A Word of Clarification
Ekigambo eky’Okunnyonnyola
Recently we began to prepare the transcription of Habakkuk’s Two Tables to be translated into the various languages represented on our website. The task of changing a spoken presentation into a written presentation is much more of a task than might be understood if one is not familiar with all the hoops that must be jumped through to turn a spoken presentation into a written presentation, along with the necessary problems of ultimately translating the material into the various languages on the website. We just started our copy-editing of the first of the ninety-five presentations and I discovered another hoop that we must also jump through. It has to do with the progressive development of this message from 1989 until our current history.
Mu buvudde busembayo twatandika okuteekateeka okuwandiika mu bujjuvu Emyalyo Ebiri ebya Kaabakuuki bisobole okuvvuunulwa mu nnimi ez’enjawulo ezikiikiriddwa ku mukutu gwaffe. Omulimu gw’okufuula okwogera okwawulirwa okuba okwawandiikibwa gusinga nnyo obuzibu nga bwe kiyinza okutegeerwa omuntu bw’aba tamanyi emitendera gyonna egirina okuyitibwamu okusobola okuvvuunula okwogera okwawulirwa okufuuka okwawandiikibwa, awamu n’obuzibu obwetaagisa obw’okuvvuunula ebyo ebintu oluvannyuma mu nnimi ez’enjawulo eziri ku mukutu. Tukaakamala okutandika okulongoosa ekiwandiiko ekisooka ku biragiro ebyo ebyogerwa ekyenda mu bitaano, ne nzula omutendera omulala na gwo gwe tulina okuyitamu. Gukwata ku nkulaakulana eyeyongera mpola ey’obubaka buno okuva mu 1989 okutuuka ku byafaayo byaffe ebiriwo kati.
In the presentations of about fifteen years ago there were truths that were in their infant state of understanding. The first of those truths that I must clarify is the arrival of the second angel in Millerite history. I understood at that time that the second angel arrived when the Protestant churches began to close their doors against Miller’s presentation of the first angel’s message, in conjunction with the termination of the year 1843. William Miller worked upon a reckoning of time that he believed identified that the years of 1843 began on March 22, 1843 and ended on March 22, 1844. He had thought the three prophecies that ultimately were placed upon the two sacred charts would terminate in the year of 1843, and he believed that year ended on March 22, 1844. He was wrong on two points.
Mu ebyokwanjulwa eby’emyaka nga kkumi n’etaano egiyise waaliwo amazima agaali bukyali mu mbeera ey’obuto mu kutegeera. Ekisooka ku mazima ago kye nnina okunnyonnyola kwe kujja kwa malayika owookubiri mu byafaayo bya baMiller. Mu kiseera ekyo nategeera nti malayika owookubiri yajja ekiseera amakanisa g’Abapolotesitante lwe baatandika okuggalawo enzigi zaabwe eri okwolesa kwa Miller okw’obubaka bwa malayika ow’olubereberye, nga kino kigattiddwa ku nkomerero y’omwaka 1843. William Miller yakolera ku kubala kw’ebiseera kwe yakkiriza nti kwalaga ng’emyaka gya 1843 gyatandika nga 22 March, 1843 era ne gikoma nga 22 March, 1844. Yali alowoozezza nti obunnabbi obusatu obwaddirira okuteekebwa ku bipande bibiri ebitukuvu bwali bwa kukoma mu mwaka 1843, era yakkiriza nti omwaka ogwo gwakoma nga 22 March, 1844. Yakyama ku nsonga bbiri.
The three prophecies of the 1335 days of Daniel twelve, the 2520 years of the “seven times” of Leviticus twenty-six and the 2300 days of Daniel eight were understood by Miller to concluded in March of 1844. The Lord thereafter guided Samuel Snow to not only understand that the prophecies ended not in 1843, but 1844; but Snow also began to apply the Karite reckoning of time, that was not the time application Miller had been employing. Miller had been using the Rabbinic/equinox-based reckoning of time that based the year upon spring to spring.
