Habakkuk's Two Tables 2 of 95
Habakuki’nin İki Levhası 95’in 2’si
Understanding the Millerite Calendar and the Tarrying Time
کەلەندەری میلەریت و ماوەی دواکەوتن تێگەیشتن
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.
Mu kiganiro cyacu giheruka, havutse ikibazo cyerekeye ukuntu ku wa 22 Ukwakira 1844 hashobora kuba ari umunsi wa cumi w’ukwezi kwa karindwi, niba ku wa 22 Werurwe 1844 ari umunsi wa mbere w’ukwezi kwa mbere. Abamilerite muri Werurwe 1844 basobanukiwe nabi icyo bibwiraga ko ari iherezo rya 1843. Nyuma y’iyo mibabaro yo gutegereza ubusa, bongeye gusuzuma uburyo bwa Bibiliya bwo kubara ibihe. Ibi bisobanurwa mu gitabo cya Gerhard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, cyane cyane ku mapaji ya 89 na 92. Igihe bizeraga ko 1843 irangiye, bongeye gusuzuma ibintu bibiri bigize uko basobanukirwaga n’igihe: ihinduka riva kuri 1843 rijya kuri 1844, n’iminsi iranga itangiriro n’iherezo by’imyaka, kugira ngo babashe kubara umunsi wa cumi w’ukwezi kwa karindwi.
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.
Ndzi tala ku kandziyisa leswaku ku sukela hi ti 22 ta Nyenyankulu ku ya eka ti 22 ta Nhlangula i tin’hweti ta nkombo. A ndzi vuli leswaku leswi i Seventh Month Movement, kambe swa tsakisa leswaku vaMillerite a va pfumela leswaku ti 22 ta Nyenyankulu a ti ri ta nkoka, naswona leswi i xikombiso lexi pfunaka emiehleketweni—tin’hweti ta nkombo endzhaku swi ku fikisa eka ti 22 ta Nhlangula. Leswi i ntiyiso.
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.
ꞌAu ko e loto-mafasia mo e taimi ʻo e toloi naʻe ʻikai ko ha fakakakato ʻo ha kikite faka-taimi, ka ko e ola ia ʻo ha mahino hala ʻa e kau Millerite. Ko ʻenau mahino halá naʻe fakakakato ai ʻa e taimi ʻo e toloi mo e loto-mafasia; naʻe ʻikai ha kikite pau ʻe pehē ʻe kamata ʻa e taimi ʻo e toloi ʻi ha taimi pau. Ko ʻenau tui naʻe ʻosi atu ʻa e 1843 ʻi Maʻasi 22, 1844, naʻe tupu mei ai ʻa e loto-mafasia.
Damsteegt says:
Damsteegt utuika:
'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.'
Añe’ẽme’ẽ Karaita ohechaukáva judío ary paháha pyahu jasy 17 jasyrundy 1844-pe, jepe ha’e kuri umi kuatiahaipyre guasu Millerita-kuérape oñemomba’eguasúva, hetave umi ogueroviáva oma’ẽkuri 21 jasypoapy 1844 rehe Cristo jevy hag̃ua ramo. Movimiento Millerita okápe, 21 jasypoapy ojekuaa porãitereíkuri, ha oĩkuri peteĩ jeha’arõ tuichaitereíva upe árape oñembyaipaite hag̃uáicha Adventismo rembiapo ryru pukukue.
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.
Twisome yalisomine nde Miller azali kozela mokolo wana. Bato mingi kati na ba-Millerite bazalaki kotala mokolo wana, mpe ata bato oyo bazalaki kotelemela bango bayebaki yango mpe bazalaki kozela yango lokola elembeteli ete ba-Millerite bazalaki ya lokuta. Oyo nde ezalaki bososoli oyo ezalaki kondimama mingi. Nsima ya koleka na yango, babandaki kolukaluka na bokebi mingi bisakweli ya ntango, mpe yango ememaki bango na mokolo ya 22 Octobre 1844. Yango epesi esika ya kotɛlɛma mpo na motuna oyo etelemaki lobi.
The Tarrying Time and Ellen White’s First Vision
Ձգձգման ժամանակը և Էլեն Ուայթի առաջին տեսիլքը
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.
आज, म स्वर्गतर्फको बाटोको आरम्भमा भएको प्रतिक्षाको समयलाई अझ बढी समय दिएर हेर्न चाहन्छु। यो महत्त्वपूर्ण छ, किनकि हामी एलेन ह्वाइटको पहिलो दर्शनसँग सम्बन्धित छौँ, जहाँ उनी भन्छिन् कि स्वर्गतर्फ जाने बाटोको सुरुआतमा रहेको उज्यालो प्रकाश मध्यरातको पुकार थियो, र यदि तिमीहरूले त्यस प्रकाशलाई इन्कार गर्यौ भने, तिमीहरू स्वर्गतर्फको बाटोबाट खस्छौ। म यो प्रदर्शन गर्न खोज्दैछु कि उनको दर्शनमा रहेको मध्यरातको पुकारले दोस्रो स्वर्गदूतको सन्देशको सम्पूर्ण इतिहासलाई समेट्छ।
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.
Bantu, sina shida kusema kwamba Kilio cha Usiku wa Manane katika ono hilo, kilicho mwanzoni mwa njia na kinachotoa nuru njiani kote, kinawakilisha historia ya Wamileriti kutoka mwaka 1840 hadi 1844. Mienendo ya historia hiyo ni 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 yapata miezi miwili—Septemba na Oktoba, miezi miwili na siku tano. Kabla ya Oktoba 22, walikuwa wakijiandaa kwa kurudi kwa Bwana. Kipindi hiki cha miezi miwili ndicho historia ya Kilio cha Usiku wa Manane. Hata hivyo, huwezi kuelewa kipindi hiki bila kuelewa hatua zilizoongoza kuingia ndani yake. Kwangu mimi, Kilio cha Usiku wa Manane ni, kwa maana ya hususa zaidi, historia ya wakati wa kukawia, ikiendelea hadi Oktoba 22, 1844.
Locating the Three Angels’ Messages
Kuteua Ujumbe wa Malaika Watatu
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.
Akwĩ nĩ mũgambo wa maundũ ma mwaka wa 1840 nginya 1844. Kũrĩ ndĩrĩri cia ndagĩrĩrio cia Roho wa Unabii kũrĩa Mwarĩ wa White atwĩra atĩ no nginya tũmenye kũrĩa tũgaikaria ndũmĩrĩri ici. Hĩndĩ ĩrĩa ũambĩrĩria kwĩkaria ndũmĩrĩri ici, nĩ ũmenyaga atĩ ndũmĩrĩri ciothe njooka hingo ĩmwe ya ihinda, na thuutha wa ũguo cĩkĩheeo hinya.
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.
Mu-Ŋela wa Ntete wa fika mu 1798 mu Ntangu ya Nsuka, pana Buku ya Daniele wa zibululwa mpe kuvwanda na kulundama kwa mayele. Nsangu ya Mu-Ŋela wa Ntete wa pesama ngolo mu Kilumbu ya 11 ya Ngonda ya Nana, 1840, pana nsiku ya mvula-kilumbu wa siamisama samu na nsi ya mvimba, na kulemisaka Mu-Ŋela wa Kusonga 10, yina ke fwanikisa kupesama ngolo kwa Nsangu ya Mu-Ŋela wa Ntete.
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.
Malaika wa Pili aliwasili mwezi wa Juni mwaka 1842. Tulisoma jana kwamba mwezi wa Juni mwaka 1842, Bwana Miller alitoa mfululizo wake wa pili wa mihadhara katika kanisa la Casco Street. Isipokuwa wachache, makanisa ya Kiprotestanti yalifunga milango yao. Kwa hiyo, mwezi wa Juni mwaka 1842, Ujumbe wa Malaika wa Pili uliwasili, kwa maana kanisa la Kiprotestanti linapoufungia Ujumbe wa Malaika wa Kwanza mlango wake, huwa sehemu ya Babeli. Ujumbe wa Malaika wa Pili ni mwito wa kutoka Babeli. Ni wa hatua kwa hatua.
Sister White tells us that even though the Protestants began to close their doors in June of 1842, the call out of Babylon—the content of the Second Angel's Message—did not actually begin until the Summer of 1844.
Xwiya White ji me re dibêje ku, her çend Protestantan di Hezîrana 1842-an de dest bi girtina deriyên xwe kiribûn, bangê derketinê ji Babîlonê—naveroka Peyama Meleya Duyemîn—bi rastî heta Havîna 1844-an dest pê nekir.
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.
دەنگی دووەمی فریشتەکە لە مانگی حوزەیرانی ساڵی 1842 گەیشت، و بە پەیامی هاواری نیوەشەوە، 12–17ی ئاب 1844، لە کۆبوونەوەی چادری Exeter، هێزدار کرا.
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.
Malaika wa Tatu alifika tarehe 22 Oktoba 1844, kwa sababu katika siku hiyo njia ya kuingia Patakatifu pa Patakatifu ilifunguliwa, ambako watu wanaweza kuelewa kwamba Kristo sasa ndiye Kuhani Mkuu katika Patakatifu pa Patakatifu. Huko, sanduku la agano linatambuliwa, na ndani ya sanduku humo zimo Amri Kumi. Dada White alipochukuliwa kuingia Patakatifu pa Patakatifu na kuzitazama Amri Kumi, aliona kwamba Amri ya Sabato iling'aa juu ya zile nyingine, ikionyesha umuhimu wa Sabato katika Ujumbe wa Malaika wa Tatu. Hilo litakuwa jaribio kuhusu Sabato au Jumapili. Tarehe 22 Oktoba 1844, maudhui ya Ujumbe wa Malaika wa Tatu yalifika.
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.
Vidokezo vya ujumbe zote tatu ni kwamba, Ujumbe wa Malaika wa Kwanza ulipowasili mwaka 1798, hakuna mtu aliyeuelewa. Bwana alimwinua William Miller awe mjumbe wa Malaika wa Kwanza, lakini haikuwa hadi mwaka 1818—miaka ishirini baadaye—ndipo Miller alianza kuuelewa ujumbe huo. Ujumbe uliwasili, lakini huchukua muda kabla watu wa Mungu kuutambua, na ndipo hupewa uwezo.
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.
Ujumbe wa Malaika wa Pili uliwasili mwezi wa Juni 1842, lakini hakuna Mwamillerite yeyote katika mwaka 1842 aliyeanza kuyaita makanisa ya Kiprotestanti Babeli. Hawakulitambua bado. Haikuwa mpaka majira ya joto ya mwaka 1844 ndipo walipoanza kulitambua na kuwaita watu watoke katika makanisa. Ujumbe hufika, kisha hueleweka, na ndipo hupewa nguvu.
On October 22, 1844, when Hiram Edson had his vision of Christ moving from the Holy Place to the Most Holy Place, they received some light on Christ's change of ministration. But on October 23, 1844, Hiram Edson was not prepared to write an article or preach a sermon about Sunday being the mark of the beast. They did not understand the Third Angel's Message until after that time period.
