biyu, sa’ad da tsarkakewar haikalin Millerites ta ƙare.
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.
Za mu dubi lokacin jinkiri. A cikin wannan tarihin Mala’ika na Biyu, lokacin jinkiri ya fara ne a ranar 22 ga Maris, 1844, kuma an kewaye shi da tsarkakewar haikali guda biyu a farkonsa da ƙarshensa. Wannan shi ne Saƙon Mala’ika na Biyu.
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.
Wannan kuma shi ne labarin Gideon. A cikin labarin Gideon akwai tsarkakewa guda biyu, waɗanda suke ɗaya daga cikin alamomin tsarkake Haikali sau biyu da kuma Saƙon Mala’ika na Biyu.
The Tarrying Time and the Midnight Cry in Prophecy
آجىرەلەۋ ۋاقتى ۋە بېشارەتتىكى يېرىم كېچە نىداسى
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.
Nimutangire inyigisho yacu n’amagambo yavuye mu gitabo *Spiritual Gifts*, umuzingo wa 1, paji za 195, 196. Turimo kwiga iby’igihe cyo gutinda kugira ngo dusobanukirwe isano gifitanye n’Induru yo mu Gicuku, kuko tudashaka kwanga umucyo w’Induru yo mu Gicuku; nituwanga, tuzava mu nzira tugwe mu isi mbi iri hepfo.
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."
Malaika walitumwa kumsaidia yule malaika mwenye nguvu kutoka mbinguni, nami nikasikia sauti zilizonekana kusikika kila mahali, “Tokeni kwake, enyi watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake; kwa maana dhambi zake zimefika hadi mbinguni, naye Mungu ameyakumbuka maovu yake. Ujumbe huu ulionekana kuwa ni nyongeza kwa ujumbe wa tatu,”—Sasa, amenukuu tu Ufunuo 18:4, “Tokeni kwake, enyi watu wangu, . . . .” Naye anasema, “Ujumbe huu ulionekana kuwa ni nyongeza kwa ujumbe wa tatu [wa Malaika] na uliungana nao, kama vile kilio cha usiku wa manane kilivyoungana na ujumbe wa malaika wa pili mwaka wa 1844.”
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.
Saƙon Mala’ika na Biyu ya zo a Yuni na shekara ta 1842, kuma Kukan Tsakar Dare ya haɗu da shi a Agusta na shekara ta 1844. Wannan zubowar Ruhu a kan wannan saƙo—kiran fitowa daga Babila—shi ne tarihin da Sister White ta yi amfani da shi don bayyana tarihin 11 ga Satumba, 2001, lokacin da Saƙon Mala’ika na Uku ya haɗu da Mala’ika na Hudu. Mala’ika na Hudu shi ne lokacin da Mala’ika Mai Ƙarfi na Ru’ya ta Yohanna 18 ya sauko.
"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.
„Ez az üzenet a harmadik üzenet kiegészítésének tűnt, és ahhoz kapcsolódott, miként az éjféli kiáltás kapcsolódott a második angyal üzenetéhez 1844-ben. Isten dicsősége a türelmesen várakozó szenteken nyugodott” — Kiken nyugodott Isten dicsősége? A türelmes — micsodákon? Várakozókon. A türelmesen várakozó szenteken. Rendben? A várakozó szenteken; mert most abban a történelmi korszakban vagyunk, amelyről a prófécia ezt mondja: „Boldog, aki várja, és megéri az 1335 napot. Ha késik is a látomás, várj reá.” Azok az emberek, akik el fogják nyerni a Szentlélek kitöltetését, a várakozó szentek.”
"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.
„Dicsősége az Istennek megnyugodott a türelmesen várakozó szenteken, és ők félelem nélkül adták az utolsó, ünnepélyes figyelmeztetést, hirdetve Babilon bukását, és felszólítva Isten népét, hogy jöjjön ki belőle, hogy megmenekülhessen annak rettenetes végzetétől.” — Természetesen ez a mi korunkra vonatkozik; de a mi korunk várakozó szentjeit előképként ábrázolják azok a várakozó szentek a millerita történelemben, amelyet most szemlélünk.
"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.
“Umucyo wasutswe ku bari bategereje winjiye ahantu hose, kandi abari bafite umucyo uwo ari wo wose mu matorero, batari barumvise kandi banga ubutumwa butatu, bitabye uwo muhamagaro, maze bava mu matorero yaguye.”—Ibi ni byo bivugwa ngo: “Nimusohoke muri we, bwoko bwanjye!” Ibi bivuga abava mu matorero ya Babuloni mu gihe cyacu ubwo itegeko ryo kubahiriza ku Cyumweru rizaba rigeze muri Leta Zunze Ubumwe za Amerika. Ayo ni yo matorero yaguye, ari yo matorero ya Babuloni.
"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.
„অনেকে এই বার্তাগুলি প্রদত্ত হওয়ার পর থেকে জবাবদিহিতার বয়সে উপনীত হয়েছিল, এবং সেই আলো তাদের উপর উদ্ভাসিত হয়েছিল, এবং তাদের জীবন অথবা মৃত্যু নির্বাচন করার বিশেষ সুযোগ দেওয়া হয়েছিল।”—এখন তিনি বলছেন যে আজ প্রোটেস্ট্যান্ট মণ্ডলীগুলির মধ্যে এমন লোক আছে, যারা ১৮৪৪ সালের ২২ অক্টোবরের পর থেকে জবাবদিহিতার বয়সে উপনীত হয়েছে; এবং, তা সত্য। আজ প্রোটেস্ট্যান্ট মণ্ডলীগুলির লোকেরা মিলারীয় ইতিহাসে তৃতীয় স্বর্গদূতের বার্তা আগমনের সময় জীবিত ছিল না। তাদের নিজেদের সময়পর্বে প্রোটেস্ট্যান্ট মণ্ডলীগুলি যে প্রত্যাখ্যান করেছিল, সেই প্রত্যাখ্যানের জন্য তাদের জবাবদিহি করা হয় না; এবং, যদি আপনি কখনও অধ্যয়ন করেন যে কীভাবে খ্রীষ্টের ইতিহাস জগতের অন্তিম পরিণতিকে চিত্রিত করে, তবে এটি লক্ষ্য করে রাখার এক প্রধান বিষয়; কারণ, কঠোর অর্থে, ভবিষ্যদ্বাণীমূলক দৃষ্টিতে যিরূশালেম খ্রিস্টাব্দ ৩৪ সালেই ধ্বংসপ্রাপ্ত হতে পারত, হওয়া উচিতও ছিল।
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.
Ọ dị afọ 490 nke oge nnwale e wepụrụ maka ndị Juu n’ime afọ 2300 e kpọrọ akara na Daniel 8 na Daniel 9. Afọ 490 ndị ahụ kwụsịrị n’afọ AD 34 site n’ịtụ Stephen nkume. N’oge ahụ, n’amụma, a ga-ebibi Jerusalem, ma e bibighị ya ruo afọ 70. N’akwụkwọ The Great Controversy, Nwanneanyị White na-ekwu otu ihe ahụ banyere akụkọ ihe mere eme ahụ. Ọ na-ekwu na e nwere ụmụaka na ndị ọzọ ndị na-anụbeghị ozi Kraịst na ndị na-eso ụzọ Ya tupu afọ 34, na Chineke n’ebere Ya nyere ha oge ka e were ozi ahụ chee ha ihu tupu mbibi Jerusalem. Ọ na-akọwa, dịka Kraịst kwa si eme, na mbibi Jerusalem na-egosi njedebe nke ụwa.
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.
Iryo mateka agaragaza mbere y’igihe amateka nyir’izina arimo kuvugwaho. Ubwo Itegeko ryo ku Cyumweru rizagera muri Leta Zunze Ubumwe z’Amerika kandi ubutumwa bukazagera amaherezo ku matorero yaguye, abana b’Imana bari ubu i Babuloni ntibazabazwa kwanga kwabayeho kwakozwe n’amatorero yabo cyangwa n’abakurambere babo mu kinyejana cya 19.
"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."