Obunnabbi obusatu obw’ennaku 1335 obwa Danyeri kkumi na bbiri, emyaka 2520 egy’“ebiseera musanvu” ebya Ebyabaleevi amakumi abiri mu mukaaga, n’ennaku 2300 eza Danyeri munaana byategeerebwa Miller ng’ebiggwaako mu mwezi gwa Maaki mu 1844. Oluvannyuma Mukama yakulembera Samuel Snow obutamanya bumanji nti obunnabbi tebwaggweerera mu 1843, wabula mu 1844; era Snow n’atandika n’okukozesa okubala ebiseera okw’Abakarayiti, ekyo nga si kye Miller yali amaze okukozesa. Miller yali akozesa okubala ebiseera okw’Abalabbi/okwesigamiziddwa ku butundutundu bw’omusana n’ekiro, okwateekanga omwaka ku lubu lwa ttoggo okutuuka ku lubu lwa ttoggo.
When we were presenting Habakkuk’s Two Tables, we had not understood this historical reality and were using Miller’s experience to mark March 22, 1844 as the arrival of the second and the beginning of the tarrying time. I understood, and still do that the arrival of that angel corresponded to when the Protestants rejected Miller’s message of the first angel, and the following passage was my point of reference.
Bwe twali nga tunnyonnyola Ennoni Ebiri eza Kabbakkuki, tetwali tutegeera mazima gano ag’ebyafaayo, era twali tukozesa obumanyirivu bwa Miller okulaga nga Maaki 22, 1844 lwe kwali okutuuka kw’omubaka owookubiri era entandikwa y’ekiseera eky’okulindirira. Nategeera, era n’okutuusa kaakano nkyategeera, nti okutuuka kw’omubaka oyo kwakwatagana n’ekiseera Abapolotesitante lwe baagaanira obubaka bwa Miller obw’omubaka ow’olubereberye, era ekitundu kino ekiddako kye kyali ensonga yange ey’okujulirako.
“In June, 1842, Mr. Miller gave his second course of lectures at the Casco Street church in Portland. I felt it a great privilege to attend these lectures; for I had fallen under discouragements, and did not feel prepared to meet my Saviour. This second course created much more excitement in the city than the first. With few exceptions, the different denominations closed the doors of their churches against Mr. Miller. Many discourses from the various pulpits sought to expose the alleged fanatical errors of the lecturer; but crowds of anxious listeners attended his meetings, and many were unable to enter the house. The congregations were unusually quiet and attentive.” Life Sketches, 27.
“Mu mwezi gwa Mukaaga, 1842, Bwana Miller yategeka omutendera gwe ogwokubiri ogw’ennyonyola ze mu kkanisa ya Casco Street e Portland. Nnawulira nti kyali kirabo kinene nnyo okubeerawo ku nnyonyola ezo; kubanga nnali ngudde mu kunyooma n’okuggwaamu amaanyi, era nga sirina kweteekateeka kusisinkana Mulokozi wange. Omutendera guno ogwokubiri gwaleeta okusanyuka n’okutetenkanya okusinga nnyo mu kibuga okusinga ogwasooka. Ng’oggyeeko abatono, ebibiina by’amadiini eby’enjawulo byaggala enzigi z’amakanisa gaabwe eri Bwana Miller. Ennyanjula nnyingi okuva ku bituuti eby’enjawulo zaagezaako okulaga ensobi ezayitibwanga ez’obuzira n’obwekalakaasi ez’omunnyonyoli; naye ebibiina by’abawuliriza abaalina okweraliikirira byajjanga mu nkuŋŋaana ze mu bungi, era bangi tebaasobola kuyingira mu nnyumba. Ebibiina by’abantu byali bisirikivu nnyo era nga bitegerezza nnyo.” Life Sketches, 27.
I understood the closing of the doors to Miller’s message marked the beginning of the rejection of the first angel, and in agreement with Miller’s understanding of the Rabbinic/equinox-based reckoning of time I assumed that March 22, 1844 marked the conclusion of 1843. Miller’s presentation in Portland in June of 1842 is actually a waymark that identifies a progressive rejection that ultimately concluded on April 18, 1844, but at the time of the presentations we had not recognized Samuel Snow’s application of the Karaite reckoning of time.