1844 mpa 22 Octoba, e Hiram Edson mona pwe ku Kristu a suta seni le tan meakan meakan Inen me a no lon Inen Lapalap a Pin, irail ra ale ekis marain usun alen mwomwen poros en Kristu. A 1844 mpa 23 Octoba, Hiram Edson saikinte onop pwe en intingki eu artikel de padaki eu pason usun pwe Sunday iei kilel en man en riamaui. Irail sota weweki Poron en Tilik Sarawi en Kasilimen elo murin fansoun okan.
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.
پەیامی فریشتەی سێیەم، وەک ئەدڤێنتیستەکانی ڕۆژی حەوتەم دەزانن، کاتێک بەهێز دەکرێت کە فریشتەی چوارەم لە ئاشکراکردنی 18 پێی دەبەستێت. بۆ ئەوانەی ئەمە لە LiveStreaming یان دواتر لەسەر DVDـکان دەبینن، لەوانەیە بتەوێت لەبارەی کاتی پێوەبەستنەوەی فریشتەی چوارەم بە فریشتەی سێیەم لە 11ی ئەیلوولی 2001 مشتومڕ بکەن. لەم خاڵەدا، ئێمە هیچ هەوڵێک بۆ سەلماندنی هیچ بانگەشەیەک لەو بارەیەدا ناکەین، بەڵام هەرگیزیش ئەوە ڕەت ناکەینەوە: فریشتەی چوارەم لەگەڵ دابەزینی دوو برجی هاوتا بە فریشتەی سێیەم دەپیوندێت، و ئەمەش ئەو شوێنەیە کە پەیامی فریشتەی سێیەم بەهێز دەکرێت.
All three Angels' Messages have these characteristics: they arrive, are understood, and then are empowered.
Malaika hao watatu ujumbe wao una sifa hizi: hufika, hueleweka, kisha hupewa nguvu.
The Two Door Closings and Temple Cleansings
دوو داخستنی دەرگا و پاککردنەوەکانی پەرستگا
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.
۱۸۴۲-ا نگ جون-لا، دروازهای آغاز به بستهشدن کرد؛ دروازهای که با بستنِ درهای کلیساهای پروتستان بر ضدِ پیامِ فرشتهٔ اول نشانگذاری شده بود. در آغازِ این تاریخ، ما بستهشدنِ دروازهای را میبینیم، و در پایانِ این تاریخ—تاریخِ فرشتهٔ دوم—آن دروازه بارِ دیگر بسته میشود: دروازهٔ ورود به مکانِ مقدس، همان دروازهای که در مَثَلِ ده باکره آمده است.
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.
Ev du derî-girtin girîng in ku werin nîşankirin, bi taybetî heke hûn dê bi her du paqijkirinên perestgehê re mijûl bibin. Mesîh gava ku li ser erdê bû, perestgeh du caran paqij kir, û Xwişk White ji me re dibêje ku di dawiya cîhanê de jî dê du paqijkirinên perestgehê hebin, wek ku di dema Milleriyan de hebûn. Paqijkirinên perestgehê di dema Milleriyan de dikarin li girtina derî de di Hezîrana 1842-an de werin nîşankirin—deriyê yekem ê perestgehê, Protestantîzm—û li paqijkirina duyemîn a perestgehê, dema ku paqijkirina perestgehê ya Milleriyan bi dawî dibe.
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.
Tukalilola nguva ya kutalilila. Mu lisano lini lya Malaika wa Buvili, nguva ya kutalilila yingila pa March 22, 1844, kabiji yatwajijilwa mu pakati ka kusangululwa kubili kwa tempelo. Ayo ye Mulumbe wa Malaika wa Buvili.
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.
Auna ndivyo ilivyo pia habari ya Gideoni. Kulikuwa na utakaso mara mbili katika habari ya Gideoni, jambo ambalo ni mojawapo ya alama za utakaso mara mbili wa hekalu na Ujumbe wa Malaika wa Pili.
The Tarrying Time and the Midnight Cry in Prophecy
سەردەمی دواخستن و هاواری نیوەشەو لە پێشبینییدا
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.
Chandikiro chetu katange na mazu ngwambulwa mu *Spiritual Gifts*, volume 1, mapaji 195, 196. Tuli kulolesha pa nshita ya kulindila pakuti tumvwishe ukulundana kwayo ne Cibilikisho ca Pakaci ka Bushiku, pantu tatulefwaya ukukana ulubuuto lwa Cibilikisho ca Pakaci ka Bushiku; nga twacita ifyo, tulewa ukufuma mu nshila ukuya ku calo ca bambi ababi ili panshi.
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 mkuu kutoka mbinguni, nami nikasikia sauti zilizokuwa kama zinasikika kila mahali, “Tokeni kwake, enyi watu wangu, msije mkashiriki dhambi zake, wala msipokee mapigo yake; kwa maana dhambi zake zimefika hata mbinguni, naye Mungu amekumbuka 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 kuungana nao, kama vile kilio cha usiku wa manane kilivyoungana na ujumbe wa malaika wa pili mwaka 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.
Ingelosi ya Kabili ya fika mu June wa 1842, kabili Ukulila pa Bushiku bwa pakati kwa iungana nayo mu August wa 1844. Uku kusulwapo kwa Mupashi pali ubu butumwa—ukwita ukufuma mu Babuloni—e lyashi Mweo White ashitisha ukulondolola ilyashi lya September 11, 2001, ilyo Ingelosi ya Butatu ya iungana na Ingelosi ya Bune. Ingelosi ya Bune ni lintu Ingelosi Iyapela amaka ya mu Kusokolola 18 yakwelela panshi.
"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.
“Ujumbe huu ulionekana kuwa ni nyongeza kwa ujumbe wa tatu na uliungana nao, kama vile kilio cha usiku wa manane kilivyoungana na ujumbe wa malaika wa pili mwaka wa 1844. Utukufu wa Mungu ulikuwa juu ya watakatifu wavumilivu, wanaongoja,”—Utukufu wa Mungu ulikuwa juu ya nani? Wavumilivu—wa nini? Wanaongoja. Watakatifu wavumilivu, wanaongoja. Sawa? Watakatifu wanaongoja; kwa maana, sasa tuko katika historia ambapo unabii unasema, “Heri yeye angojayé, naye afikie 1335. Ijapokawia njozi, ingojee.” Watu watakaopokea kumwagwa kwa Roho Mtakatifu ni watakatifu wanaongoja.
"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.
“Utukufu wa Mungu ulikaa juu ya watakatifu wenye saburi, waliokuwa wakingojea, nao wakatoa kwa ujasiri onyo la mwisho lenye uzito mkuu, wakitangaza kuanguka kwa Babeli, na kuwaita watu wa Mungu watoke ndani yake; ili wapate kuikwepa hukumu yake ya kutisha.”—Bila shaka, hili ni katika siku na nyakati zetu; lakini watakatifu wanaongojea wa siku na nyakati zetu wameonyeshwa kimbele na watakatifu wanaongojea katika Historia ya Wamilleri ambayo tunaichunguza.
"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.
“Mwanga uliomulikiwa wale waliokuwa wakingoja ulipenya kila mahali, na wale wote waliokuwa na nuru yo yote katika makanisa, ambao hawakuwa wamesikia na kukataa zile jumbe tatu, waliitikia mwito huo, wakaondoka katika makanisa yaliyoanguka.”—Huu ndio ule usemi, “Tokeni kwake, watu wangu!” Hili linanena juu ya wale wanaotoka katika makanisa ya Babeli katika siku na kizazi chetu mara tu Sheria ya Jumapili itakapowasili katika Marekani. Hayo ndiyo makanisa yaliyoanguka, makanisa ya Babeli.
"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.
“Bangi se mahi ma lu ka ih a lawngpi apiak ah a um lai in kum thlengna, mawpuakna kum an lo phak ta a; khan thawn vakvai in an chunga a êng a, nunna emaw thihna emaw thlang thei tura hamthatna an nei.”—Tu-ah hian a sawi chu, tuna Protestant kawngpuiahte ah October 22, 1844 hnuaiah mawpuakna kum lo phak tawh mi an awm a ni tih a ni; hei hi a dik a ni. Tuna Protestant kawngpuiahte mite hi Millerite chanchinah Vântirhkoh Pathumna Thuchah a lo thlen lai khan an la nung lo. An hunlai Protestant kawngpuiahte’n an hnâwlna chu an chunga mawpuaknaah a innghat lo va, hei hi Krista chanchin hian khawvêl tâwpna a entîr dân zir duh chuan hriat reng tura thil pawimawh tak a ni; a taka chuan, hrilhlâwkna lamah Jerusalem chu AD34-ah tihchhiat theih, tihchhiat tûr a ni tawh.
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.
Kukaba myaka 490 ey’okugezesebwa, nga gitemwako ku myaka 2300 egyalambikibwa mu Danyeri 8 ne Danyeri 9 ku lw’Abayudaaya. Emyaka egyo 490 gyaggwaawo mu mwaka gwa Mukama waffe 34, Siteefano bwe yakubibwa amayinja. Mu kiseera ekyo, Yerusaalemi, mu ngeri ey’obunnabbi, yali erina okuzikirizibwa; naye teyayonoonebwa kutuusa mu mwaka 70. Mu *Olutalo Olukulu*, Mwannyinaffe White ayogera ekintu kye kimu ku byafaayo ebyo. Agamba nti waaliwo abaana n’abalala abataali baawulira bubaka bwa Kristo n’abayigirizwa be nga 34 tannatuuka, era Katonda mu kusaasira kwe n’abawa ekiseera okubatuusaako obubaka obwo nga Yerusaalemi tennazikirizibwa. Alaga, nga ne Kristo bw’akola, nti okuzikirizibwa kwa Yerusaalemi kulaga enkomerero y’ensi.
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.
Riá yori ke ena prefigura riá yori gake atibíro. Ini Sunday Law ongó na United States, borke iyeri ke ekéengó ongó na keibatisan che bo boror, baanaabokab Jehova che bo kora Babylon tabto neibakaki nkaraki oloo siok olalashera lenye o lchoniok lenye te 19th Century.
"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."