ច្រើននាក់បានឈានដល់វ័យដែលត្រូវទទួលខុសត្រូវចំពោះការប្រព្រឹត្តរបស់ខ្លួន តាំងពីសារទាំងនេះបានត្រូវប្រទានមក ហើយពន្លឺបានភ្លឺមកលើពួកគេ ហើយពួកគេទទួលបានឯកសិទ្ធិក្នុងការជ្រើសរើសជីវិត ឬសេចក្តីស្លាប់។ អ្នកខ្លះបានជ្រើសរើសជីវិត ហើយបានឈរជាមួយពួកអ្នកដែលកំពុងរង់ចាំព្រះអម្ចាស់របស់ខ្លួន និងកាន់តាមបញ្ញត្តិទាំងអស់របស់ទ្រង់។ សារទីបីត្រូវបំពេញការងាររបស់វា; មនុស្សទាំងអស់ត្រូវតែបានសាកល្បងដោយសារនេះ ហើយពួកមានតម្លៃត្រូវតែបានហៅឲ្យចេញពីក្រុមសាសនាទាំងឡាយ។ អំណាចមួយដែលជំរុញចិត្តបានរុញចលនាមនុស្សស្មោះត្រង់ ខណៈដែលការបង្ហាញនៃព្រះចេស្តារបស់ព្រះជាម្ចាស់ធ្វើឲ្យសាច់ញាតិ និងមិត្តភក្តិស្ថិតនៅក្នុងការភ័យខ្លាច និងការទប់ខ្លួន ហើយពួកគេមិនហ៊ានទេ ហើយក៏គ្មានអំណាចនឹងរារាំងអ្នកដែលមានអារម្មណ៍ថាកិច្ចការនៃព្រះវិញ្ញាណរបស់ព្រះជាម្ចាស់ស្ថិតលើពួកគេដែរ។ ការហៅលើកចុងក្រោយត្រូវបាននាំទៅដល់សូម្បីតែពួកទាសករក្រីក្រ ហើយពួកដែលគោរពព្រះក្នុងចំណោមពួកគេ ដោយពាក្យសម្តីដ៏សុភាពរាបសា បានបង្ហូរបទចម្រៀងរបស់ពួកគេដោយអំណរដ៏លើសលប់ ចំពោះទិដ្ឋភាពនៃការរំដោះដ៏សុខសាន្តរបស់ពួកគេ ហើយម្ចាស់របស់ពួកគេមិនអាចទប់ស្កាត់ពួកគេបានឡើយ ពីព្រោះសេចក្តីភ័យខ្លាច និងសេចក្តីអស្ចារ្យធ្វើឲ្យពួកគេស្ងៀមស្ងាត់។ អព្ភូតហេតុដ៏អស្ចារ្យត្រូវបានប្រព្រឹត្ត អ្នកជំងឺត្រូវបានព្យាបាល ហើយទីសម្គាល់ និងការអស្ចារ្យទាំងឡាយដើរតាមអ្នកជឿ។ ព្រះជាម្ចាស់ស្ថិតនៅក្នុងកិច្ចការនេះ ហើយពួកបរិសុទ្ធគ្រប់រូប ដោយមិនខ្លាចលទ្ធផលអ្វីទាំងអស់ បានដើរតាមការចាប់ចិត្តជាក់លាក់របស់មនសិការខ្លួនឯង ហើយរួបរួមជាមួយអ្នកដែលកំពុងកាន់តាមបញ្ញត្តិទាំងអស់របស់ព្រះជាម្ចាស់; ហើយពួកគេបានប្រកាសផ្សាយសារទីបីដោយអំណាច។ ខ្ញុំបានឃើញថា សារទីបីនឹងបញ្ចប់ដោយអំណាច និងកម្លាំង ដែលលើសលប់ជាងការអំពាវនាវនៅពាក់កណ្តាលអធ្រាត្រ។
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.
בִּשְׁנֵי הַפִּסְקָאוֹת הָאֵלֶּה, זֹאת הַפַּעַם הַשְּׁנִיָּה שֶׁהִיא מַשְׁוָה אֶת הַהִיסְטוֹרְיָה שֶׁלָּנוּ בְּחֹק הָרִאשׁוֹן לְיוֹם הַשַּׁבָּת בְּאַחֲרִית הָעוֹלָם עִם הַהִיסְטוֹרְיָה שֶׁל זַעֲקַת חֲצוֹת הַלַּיְלָה. בַּפַּעַם הָרִאשׁוֹנָה, הִיא אוֹמֶרֶת כִּי הַמַּלְאָךְ הָאֲדִיר שֶׁל הִתְגַּלּוּת י״ח מִצְטָרֵף אֶל הַמַּלְאָךְ הַשְּׁלִישִׁי כְּשֵׁם שֶׁזַּעֲקַת חֲצוֹת הַלַּיְלָה הִצְטָרְפָה אֶל הַמַּלְאָךְ הַשֵּׁנִי. אַף שֶׁהִיא עוֹסֶקֶת בְּבֵרוּר בְּהִיסְטוֹרְיָה שֶׁל מַשְׁבַּר חֹק יוֹם הָרִאשׁוֹן, הִיא מִשְׁתַּמֶּשֶׁת בְּבֵרוּר בְּהִיסְטוֹרְיָה שֶׁל הַמַּלְאָךְ הַשֵּׁנִי כְּנְקוּדַּת יִחוּס. אֵלּוּ הִיסְטוֹרְיוֹת מַקְבִּילוֹת.
"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."
“Mpanompon’Andriamanitra, nomena hery avy any ambony, sady namirapiratra ny tavany, ary nanelatrelatra noho ny fanokanana masina, no nivoaka nanatanteraka ny asany ka nanambara ny hafatra avy any an-danitra. Ny fanahy izay niparitaka nanerana ireo antokom-pivavahana dia namaly ny antso, ary ireo sarobidy dia navoaka haingana hiala tao amin’ireo fiangonana voatendry ho amin’ny fandringanana, tahaka an’i Lota izay navoaka haingana niala tao Sodoma talohan’ny nandravana azy.”
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.
Game da kiran fita daga Babila, ko a ƙarshen duniya ko a cikin Saƙon Mala’ika na Biyu, Lutu alama ce ta wannan tarihi da kuma hallakar Saduma.
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.
Namba wategera Daniyeli 11 neza, mu murongo wa 41 Umwami w’Iyaruguru yinjira mu gihugu cy’ubwiza kandi benshi baratsindwa, ariko “aba ni bo bazarokoka ukuboko kwe, ni bo Edomu, Mowabu, n’abakuru bo mu bana ba Amoni.” Mowabu na Amoni ni abana b’abakobwa babiri ba Loti. Umuryango wa Loti ugereranya abarokoka ukuboko kwa papa mu gihe cy’ikibazo cy’Itegeko ry’Icyumweru.
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."
’Yar’uwa White tana amfani da wannan alamar. Ana wakiltar ikkilisiyoyin da suka faɗi da Lutu, kuma an hanzarta fitar da masu daraja daga ikkilisiyoyin da aka ƙaddara ga hallaka, kamar yadda aka hanzarta fitar da Lutu daga Saduma kafin hallakarta. An shirya mutanen Allah kuma aka ƙarfafa su ta wurin ɗaukaka mai daraja ƙwarai wadda ta sauko a kansu cikin yalwatacciyar arziki, tana shirya su su jimre wa lokacin gwaji. An ji muryoyi masu yawa a ko’ina, suna cewa, “Ga haƙurin tsarkaka; ga waɗanda suke kiyaye dokokin Allah, da bangaskiyar Yesu.”
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.
Igihe arimo avuga ibya wa muhamagaro wo gusohoka i Babuloni ku mperuka y’isi, akoresha amateka y’Ubutumwa bwa Marayika wa Kabiri bwo mu gihe cy’Abamilerite kugira ngo asobanure uwo muhamagaro. Ubutumwa bwa Marayika wa Kabiri ni umuhamagaro wo gusohoka i Babuloni, kandi ayo mateka ashushanya amateka y’ihungabana ry’Itegeko ryo ku Cyumweru.
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.
Ɗaya daga cikin nassosin Littafi Mai Tsarki da Ellen White ta yi amfani da su domin bayyana wannan tarihi shi ne labarin Saduma da Gwamora. Za mu karanta daga Farawa 19:1-11, wanda yake ɓangare ne na labarin Lutu.
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.
Dan deba ge to Sodom da yamma; Lot kuwa yana zaune a ƙofar Sodom. Da Lot ya gan su, sai ya tashi ya tarye su; ya rusuna har fuskarsa ta kai ƙasa. Ya ce, “Ga shi yanzu, ya shugabannina, ina roƙonku, ku sauka zuwa gidan bawanku, ku kwana, ku wanke ƙafafunku, sa’an nan da sassafe ku tashi ku kama hanyarku.” Suka ce, “A’a; za mu kwana a titi.” Amma ya nace musu ƙwarai; sai suka bi shi, suka shiga gidansa. Ya yi musu liyafa, ya toya gurasa marar yisti, suka kuwa ci. Amma kafin su kwanta, mutanen birnin, wato mutanen Sodom, suka kewaye gidan, duka matasa da dattawa, dukan jama’a daga kowane sashe. Suka kira Lot, suka ce masa, “Ina mutanen da suka zo wurinka a daren nan? Fito da su gare mu, domin mu san su.” Sai Lot ya fita zuwa gare su a bakin ƙofa, ya rufe ƙofar a bayansa, ya ce, “Ina roƙonku, ’yan’uwana, kada ku aikata wannan mugunta. Ga shi yanzu, ina da ’ya’ya mata biyu da ba su san namiji ba; ina roƙo, bari in fito da su gare ku, ku kuwa yi musu yadda ya yi kyau a idonku. Amma ga waɗannan mutane kada ku yi musu kome; domin saboda wannan ne suka shigo ƙarƙashin inuwar rufina.” Suka ce, “Ja baya.” Suka sāke cewa, “Wannan mutum guda ya zo ne domin ya zauna a baƙunci, amma yanzu yana so ya zama alƙali. Yanzu kuwa za mu yi maka fiye da yadda za mu yi musu.” Suka matsa wa mutumin nan, wato Lot, ƙwarai, suka kuma matso domin su fasa ƙofar. Amma mutanen suka miƙa hannuwansu, suka jawo Lot zuwa cikin gidan gare su, suka rufe ƙofar. Suka bugi mutanen da suke a bakin ƙofar gidan da makanta, ƙanana da manya; har suka gaji da neman ƙofar.