Nnategeera nti okuggala enzigi eri obubaka bwa Miller kwalaga okutandika kw’okugaana malayika ow’olubereberye, era nga nkolagana n’okutegeera kwa Miller okw’okubalirira ebiseera okw’Abalabbi/okusinziira ku nnaku z’omwaka ez’enkanankana, nalowooza nti Maaki 22, 1844 ye yalaga okuggwaako kwa 1843. Okwanjula kwa Miller mu Portland mu Juuni 1842 mu butuufu kabonero akalaga okugaana okwagenda nga kweyongera okutuusa lwe kwakomekkerezebwa nga Apuli 18, 1844, naye mu kiseera ky’okuwaayo okw’obubaka obwo twali tetunnategeera nkola ya Samuel Snow ey’okukozesa okubala ebiseera okw’Abakaraite.
In the first presentation we began to copy-edit I began to see that what was recorded at that time seems to contradict what we now teach. It does and it doesn’t. It is simply an emphasis upon the progressive arrival of the second angel, and also an illustration of the progressive unsealing of this message, as was the case also in Millerite history. This note of clarification should address those who have stumbled over our identification of April 19, 1844 as the first Millerite disappointment and what was taught in the past.
Mu kwanjula okusooka kwe twatandika okutereeza mu buwandiike, natandika okulaba nti ebyawandiikibwa mu biro ebyo birabika ng’ebiwakanya bye tuyigiriza kaakano. Bikwata era tebikwata. Kino kyokka kwe kussa essira ku kujja okw’omumirembe okw’omumalaika owookubiri, era n’okulaga obubikkulwa bw’obubaka buno obugenda mu maaso mpola mpola, nga bwe kyali ne mu byafaayo by’Aba-Millerite. Ekiwandiiko kino eky’okunnyonnyola kirina okukolagana n’abo abeesittadde ku kunnyonnyola kwaffe kwa April 19, 1844 ng’okuggwaamu essuubi okw’olubereberye okw’Aba-Millerite, n’ebyo ebyayigirizibwanga edda.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.
“Obubaka obusooka n’obwokubiri bwawaebwa mu 1843 ne mu 1844, era kaakano tuli wansi w’okulangirira kw’obwokusatu; naye obubaka bwonna busatu bukyateekwa okulangirirwa. Kikulu nnyo kaakano nga bwe kyali bulijjo nti bwebaddamu okubuweebwa abo abanoonya amazima. Mu kuwandiika ne mu kwogera, tulina okuwuubya okulangirira, nga tulaga ensengeka yabwo, n’engeri obunnabbi gye bukozesebwamu ne bututuusa ku bubaka bwa malayika ow’okusatu. Tewayinza kubaawo bwa kusatu nga tewali busooka na bwakubiri. Obubaka buno tulina okubuwa ensi mu bitabo ebifulumizibwa, mu njigiriza, nga tulaga mu mutendera gw’ebyafaayo by’obunnabbi ebintu ebyaliwo n’ebyo ebigenda okubaawo.” Selected Messages, ekitabo 2, 104.
Habakkuk's Two Tables 2 of 95
Ebipande Bibiri ebya Kaabakuuku 2 ku 95
Understanding the Millerite Calendar and the Tarrying Time
Okutegeera Kalenda y’Aba-Millerite n’Ekiseera eky’Okulwawo
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 kwanjula kwaffe okwasembayo, waabuka ekibuuzo ku ngeri October 22, 1844 gy’esobola okuba olunaku olw’ekkumi olw’omwezi ogw’omusanvu, singa March 22, 1844 lwe lunaku olusooka olw’omwezi ogusooka. AbaMillerite mu March 1844 baategeera bubi kye baali balowooza okuba enkomerero ya 1843. Oluvannyuma lw’okuggwaamu amaanyi okwo, baddamu okwekeneenya engeri Bayibuli gy’ebalirira obudde. Kino kinnyonnyolwa mu kitabo kya Gerhard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, naddala ku mpapula 89 ne 92. Bwe baakkiriza nti 1843 yali ekomekkerezeddwa, baddamu okwekenneenya ebirungo bibiri eby’okutegeera kwabwe ku biseera: enkyukakyuka okuva mu 1843 okudda mu 1844, n’ennaku eziteeka akabonero ku ntandikwa n’enkomerero y’emyaka, basobole okubala olunaku olw’ekkumi olw’omwezi ogw’omusanvu.
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.