Bingi bāli bākulile ku myaka ya buvunaanyizibwa okuva obubaka buno lwe bwawaebwa, era omusana gwabamulikako, ne baweebwa omukisa okulonda obulamu oba okufa. Abamu baalonda obulamu, ne bayimirira wamu n’abo abaali balindiridde Mukama waabwe, era nga bakwata ebiragiro bye byonna. Obubaka obw’okusatu bwali bwa kukola omulimu gwabwo; bonna baali ba kukeberwa ku bwo, era ab’omuwendo baali ba kuyitibwa okuva mu bibiina by’eddiini. Amaanyi agawaliriza gatambula ku b’abantu abeesimbu, ate okulabisibwa kw’amaanyi ga Katonda kukwata ab’eŋŋanda n’emikwano mu kutya n’okuziyizibwa, ne bataguma, era nga tebalina na buyinza, okuziyiza abo abawulira omulimu gwa Mwuka wa Katonda nga gukolera ku bo. Okuyita okw’enkomerero kutwalibwa ne eri abaddu abaavu, era ab’atya Katonda mu bo, n’ebigambo eby’obwetoowaze, bayiwa ennyimba zaabwe ez’essanyu erisukkiridde olw’essuubi ery’okununulibwa kwabwe okw’essanyu, era bakama baabwe tebayinza kubaziyiza; kubanga okutya n’okwewuunya bibakuuma nga basirise. Ebyamagero eby’amaanyi bikolebwa, abalwadde bawonyezebwa, era obubonero n’ebyewuunyo bigoberera abakkiriza. Katonda ali mu mulimu, era buli mutukuvu, nga talina kutya ku bivaamu, agoberera okukkiriza kw’omwoyo gwe ye mwene, ne yeegatta ku abo abakwata ebiragiro bya Katonda byonna; era babunyisa wonna obubaka obw’okusatu n’amaanyi. Nnalaba ng’obubaka obw’okusatu buliggala n’amaanyi n’obulamu obusinga ennyo okukaaba okw’ekiro wakati.
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.
Mu bika byombi bino, uno ni wo mulundi gwa kabiri awo agererekanije amateka gaitu ku Sunday Law ku mperu y’ensi n’amateka g’Okurira kwa saa sita z’ekiro. Omulundi gwa mbere, agamba nti Maraika Ow’amaani ow’Okuhiburirwa 18 yeegaita ku Maraika ow’Okusatu nk’oku Okurira kwa saa sita z’ekiro kwegaita ku Maraika ow’Okubiri. N’obu aba naabaza ku mateka g’akabi k’Okuteka kw’Olunaku lwa Sande, birikwerana kimwe ngu arikukozesa amateka ga Maraika ow’Okubiri nk’eky’okujuliraho. Ni mateka agendana kimwe.
"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."
ئەو خزمەتکارانی خودا، کە بە هێزێک لە سەرەوە بەهرەدار کرابوون، بە ڕووخسارێکی ڕووناکبوو و بە پیرۆزیی تەرخانکراوی پیرۆز دەدرەوشانەوە، دەرچوون بۆ بەجێهێنانی کارەکەیان و پەیامەکەی ئاسمان ڕادەگەیاند. ئەو گیانانەی لە ناو هەموو لاشە دینییەکاندا بڵاو ببوونەوە، وەڵامی بانگەوازەکەیان دایەوە، و ئەو بەهادارانە بە خێرایی لە کڵێساکانی محکومبوو بۆ لەناوچوون دەرکراون، هەروەک لوت پێش وێرانبوونی سەدۆم بە خێرایی دەرکرا.
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.
Ku banga iwito ryo kuva i Babuloni, haba ku mperuka y’isi canke mu Butumwa bw’Umumalayika wa Kabiri, Loti ni ikimenyetso c’iyo nkuru y’amatanguriro hamwe n’ugutikizwa kwa Sodomu.
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.
Kana mūlekelwe bwino Danieli 11, mu vesi 41 Mfumu ya Kumpoto yinjila mu charu chachindami, ndipo ŵanandi ŵakuwiskika; kweni “awa ndiwo ŵazamupunyuka mu woko lake, Edomu, na Mowabu, na ŵalara ŵa ŵana ŵa Amoni.” Mowabu na Amoni mbaŵana ŵa ŵana ŵaŵiri ŵanakazi ŵa Loti. Banja la Loti likwimira awo ŵakupunyuka mu woko la upapa pa suzgo la Dango la Sabata.
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."
Sista White alele iisus uchumya uu. Makanisa yaangukile yakwe yanawakilishigwa ni Loti, na wale wa thamani waliharakishigwa kutoka katika makanisa yaliyohukumiwa kuangamia, kama vile Loti alivyoharakishigwa kutoka Sodoma kabla ya maangamizi yake. Watu wa Mungu walitayarishwa na kutiwa nguvu kwa utukufu ulio bora sana ulioshuka juu yao kwa wingi mkuu, ukiwaandaa kuvumilia saa ya majaribu. Sauti nyingi zikasikika kila mahali, zikisema, “Hapa ndipo penye saburi ya watakatifu; hapa ndipo walipo wale wazishikao amri za Mungu, na imani ya 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.
Apo kechi alinena yala malunga no lubetelo lwa kuphuma eBhabhiloni ekupheleni kwehlabathi, usebenzisa imbali yoMyalezo weNgelosi yesiBini ngexesha lamaMillerite ukuchaza olo lubizo. UMyalezo weNgelosi yesiBini lulubizo lokuphuma eBhabhiloni, yaye le mbali iyimfuziselo yembali yengxaki yoMthetho weCawa.
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.
Mmojja ku ebyawandiikibwa eby’omu Bayibuli Ellen White bye akozesa okunnyonnyola ebyafaayo bino kwe kugero kwa Sodomu ne Ggomola. Tugenda kusoma okuva mu Olubereberye 19:1-11, ekitundu ku byafaayo bya Lutti.
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.
Na malaika vauya vaviri kuSodhoma madekwana; naRoti wakange agere pasuo reSodhoma. Roti akati avaona, akasimuka kuzosangana navo; akakotama nechiso chake chakatarira pasi. Akati, Tarirai zvino, madzishe angu, pindai henyu mumba momuranda wenyu, murare usiku hwose, mushambidze tsoka dzenyu, mugomuka mangwanani-ngwanani, muende nenzira dzenyu. Vakati, Kwete; asi tichavata usiku hwose mumugwagwa. Asi akavamanikidza kwazvo; vakatsaukira kwaari, vakapinda mumba make; akavagadzirira mutambo, akabika chingwa chisina mbiriso, vakadya. Asi vasati varara, varume veguta, ivo varume veSodhoma, vakakomba imba vachibva kumativi ose, vakuru nevaduku, vanhu vose kubva kunzvimbo dzose. Vakadana kuna Roti, vakati kwaari, Varipi varume vauya kwauri usiku huno? vabudise kwatiri, kuti tivazive. Roti akabuda akavaendea pamukova, akavhara mukova shure kwake, akati, Ndinokumbira, hama dzangu, regai kuita zvakaipa zvakadai. Tarirai zvino, ndine vanasikana vaviri vasina kuziva murume; ndinokumbira, regai ndivabudisire kwamuri, mugovaitira sezvakanaka pamberi penyu; chete kuvarume ava musavaita chinhu, nokuti ndokusaka vauya pasi pomumvuri wedenga reimba yangu. Ivo vakati, Dzokera shure. Vakatizve, Munhu uyu mumwe chete wakauya kuzogarapo somutorwa, zvino ava kuda kuva mutongi; zvino tichakuitira zvakaipisisa kukupfuura ivo. Vakamanikidza zvikuru murume uyu, iye Roti, vakaswedera pedyo kuti vaputse mukova. Asi varume vaya vakatambanudza maoko avo, vakakwevera Roti mumba kwavari, vakavhara mukova. Vakavarova noupofu varume vakanga vari pamukova weimba, vaduku navakuru; zvokuti vakazvinetesa kutsvaka mukova.
Progressive Testing and the Tarrying Time
Ukugezwa buhoro-buhoro n’Igihe co Kurindira
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:
Muõna White omũnire ũhoro wa kũgerio kũrũmĩrĩria gũkũrũkĩra-rĩa-rĩa hingo ya Kristũ na hingo ya andũ a Millerite, akĩonania ũndũ wa kũgerio kũrũmĩrĩria gũkũrũkĩra-rĩa-rĩa witũ. Mũthĩnĩ wa *Early Writings*, karatasi 259, ekuuga atĩ:
"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."
“Ava ga bi kuɓa saƙon Yahaya Mai Baftisma ba, ba za su iya amfana da koyarwar Yesu ba, haka kuma ba za su iya amfana da hidimar Almasihu a Wuri Mai Tsarki na sama ba.” Sa’an nan ta ce, “Waɗanda ba su karɓi Saƙon Mala’ika na Farko ba, ba za su iya amfana da Saƙon Mala’ika na Biyu ba, haka kuma ba za su iya amfana da Kukan Tsakar Dare ba.”
In that passage in Early Writings, 259, when the door is closed in the time of Christ, the Jews are in perfect darkness, blindness.
وَلِيَةِ مَسَانُو أَشِيكََ إِسْتْنْكْتِنِي أَرْلِي رايْتِنْكِزْ، 259، أَلْبَابُ آغْلُنُورْ مَسِيحْ زَمَانِنْدَا، يَهُودِيلَرْ تَمَامِنْدَا قُويُو قَرَنْلِقْ وَ كُورْلُكْ إِچِنْدَدِرْلَرْ.
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).
تاریخی میلریِ فرشتۀ دوم، تاریخِ لوط است. آن دو فرشته به شهر میآیند (جون 1842)، پیامِ فرشتۀ دوم میرسد، و لوط ایشان را برای شب نزد خود نگاه میدارد (زمانِ درنگ). داوریای واقع میشود، و سپس دری بسته میشود (October 22, 1844).
We will look at another biblical history where a tarrying time lines up with the Millerite History before pulling this together.
Em ê dîrokeke din a Kitêbê Pîroz binêrin ku tê de demeke derengmayînê bi Dîroka Millerî re li hev tê, berî ku em van hemûyan li hev bicivînin.
Moses, the Sanctuary, and the Tarrying Time
موسى والْمَقْدِسُ وزمنُ التَّرَقُّب
The next history is Moses receiving instructions on building the sanctuary and the Law.
Mêjûya paşê ev e: Musa fermanan di derbarê avakirina cihê pîroz û Qanûnê de werdigire.
"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.
ئەو ڕۆژی حەوتەمە، کە شەممە بوو، موسا بانگهێشتکرایە سەرەوە بۆ ناو هەورەکە. هەورە چڕەکە لەبەرچاوی هەموو ئیسرائیل کرایەوە، و شکۆی یەزدان وەک ئاگری خواردنەوەدەر دەرکەوت. «موساش چووە ناوەڕاستی هەورەکە، و سەرکەوت بۆ سەر شاخەکە؛ و موسا چل ڕۆژ و چل شەو لەسەر شاخەکە بوو.» Patriarchs and Prophets, 313, 314.
The forty days' tarry in the mount did not include the six days of preparation.
The forty days’ tarry in the mount did not include the six days of preparation.
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.
Munhoro iyi, Mose akapedza mazuva 46 achigamuchira mirayiridzo pamusoro pokuvakwa kwetemberi, zvichifananidzana namakore 46 okuva muna 1798 kusvikira muna 1844 apo Ishe vakasimudza temberi yeMillerite, uye namakore 46 okuvakazve temberi kwakaitwa naHerodhi kunotaurwa muna Johane 2:20, pamwe chete nama chromosome 46 etemberi yomunhu. Mukati mamazuva matanhatu iwayo, Joshua akanga aina Mose, uye pamwe chete vakadya mana nokunwa kubva parukova rwakaburuka kubva mugomo. Joshua haana kupinda mugore naMose asi akaramba ari kunze, achidya nokunwa zuva rimwe nerimwe achimirira kudzoka kwaMose, Mose achitsanya mukati mamazuva makumi mana.