Progressive Testing and the Tarrying Time
Gwaji Mai Ci Gaba da Lokacin Jinkiri
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:
Mpiambina White dia miresaka momba ny fizotry ny fitsapana mandroso tamin’ny andron’i Kristy sy tamin’ny andron’ny Millerites, ka maneho ny fizotry ny fitsapana mandroso ho antsika. Ao amin’ny Early Writings, pejy faha-259, dia hoy izy:
"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."
“凡不肯接受施洗约翰信息的人，既不能从耶稣的教训中得益，也不能从基督在天上圣所中的服事中得益。”她随后又说：“凡不接受第一位天使信息的人，也不能从第二位天使的信息中得益，同样也不能从半夜的呼声中得益。”
In that passage in Early Writings, 259, when the door is closed in the time of Christ, the Jews are in perfect darkness, blindness.
A cikin wancan sashe a cikin *Early Writings*, 259, sa’ad da aka rufe ƙofa a zamanin Almasihu, Yahudawa suna cikin cikakken duhu da makantaka.
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).
Imbali ya Chiyereli ya kaNgelosi kaChipiri niimbali ya Loti. BaNgelosi babili bafika mu mji (June 1842), Ujumbe wa kaNgelosi kaChipiri wafika, na Loti akabakalisha usiku wose (Tarrying Time). Kukaba nuLukumu, hanyuma umulyango wafunga (October 22, 1844).
We will look at another biblical history where a tarrying time lines up with the Millerite History before pulling this together.
Za mu duba wani tarihin Littafi Mai Tsarki inda wani lokacin jinkiri ya yi daidai da Tarihin Miller kafin mu haɗa wannan duka wuri guda.
Moses, the Sanctuary, and the Tarrying Time
Musa, Wuri Mai Tsarki, da Lokacin Jinkiri
The next history is Moses receiving instructions on building the sanctuary and the Law.
Tarihi na gaba shi ne yadda Musa ya karɓi umarni game da gina Wuri Mai Tsarki da kuma Shari’a.
"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.
"Mw’isi y’umunsi wa karindwi, ari wo Sabato, Mose yahamagariwe kuzamukira mu gicu. Igicu kibyimbye kirakinguka imbere y’Abisirayeli bose, maze ubwiza bw’Umwami burabagirana nk’umuriro ukongora. 'Nuko Mose yinjira hagati mu gicu, azamuka ku musozi; kandi Mose amara ku musozi iminsi mirongo ine n’amajoro mirongo ine.' Abakurambere n’Abahanuzi, 313, 314."
The forty days' tarry in the mount did not include the six days of preparation.
Negyvennapos hegyen való tartózkodása nem foglalta magában a hat napos előkészületet.
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.
A cikin wannan tarihin, Musa ya yi kwanaki 46 yana karɓar umarni game da gina haikalin, abin da ya yi daidai da shekaru 46 daga 1798 zuwa 1844 lokacin da Ubangiji ya tashe haikalin Millerite, da kuma shekaru 46 na sake gina haikalin da Hirudus ya yi da aka ambata a Yohanna 2:20, haka kuma da kromosom 46 na haikalin ɗan’adam. A cikin kwanaki shida ɗin, Yoshuwa yana tare da Musa, kuma tare suka ci manna suka kuma sha daga rafi da ya gangaro daga dutsen. Yoshuwa bai shiga cikin girgijen tare da Musa ba, amma ya kasance a waje, yana ci yana sha kowace rana yana jiran dawowar Musa, alhali kuwa Musa ya yi azumi a cikin kwanaki arba’in ɗin.
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.
Nakong ea ho lula ha hae thabeng, Moshe o ile a amohela litaelo tsa ho haha sehalalelo seo ho sona boteng ba bomolimo bo neng bo tla bonahatsoa ka mokhoa o khethehileng. “‘A ba Nketsetse sehalalelo, hore ke tle ke lule har’a bona’” (Exoda 25:8), e ne e le taelo ea Molimo.
This is where we find the number 46 associated with the building of the sanctuary.
A nan ne muka tarar da lamba 46 tana da alaƙa da gina Wuri Mai Tsarki.
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.
Za mu karanta daga Fitowa mu lura da lokacin jinkiri a cikin wannan labari, domin yana nuna tun da farko lokacin jinkiri a zamanin Almasihu, na Millerites, da kuma a ƙarshen duniya. Lokacin jinkiri yana haifar da yanayin da yake ba da damar a shelanta Kukan Tsakar Dare kuma ya haifar da rukuni biyu na masu sujada. Ba tare da lokacin jinkiri ba, tsarin tafiyar wannan tarihi ba zai kasance a wurin ba domin abin da Ubangiji yake so ya cika a Kukan Tsakar Dare. Dole ne mu ga abin da lokacin jinkiri yake wakilta.
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.
A bèn o sọ fún Mose pé, “Wá sókè tọ Ọlọrun lọ, ìwọ, àti Aaroni, Nadabu, àti Abihu, àti àádọ́rin nínú àwọn àgbààgbà Israẹli; kí ẹ sì jọ́sìn ní ọ̀nà jíjìn.” . . . Mose sì mú ìdajì ẹ̀jẹ̀ náà, ó sì fi sínú àwọn àwokòtò; ìdajì ẹ̀jẹ̀ náà sì ni ó fi wọn sórí pẹpẹ náà. Ó sì mú ìwé májẹ̀mú náà, ó sì kà á ní etí àwọn ènìyàn; wọ́n sì wí pé, “Gbogbo ohun tí Oluwa ti sọ ni àwa yóò ṣe, àwa yóò sì gbọ́ràn.” Mose sì mú ẹ̀jẹ̀ náà, ó sì wọn sórí àwọn ènìyàn náà, ó sì wí pé, “Kíyèsi i, ẹ̀jẹ̀ májẹ̀mú náà, tí Oluwa ti bá yín dá nípa gbogbo ọ̀rọ̀ wọ̀nyí.” Eksodu 24:1, 6-8.
This 46-day period, this Tarrying Time, is when the Lord is entering into covenant with a people.
Wannan lokaci na kwanaki 46, wannan Lokacin Jira, shi ne lokacin da Ubangiji yake shiga cikin alkawari da mutane.
Did the Lord enter into covenant with the Millerites in this history? Yes.
Shin Ubangiji ya shiga alkawari da Millerites a cikin wannan tarihin? I.
Did He enter into covenant with the Christian church at Pentecost in the time of Christ? Yes.
Shin Ya yi alkawari da ikilisiyar Kirista a ranar Fentikos a zamanin Almasihu? I.
So, this tarrying time is one of the waymarks of the Lord entering into covenant with a people.
Saboda haka, wannan lokacin jinkiri yana ɗaya daga cikin manyan alamomin Ubangiji na shiga alkawari da wani jama’a.
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.
A Jahve reče Mojsiju: Uziđi k meni na goru i ostani ondje; i dat ću ti kamene ploče, i Zakon, i zapovijedi koje sam napisao, da ih možeš poučiti. Tada ustade Mojsije, i Jošua, njegov poslužitelj; i Mojsije uzađe na goru Božju. A starješinama reče: Ostanite ovdje radi nas dok se ne vratimo k vama; i evo, Aron i Hur su s vama; tko bude imao kakvu stvar, neka dođe k njima. I Mojsije uzađe na goru, a oblak prekri goru. I slava Jahvina počivaše na gori Sinaju, i oblak ju prekrivaše šest dana; a sedmoga dana on pozva Mojsija iz sredine oblaka. I prizor slave Jahvine bijaše kao oganj koji proždire na vrhu gore pred očima sinova Izraelovih. I Mojsije uđe usred oblaka i uzađe na goru; i Mojsije bijaše na gori četrdeset dana i četrdeset noći. Izlazak 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.
Mózes történetében késedelem idejét látjuk. Ez idő alatt a két kőtábla a szövetséget jelképezi, és az Úr szövetséget köt, valamint utasításokat ad Mózesnek a templom építésére vonatkozóan.
From 1798 to 1844, those 46 years, the Lord was raising the Millerite temple so He might enter into covenant with modern Israel.
Daga shekara ta 1798 zuwa 1844, cikin waɗannan shekaru 46, Ubangiji yana gina haikalin Milleriyawa domin Ya shiga cikin alkawari tare da Isra’ila ta zamani.
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.
Lokacin da muka ɗan karanta game da shi tare da Musa da kuma lokacin jinkirin dattawa saba’in, ana kiransa Fentikos a tarihin Littafi Mai Tsarki—kwana hamsin bayan Idin Ƙetarewa. Ubangiji ya umarci Isra’ila su riƙa tuna da Fentikos har abada. A Sabon Alkawari, Fentikos muhimmin abin dubawa ne na ikkilisiyar Kirista ta farko, yana tuna da wannan tarihi ɗin nan. Muna samun waɗannan sassa iri ɗaya a Fentikos a zamanin Almasihu, a tarihin Millerites, kuma waɗannan sassan za a maimaita su a ƙarshen duniya.
Pentecost and the Tarrying Time in the New Testament
Pentekoste le Nako ea ho Leta ka Mamello Testamenteng e Ncha
Let us look at Pentecost from Luke 24:44-52, during the story of the road to Emmaus.
Bari mu dubi Fentikos daga Luka 24:44-52, a cikin labarin hanyar zuwa Emmaus.
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.