Ntera okukkaatiriza nti okuva nga 22 March okutuuka nga 22 October gwe myezi musanvu. Ssigamba nti kino kye Kibiina ky’Omwezi Ogw’Omusanvu, naye kisanyusa okulaba nti Abamillerite baakkiriza nti nga 22 March lwali lunaku lwa makulu, era kino kyetaaga ng’akabonero akayamba mu kulowooza—emyezi musanvu oluvannyuma ekutuusa ku 22 October. Kino kya mazima.
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.
Okusoberwa n’ekiseera eky’okulindiriramu tebyali kutuukirizibwa kwa bunnabbi obukwata ku kiseera, wabula byava mu kutegeera obubi okw’Abamiira. Okutegeera kwabwe obubi kwe kwatuukiriza ekiseera eky’okulindiriramu n’okusoberwa; tewaali bunnabbi bulambikiddwa mu ngeri ey’enjawulo obwategeeza nti ekiseera eky’okulindiriramu kyanditandise ku kiseera ekimu ekigere. Okukkiriza kwabwe nti 1843 yali eweddewo nga Maaki 22, 1844, kwe kwaleeta okusoberwa.
Damsteegt says:
Damsteegt agamba:
'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.'
Wadde nga okubala okw’Abakaraite okwategeeza nti omwaka gw’Abayudaaya gwali gukoma ku mwezi omuggya nga 17 Apuli, 1844, kwasiimibwa mu mpapula ezikulu ez’AbaMillerite, abakkiriza abasinga obungi baalindirira 21 Maaki, 1844 ng’ekiseera Kristo lw’alikomawo. Ebweru w’olutalo olw’AbaMillerite, 21 Maaki yali emanyiddwa nnyo era waaliwo okusuubira okwawuuno okw’okusuula ddala enkola yonna ey’Obwadiventi ku lunaku olwo.
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.
Eggulo twasomye jjo nti Miller yali asuubira olunaku olwo. Abasinga obungi ku baMillerite baali batunuulidde olunaku olwo, era ne balabe baabwe baali bakimanyi era nga bakulindirira ng’obukakafu nti abaMillerite baali ba bulimba. Kuno kwe kwali okutegeera okw’ekigendererwa. Oluvannyuma lw’okuyitawo, ne batandika okunoonyereza ku bunnabbi obw’omu biro n’obwegendereza obusingawo, ekyabaleeta ku Okitobba 22, 1844. Kino kiwa ekifo eky’okujulirako eri ekibuuzo ekyayimuka jjo.
The Tarrying Time and Ellen White’s First Vision
Ekiseera eky’Okulindirira n’Okubikkulirwa kwa Ellen White Okusooka
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.
Leero njagala okumala obudde bungi nga nneekenneenya ekiseera eky’okulinda. Kino kikulu kubanga tukwata ku kwolesebwa kwa Ellen White okwasooka, gye agamba nti omusana ogwakya ku ntandikwa y’ekkubo erigenda mu Ggulu gwe Kkubo ery’Ekiro ekya wakati, era bw’oweera omusana ogwo, ogwa okuva ku kkubo erigenda mu Ggulu. Ngezaako okulaga nti Okukaaba okw’Ekiro ekya wakati mu kwolesebwa kwe kubikkako ebyafaayo byonna eby’Obubaka bwa Malayika ow’Okubiri.
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.
Ku lwange, siraba kizibu kyonna okwogera nti Okukaaba okw’Ekiro ekya wakati mu kwolesebwa okwo, okuli ku ntandikwa y’ekkubo era okulitangira omusana mu kkubo lyonna, kukiikirira ebyafaayo by’AbaMillerite okuva mu 1840 okutuuka mu 1844. Enkola n’amagezi agali mu byafaayo ebyo biteekwa okutegeerwa bulungi mu butuufu. Okutuukirira kw’Okukaaba okw’Ekiro ekya wakati kwennyini kwali okuva nga August 12 okutuuka nga 17, obubaka bwe bwaleetebwa mu lukuŋŋaana lw’ensiisira e Exeter Camp Meeting, oluvannyuma ne basitula obubaka okumala nga emyezi ebiri — September ne October, emyezi ebiri n’ennaku ttaano. Nga October 22 tennatuuka, baali beetegekera okudda kwa Mukama. Ekiseera kino eky’emyezi ebiri kye byafaayo by’Okukaaba okw’Ekiro ekya wakati. Naye, tosobola kutegeera kiseera kino awatali kutegeera emitendera egyakiyingizaamu. Ku lwange, Okukaaba okw’Ekiro ekya wakati, mu ngeri ey’enjawulo ennyo, kwe byafaayo by’ekiseera eky’okulinda, nga bwe byeyongera okutuuka ku October 22, 1844.