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.
Di dema mayîna xwe ya li ser çiya de, Mûsa fermanan ji bo avakirina perestgehê wergirt, ku tê de hebûna Îlahî bi taybetî were eşkere kirin. “‘Bila ji bo Min perestgehek çêkin; da ku Ez di nav wan de bimînim’” (Exodus 25:8), fermana Xwedê bû.
This is where we find the number 46 associated with the building of the sanctuary.
Apo ndipo tunapokuta nambala 46 ikhudzana na kumanga ka Nyumba Yakupaturika.
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.
Tuzosoma kutoka katika Kutoka na kutambua kipindi cha kukawia katika kisa hiki, kwa kuwa kinatangulia kwa mfano kipindi cha kukawia katika wakati wa Kristo, wa Wamileriti, na mwishoni mwa ulimwengu. Kipindi cha kukawia hutokeza mazingira yanayoruhusu Kilio cha Usiku wa Manane kutangazwa na kuzalisha makundi mawili ya waabuduo. Bila kipindi cha kukawia, mienendo ya historia hiyo isingekuwapo kwa ajili ya yale ambayo Bwana anakusudia kutimiza katika Kilio cha Usiku wa Manane. Ni lazima tuone kile ambacho kipindi cha kukawia kinawakilisha.
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.
ꞌAla akasepa kia Mosa, “Kea kaꞌi ki he ꞌEiki, ko koe, mo ꞌElone, mo Natapi, mo Apihu, pea mo e kau mātuꞌa ꞌe toko fitungofulu ꞌo ꞌIsileli; pea mou hū mei he mamaꞌo. . . . Pea naꞌe toꞌo ꞌe Mosa hono vaeua ꞌo e toto, pea ne tuku ia ki he ngaahi poulu; pea ko hono vaeua ꞌo e toto naꞌa ne luluku ia ki he ʻōlita. Pea naꞌa ne toꞌo e tohi ʻoe fuakava, ʻo ne lau ia ʻi he fanongo ʻa e kakai: pea naʻa nau pehē, “Ko e meʻa kotoa pē kuo folofolaʻaki ʻe Sihova te mau fai, pea te mau talangofua.” Pea naʻe toʻo ʻe Mosa e toto, ʻo ne luluku ia ki he kakai, ʻo ne pehē, “Vakai, ko e toto ʻoe fuakava, ʻa ia kuo ngaohi ʻe Sihova mo kimoutolu ʻo kau ki he ngaahi lea ni kotoa.” Eksotosi 24:1, 6–8.
This 46-day period, this Tarrying Time, is when the Lord is entering into covenant with a people.
46-daynga kwela, Tarrying Timenga kwela, Mukulu ali mukwingila mu cipangano na bantu.
Did the Lord enter into covenant with the Millerites in this history? Yes.
Munkat Lord nakwa covenant hamwe na Millerites mu hikongelo hiki? Eyo.
Did He enter into covenant with the Christian church at Pentecost in the time of Christ? Yes.
A waingiiye mu ndagaano hamwe n’Itorero rya Gikristo kuri Pentekote mu gihe cya Kristo? Ego.
So, this tarrying time is one of the waymarks of the Lord entering into covenant with a people.
Niin, oqaluttuarineqartoq utaqqinissamut piffissaq tassaavoq Naalakkap innuttanik isumaqatigiissummut ilaanissamut isersimanerata ilisarnaataasa ilagaat.
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.
Le Seigneur dit à Moïse : Monte vers moi sur la montagne, et demeure là ; et je te donnerai des tables de pierre, la loi et les commandements que j’ai écrits, afin que tu les enseignes. Moïse se leva avec Josué, son serviteur, et Moïse monta sur la montagne de Dieu. Il dit aux anciens : Attendez-nous ici, jusqu’à ce que nous revenions vers vous ; voici, Aaron et Hur sont avec vous : si quelqu’un a quelque affaire, qu’il s’adresse à eux. Moïse monta sur la montagne, et la nuée couvrit la montagne. La gloire du Seigneur demeura sur le mont Sinaï, et la nuée le couvrit durant six jours ; le septième jour, il appela Moïse du milieu de la nuée. L’aspect de la gloire du Seigneur était, aux yeux des enfants d’Israël, comme un feu dévorant au sommet de la montagne. Moïse entra au milieu de la nuée et monta sur la montagne ; et Moïse fut sur la montagne quarante jours et quarante nuits. Exode 24:12-18.
In the history of Moses, we see a tarrying time. During this time, the two tables symbolize the covenant, and the Lord is entering into covenant and giving Moses instructions on building the temple.
Mu lisolo ya Mose, tomonaka ntango ya kozela. Na ntango oyo, bitanda mibale bizali kolakisa kondimana, mpe Nkolo azali kokota na kondimana mpe kopesa Mose malako na ntina ya kotonga tempelo.
From 1798 to 1844, those 46 years, the Lord was raising the Millerite temple so He might enter into covenant with modern Israel.
Kuva mwaka wa 1798 hadi 1844, katika ile miaka 46, Bwana alikuwa akiijenga hekalu la Wamileriti ili apate kuingia katika agano na Israeli ya kisasa.
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.
Muda tuliusoma kuhusu Musa na kipindi cha kungoja cha wazee sabini huitwa Pentekoste katika historia ya Biblia—siku hamsini baada ya Pasaka. Bwana aliwaagiza Israeli kuadhimisha Pentekoste milele. Katika Agano Jipya, Pentekoste ni jambo la msingi kwa kanisa la kwanza la Kikristo, ikiadhimisha historia hiyo hiyo hasa. Tunaona vipengele vilevile katika Pentekoste ya wakati wa Kristo, katika historia ya Wamilleri, na vipengele hivyo vitarudiwa tena katika mwisho wa dunia.
Pentecost and the Tarrying Time in the New Testament
Pentekoste ne Nako ya go Leta mo Testamenteng e Ntšhwa
Let us look at Pentecost from Luke 24:44-52, during the story of the road to Emmaus.
Túti kéé wa Pentecost mu Luke 24:44-52, mu kisakulu kya olugúúdo oluya ku 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.
لە پێشتر لە ئینجیلی لوقا، ئەو دوو قوتابییەی کە لەگەڵ عیسا دەڕۆیشتن، لێی داوا دەکەن لەگەڵیان بمێنێتەوە. پەرتووکی پیرۆز وشەی «بمێنێتەوە» بەکاردێنێت. لەوێ ماوەیەکی ماندن نیشانکراوە، بەڵام ئێمە دەمانەوێت لە هەمان ئەم مێژووەدا ماوەیەکی دیکەی ماندن نیشان بکەین.
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.
Na akawaambia, Haya ndiyo maneno niliyowaambia nilipokuwa bado pamoja nanyi, ya kwamba yote yaliyoandikwa kunihusu mimi katika torati ya Musa, na katika manabii, na katika zaburi, hayana budi kutimizwa. Ndipo akawafunulia akili zao, ili wayafahamu Maandiko. Akawaambia, Ndivyo ilivyoandikwa, na ndivyo ilivyompasa Kristo kuteswa na kufufuka katika wafu siku ya tatu; na kwamba toba na ondoleo la dhambi lihubiriwe kwa jina lake katika mataifa yote, kuanzia Yerusalemu. Nanyi ni mashahidi wa mambo hayo. Na tazama, nawaletea juu yenu ahadi ya Baba yangu; lakini kaeni katika mji wa Yerusalemu, hata mvikwe uwezo utokao juu.
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.
Igihe co guteba kirangwa n’itegeko ryo gutegerereza i Yerusalemu kugira ngo bahabwe ubushobozi. Aha ni ho ubutumwa buhabwa ubushobozi ku ba Millerite.
To tarry means to wait. "Blessed is he that waiteth." For what? The empowerment.
Kuchelewa maana yake ni kungoja. “Heri yeye angojayaye.” Kwa ajili ya nini? Uwezeshaji.
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.
Ku na kwikala kusweveta bwino bukomo bwa “Midnight Cry” kano mwamona bwino insita ya kulindila, apo balailwa ukulindila aya maka. Ico cimo mu mulandu. Pakuti ulubuuto ulwaikwa pa nyuma yenu lubeleke ukucimfya ukusweleka, mulingile ukumona bwino ilyashi lyonse.
You may not yet see where this is going, but tomorrow it will become clear.
Kuyenzeka ukuba ungakaboni okwangoku apho oku kukhokelela khona, kodwa ngomso kuya kucaca.
The Three Prophecies and the Tarrying Time
Buprofeta Butatu neKashita ka Kutwama panshi
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.
پێشبینییە سێگانەکە وایان کرد میلەرییەکان بکەونە تێگەیشتنێکی هەڵەوە کە بووە هۆی ماوەی دواکەوتن و یەکەم ناڕەزایی. ئەم پێشبینییە سێگانە هەمان ئەو سێانەن کە ویلیام میلەر وتی دەستپێکی بۆیان پێدراوە: 1335، 2520، و 2300 ڕۆژ.
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.
Niwakora ngu igihe cyo gutinda ari kimwe mu bice byihariye bigize Ijwi ryo mu Gicuku, ugomba kubaza icyateye icyo gihe cyo gutinda. Cyatewe n’ubu buhanuzi butatu bw’igihe: 1335, 2520, na 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.
ئەگەر تۆ پێشبینیی 2520 و 1335 ڕەت بکەیتەوە، تۆ هاواری نیوەشەو ڕەت دەکەیتەوە و لەسەر ڕێگایەکە دەکەویت بۆ جیهانی خراپەی خوارەوە.
That is where we are heading with all this.
Kuna ndiko tunakoelekea pamoja na haya yote.
They tarry because they are to wait for power from on high, and in the Millerite History, that power was the Midnight Cry.
Esa ni va ndirira hikuva a va fanele ku rindzela matimba lama humaka e henhla, naswona eka Matimu ya Vamillerite, matimba wolawo a ku ri Nkosi ya le Xikarhi ka Vusiku.
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.
Nansie muikale mu mji wa Yerusalemu, hata mtakapovikwa nguvu zitokazo juu. Naye akawaongoza nje mpaka Bethania, akainua mikono yake, akawabariki. Ikawa, alipokuwa akiwabariki, akatengana nao, akachukuliwa juu mbinguni. Nao wakamsujudia, wakarudi Yerusalemu kwa furaha kuu. Luka 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.
بەیتعەنیا ناوچەیەکی دەرەوەی ئۆرشەلیمە، نزیکەی یەک میل و نیویش لە دەرەوەی شارەکە. لە سەردەمی عیسادا، ئەمە دوورییەکی گرنگ بوو، چونکە خەڵک بۆ هەموو شوێنێک بە پێ دەڕۆیشتن.