Tun da farko a cikin Luka, almajirai biyu da suke tafiya tare da Yesu suka roƙe Shi ya zauna tare da su. Littafi Mai Tsarki ya yi amfani da kalmar “jinkirta.” Akwai wani lokaci na jinkiri da aka nuna a wurin nan, amma muna so mu nuna wata dabam lokacin jinkiri a cikin wannan tarihin guda ɗaya.
And he [Jesus] said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.
I rekohavhe [Jézus] nekik: Ezek azok az igék, amelyeket szóltam nektek, amikor még veletek voltam, hogy be kell teljesedniük mindazoknak, amelyek megírattak felőlem Mózes törvényében, a prófétáknál és a zsoltárokban. Akkor megnyitotta értelmüket, hogy megértsék az Írásokat. És ezt mondta nekik: Így van megírva, és így kellett a Krisztusnak szenvednie és harmadnapon feltámadnia a halálból; és hogy megtérést és a bűnök bocsánatát kell hirdetni az ő nevében minden nép között, Jeruzsálemtől kezdve. Ti pedig tanúi vagytok ezeknek. És íme, én elküldöm reátok Atyám ígéretét; ti pedig maradjatok Jeruzsálem városában, amíg fel nem ruháztatjátok mennyei erővel.
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.
Lokacin jira an nuna shi ta wurin umarnin a dakata a Urushalima domin iko. A nan ne ƙarfafa saƙon yake faruwa ga Millerites.
To tarry means to wait. "Blessed is he that waiteth." For what? The empowerment.
Jinkiri yana nufin jira. “Mai albarka ne wanda yake jira.” Don me? Domin a ba da iko.
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.
Ba za ku iya fahimtar ƙarfafawar Kukan Tsakar Dare daidai ba, sai kun fahimci lokacin jinkiri, inda aka umarce su su jira wannan iko. Wannan wani ɓangare ne na labarin. Domin hasken da aka kafa a bayanku ya ci gaba da haskakawa, dole ne ku fahimci dukan tarihin.
You may not yet see where this is going, but tomorrow it will become clear.
Wataƙila har yanzu ba ka ga inda wannan yake nufi ba, amma gobe zai bayyana sarai.
The Three Prophecies and the Tarrying Time
Tri Proročanstva i Vrijeme Kašnjenja
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.
Annabce-annabce uku ne suka kai Mabiyan Miller ga wani kuskuren fahimta wanda ya haifar da lokacin jinkiri da kuma cizon rai na farko. Waɗannan annabce-annabce su ne guda ukun nan da William Miller ya ce an ba shi mafari a kansu: kwanaki 1335, 2520, da kuma kwanaki 2300.
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.
Idan ka fahimci cewa lokacin jinkiri wani takamaiman ɓangare ne na Kukan Tsakar Dare, dole ne ka tambayi abin da ya haifar da lokacin jinkirin. Waɗannan annabce-annabcen lokaci guda uku ne suka haifar da shi: 1335, da 2520, da kuma 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.
Idan kuka ƙi annabcin 2520 da na 1335, kuna musun Kukan Tsakar Dare, kuma ku faɗi daga hanya zuwa ga muguwar duniya da ke ƙasa.
That is where we are heading with all this.
Huo ndipo tunakoelekea kwa 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.
Suka yi jinkiri domin su jira iko daga Sama; kuma a cikin Tarihin Millerite, wannan ikon shi ne Kiran Tsakar Dare.
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.
Nhưng hãy cứ ở lại trong thành Giê-ru-sa-lem, cho đến khi các ngươi được mặc lấy quyền năng từ trên cao. Ngài dẫn họ ra đến tận Bê-tha-ni, rồi giơ tay lên và chúc phước cho họ. Và xảy ra là, đang khi Ngài chúc phước cho họ, thì Ngài lìa khỏi họ và được cất lên trời. Họ thờ lạy Ngài, rồi trở về Giê-ru-sa-lem với niềm vui lớn. Lu-ca 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.
Բեթանիան Երուսաղեմի արվարձան է՝ քաղաքից մոտ մեկուկես մղոն հեռավորության վրա։ Հիսուսի օրերում սա զգալի հեռավորություն էր, քանի որ մարդիկ ամենուր ոտքով էին գնում։
Bethany means 'House of the Poor.'
Betaniya na nufin “Gidan Matalauta.”
Jesus' favorite place to be was Bethany, where Lazarus, Mary, and Martha lived.
Aayei a Yesu leng ka kapen pi ka nɛn Bethany, ka Lazarus, Mary, kɛ Martha ngɔɔn je kɛ.
It is worth noting that the Triumphal Entry is the history Sister White uses to describe the Midnight Cry.
Ya kamata a lura cewa tarihin Shigar Cin Nasara shi ne tarihin da Sister White ta yi amfani da shi wajen bayyana Kiran Tsakar Dare.
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.
Kafin Yesu ya shiga Urushalima domin Shigarsa ta Nasara, ya ɗan zauna a Betaniya, Gidan Matalauta. Akwai wani lokaci na ɗan jiran da yake gabatar da Shigarsa ta Nasara, kamar yadda kuma akwai wani lokaci na ɗan jiran da yake gabatar da Kukan Tsakar Dare. Su tarihi ne masu tafiya a layi ɗaya, amma har yanzu muna mu’amala da Luka 24:44-52 da jiran da ɗan zama a Urushalima.
In Early Writings, page 247, speaking of the Millerite History, Sister White says:
Ansanm nan Liv Premye Ekri yo, paj 247, lè Sè White ap pale sou Istwa Millerit la, li di:
"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."
Aikikane a wɔadwen wɔn ho no huu fi Kyerɛwsɛm no mu sɛ na wɔwɔ twɛnberɛ no mu, na ɛsɛ sɛ wɔde abotare twɛn anisoadehunu no mmamu. Adanse koro no ara a ɛmaa wɔn hwɛɛ wɔn Awurade kwan wɔ 1843 mu no, ɛno ara na ɛmaa wɔhwɛɛ kwan sɛ ɔbɛba wɔ 1844 mu.
At the Midnight Cry, the Millerites had their understanding of the Scriptures opened.
A lokacin Kukan Tsakar Dare, an buɗe fahimtarsu game da Nassosi ga Milleriyawa.
"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.
“Waɗanda suka yi rashin bege” daga rashin begen farko sun gani daga Nassosi cewa suna cikin lokacin jinkiri, kuma wannan shaidar ce da ta kai su ga yin hasashen shekara ta 1843 a matsayin dawowar Ubangiji yanzu ta tabbatar da 1844.
What had the Lord done for them? He opened their understanding. This is a parallel history to the disciples.
Me Ubangiji ya yi musu? Ya buɗe fahimtarsu. Wannan tarihi ne mai kamanceceniya da na almajiran.
Jacob’s Tarrying Time and the Covenant
የያዕቆብ የመቆየት ዘመንና ቃል ኪዳኑ
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.
Akwai wani lokacin jinkiri a cikin tarihin Yakubu. Wannan lokacin jinkiri yana haskaka gaskiya da yawa na annabci, ko da yake za mu taɓo kaɗan ne kawai daga cikinsu.
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.
Itangiriro 28, guhera ku murongo wa 10, yerekana ko amateka ya Yakobo ari ikimenyetso cy’ibizaba ku mperuka y’isi. Abahungu ba Yakobo bagereranya ya 144,000 bo ku mperuka y’isi.
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.
Yakubu ya haifi ’ya’ya ta wurin mata huɗu—matan aure biyu, Rahila da Lai’atu, da kuma ƙwarƙwara biyu. Dole ya yi aiki domin matansa: kwanaki 2520 saboda Lai’atu, da kwanaki 2520 saboda Rahila. A cikin tarihin Yakubu, muna ganin duka 2520 guda biyu, masu wakiltar Mulkin Arewa da Mulkin Kudu.
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.
Yakubu alama ce ta tarihin Millerite da kuma mutum 144,000. Ya kamata labarinsa ya ba mu haske a ƙarshen duniya.
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.
Và Gia-cốp đi ra từ Bê-e-sê-ba và lên đường về phía Cha-ran. Người đến một nơi kia và ở lại đó qua đêm, vì mặt trời đã lặn; người lấy những hòn đá tại nơi ấy làm gối đầu mình và nằm xuống tại nơi đó mà ngủ. Người chiêm bao, và kìa, một chiếc thang dựng trên đất, đầu thang chạm đến trời; và kìa, các thiên sứ của Đức Chúa Trời lên xuống trên thang ấy. Và kìa, Đức Giê-hô-va đứng trên nó mà phán rằng: Ta là Giê-hô-va, Đức Chúa Trời của Áp-ra-ham, cha ngươi, và là Đức Chúa Trời của Y-sác; đất ngươi đang nằm đây, Ta sẽ ban cho ngươi và dòng dõi ngươi. Dòng dõi ngươi sẽ đông như bụi đất, và ngươi sẽ lan tràn ra phương tây, phương đông, phương bắc và phương nam; trong ngươi và trong dòng dõi ngươi, muôn họ trên đất sẽ được phước. Và kìa, Ta ở cùng ngươi, sẽ gìn giữ ngươi trong mọi nơi ngươi đi, và sẽ đem ngươi trở lại xứ nầy; vì Ta sẽ chẳng lìa bỏ ngươi cho đến khi Ta làm xong điều Ta đã phán cùng ngươi. Sáng-thế Ký 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.