Locating the Three Angels’ Messages
Okuzuula Obubaka bw’Abamalayika Abasatu
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.
Bino bye byafaayo eby’omu 1840 okutuuka ku 1844. Waliwo ebitundu ebiwerako mu Mwoyo ogw’Obunnabbi mwe Mwannyinaffe White atutegeeza nti twetaaga okumanya we tunaateeka obubaka. Bw’otandika okuteeka obubaka mu bifo byabwo, okitegeera nti obubaka bwonna butuuka ku kiseera ekigere era oluvannyuma ne buweebwa amaanyi.
The First Angel arrives in 1798 at the Time of the End, when the Book of Daniel is unsealed and there is an increase of knowledge. The First Angel's Message is empowered on August 11, 1840, when the year-day principle is confirmed for the whole world, bringing down the Angel of Revelation 10, which symbolizes the empowerment of the First Angel's Message.
Malaika Owookusooka atuuka mu 1798 mu Kiseera eky’Enkomerero, ekitabo kya Danyeri bwe kiggulwawo era ne wabaawo okwongera kw’okumanya. Obubaka bwa Malaika Owookusooka buweebwa amaanyi nga 11 Agusito 1840, omusingi gw’omwaka-ku-lunaku bwe gukakasaibwa eri ensi yonna, ne guleeta wansi Malaika ow’Okubikkulirwa 10, ekifaananyi ekiraga okuweebwa amaanyi kw’Obubaka bwa Malaika Owookusooka.
The Second Angel arrives 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 arrives, 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.
Malayika ow’Okubiri atuuka mu mwezi gwa June 1842. Jjo twasoma nti mu June 1842, Owekitiibwa Miller yawa olunyiriri lwe olw’okubiri olw’ennyanjula ze mu kkanisa ya Casco Street. Nga waliwo obutono obw’okusosolwa, amakanisa g’Abapolotesitanti gaaggalawo enzigi zaago. N’olwekyo, mu June 1842, Obubaka bwa Malayika ow’Okubiri butuuka, kubanga ekkanisa y’Abapolotesitanti bw’eggalawo oluggi lwayo eri Obubaka bwa Malayika ow’Olubereberye, efuuka kitundu kya Babulooni. Obubaka bwa Malayika ow’Okubiri kuyita okuva mu Babulooni. Bugenda nga bweyongera mu maaso.
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.
Mwannyinaffe White atugamba nti newaakubadde nga Abapolotesitante baatandika okuggalawo enzigi zaabwe mu mwezi gwa Juuni 1842, okuyitibwa okuva mu Babulooni—ebiri mu Bubaka bw’Malayika Owookubiri—tekwatandika ddala okutuusa mu kyeya kya 1844.
The Second Angel's Message arrives in June of 1842 and is empowered with the message of the Midnight Cry, August 12th–17th, 1844, at the Exeter Camp Meeting.
Obubaka bw’Omumalayika Owookubiri butuuka mu mwezi gwa June 1842 era ne buweebwa amaanyi n’obubaka bw’Okukaaba okw’Ekiro wakati, August 12–17, 1844, mu Lukuŋŋaana olw’Eweema e Exeter.
The Third Angel arrives 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 arrives.
Malayika ow’Okusatu atuuka nga October 22, 1844, kubanga ku lunaku olwo ekkubo eriyingira mu Kifo Ekisinga Obutukuvu lyaggulwawo, abantu we basobolera okutegeera nti Kristo kaakano ye Kabona Asinga Obukulu mu Kifo Ekisinga Obutukuvu. Eyo, essanduuko ey’endagaano emanyiddwa, era mu ssanduuko omwo mulimu Amateeka Ekkumi. Mwannyinaffe White bwe yatwalibwa mu Kifo Ekisinga Obutukuvu n’atunuulira Amateeka Ekkumi, yalaba ng’Ekiragiro kya Ssabbiiti kyaka okusinga ebirala, nga kiraga obukulu bwa Ssabbiiti mu Bubaka bwa Malayika ow’Okusatu. Kijja kuba kigezo ku nsonga ya Ssabbiiti oba Ssande. Nga October 22, 1844, ebiri mu Bubaka bwa Malayika ow’Okusatu bituuka.