Bethany means 'House of the Poor.'
Bethany kupala “Nzo ya Bapele.”
Jesus' favorite place to be was Bethany, where Lazarus, Mary, and Martha lived.
Jisu yá mukhalí hema lwasangukhesi ni Bethania, apho Lazaro, Maria, nende Martha baamenyanga.
It is worth noting that the Triumphal Entry is the history Sister White uses to describe the Midnight Cry.
Kikintsokoroshwa, mateka ya Kwinjira kw’Intsinzi ni yo Mushikiwacu White akoresha mu gusobanura Induru yo mu Gicuku.
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.
Chisemi Jezu kafin ya shigo Urushalima cikin Shigar Nasara, ya dakata a Betaniya, Gidan Talakawa. Akwai wani lokaci na dakatawa da yake gabatar da Shigar Nasara, kamar yadda kuma akwai wani lokaci na dakatawa da yake gabatar da Kukan Tsakar Dare. Waɗannan tarihuna ne masu tafiya a layi ɗaya, amma har yanzu muna magana ne a kan Luka 24:44-52 da kuma jira da dakatawa a Urushalima.
In Early Writings, page 247, speaking of the Millerite History, Sister White says:
لە نووسینە سەرەتایییەکان، لاپەڕە 247، لەبارەی مێژووی میللەریتەکان دەدوێت، خاتوو وایت دەفەرمووێت:
"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."
Aba bari bamaze gucika intege babonye mu Byanditswe ko bari mu gihe cyo gutinda, kandi ko bagombaga gutegereza bihanganye ugusohozwa kw’iyerekwa. Ibimenyetso bimwe byabateye gutegereza Umwami wabo mu wa 1843, ni byo byabatumye bamutegereza mu wa 1844.
At the Midnight Cry, the Millerites had their understanding of the Scriptures opened.
Ingoghi ya mu gicugu ishika, Abamillerite barafunguriwe ugutahura kw’Ivyanditswe.
"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.
“Abaneabali n’obusungu” okuva mu kusunguwala okw’olubereberye baalaba mu Byawandiikibwa nti baali mu kiseera eky’okulindirira, era obujulizi bwe bumu obwababbulira okulanga 1843 ng’okudda kwa Mukama, kati bwennyini bwe bwakakasa 1844.
What had the Lord done for them? He opened their understanding. This is a parallel history to the disciples.
Bwana alikuwa amewatendea nini? Alifungua ufahamu wao. Huu ni historia sambamba na ile ya wanafunzi.
Jacob’s Tarrying Time and the Covenant
Yakobo a Lonji la Kulindila ne Kipwano kya Lulayangano
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.
Jiçîrê Yakub de demekî manevan heye. Ev demê manevan gelek rastiyên pêxemberî ronî dike, her çend em tenê hinek ji wanê bi kurtî têkildar bibin.
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.
Mwanzo 28, kuanzia mstari wa 10, huonyesha kwamba kisa cha Yakobo kinaashiria mapema mwisho wa dunia. Wana wa Yakobo wanawakilisha wale 144,000 katika mwisho wa dunia.
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.
Yakobo akapatsikana na bana ku bahakashi bane—bahashi babili, Raheli na Lea, ne bakonkubaini babili. Byamukomeneko kukabila bahashi bakwe: amasiku 2520 pa Lea ne amasiku 2520 pa Raheli. Mu mulumbe wa Yakobo, tumona fyonse fibili ifya 2520, ifyakwimininako ubwami bwa ku Kumpoto ne ubwami bwa ku Mushi.
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.
Yakobo ni ishara ya Historia ya Wamillerite na wale 144,000. Kisa chake kinapaswa kutupatia nuru sisi katika mwisho wa dunia.
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.
Yakobo akafuma mu Bheerisaba, agenda yerekera Harani. Nuko agera ahantu hamwe, ahararayo ijoro ryose, kuko izuba ryari rirengeye; afata amabuye yo muri aho hantu ayagira umusego we, maze aryama aho hantu ngo asinzire. Nuko arota, maze dore urwego rwari rwashinzwe ku isi, kandi umutwe warwo ugera mu ijuru; kandi dore abamarayika b’Imana bazamukiragaho bakanarumanukiraho. Kandi dore Uwiteka yari ahagaze hejuru yarwo, aravuga ati: Ndi Uwiteka, Imana ya Aburahamu so, kandi Imana ya Isaka; iki gihugu uryamyeho nzakiguha, wowe n’urubyaro rwawe. Kandi urubyaro rwawe ruzaba nk’umukungugu wo ku isi, kandi uzagwira ukwire iburengerazuba n’iburasirazuba n’amajyaruguru n’amajyepfo; kandi muri wowe no mu rubyaro rwawe ni ho imiryango yose yo mu isi izaherwa umugisha. Kandi dore ndi kumwe nawe, kandi nzakurinda aho uzajya hose, kandi nzakugarura muri iki gihugu; kuko ntazaguhana, kugeza aho nzasohozerereza ibyo nakubwiye. Itangiriro 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.
Bwana anaingia katika agano pamoja na Yakobo. Wakati Bwana anapoingia katika agano pamoja na Musa na Israeli, kuna wakati wa kukawia; anapoingia katika agano pamoja na Yakobo, kuna wakati wa kukawia; anapoingia katika agano pamoja na Israeli wa kisasa katika Historia ya Wamilleri, kuna wakati wa kukawia; na anapoingia katika agano pamoja na kanisa la Kikristo katika Pentekoste, kuna wakati wa kukawia.
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.
Muri iyi nkuru, mu gihe cyo gutinda, Umwami afungurira ubwenge bw’ubwoko Bwe kugira ngo basobanukirwe Ijambo Rye, bishushanywa n’urwego ruriho abamarayika bazamuka kandi bamanuka—ikimenyetso cy’itumanaho hagati y’Imana n’umuntu.
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.
U Jakobo asibuukile bufi mu tulo twakwe, aamba ati, Kine, Yehova ali mu mwanda uno; naame tinaamanyile. Elo wakatila, aamba ati, Mwanda uno wakusengwisha bingi! Awa te kantu kambi kano ng’anda yakwe Lesa, kabili awa e mpongolo ya muulu. Genesis 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.
Mu Klatso ka Vusiku, tintsombi ta vaMillerite ti pfuxiwa kutani ti va Yindlu ya Xikwembu. U nghena esivumelwaneni na tona, a ti endla Israele wa manguva lawa.
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.
ਯਾਕੂਬ ਸਵੇਰੇ ਤੜਕੇ ਉੱਠਿਆ, ਅਤੇ ਉਸ ਪੱਥਰ ਨੂੰ, ਜਿਸ ਨੂੰ ਉਸ ਨੇ ਆਪਣੇ ਸਿਰਹਾਣੇ ਲਈ ਰੱਖਿਆ ਸੀ, ਲੈ ਕੇ ਉਸ ਨੂੰ ਇੱਕ ਸਤੰਭ ਵਾਂਗ ਖੜਾ ਕੀਤਾ, ਅਤੇ ਉਸ ਦੇ ਉੱਪਰਲੇ ਭਾਗ ਉੱਤੇ ਤੇਲ ਉਡੇਲਿਆ। ਅਤੇ ਉਸ ਨੇ ਉਸ ਥਾਂ ਦਾ ਨਾਮ ਬੇਥੇਲ ਰੱਖਿਆ; ਪਰ ਉਸ ਨਗਰ ਦਾ ਨਾਮ ਪਹਿਲਾਂ ਲੂਜ਼ ਸੀ। ਉਤਪੱਤੀ 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” hati guhertin. Millerîtiyan di sala 1798-an de gelê Xwedê nebûn. Dîroka Millerîtiyan dîroka wê ye ku Ew çawa bi wan re dikeve peymanê û wan dike gelê xwe, wan ji “Luz” veguherîne “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.
Yakobo akafunga nadhiri, akisema, Ikiwa Mungu atakuwa pamoja nami, na kunilinda katika njia hii niendayo, na kunipa chakula nile, na mavazi nivae, hata nirudi tena nyumbani mwa baba yangu kwa amani; ndipo BWANA atakuwa Mungu wangu; na jiwe hili, nililolisimamisha kuwa nguzo, litakuwa nyumba ya Mungu; na katika vyote utakavyonipa hakika nitakupa sehemu ya kumi. Mwanzo 28:20-22.
Jacob's vow is entering into covenant. He asks God to keep him in the way—the Old Paths—and to give him bread to eat. The Millerites are to eat their own bread and not return to Protestant foolishness.
O mwikalile wa Yakobo kuingilamo mu cipangano. Alomba Lesa amulame mu nshila—Inshila sha Kale—kabili amupe umukate wa kulya. AbaMillerite balesakamana ukulya umukate wabo bene no kutabwelamo ku bukopo bwa baProtestanti.
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.
ئەگەر بەردەوام بین لە خواردنی ئەو نانەی خودا پێمان دەدات، ئەوا ئەو پەیمانی خۆی لەگەڵمان دەپارێزێت. نان و جلوبەرگەکە لە نەزرەکەی یەعقوبدا هێمای ئەو ڕاستییانەن کە لەسەر نەخشەی 1843 دانراون، ئەوانەی ئەڵێن وایتیان بە بەردی زەمانەکان—ڕێگاکانی کۆن و نان.
"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.
Nzwìa aha Jẹkọb hụrụ n’ọhụụ abalị, ntọala ya dị n’elu ụwa, ebe nzọụkwụ ya kasị elu ruru n’eluigwe kachasị elu; Chineke n’onwe Ya nọ n’elu nzwìa ahụ, ebube Ya na-enwukwa n’elu nzọụkwụ ọ bụla; ndị mmụọ-ozi na-arịgo ma na-arịda n’elu nzwìa a nke ìhè na-enwu enwu, bụ ihe nnọchianya nke nkwurịta okwu na-adịgide adịgide a na-edobe n’etiti ụwa a na ebe ndị dị n’eluigwe. Chineke na-emezu ọchịchọ Ya site n’ọrụ ndị mmụọ-ozi nke eluigwe n’ime mmekọrịta na-aga n’ihu na mmadụ. Nzwìa a na-ekpughe ụzọ nkwurịta okwu kpọmkwem ma dị mkpa ya na ndị bi n’ụwa a. Nzwìa ahụ nọchiri anya Onye Mgbapụta nke ụwa nye Jẹkọb, Onye na-ejikọta ụwa na eluigwe ọnụ. Onye ọbụla hụworo ihe akaebe na ìhè nke eziokwu ma nakwere eziokwu ahụ, na-ekwupụta okwukwe ya n’ime Jisọs Kraịst, bụ onye ozi n’echiche kachasị elu nke okwu ahụ. Ọ bụ onye na-anata akụ̀ nke eluigwe, ma ọ bụ ọrụ ya ikesa ha, ịgbasa ihe ahụ ọ natara.” 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.