Ubangiji yana shiga alkawari da Yakubu. Sa’ad da Ubangiji ya shiga alkawari da Musa da Isra’ila, akwai lokacin jinkiri; sa’ad da ya shiga alkawari da Yakubu, akwai lokacin jinkiri; sa’ad da ya shiga alkawari da Isra’ila ta zamani a cikin Tarihin Millerite, akwai lokacin jinkiri; kuma sa’ad da ya shiga alkawari da ikilisiyar Kirista a Fentikos, akwai lokacin jinkiri.
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.
A cikin wannan labari, a lokacin jinkirin, Ubangiji yana buɗe fahimtar mutanensa ga Kalmarsa, abin da tsani mai mala’iku suna hawa suna sauka yake wakilta—alama ce ta sadarwa tsakanin Allah da mutum.
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.
Yakobo akangutse ava mu bitotsi bye, aravuga ati: Ni ukuri Uwiteka ari muri aha hantu, ariko sinari mbizi. Nuko aratinya, aravuga ati: Mbega ukuntu aha hantu hateye ubwoba! Nta kindi aha hantu ari cyo, keretse inzu y’Imana; kandi iri ni ryo rembo ry’ijuru. Itangiriro 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.
Nan Kri a Minwi a, vyèj Millerit yo ap leve epi yo ap vin Tèt Kay Bondye a. Li ap antre nan alyans avèk yo, li ap fè yo tounen Izrayèl modèn.
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 abyuka kare mu gitondo, afata ibuye yari yashyize munsi y’umutwe we, araryubika ngo ribe inkingi, kandi asuka amavuta ku mutwe waryo. Aho hantu ahita Beteli; ariko mbere izina ry’uwo mugi ryari Luzi. Itangiriro 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” an canja shi. Milleriyawa ba mutanen Allah ba ne a shekara ta 1798. Tarihin Milleriyawa shi ne tarihin yadda Yake shiga alkawari da su ya mai da su mutanensa, yana sauya su daga “Luz” zuwa “Bethel.”
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.
ពេលនោះ យ៉ាកុបបានប្តេជ្ញាសម្បថមួយថា៖ «ប្រសិនបើព្រះទ្រង់នឹងគង់ជាមួយនឹងខ្ញុំ ហើយនឹងការពារខ្ញុំក្នុងផ្លូវនេះដែលខ្ញុំកំពុងទៅ ហើយនឹងប្រទានអាហារឲ្យខ្ញុំបរិភោគ និងសម្លៀកបំពាក់ឲ្យស្លៀកពាក់ ដើម្បីឲ្យខ្ញុំត្រឡប់មកផ្ទះរបស់ឪពុកខ្ញុំដោយសុខសាន្តវិញ នោះព្រះយេហូវ៉ានឹងជាព្រះរបស់ខ្ញុំ។ ហើយថ្មនេះ ដែលខ្ញុំបានតាំងជាសសរ នឹងក្លាយជាព្រះដំណាក់របស់ព្រះ។ ហើយពីគ្រប់ទាំងអស់ដែលទ្រង់នឹងប្រទានដល់ខ្ញុំ នោះខ្ញុំនឹងថ្វាយមួយភាគដប់ដល់ទ្រង់ជាពិតប្រាកដ»។ លោកុប្បត្តិ 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.
Զաքոբի ուխտը ուխտի մեջ մտնելն է։ Նա խնդրում է Աստծուն, որ իրեն պահի ճանապարհի մեջ՝ Հին Շավիղների մեջ,— և որ իրեն հաց տա ուտելու համար։ Միլլերականները պիտի իրենց սեփական հացն ուտեն և չվերադառնան բողոքական անմտությանը։
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.
Nếu chúng ta tiếp tục ăn bánh mà Đức Chúa Trời ban cho, Ngài sẽ duy trì giao ước của Ngài với chúng ta. Bánh và áo xống trong lời thề nguyện của Gia-cốp tượng trưng cho các lẽ thật trên Bảng 1843, mà Ellen White gọi là Vầng Đá Muôn Đời—Các Đường Xưa và bánh.
"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.
„Ljestve koje je Jakov vidio u noćnoj viđenju, čiji je podnožak počivao na zemlji, a najviša prečka dosezala do najviših nebesa; sam Bog iznad ljestava, i Njegova slava koja obasjava svaku prečku; anđeli koji uzlaze i silaze po tim ljestvama blistave svjetlosti — simbol su stalne veze koja se održava između ovoga svijeta i nebeskih mjesta. Bog ostvaruje svoju volju posredstvom nebeskih anđela u neprestanom općenju s čovječanstvom. Ove ljestve otkrivaju izravan i važan kanal komunikacije sa stanovnicima ove zemlje. Ljestve su Jakovu predstavljale Otkupitelja svijeta, koji povezuje zemlju i nebo. Svaki koji je vidio dokaze i svjetlost istine i prihvaća istinu, ispovijedajući svoju vjeru u Isusa Krista, misionar je u najuzvišenijem smislu te riječi. On je primatelj nebeskih blaga, i njegova je dužnost da ih prenosi, da širi ono što je primio.” Fundamentals of Christian Education, 270.
When He opens up their understanding in the tarrying time, He does so by sending angels up and down the ladder.
Sa’ad da Yake buɗe musu fahimta a lokacin jirawa, Yana yin haka ta wurin aika mala’iku su hau su sauko a kan tsani.
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.
Idan ka karɓi gaskiya, kana da alhakin raba ta. Idan ka cika alhakinka, sai ka zama tsani—hanyar sadarwa. An kira mu mu zama wannan hanya.
"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.
“Լաստակը ներկայացնում էր Քրիստոսին. նա է երկնքի և երկրի միջև հաղորդակցության ուղին, և հրեշտակները գնում ու գալիս են՝ շարունակական հաղորդակցության մեջ գտնվելով ընկած մարդկային ցեղի հետ։ Քրիստոսի խոսքերը Նաթանայէլին ներդաշնակ էին լաստակի այդ պատկերի հետ, երբ նա ասաց. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, այսուհետև պիտի տեսնեք երկինքը բացված, և Աստծու հրեշտակներին՝ ելնելիս ու իջնելիս Մարդու Որդու վրա»։ Այստեղ Փրկիչը նույնացնում է իրեն խորհրդավոր լաստակի հետ, որը հնարավոր է դարձնում հաղորդակցությունը երկնքի և երկրի միջև»։ Review and Herald, November 11, 1890.
Jacob has a tarrying time; he tarries and dreams of the ladder, which represents the Lord opening the understanding of His Word to His people during the tarrying time. In this history, the Lord is entering into covenant with His people, taking them from Luz and making them Bethel—the House of God.
Yakubu yana da lokacin jinkiri; ya jinkirta kuma ya yi mafarkin tsani, wanda yake wakiltar Ubangiji yana buɗe fahimtar Kalmarsa ga mutanensa a lokacin jinkiri. A cikin wannan tarihi, Ubangiji yana shiga alkawari tare da mutanensa, yana ɗauke su daga Luz yana mai da su Betel—Gidan Allah.
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.
Hanyar sadarwa da mala’ikun da suke hawa da sauka a kan tsani, wanda shi ne Almasihu, suka wakilta, an kuma wakilta ta a cikin Zakariya. Sister White ta yi sharhi a kan wannan a cikin Review and Herald, 20 ga Yuli, 1897, ko da yake ta yi amfani da wata alama dabam.
"The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne."
“የምድር ሁሉ ጌታ አጠገብ የቆሙት የተቀቡት፣ ከአምላኩ ዙፋን ዙሪያ በሚከበቡት ቅዱሳን ፍጡራን መካከል፣ አንድ ጊዜ ለሰይጣን እንደ ሸፋኝ ኪሩብ የተሰጠውን ስፍራ አላቸው።”
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.
Men ki sa “èt sen” yo ye? Zanj yo. “Se pa mwayen èt sen ki antoure twòn li a, Senyè a kenbe yon kominikasyon san rete ak abitan tè a.” Sa se nechèl la. Sèlman, isit la Sè White pa pral sèvi ak nechèl la kòm senbòl la.
"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.
“तेल सुनहला वह अनुग्रह दर्शाता है जिसके द्वारा परमेश्वर विश्वासियों के दीपकों को भरपूर रखता है, ताकि वे टिमटिमाकर बुझ न जाएँ। यदि परमेश्वर के आत्मा के संदेशों में यह पवित्र तेल स्वर्ग से उंडेला न जाता, तो दुष्टता की शक्तियों का मनुष्यों पर पूर्ण अधिकार हो जाता।”
"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.
“Waxa Ilaah sharaf-darro ku noqotaa marka aynaan aqbalin fariimaha uu noo soo diro. Sidaas ayaannu ku diidnaa saliidda dahabka ah ee uu jeclaan lahaa inuu nafaheenna ku shubo si loogu gaadhsiiyo kuwa gudcurka ku jira. Markay yeedhintu timaaddo, ‘Bal eega, arooskii waa imanayaa; u baxa inaad la kulantaan isaga,’ kuwa aan helin saliidda quduuska ah, oo aan qalbiyadooda ku hayn nimcada Masiixa, waxay ogaan doonaan, sida bikradihii nacasyada ahaa, inaanay diyaar u ahayn inay la kulmaan Rabbigooda. Iyagu kuma haystaan, naftooda dhexdeeda, awood ay saliidda ku helaan, noloshooduna way burburtaa. Laakiin haddii Ruuxa Quduuska ah ee Ilaah la baryo, haddii aynu ku baryootanno sidii Muuse yeelay, ‘I tus ammaantaada,’ jacaylka Ilaah ayaa qalbiyadeenna lagu shubi doonaa. Tuubooyinka dahabka ah ayaa saliidda dahabka ah noogu soo gudbin doona. ‘Ma aha xoog, mana aha itaal, laakiinse waa Ruuxayga, ayaa Rabbiga ciidammadu leeyahay.’ Markay carruurta Ilaah helaan fallaadhaha dhalaalaya ee Qorraxda Xaqnimada, waxay dunida uga dhex ifayaan sida nalal.” 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.