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 arrives, but it takes time before God's people recognize it, and then it is empowered.
Ekimu ku bubaka obw’obubaka bwonna obusatu kwe kuba nti, Obubaka bw’Omumalayika Ow’olubereberye bwe bwatuuka mu 1798, tewali n’omu eyabutegeera. Mukama yayimusa William Miller okuba omubaka w’Omumalayika Ow’olubereberye, naye tekyatuuka okutuusa mu 1818—emyaka abiri oluvannyuma—Miller lwe yatandika okutegeera obubaka obwo. Obubaka butuuka, naye kitwala obudde abantu ba Katonda nga tebunaba kutegeera, olwo ne bulyoka buweebwa amaanyi.
The Second Angel's Message arrives 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.
Obubaka bwa Malayika ow’Okubiri butuuka mu June wa 1842, naye tewaliiwo baMillerite mu 1842 abaayita amakanisa g’Abapolotesitante Babulooni. Baali tebannakitegeera. Tekyatuuka okutuusa mu kyeya kya 1844 lwe baatandika okukitegeera era n’okuyita abantu okuva mu makanisa. Obubaka butuuka, ne bulyoka butegeerwa, era ne bulyoka buweebwa amaanyi.
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.
Nga 22 Okitobba 1844, Hiram Edson bwe yafuna okwolesebwa kwe okw’okulaba Kristo ng’ava mu Kifo Ekitukuvu ng’agenda mu Kifo Ekisinga Obutukuvu, baweebwa ekitangaala ku nkyukakyuka mu buweereza bwa Kristo. Naye nga 23 Okitobba 1844, Hiram Edson yali tannaba kwetegekera kuwandiika kiwandiiko oba okubuulira essuubizo ng’ogera ku Ssande okuba akabonero k’ensolo. Tebategeera Bubaka bw’Omumalaya Owa Kusatu okutuusa oluvannyuma lw’ekiseera ekyo.
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.
Obubaka bwa Malayika ow’Ekusatu buweebwa amaanyi, nga Abadiventiisi b’Olunaku olw’Omusanvu bwe bamanyi, Malayika ow’Okuna ow’Okubikkulirwa 18 bw’agwegattako. Eri abo abalaba bino ku LiveStreaming oba oluvannyuma ku ma-DVD, muyinza okwagala okuwakanira ku kiseera Malayika ow’Okuna lwe yeegatta ku Malayika ow’Ekusatu nga September 11, 2001. Mu kiseera kino, tetuli kukola mpaka ku nsonga eyo, naye era tetugyegaana: Malayika ow’Okuna yeegatta ku Malayika ow’Ekusatu nga Twin Towers zigudde, era wano we wali Obubaka bwa Malayika ow’Ekusatu we buweebwa amaanyi.
All three Angels' Messages have these characteristics: they arrive, are understood, and then are empowered.
Obubaka bwa bamalayika buno bonna abasatu bulina engeri zino: butuuka, ne butegeerwa, oluvannyuma ne busobozesebwa.
The Two Door Closings and Temple Cleansings
Okuggalawo Enzigi Ebbiri n’Okulongoosebwa kwa Yeekaalu okubiri
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 Most Holy Place, the door in the parable of the Ten Virgins.
Mu mwezi gwa Juuni 1842, oluggi lwatandika okuggalwawo, nga kino kiragibwa amakanisa g’Abapolotesitante bwe gaaggalira enzigi zaago obubaka bwa Malayika Ow’Olubereberye. Ku ntandikwa y’ebyafaayo bino, tulaba oluggi nga luggalwawo, era ku nkomerero y’ebyafaayo bino—ebyafaayo bya Malayika Ow’Okubiri—oluggi luggalwawo nate, oluggi oluyingiza mu Kifo Ekisinga Obutukuvu, oluggi oluli mu lugero lw’Abawala Ekkumi.