Wakati anapofungua ufahamu wao katika wakati wa kungoja, hufanya hivyo kwa kuwatuma malaika wapande na washuke juu ya ngazi.
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.
Ikiwa mmeipokea kweli, mnalo jukumu la kuishiriki. Mkilitimiza jukumu lenu, mnakua ngazi—njia ya mawasiliano. Tumeitwa kuwa njia hiyo.
"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.
“دەرجەکە مەسیح بوو؛ ئەو ڕێگای پەیوەندییە لە نێوان ئاسمان و زەوی، و فریشتەکان لە هاتووچۆیەکی بەردەوامدا لەگەڵ نەوەی کەوتوو پێوەندی دەکەن. وشەکانی مەسیح بۆ ناتانائیل هاوئاواز بوون لەگەڵ وێنەی ئەو دەرجەیە، کاتێک فەرمووی، ‘بەڕاستی، بەڕاستی، پێتان دەڵێم، لە دوای ئەمەوە ئاسمان کراوە دەبینن، و فریشتەکانی خودا سەردەکەون و دادەبەزن بەسەر کوڕی مرۆڤ.’ لێرەدا ڕزگارکەر خۆی وەک ئەو دەرجە نهێنییە ناساند، کە پەیوەندی لە نێوان ئاسمان و زەوی دەکاتە مەمکەن.” 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.
Yakobo afite igihe cyo gutinda; aratinda kandi arota urwego, rugereranya Umwami afungurira ubwenge bw’Ijambo rye abantu be muri icyo gihe cyo gutinda. Muri aya mateka, Umwami ari kugirana isezerano n’abantu be, abakura i Luzi akabagira Beteli—inzu y’Imana.
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.
Nzirani ya mawasiliano iliyowakilishwa na malaika wakipanda na kushuka juu ya ngazi, ambaye ni Kristo, inawakilishwa pia katika Zekaria. Dada White analitolea maoni jambo hili katika Review and Herald, Julai 20, 1897, ingawa anatumia ishara tofauti.
"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."
Abanwe abameshwe bahagaze iruhande rw’Umwami w’isi yose, bafite umwanya wahoze uhabwa Satani nk’umukerubi utwikira. N’ibiremwa byera bikikije intebe ye y’ubwami.
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.
“abera bā‑paswān” چیاند؟ malāyikah. “Xudāwand بهوسیلۀ abera bā‑paswān که گرداگردِ تختِ او هستند، با sākinān‑e zamīn پیوسته در ارتباط میماند.” ān نردبان است. امّا در اینجا خواهر وایت قرار نیست نردبان را بهعنوانِ نماد به کار ببرد.
"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.
ហោរៈមាសតំណាងឲ្យព្រះគុណ ដែលព្រះជាម្ចាស់ទ្រទ្រង់ចង្កៀងរបស់អ្នកជឿឲ្យមានប្រេងបំពេញជានិច្ច ដើម្បីកុំឲ្យវារលឹមហើយរលត់ទៅ។ ប្រសិនបើមិនមែនដោយសារប្រេងបរិសុទ្ធនេះដែលត្រូវបានចាក់ចុះពីស្ថានសួគ៌ តាមរយៈសារទាំងឡាយនៃព្រះវិញ្ញាណរបស់ព្រះជាម្ចាស់ទេ នោះអំណាចនៃសេចក្ដីអាក្រក់នឹងគ្រប់គ្រងលើមនុស្សទាំងស្រុង។
"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.
Nkulunkulu uyadelelwa nxa singemukeli ukuxhumana asithumela khona. Ngalokho siyala amafutha egolide abefuna ukuwathela emiphefumulweni yethu ukuze adluliselwe kulabo abasebumnyameni. Nxa isimemo sisiza, sithi, “Khangelani, umkhwenyana uyeza; phumani liyehlangabeza yena,” labo abangawemukelanga amafutha angcwele, abangagcinanga umusa kaKristu ezinhliziyweni zabo, bazafumana, njengezintombi eziyizithutha, ukuthi kabalungelanga ukuhlangabeza iNkosi yabo. Kabala, ngaphakathi kwabo, amandla okuzuza amafutha, njalo impilo zabo ziyabhidlika. Kodwa nxa uMoya oNgcwele kaNkulunkulu ucelwa, nxa sincenga, njengalokhu kwenza uMose, sithi, “Ngitshengise inkazimulo yakho,” uthando lukaNkulunkulu luzachithwa ezinhliziyweni zethu. Ngamapayipi egolide, amafutha egolide azadluliselwa kithi. “Kungabi ngamandla, kungabi ngamandla omuntu, kodwa ngoMoya wami, utsho uJehova wamabandla.” Ngokwemukela imisebe ekhanyayo yeLanga lokuLunga, abantwana bakaNkulunkulu bayakhanya njengezibane emhlabeni.” 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.
Mu nsusî yà Yakobo, tudi ne nsusî yà Mbandu ya Millerite. Kùdi cikondo cyà kulindila, ne ùdi umòna luseke lwà kubànda ne kwikila, lùdi lulombola dyumvwangana pankacì pà Mwulu ne Buloba.
Zechariah tells us about two golden pipes. A ladder has two primary rails, but Zechariah calls them two golden pipes.
Zekaria atuambila kuhusu mabomba mawili ya dhahabu. Ngazi ina reli kuu mbili, lakini Zekaria anaviita mabomba mawili ya dhahabu.
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.
ئێمە دەبێت ئەو پەیامانە وەربگرین کە لە نردەبانی ئاسمانەوە دابەزین و بیگەیەنین بە خەڵکی تر. ئەگەر ئەوە بکەین، بەشێک دەبین لەو نردەبانە، بەشێک لە پرۆسەی پەیوەندیکردن.
Sister White ties this into the parable of the Ten Virgins.
Nkento White akwataganya kino n’olugero lw’Abawala Ekkumi.
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."
Mu Histori ya ba-Millerite, baali balekuleezya musingo wa Banyanyazi Ikumi. Inzila ya Jakobo eya kutantamala ni yo ntantamalo ya Matayo 25 ne Habakkuki 2 nti: “Newankubba okwolesebwa kulwawo, kukiindilile.”
The story of Jacob and Zechariah are the same tarrying times.
داستانِ یعقوب و زکریا، همان زمانهای درنگاند.
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.
Igihe co guteba kirerekana, mu bindi, yuko Umwami ari hafi kwongera ukwatahura kw’abayoboke biwe kw’Ijambo ry’Imana. Niwaba utakiriye ayo Mavuta Yera, uri isugi y’imburabwenge.
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.'"
Historía ino u vasikela, ni sa sogota na katuba ka o ikoa na tau vaga vakasisila, e kaya o Sister White, “Na vosa rarawa duadua e bau rogoci, ‘Au sega ni kilai iko.’”
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.
Okweta ku tarrying time na Midnight Cry. Tarrying time ekujyaikisia okuseserwa kwa Omwoyo Orikwera, oku kushingura obwenge bw’abantu ba Ruhanga ku Kigambo omu Midnight Cry kandi kukabaha amajuta agatatukanisa embibi n’abakazi abashobororire.
The Tarrying Time and Christ’s Crowning Miracle
အချိန်ဆိုင်းငံ့ခြင်းကာလနှင့် ခရစ်တော်၏ ဘုန်းတံခါးဖွင့် အံ့ဖွယ်ကြီး
There is a tarrying time when Christ performed His crowning act—raising Lazarus.
Kunali insita yakuchelewa wakati Kristo alipotenda tendo Lake la kilele—kumfufua Lazaro.
Jesus received the message, "Lazarus is sick. Come, take care of him." But Jesus did not go immediately.
Yesu akapokea ujumbe, “Lazaro ni mgonjwa. Njoo, umtunze.” Lakini Yesu hakuenda mara moja.
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.
Munya White ãtĩĩrĩra atũmwo aendire kũgũrũka nĩ ũndũ ũyũ. Magĩcũũria nĩ kĩĩ gĩtũmire atige gũteithia mũrata wake, kana kũmenyithia hinya wake ta Mesia. No agĩkũa agĩikara.
"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.
"라사로에게로 가시기를 지체하심에 그리스도께서는 당신을 영접하지 아니한 자들을 향한 자비의 목적을 지니고 계셨다. 그분은 머무르셨으니, 이는 라사로를 죽은 자들 가운데서 일으키심으로써 당신의 완고하고 믿지 아니하는 백성에게 당신이 참으로 ‘부활이요 생명’이심을 입증하는 또 하나의 증거를 주시기 위함이었다. 그분은 이스라엘 집의 가난하고 방황하는 양들인 그 백성에 대한 모든 희망을 포기하기를 차마 원하지 아니하셨다. 그들의 회개하지 아니함으로 말미암아 그분의 마음은 찢어지고 있었다. 그분은 자비 가운데서, 당신이 회복자이시며, 오직 당신만이 생명과 썩지 아니함을 밝히 드러내실 수 있는 분이심을 그들에게 보여 주는 증거를 한 번 더 주고자 뜻하셨다. 이것은 제사장들이 곡해할 수 없는 증거가 될 것이었다. 이것이 그분께서 베다니로 가시기를 지체하신 이유였다." 시대의 소망, 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.
Akalutela kuli bapa icishinka cimo nakabili cakuti Ali uwakwata ubushobozi ubwa kupela abafu ubumi. Ici cishibilo icapulamo fyonse, ukubusha kwa kwa Lazaro, calibikilepo icisindikilo cakwa Lesa pa mulimo Wakwe no pa cilebo Cakwe ica Bulesa. Pa Lubila lwa Pakati ka Bushiku, Shikulu aleimya ba namwali abacenjela. Ici cikope ca mulimo wa kusindikila. AbaMillerite balecisindikilwa, ukuleta icikope ca kusindikilwa kwa ba 144,000. Isambililo lya kwa Lazaro ni lakuti Kristu enga twala umuntu uwafwa mu milandu no mu membu, no kumupela ubumi. Mu cipesha ca kwa Lazaro, Kristu alondolola imfwa ngo butulo. Bonse balele. Alikutalalila. Akabushya Lazaro, ukubaletela ku bumi no kubikapo icisindikilo Cakwe pali bena. Ici e cishibilo Cakwe icapulamo fyonse. Mu lyashi lyetu, lintu Asindikila ba 144,000, arabemya nga cifuta. Zakariya atila ico cifuta cili nga mabwe ya mutengo mu cisote. Ici e cintu Cakwe icakulisha icakumusota.
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.
Na mùkú nyiíkí dyá buhá búlǔngáná ne dyá kudimúná dyá bulelela mu ditùnga dyá ba-Millerite, cikondo cyá kulengalala cìleeja pândì Mukalenge wàbuulula bulelela. Kàlàndi, ne banjelo bàbànda ne bàpweka, ke pândì mùshindù wà kutwà cyâlè cyà kumanyisha bàdì bàsungula wènzeka.