A cikin labarin Yakubu, muna da tarihin Millerite. Akwai wani lokaci na jinkiri, kuma ya ga tsani yana wakiltar sadarwa tsakanin Sama da Ƙasa.
Zechariah tells us about two golden pipes. A ladder has two primary rails, but Zechariah calls them two golden pipes.
Zakariya atubwira ibyerekeye imiyoboro ibiri y’izahabu. Urwego rufite impande ebyiri z’ingenzi, ariko Zakariya azita imiyoboro ibiri y’izahabu.
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.
Ya kamata mu karɓi saƙonnin da suke saukowa daga matakalar Sama, mu kuma isar da su ga waɗansu. Idan muka yi haka, sai mu zama wani ɓangare na matakalar, wani ɓangare na tsarin isar da saƙo.
Sister White ties this into the parable of the Ten Virgins.
’Yar’uwa White ta danganta wannan da misalin Budurwai Goma.
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."
Nan Istwa Milerit la, yo t ap akonpli parabòl Dis Vyèj yo. Tan reta Jakòb la se tan reta Matye 25 ak Abakik 2 la: “Menm si vizyon an pran reta, tann li.”
The story of Jacob and Zechariah are the same tarrying times.
Labarin Yakubu da Zakariya lokaci ne guda na jinkiri.
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.
Lokacin jinkirin nan yana nuna, a cikin sauran abubuwa, cewa Ubangiji na gab da ƙara wa mabiyansa fahimtar Maganar Allah. In ba ka karɓi wannan Mai Mai Tsarki ba, kai budurwa marar hikima ce.
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.'"
Kapag dumating ka sa bahaging ito ng kasaysayan, kapag nagsara na ang pinto at ikaw ay isang mangmang na dalaga, sinasabi ni Sister White, “Ang pinakamalulungkot na salitang narinig kailanman, ‘Hindi ko kayo nakilala.’”
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.
Ba za ka iya raba lokacin jinkiri da Kiran Tsakar Dare ba. Lokacin jinkiri ne yake haifar da zubowar Ruhu Mai Tsarki, wanda yake buɗe fahimtar mutanen Allah ga Kalma a lokacin Kiran Tsakar Dare, kuma yake ba da man da ya bambanta masu hikima daga budurwai marasa hikima.
The Tarrying Time and Christ’s Crowning Miracle
Lokacin Jinkiri da Mu’ujizar Kambu ta Almasihu
There is a tarrying time when Christ performed His crowning act—raising Lazarus.
មានមួយរយៈពេលនៃការពន្យារ នៅពេលដែលព្រះគ្រីស្ទបានប្រព្រឹត្តកិច្ចការដ៏កំពូលរបស់ទ្រង់ គឺការប្រោសឡាសារឲ្យរស់ឡើងវិញ។
Jesus received the message, "Lazarus is sick. Come, take care of him." But Jesus did not go immediately.
Yesu ya karɓi saƙon nan, “Lazaru ba shi da lafiya. Ka zo, ka kula da shi.” Amma Yesu bai tafi nan da nan ba.
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.
Dada White ta ce almajiran sun yi tuntuɓe a kan wannan. Sun yi mamakin dalilin da ya sa ba zai taimaki abokinsa ba, ko ya tabbatar da ikonsa a matsayin Almasihu. Amma ya jinkirta.
"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.
Lazarushoz való késlekedő eljövetelében Krisztusnak az irgalom szándéka vezette azok iránt, akik nem fogadták be Őt. Azért időzött, hogy Lázárnak a halálból való feltámasztásával makacs, hitetlen népének újabb bizonyítékát adja annak, hogy Ő valóban „a feltámadás és az élet”. Nem szívesen mondott le minden reményről a néppel kapcsolatban, Izráel házának szegény, tévelygő juhairól. Szíve összetört bűnbánat-nélküliségük miatt. Irgalmában azt tervezte, hogy még egy bizonyítékát adja nekik annak, hogy Ő a Helyreállító, az Egyetlen, aki egyedül képes az életet és a halhatatlanságot világosságra hozni. Ennek olyan bizonyítéknak kellett lennie, amelyet a papok nem magyarázhatnak félre. Ez volt az oka annak, hogy késlekedett Betániába menni.” Jézus élete, 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.
Mu gihe yatindaga, yabahaga ikimenyetso kimwe cy’inyongera cyerekana ko yari afite ubushobozi bwo kuzura abapfuye. Igitangaza cye gikomeye kuruta ibindi byose, ari cyo kuzura Lazaro, cyashyizeho ikimenyetso cy’Imana ku murimo we no ku kirego cye cy’Ubumana. Mu Guhamagara kwa Saa Sita z’Ijoro, Uwiteka arazamura abāri isugi z’abanyabwenge. Ibi ni ikigereranyo cy’igikorwa cyo gushyirwaho ikimenyetso. Abamilerite barimo bashyirwaho ikimenyetso, batanga ishusho y’ikorwa ryo gushyirwaho ikimenyetso kw’abo 144,000. Isomo rya Lazaro ni uko Kristo ashobora gufata umuntu wapfiriye mu byaha no mu bicumuro akamuzura. Mu gice kivuga kuri Lazaro, Kristo asobanura urupfu nk’ibitotsi. Bose barasinziriye. Aratinda. Azazura Lazaro, abazanira ubugingo kandi abashyireho ikimenyetso cye. Icyo ni cyo gitangaza cye gisumba ibindi byose. Mu mateka yacu, igihe ashyizeho ikimenyetso abo 144,000, arabazamura nk’ibendera. Zekariya avuga ko iryo bendera rimeze nk’amabuye y’agaciro ari mu ikamba. Icyo ni cyo gikorwa cye cyo kwambika ikamba.
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.
Tare da zubewar gaskiya da bayyanarta a cikin tarihin Millerite, lokacin jinkiri yana nuna lokacin da Ubangiji yake buɗe gaskiya. Matakalar, tare da mala’iku suna hawa suna sauka, ita ce inda ake aiwatar da aikin hatimi.
The Triumphal Entry and the Midnight Cry
Shigar Nasara da Kukan Tsakar Dare
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.
Yanzu turebera ku Kwinjira kw’Intsinzi. Nimwite ku kintu Mushiki wacu White agereranya no Kwinjira kw’Intsinzi mu Mwuka w’Ubuhanuzi, umuzingo wa 4, urupapuro rwa 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!'"
“Ba a yi wannan kukan tsakar dare da hujja kaɗai ba, ko da yake shaidar Nassi a fili take kuma tabbatacciya ce. Akwai wani iko mai motsawa tare da shi wanda ya girgiza rai. Babu shakka, babu tambaya. A lokacin shigar Almasihu cikin Urushalima da nasara, mutanen da suka taru daga kowane sashe na ƙasar domin su kiyaye idi, suka yi tururuwa zuwa Dutsen Zaitun, kuma sa’ad da suka haɗu da taron da ke raka Yesu, suka karɓi zuga ta wannan lokaci, suka kuma taimaka wajen ƙara ƙarfi ga kiran nan, ‘Albarka tā tabbata ga mai zuwa cikin sunan Ubangiji!’ [Matthew 21:9.] Haka kuma marasa bangaskiya waɗanda suka yi tururuwa zuwa tarukan Adventist—waɗansu saboda son sani, waɗansu kuma kawai domin yin ba’a—sun ji ikon tabbatarwa da ke tare da saƙon nan, ‘Ga shi, Ango yana zuwa!’”
The Triumphal Entry represents the Midnight Cry.
Shigar Nasara yana wakiltar Kukan Tsakar Dare.
Let us read what Sister White says about the Triumphal Entry in The Youth Instructor, February 21, 1901.
Mu ka soma ibyo Mushiki wa White avuga ku Kwinjira k’intsinzi mu The Youth Instructor, 21 Gashyantare 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."
Wakati wa kuingia kwa Kristo katika Yerusalemu ulikuwa msimu mzuri zaidi wa mwaka. Mlima wa Mizeituni ulikuwa umefunikwa kama kwa zulia la kijani kibichi, na vichaka vya miti vilipendeza kwa majani ya aina mbalimbali. Kutoka maeneo ya kandokando ya Yerusalemu watu wengi walikuwa wamekuja kwenye sikukuu wakiwa na shauku kubwa ya kumwona Yesu.
Why? Because, they heard about Lazarus.
Kwa nini? Kwa sababu, walikuwa wamesikia habari kuhusu Lazaro.
"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."
“Ọrụ ebube kachasị elu nke Onye Nzọpụta, n’ịkpọlite Lazarọs n’ọnwụ, emetụwo ndị mmadụ n’ụzọ dị ịtụnanya, ma ìgwè mmadụ buru ibu, jupụtara n’ọṅụ na ịnụ ọkụ n’obi, bịakwutere ebe Jisọs nọ na-anọ.”
So, He is tarrying in Bethany before the Triumphal Entry.
Kështu, Ai po qëndron në Betani përpara Hyrjes Triumfale.
This refers to the Tarrying Time.
Wannan yana nuni ga Lokacin Jinkiri.
"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.'
Rana ta yi rabi da rana sa’ad da Yesu ya aiki almajiransa zuwa ƙauyen Betfage, yana cewa: “Ku shiga ƙauyen da yake gabanku, nan da nan kuwa za ku sami jaka a ɗaure, da ɗanta tare da ita: ku kwance su, ku kawo mini su. Kuma idan wani mutum ya faɗa muku wani abu, sai ku ce, Ubangiji yana da bukatarsu; nan da nan kuma zai sake su su tafi.”
"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?
ဤအရာသည် ခရစ်တော်၏ အမှုတော်ကာလအတွင်း ကိုယ်တော် စီးနင်းတော်မူရန် သဘောတူခွင့်ပြုတော်မူခဲ့သော ပထမဆုံးအကြိမ်ဖြစ်ပြီး၊ တပည့်တော်တို့ကလည်း ဤအရာကို ကိုယ်တော်သည် မကြာမီ မင်းဘုရင့်အာဏာနှင့် အုပ်စိုးခွင့်ကို ထုတ်ဖော်ပြသတော်မူကာ ဒါဝိဒ်၏ ရာဇပလ္လင်ပေါ်၌ မိမိ၏ အနေအထားကို ယူတော်မူမည့် နိမိတ်လက္ခဏာတစ်ရပ်အဖြစ် အနက်ဖွင့်ကြလေသည်။ သူတို့သည် ဝမ်းမြောက်စွာဖြင့် ပေးအပ်ထားသော တာဝန်ကို ဆောင်ရွက်ကြ၏။ သူတို့သည် မြည်းကလေးကို တွေ့ရှိ၍ ကြိုးဖြည်လွှတ်ကာ ယေရှုထံသို့ ဆောင်ခဲ့ကြပြီး၊ ကိုယ်တော်သည် ထိုမြည်းကလေးပေါ်၌ ထိုင်တော်မူ၏။ ယေရှုသည် ထိုတိရစ္ဆာန်ပေါ်၌ ထိုင်တော်မူသောအခါ၊ လေထုသည် ချီးမွမ်းသံနှင့် အောင်မြင်ခြင်း၏ ကြွေးကြော်သံများဖြင့် ပြည့်နှက်လျက်ရှိ၏။ ကိုယ်တော်၌ ပြင်ပထင်ရှားသော မင်းမြတ်ဘုန်းအမှတ်လက္ခဏာ မရှိ၊ ရာဇဝတ်တန်ဆာကိုလည်း မဝတ်ဆင်တော်မူ၊ စစ်သည်တော်များကလည်း ကိုယ်တော်၏ နောက်တော်သို့ မလိုက်ပါကြ။ သို့ရာတွင် ကိုယ်တော်၏ ပတ်ဝန်းကျင်၌ မျှော်လင့်ချက်ဖြင့် စိတ်လှုပ်ရှားနေသော လူအုပ်တစ်စု ရှိနေ၏။ ကိုယ်တော်သည် ယခုတင် သေသောသူကို အသက်ရှင်စေတော်မူခဲ့၏။ လူတို့က ကိုယ်တော်သည် ဣသရေလ၏ ကယ်တင်ရှင်အဖြစ် ကြွလာတော်မူသည်ဟု ထင်မှတ်ကြ၏။ ဤလူများသည် မည်သူတို့နည်း။
"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.'
Mutane da yawa suna ruɗar da kansu cewa sa’ar ’yantar Isra’ila ta kusa. A cikin tunaninsu suna ganin an watse rundunar Roma, an kore ta daga Urushalima, al’ummar Yahudawa kuma sun sāke zama ’yantattu daga karkiyar mai zalunci. Daga baki zuwa baki wannan tambaya tana yawo, “A wannan lokaci ne zai sāke maido da mulkin ga Isra’ila?” Da yawa a cikin taron suna tuno da maganar annabi: “Ki yi farin ciki ƙwarai, ya ’yar Siyona; ki yi sowa, ya ’yar Urushalima: ga shi, sarkinki yana zuwa gare ki: shi mai adalci ne, kuma yana da ceto; mai tawali’u ne, kuma yana hawan jaki.” Kowa yana ƙoƙari ya fi wani amsawa ga abin da annabci ya riga ya faɗa. Sowan yana amsa kuwwa daga dutse da kwari, “Hosanna ga Ɗan Dawuda:” — Kukan Tsakar Dare — “Albarka ta tabbata ga mai zuwa cikin sunan Ubangiji; hosanna a cikin mafi ɗaukaka.”
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.
Ba a ji wani makoki ko kuka mai ƙarfi ba a cikin wannan jerin gwanon. Waɗanda a dā suka kasance makafi, amma idanunsu suka sami waraka ta wurin Ɗan Allah, su ne suka jagoranci hanya.
Who leads the way? Those who used to be Laodicean's.
Waɗanne ne suke ja-gora? Waɗanda dā suka kasance na Lawudikiya.
"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.
“Bakamwegereye Yesu cyane, mu gihe umwe mu bo yazuye mu bapfuye yayoboraga inyamaswa yari agendeyemo. Abari barahoze ari ibipfamatwi n’ibiragi, none bamaze gukizwa, bafashaga kongera amajwi y’ibyishimo bya hosana. Abari barahoze ari ibimuga, none bagenda, bacagaguraga amashami y’imikindo maze bakayarambika mu nzira ye.”
"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.'
A lepra, akit egykor kirekesztettek a társadalomból, ott volt, megtisztítva az Üdvözítő hatalma által. Ruháját az Üdvözítő útjába terítette, és így kiáltott: „Adjatok hálát az Úrnak, mert jó; mert örökké tart az ő irgalma.”
"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.'
Akitendweho n’emizimu eyawonyezebwa yaliwo, ng’ali mu magezi ge amalungi, ng’ayongerako obujulizi bwe nti: “Mukama ankoledde ebigambo ebikulu, bye nneesiima.”
"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."
ئۇنىڭ تىرىلدۈرگەن ئۆلۈكلەر شۇ يەردە بولۇپ، ئۇنى مەدھىيىلەيتتى. تۇل خوتۇن بىلەن يېتىم ئۇنىڭ ئاجايىپ ئەمەللىرىنى بايان قىلدى. كىچىك بالىلار، كېسەللىكلەردىن ساقايتىلغانلار ۋە قەبرىدىن قايتۇرۇپ كېلىنگەنلەر، نىجاتكارنىڭ يولىغا پالمىرا شاخلىرى ۋە گۈللەرنى يايىپ سالدى.
So, Jesus tarries in the House of the Poor, referring to the Tarrying Time.
Saboda haka, Yesu yana jira a Gidan Matattara, yana nufin Lokacin Jira.
Why? Because He is about to pour out His Holy Spirit and open their understanding, referring to the Midnight Cry.
Kwa nini? Kwa sababu yu karibu kumimina Roho Wake Mtakatifu na kufungua ufahamu wao, akirejelea Kilio cha Usiku wa Manane.
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.
A cikin wannan labari, Yana zuwa ne a matsayin Sarki, yana nuni ga 22 ga Oktoba, 1844. Shin Yesu yana zuwa ne domin ya karɓi mulki a ranar 22 ga Oktoba, 1844? I.
This is the Triumphal Entry, and there are those who will raise the Midnight Cry.
Wannan shi ne Shigar Nasara, kuma akwai waɗanda za su ɗaga Kukan Tsakar Dare.
Who are these people? They are those transformed by the power of Christ.
Su wanene waɗannan mutane? Su ne waɗanda aka sāke siffanta su ta wurin ikon Almasihu.
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?
Ubutumwa bwo gukiranuka kwa Kristo, imbaraga ze zo kuduhindura tukava ku buhumyi tukajya ku kubona, tukava ku rupfu tukajya ku buzima, tukava ku bubembe tukajya ku butungane, bukubiye mu mateka yo Kwinjira k’intsinzi, abanziriza gutabaza kwa mu gicuku. Ni iki gitwaye ubwo butumwa?
What is Christ riding upon? An ass. It is the Message of Islam that carries the message of Christ's righteousness.
Me Kristi yake hawa a kai? Jaki. Saƙon Musulunci ne ke ɗauke da saƙon adalcin Kristi.
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.
A cikin shekara ta 1840, ƙarfafa saƙon Mala’ika na Farko yana da alaƙa da takaita Musulunci. Saƙon Farko yana kaiwa ga Saƙon na Biyu; ba za a iya raba su ba.
The First Message carries the Second Message.
Saƙon Farko yana ɗauke da Saƙon Biyu.
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.
Sakonnin Tsuenna a Wɔde Mae no maa n’ahoɔden so bere a wɔhyɛɛ Islam so, de maa nkɔmhyɛ no baa mu. Saa nsiatwade yi hyɛɛ Ɔbɔfo a Odi Kan no Nkrasɛm no den, na ɛde kɔɔ so maa Protestantfo no too wɔn apon guu no anim.