The Triumphal Entry and the Midnight Cry
Uingizaji wa Ushindi na Kilio cha Usiku wa Manane
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.
Mbeño echi twatalala ku Kwingila kwa Bukumu. Moneni icho Nkashi White afwanikishisha Kwingila kwa Bukumu nacho mu Spirit of Prophecy, voliyumu 4, peji 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!'"
“Ululation wa usiku wa manane haukuenezwa sana kwa hoja, ijapokuwa uthibitisho wa Maandiko ulikuwa wazi na wa kuthibitisha kabisa. Uliandamana nao uwezo wa kusukuma mbele uliougusa moyo. Hapakuwa na shaka, wala kuhoji. Katika tukio la kuingia kwa ushindi kwa Kristo katika Yerusalemu, watu waliokusanyika kutoka sehemu zote za nchi ili kuishika sikukuu walimiminika kwenda Mlima wa Mizeituni, na walipojiunga na umati uliokuwa ukimsindikiza Yesu, walishikwa na msukumo wa saa ile, nao wakasaidia kuikuza sauti ya kelele, ‘Amebarikiwa yeye ajaye kwa jina la Bwana!’ [Mathayo 21:9.] Vivyo hivyo, wasioamini waliomiminika kwenye mikutano ya Waadventista—baadhi kwa udadisi, na baadhi kwa ajili tu ya kudhihaki—waliisikia nguvu ya usadikisho iliyoandamana na ujumbe, ‘Tazama, Bwana-arusi anakuja!’”
The Triumphal Entry represents the Midnight Cry.
Kwinjira kwa ntsinzi kugereranya kwa gutabaza kwa mu gicugu.
Let us read what Sister White says about the Triumphal Entry in The Youth Instructor, February 21, 1901.
Tureke busome ibyo Mushiki wa White avuga ku Kwinjira kw’Intsinzi mu gitabo The Youth Instructor, cyo ku wa 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."
ሰዓቱ ክርስቶስ ወደ ኢየሩሳሌም የገባበት ጊዜ ከዓመቱ ውስጥ እጅግ ውብ የሆነ ወቅት ነበር። ደብረ ዘይት በአረንጓዴ ተሸፍኖ ነበር፣ እና ዱሮቹም በተለያዩ ቅጠሎች ውብ ሆነው ነበር። ከኢየሩሳሌም ዙሪያ ካሉት አካባቢዎች ብዙ ሰዎች ኢየሱስን ለማየት በቅን ናፍቆት ወደ በዓሉ መጥተው ነበር።
Why? Because, they heard about Lazarus.
Neni? Maana, walisikia habari za 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."
Muujiza wa kilele wa Mwokozi, katika kumfufua Lazaro kutoka kwa wafu, ulikuwa umeleta athari ya ajabu juu ya watu, na umati mkubwa na wenye shauku ulivutwa hadi mahali ambapo Yesu alikuwa akikaa.
So, He is tarrying in Bethany before the Triumphal Entry.
Basi, Ukhalilile eBethaniya ngaphambi koKungena kokuNqoba.
This refers to the Tarrying Time.
Eyi yerekeza ku Nthawi Yodikirira.
"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.'
Aafia ilikua imekwisha nusu wakati Yesu alipowatuma wanafunzi wake kwenda katika kijiji cha Bethfage, akisema: “Enendeni mpaka kijiji kilicho mbele yenu, na mara mtamwona punda amefungwa, na mwana-punda pamoja naye; wafungueni, mkawalete kwangu. Na mtu akiwaambia neno lo lote, mtasema, Bwana anawahitaji; naye mara atawaruhusu.”
"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?
Oku kwali kwe kwanza mu buheereza Bwe Kristo okuikiriza okugendera ku ntebe, kandi abeegi be baabisoborora nk’akamanyiso ak’okuba yali ari haihi kwolesa obushoboorozi n’obushobororzi Bwe obw’obukama, kandi okutwara ekifo Kye aha ntebe ya Daudi. N’okushemererwa baakora ekiragiro ekyo. Baabona enyana y’endogoyi, baagisumulura, kandi baagireetera Yesu, owaagituuraho. Yesu ku yatuura aha kisolo ekyo, empewo yaijura okuhurra kw’okutendereza n’okujaguza okw’obusinguzi. Taragizireho kabonero koona ak’aha buryo obw’okuboneka ak’obukama, tarayambaire byambaro by’obufuzi, kandi tarakuratirwe basirikare. Kwonka yali azingirwemu ekibiina ky’abantu abajanjabukirwe n’okuteekateeka okw’okushuubira. Yabaire yaakazuukiza omufu. Abantu baateekateeka ngu akaba naija kuba Omujuni wa Isiraeri. Aba bantu bakaba bari baahi?
"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.'
بسیار کسان خویشتن را به این میفریبند که ساعتِ رهاییِ اسرائیل فرا رسیده است. در خیال، سپاهِ روم را پراکنده و از اورشلیم راندهشده میبینند، و قومِ یهود را بار دیگر از یوغِ ستمگر آزاد. از لبی به لب دیگر این پرسش میگردد: «آیا او در این زمان، ملکوت را دوباره به اسرائیل بازخواهد گردانید؟» بسیاری از آن انبوه، سخنِ نبی را به یاد میآورند: «ای دخترِ صهیون، بسیار شادی کن؛ ای دخترِ اورشلیم، بانگِ شادمانی برآور: اینک پادشاهِ تو نزد تو میآید؛ او عادل است و نجات با اوست؛ فروتن است و بر الاغی سوار.» هر یک میکوشد تا در پاسخگویی به گذشتهٔ نبوی از دیگری پیشی گیرد. آن فریاد از کوه و وادی بازمیپیچد: «هوشیعنا بر پسرِ داود»:—فریادِ نیمهشب—«مبارک است او که به نامِ خداوند میآید؛ هوشیعنا در اعلیٰ علیین.»
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.
Mu rugendo rw’uwo muhama nta muborogo canke ukurira kwumvikanye. Abahora ari impumyi, ariko amaso yabo akaba yarakijijwe n’Umwana w’Imana, ni bo bayoboye imbere.
Who leads the way? Those who used to be Laodicean's.
Ni nde bayobora inzira? Ni abahoze ari ab’i Laodikiya.
"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.
Bakamusindikiranga Yesu cyane, mu gihe uwo yari yazuye mu bapfuye yayoboraga inyamaswa yari agenderaho. Abari barigeze kuba ibipfamatwi n'ibiragi, none bakaba barakize, bafashije kongera amajwi y’ibyishimo ya “Hosana.” Abari abamugaye, none bagenda, bamenaguraga amashami y’imikindo maze bayasasa 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.'
Mukuvu, oyo kala azalaki kobenganama na lisanga ya bato, azalaki wana, asantisami na nguya ya Mobikisi. Atandaki elamba na ye na nzela ya Mobikisi, kogangaka ete: “Bopesa matondi epai ya Yehova; mpo azali malamu; mpo ngolu na ye ezali libela na libela.”
"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.'
Omunaingwa owokubingwa emizimu akaba aliho, hati ali omu bwengye bwe obuhikire, naongeraho obujurizi bwe ati: “Mukama ankoleire ebintu bikuru, ebyo ni byo bimpairwe okushemererwa.”
"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."
ابە مردووەکانەی زیندوو کراونەوە لەوێ بوون و ستایشی ئەویان دەکرد. بێوەژن و هەتیو باس لە کارە سەرسوڕهێنەرەکانی ئەو دەکرد. منداڵانی بچووک، ئەوانەی لە نەخۆشییەکان چاک کرابوونەوە، و ئەوانەی لە گۆڕ گێڕدرابوونەوە، ڕێگای ڕزگارکەرەکەیان بە لقە دارخەرم و گوڵ ڕاخستبوو.
So, Jesus tarries in the House of the Poor, referring to the Tarrying Time.
Nunga, Yesu wakala mu Numba ya Bapina, kulesha ku Nguva ya Kukala.
Why? Because He is about to pour out His Holy Spirit and open their understanding, referring to the Midnight Cry.
Nayi? Sababu Yeye 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.
Trong câu chuyện này, Ngài đến như một Vua, ám chỉ ngày 22 tháng 10 năm 1844. Có phải Đức Chúa Jêsus đến để nhận một vương quốc vào ngày 22 tháng 10 năm 1844 không? Phải.
This is the Triumphal Entry, and there are those who will raise the Midnight Cry.
Hili ni Kuingia kwa Ushindi, na wako wale watakaoinua Kilio cha Usiku wa Manane.
Who are these people? They are those transformed by the power of Christ.
Ni aña ne wawo? Wao ne wàndukol ci kàttanu Almasi.
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?
Inkuru y’ubugororotsi bwa Kristo, ubushobozi bwiwe bwo kuduhindura akadukura mu buhumyi akadushikana ku kubona, akadukura mu rupfu akadushikana ku bugingo, akadukura ku mibembe akadushikana ku butungane, itwarwa mu mateka yo Kwinjira kw’intsinzi, agereranya mbere Kurira kwo mu Gicugu. Ni igiki gitwara iyo nkuru?
What is Christ riding upon? An ass. It is the Message of Islam that carries the message of Christ's righteousness.
Klisto ridegeke kuha? Punda. Nio Ujumbe wa Uislamu uubebao ujumbe wa haki ya Klisto.
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.
Mu mwaka wa 1840, guhabwa ububasha kw’Ubutumwa bw’Umumarayika wa Mbere kwari gufitanye isano no gukumirwa kwa Islamu. Ubutumwa bwa Mbere buyobora ku Butumwa bwa Kabiri; ntibushobora gutandukanywa.
The First Message carries the Second Message.
Ujumbe wa Kwanza hubeba Ujumbe wa Pili.
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.
ਪਹਿਲਾ ਸੰਦੇਸ਼ ਤਦ ਪੁਸ਼ਟ ਹੋਇਆ ਜਦੋਂ ਇਸਲਾਮ ਨੂੰ ਰੋਕਿਆ ਗਿਆ, ਅਤੇ ਇਸ ਪ੍ਰਕਾਰ ਭਵਿੱਖਬਾਣੀ ਪੂਰੀ ਹੋਈ। ਇਸ ਪੁਸ਼ਟੀ ਨੇ ਪਹਿਲੇ ਦੂਤ ਦੇ ਸੰਦੇਸ਼ ਨੂੰ ਸ਼ਕਤੀ ਬਖ਼ਸ਼ੀ ਅਤੇ ਇਸ ਦੇ ਨਤੀਜੇ ਵਜੋਂ ਪ੍ਰੋਟੈਸਟੈਂਟਾਂ ਨੇ ਇਸ ਦੇ ਵਿਰੁੱਧ ਆਪਣੇ ਦਰਵਾਜ਼ੇ ਬੰਦ ਕਰ ਲਏ।
The closing of the doors by the Protestant churches was the rejection of the Message of Islam.
دەرگاکانێن لایەن کلیسا پروتستانتێنە ڤەهاتنە گرتن، ڕەتکرنا پەیاما ئیسلامێ بوو.