The closing of the doors by the Protestant churches was the rejection of the Message of Islam.
Fèmti pòt yo pa legliz pwotestan yo te rejè Mesaj Islam nan.
The Millerite history prefigures our history.
Amateka y’Abamillerite agaragaza mbere amateka yacu.
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.
Ubutumwa bwo gukiranuka kwa Kristo mu gihe cyo gushyirwaho ikimenyetso cya 144,000, ubwo Uwiteka asuka Umwuka Wera We kandi agahishurira Ibyanditswe Abalawodikiya n’ababembe bo muri Adiventisime, bwongeye gutwarwa n’indogobe—Ubutumwa bw’Isilamu.
"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
Nan sezon lete ak sezon otòn ane 1844 la, pwoklamasyon an, “Men, Veterelame a ap vini,” te bay. Lè sa a, de kategori yo te devlope, jan vyèj saj yo ak vyèj sòt yo reprezante yo—yon kategori ki t ap tann ak lajwa aparisyon Seyè a, e ki te ap prepare yo avèk dilijans pou rankontre Li; yon lòt kategori ki, anba enfliyans laperèz epi k ap aji pa enpilsyon, te satisfè ak yon teyori verite a, men ki te manke gras Bondye a. Nan parabòl la, lè veterelame a rive, “moun ki te pare yo antre avè l nan maryaj la.” Vini veterelame a, jan sa prezante isit la, fèt anvan maryaj la. Maryaj la reprezante resepsyon Kris la fè de wayòm Li an. . . . The Great Controversy, 427
The Triumphal Entry is the King coming. On October 22, 1844, He receives the Kingdom. This is the Triumphal Entry.
Shigowar Nasara ita ce zuwan Sarki. A ranar 22 ga Oktoba, 1844, yana karɓar Mulkin. Wannan ne Shigowar Nasara.
It is in this time period that the two classes are being sealed into their fate.
A cikin wannan lokacin ne ake hatimce nau’ukan biyu zuwa ga ƙaddararsu.
"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.
Sanarwar nan, “Ga Ango yana zuwa,” a lokacin rani na shekara ta 1844, ta sa dubban mutane suka yi tsammanin zuwan Ubangiji nan da nan. A lokacin da aka ƙayyade, Angon ya zo, ba zuwa duniya ba, kamar yadda mutanen suka zata, sai dai zuwa wurin Mai Tsawon Kwana a sama, zuwa bikin aure, domin karɓar mulkinsa. “Waɗanda kuwa suka kasance a shirye suka shiga tare da Shi zuwa bikin auren; kuma aka” — me? — “rufe ƙofar.” Ba za su kasance a wajen auren da kansu ba; gama ana yin sa ne a sama, alhali kuwa su suna bisa duniya. Mabiyan Kristi za su “jira Ubangijinsu, sa’ad da zai komo daga bikin aure.” Luka 12:36. Amma ya kamata su fahimci aikinsa, kuma su bi Shi ta wurin bangaskiya yayin da yake shiga gaban Allah. A wannan ma’ana ce ake cewa suna shiga zuwa bikin aure.” The Great Controversy, 427.
Scriptural References to the Tarrying Time
Izingingo Zemibhalo mayelana neSikhathi Sokulinda
A few Scriptures highlight the tarrying time. We will go through them quickly and close with a statement by Sister White.
Wasu nassosi kaɗan suna bayyana lokacin jinkiri. Za mu bi ta kansu da sauri, mu kuma rufe da wata magana daga Sister White.
While the bridegroom tarried, they all slumbered and slept. Matthew 25:5.
Miközben pedig a vőlegény késett, mindnyájan elszunnyadtak és elaludtak. Máté 25:5.
Right here, March 22, 1844, referring to the Tarrying Time.
Degdé hɛlɛ, 22 Maris 1844, ka tɔgɔ de Tarrying Time la.
March 22, 1844, is not a prediction of Bible prophecy. It is the date the Millerites misunderstood, but it produced the first disappointment and marked the tarrying time.
22 ga Maris, 1844, ba annabcin annabtar Littafi Mai Tsarki ba ne. Ita ce ranar da ’yan Miller suka yi rashin fahimta a kanta, amma ta haifar da rashin bege na farko kuma ta nuna lokacin jinkiri.
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.'
Nassosi ba su yi iƙirarin cewa Allah ne yake haifar da lokacin jinkiri ba. Rashin fahimtar mutane ne yake haifar da shi: “Ko da wahayi ya yi jinkiri, ka jira shi, gama ba zai yi jinkiri ba, ba ya ƙarya.”
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.
A ni nhyira ne nea ɔtwɛn, na odu nna apem ahasa ne aduasa anum no ho. Na wo de, kɔ w’akwan so kosi awiei no; efisɛ wobɛhome, na wobɛsɔre agyina wo kyɛfa mu nna no awiei. Daniel 12:12, 13.
You can read this two ways. Either way:
Zaka ku iya karanta wannan ta hanyoyi biyu. Kowace hanya:
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.
Hari uwasezerwa ni uwihangana agategereza, kandi hari uwasezerwa ugera ku minsi igihumbi kimwe na magana atatu na mirongo itatu n’itanu. Ariko wowe genda inzira yawe kugeza ku iherezo; kuko uzaruhuka, kandi uzahagarara mu mugabane wawe ku iherezo ry’iminsi.
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."
Albarkar kaiwa ga 1335 ba wai kawai game da isa ƙarshen annabcin lokaci ba ne. 1335 ya ƙare a 1843 a kan Jadawalin. Albarkar ba wai kawai ƙarshen annabcin ba ce, amma ƙwarewar lokacin jinkiri ce. Albarkar tana faruwa a tsakanin Lokacin Jinkiri da 22 ga Oktoba, 1844. A nan ne ya kamata ku yi jira. “Mai albarka ne wanda yake jira.”
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.
Mwala pa chifukwa chake Yehova adzayembekezera, kuti akuchitireni chisomo; ndipo pa chifukwa chake adzakwezedwa, kuti akuchitireni chifundo: pakuti Yehova ndi Mulungu wa chiweruzo; odala onse amene amayembekezera Iye. Yesaya 30:18.
The waiting is from the Tarrying Time to October 22, 1844. If you are waiting for Him, you will be blessed.
Jiran yana daga Lokacin Tsayawa zuwa 22 ga Oktoba, 1844. Idan kuna jiranSa, za a albarkace ku.
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 elle ne mentira point : si elle tarde, attends-la; car elle s’accomplira certainement, elle ne tardera point. 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.
Rashin fahimtar da Millerites suka yi ne ya kawo lokacin jinkirin. Wahayin na domin ƙayyadadden lokaci ne—22 ga Oktoba, 1844. Ba zai yi ƙarya ba, amma za ku ɗauka yana jinkiri ne saboda rashin fahimta.
Did the Lord design the misunderstanding? Yes. Sister White says so.
Shin Ubangiji ne ya shirya wannan rashin fahimta? I. Sister White ta faɗi haka.
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.
Ubangiji ne ya haifar da wannan rashin fahimta ta wurin Taswirar 1843. William Miller ya ce bai taɓa bayyana 1843 a matsayin tabbatacciyar magana ba, amma a cikin 1843 ’yan’uwa suka roƙe shi ya cire “idan” ɗin kuma ya sanya 1843 a matsayin alamar hanya. ’Yar’uwa White ta ce wannan alamar hanya ce ta annabci, cikar Habakkuk 2. Wannan alamar hanya, wadda ta sanya 1843 a matsayin tabbatacciyar alama, ita ce ta haifar da lokacin jinkiri.
"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.
“Anigye ne aniwa a wohui nneɛma a wohuii wɔ 1843 ne 1844 mu no. Wɔde asɛm no mae. Na ɛnsɛ sɛ wɔtwentwɛn wɔn nan koraa wɔ asɛm no san ka mu, efisɛ bere no ho nsɛnkyerɛnne no reba mu; etwa to adwuma no sɛ wɔyɛ no. Wɔbɛyɛ adwuma kɛse bi wɔ bere tiaa mu. Ɛrenkyɛ na wɔde nkrasɛm bi a Onyankopɔn ahyɛ ho nhyehyɛe bɛma, na ɛbɛtrɛw ayɛ sufrɛ kɛse. Afei Daniel begyina ne kyɛfa mu, na ɔde n’adanseɛ adi.” 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.
Opažajte Danijela 12:12, 13: „Blagoslovljen je onaj koji čeka i dođe do tisuću tristo trideset i pet dana.” — „Blagoslovljen je onaj koji dođe do 1335. Blagoslovljen je onaj koji dođe do 1843.” To je 12. redak.
Verse 13:
Aya ta 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.
Ali ti idi svojim putem do svršetka; jer ćeš počinuti i stajati u svom dijelu na svršetku dana. Danilo 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.
’Yar’uwa White ta haɗa aya ta 12 da ta 13 tare, tana cewa albarkar 1335 ta cika a shekarun 1843 da 1844. Ba game da wani takamaiman ɗan lokaci ba ne, sai dai game da waɗanda suke jira Shigar Nasara zuwa Urushalima ta wurin Almasihu, suke gane mala’ikun da suke hawa da sauka a kan tsani, kuma suke shiga cikin alkawari da Ubangiji yayin da Yake ba su alluna biyu na alkawarin.