The Millerite history prefigures our history.
Uhistoria wa Wamillerite watangulia kwa mfano historia yetu.
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.
Kristo ya haki katika wakati wa kutiwa muhuri kwa wale 144,000, wakati Bwana anamimina Roho Wake Mtakatifu na kufungua Maandiko kwa Walaodekia na wakoma wa Uadventista, inachukuliwa tena na punda—Ujumbe wa Uislamu.
"In the summer and autumn of 1844 the proclamation, 'Behold, the Bridegroom cometh,' was given. The two classes represented by the wise and foolish virgins were then developed—one class who looked with joy to the Lord's appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the parable, when the bridegroom came, 'they that were ready went in with him to the marriage.' The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. . . ." The Great Controversy, 427
Mu ci ye kamungulubu kya 1844, kulonga uku kuti, “Tala, Umupoulo aleisa,” kwapelwe. Imitundu ibili iyamininikwe na bafungashi abacenjela na bapumbafu niho yalangulukile bwino—umutundu umo uwaletelesha no kusekelela ukumoneka kwa Mwata, kabili uwali ulolesha nangu ukuilungiselela nkatampe ku kumupokelela; naumbi umutundu uwafwililwe no mwenso kabili uwacita pa kusunkwa kwa mutima, uwakutemwina fye ne nsoselo ya cine, lelo uwabula ubusuma bwa kwa Lesa. Mu mushingi, pa kwisa kwa mupoulo, “abo abali abaiteyanya baingile pamo nankwe ku bucupo.” Ukwisa kwa mupoulo, uko kwaletwa pano ku kumwenako, kukacitika ilyo bucupo tabulacitika. Bucupo bwimininako ukupokelela kwa Bufumu Bwakwe na Kristu. . . . The Great Controversy, 427
The Triumphal Entry is the King coming. On October 22, 1844, He receives the Kingdom. This is the Triumphal Entry.
ورودِ پڕشکۆ، هاتنی پاشایە. لە 22ی ئۆکتۆبری 1844، شانشینییەکە وەردەگرێت. ئەمەیە ورودِ پڕشکۆ.
It is in this time period that the two classes are being sealed into their fate.
Mwa kipindi hichi cha wakati, makundi hayo mawili yanatiwa muhuri katika hatima yao.
"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.
“‘Nataka, Bwana-arusi anakuja,’ katika kiangazi cha mwaka 1844, kuliongoza maelfu kutazamia ujio wa karibu wa Bwana. Kwa wakati uliowekwa Bwana-arusi alikuja, siyo duniani, kama watu walivyotarajia, bali kwa Mzee wa Siku mbinguni, kwenye arusi, yaani kupokea ufalme Wake. ‘Nao waliokuwa tayari wakaingia pamoja naye arusini; mlango ukafungwa’—nini?—‘ukafungwa.’ Hawakupaswa kuwapo arusini kwa mwili wao; kwa maana arusi hiyo hufanyika mbinguni, huku wao wakiwa juu ya nchi. Wafuasi wa Kristo wanapaswa ‘kumngojea Bwana wao, atakaporudi kutoka arusini.’ Luka 12:36. Lakini wanapaswa kuielewa kazi Yake, na kumfuata kwa imani aingiapo mbele za Mungu. Ni katika maana hii kwamba husemwa kuwa wanaingia arusini.” Pambano Kuu, 427.
Scriptural References to the Tarrying Time
Okuvugwaho kw’Igihe cyo Gutinda mu Byanditswe
A few Scriptures highlight the tarrying time. We will go through them quickly and close with a statement by Sister White.
Mĩandĩko mĩnini nĩikũrũhĩria ihinda rĩa gũtũũra twĩrĩte. Nĩtũgũcĩthondeka na ciĩo na ihenya rĩa gũthiĩ na maitho-rĩ-inĩ, na tũhinge na mũhĩrĩga wa Sister White.
While the bridegroom tarried, they all slumbered and slept. Matthew 25:5.
Kanyama kayikala kayelwesha, bônshe basulama ne kusbika. Mateo 25:5.
Right here, March 22, 1844, referring to the Tarrying Time.
Hapa hapa, Machi 22, 1844, ikirejelea Wakati wa Kukawia.
March 22, 1844, is not a prediction of Bible prophecy. It is the date the Millerites misunderstood, but it produced the first disappointment and marked the tarrying time.
March 22, 1844, siku utabiri wa unabii wa Biblia. Ni tarehe ambayo Wamilleri waliielewa vibaya, lakini ilisababisha kukata tamaa kwa kwanza na ikaashiria wakati wa kukawia.
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.'
Mawiko ŋlɔ la meblɔ be Mawu ehea didiɖiƒe la o. Amenuvevea si ameawo katã metsenae nyuie o lae hea eya: “Ne gɔmesese la diɖi hã, lalã na eya, elabena madiɖi o; metsyo alakpa o.”
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.
Herî ew kes pîroz e ku bi sebr li bendê bimîne û bigihîje hezar û sê sed û pêncî û pênc rojan. Lê tu heta dawiyê rêya xwe bidomîne; çimkî tu yê aram bibî, û di dawiya rojan de di para xwe de rawestî. Daniel 12:12, 13.
You can read this two ways. Either way:
Echi uraku mokano ibi: Ibikwala byonse.
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.
Abarikiwa yeye angojaye, naye abarikiwa yeye afikaye hadi 1335. Lakini enenda zako hata mwisho utakapokuwa; kwa maana utastarehe, nawe utasimama katika sehemu yako mwishoni mwa siku hizo.
The blessing of coming to the 1335 is not just about reaching the end of the time prophecy. The 1335 ends in 1843 on the Chart. The blessing is not just the end of the prophecy, but the experience of the tarrying time. The blessing takes place between the Tarrying Time and October 22, 1844. This is where you are to wait. "Blessed is he who waiteth."
១៣៣៥ នោះ មិនមែនស្តីអំពីការទៅដល់ចុងបញ្ចប់នៃពាក្យទំនាយអំពីកាលវេលាប៉ុណ្ណោះទេ។ នៅលើតារាង ១៣៣៥ បញ្ចប់នៅឆ្នាំ 1843។ ព្រះពរនោះ មិនមែនគ្រាន់តែជាចុងបញ្ចប់នៃពាក្យទំនាយប៉ុណ្ណោះទេ ប៉ុន្តែជាបទពិសោធន៍នៃគ្រាអូសបន្លាយ។ ព្រះពរនោះកើតមាននៅចន្លោះគ្រាអូសបន្លាយ និងថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844។ នេះជាកន្លែងដែលអ្នកត្រូវរង់ចាំ។ «មានព្រះពរដល់អ្នកដែលរង់ចាំ»។
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.
Na därför si Lord halañed bat ka alik andi magingrasya man nganin kamriyo, ngan därför si Iya padadakulaon, agod mapakamaooy Hiya ha iyo: kay an Lord Diyos han hukom; bulahan an ngatanan nga naghuhulat ha Iya. Isaias 30:18.
The waiting is from the Tarrying Time to October 22, 1844. If you are waiting for Him, you will be blessed.
Ukulindela kusukela esikhathini sokulibala kuze kube ngu-Okthoba 22, 1844. Uma nimlindele Yena, niyakubusiswa.
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.
Niðar lănsor kěl nab ān tīd ditentukan, mal i na fināl i nāk tok klia, mo nō giaman: maski i tunda, antap long em; bikos tru tumas em bai kam, em nō bai tunda. Habakkuk 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.
Okutalulikila kw’Abamilleri ni ko kwaletera ekiseera eky’okulindiriramu. Okwolesebwa kwategekerwa ekiseera ekigereke—Okitobba 22, 1844. Tekugenda kulimba, naye mulirowooza nti kulwawo olw’okutategeera.
Did the Lord design the misunderstanding? Yes. Sister White says so.
Bwana alikusudia kutokuelewana huko? Ndiyo. Dada White anasema hivyo.
The Lord produced the misunderstanding through the 1843 Chart. William Miller said he never conclusively stated 1843, but in 1843 the brethren asked him to remove the 'if' and mark 1843 as a waymark. Sister White says this is a prophetic waymark, a fulfillment of Habakkuk 2. This waymark, dogmatically marking 1843, produced the tarrying time.
Omwene Kalunga okwa eta okuudana ko kwomolwefano lya 1843. William Miller okwa ti ina kala e shi popi mokupwa oshili sha xulitha kutya 1843, ashike mo 1843 ovamwatate ove mu indila a kufe po “if” nokutya 1843 i tulwe po onga oshinima shokukonga ondjila. Sister White okwa ti kutya eshimeno eli oshinima shokukonga ondjila shouprofeti, ewanifo lya Habakkuk 2. Eshilando eli, mokutya 1843 oshili sha guma nena, olya eta po ethimbo lokulindila.
"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.
“Mwi umi a boon n kwa mon ma taan mong nini aa mu nyua 1843 na 1844. A tii ngwuung a. Nge a bee kɛlɛ kɛ a pwaang a tii ngwuung a dook dook, kɛlɛ atang atang a ngɔk ma yiɛlɛl yiɛl; kɛ baŋaŋ ma keŋ keŋ a pɛɛr kɛ a taan. Baaŋaŋ boor a taan mu nyinɛk mu pɛt. Ngwuung a nyinɛk a pɛɛr kɛ a tii ya kuŋaŋ ku Lonyin, ma a puɔɔl kɛ a laar nyinɛk. Nge Daniel a yiɛr kɛ a doŋ ku lot de, ku tii tai baat de.” 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.
Daniel 12:12, 13’yə diqqət yetirin: “Nə bəxtiyardır o kəs ki, gözləyər və min üç yüz otuz beş günə çatır.” — “Nə bəxtiyardır o kəs ki, 1335-ə çatır. Nə bəxtiyardır o kəs ki, 1843-ə çatır,” yəni 12-ci ayə.
Verse 13:
Ⲁⲑⲱⲟⲩ 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.
Naye shika njia yako hata mwisho utakapokuwa; kwa maana utastarehe, nawe utasimama katika sehemu yako mwishoni mwa siku. Danieli 12:12, 13.
Sister White ties together verses 12 and 13, saying the blessing of the 1335 is fulfilled in 1843 and 1844. It is not about a point in time, but about those who wait for the Triumphal Entry into Jerusalem by Christ, recognize the angels ascending and descending on the ladder, and enter into covenant with the Lord as He gives them the two tables of the covenant.
Sista White aseŋa vesi 12 na 13 hamwe, avuga ko umugisha wa 1335 usohoye mu 1843 no mu 1844. Si iby’igihe runaka gusa, ahubwo werekeye abategereza kwinjira kwa Kristo mu buryo bw’intsinzi i Yerusalemu, bakamenya abamarayika bazamuka kandi bamanuka ku rwego, kandi bakinjirana isezerano n’Umwami ubwo abaha ibisate bibiri by’isezerano.