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.
Okuggala enzigi zino zombi kikulu okukuuma mu mutima, naddala bwe muba mugenda okukwata ku kulongoosebwa kw’ennyumba entukuvu okubiri. Kristo yalongoosa ennyumba entukuvu emirundi ebiri bwe yali ku nsi, era Sista White atutegeeza nti walibaawo okulongoosebwa kw’ennyumba entukuvu okubiri ku nkomerero y’ensi, nga bwe kwali mu biro by’Aba-Millerite. Okulongoosebwa kw’ennyumba entukuvu mu biro by’Aba-Millerite kuyinza okulambikibwa ku kuggala kw’oluggi mu June 1842—oluggi olusooka olw’ennyumba entukuvu, Obupolotesitante—ne ku kulongoosebwa okw’okubiri okw’ennyumba entukuvu, nga okulongoosebwa kw’ennyumba entukuvu okw’Aba-Millerite kuwedde.
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.
Tugenda kutunuulira ekiseera eky’okulindiriramu. Mu byafaayo bino eby’Omubaka Owookubiri, ekiseera eky’okulindiriramu kitandika nga nga 22 March, 1844, era kizingirizibwa okulongoosebwa okw’Yeekaalu okubiri. Obwo bwe Butumwa bw’Omubaka Owookubiri.
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.
Era era kye kimu ku byafaayo bya Gidyoni. Mu byafaayo bya Gidyoni mwalimu okutukululwa okubiri, era ekyo kye kimu ku bubonero obulaga okutukululwa okw’ekaalu okubiri n’Obubaka bw’Omumalaika Owookubiri.
The Tarrying Time and the Midnight Cry in Prophecy
Ekiseera eky’Okulindirira n’Okukaaba okw’Ekiro ekya ttumbi mu Bunnabbi
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.
Ka tutandikire okunoonyereza kwaffe n’ekigambo ekijjiddwa mu Spiritual Gifts, voliyumu 1, empapula 195–196. Tulaba ekiseera eky’okulindirira tusobole okutegeera enkolagana yaakyo n’Okukaaba okw’Ekitalo eky’Ekiro, kubanga tetwagala kugaana musana gwa Kukaaba kwa wakati mu kiro; bwe tugugaana, tugwa okuva mu kkubo ne tuserengeta eri ensi embi eri wansi.
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."
Bamalayika baatumibwa okuyamba malayika ow’amaanyi eyava mu ggulu, era ne mpulira amaloboozi agaali ng’agawulirwa wonna wonna nti, “Muve mu ye, mmwe abantu bange, muleme okugabana mu bibye, era muleme okuweebwa ku bibonyoobyo bye; kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde obutali butuukirivu bwe. Obubaka buno bwalabika ng’okwongerwako ku bubaka obw’okusatu,”—Kaakano, yakamala okuggyayo Okubikkulirwa 18:4, “Muve mu ye, mmwe abantu bange, . . . .” Era agamba nti, “Obubaka buno bwalabika ng’okwongerwako ku bubaka bwa malayika ow’okusatu era ne bugwegattako, nga bwe kyali eri okukaaba okw’ekiro wakati bwe kwegatta ku bubaka bwa malayika ow’okubiri mu 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.
Obubaka bwa Malayika ow’Okubiri butuuka mu mwezi gwa June 1842, era Okuwuubaala okw’Ekiro Kya Ttereere kugwegattako mu August 1844. Okufukibwako kuno okw’Omwoyo ku bubaka buno—okuyitibwa okuva mu Babulooni—ye mbyafaayo Sister White z’ayambisa okunnyonnyola ebyafaayo bya September 11, 2001, Obubaka bwa Malayika ow’Okusatu bwe bugattibwako Malayika ow’Okuna. Malayika ow’Okuna ye kiseera Malayika Owaamaanyi ow’omu Okubikkulirwa 18 lwe akka.
"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.
“Obubaka buno bwalabika ng’okwongerwako ku bubaka obw’okusatu era ne bwegatta nabwo, nga bwe kiri nti okukaaba okw’ekiro ekya wakati kwegatta ku bubaka bwa malayika ow’okubiri mu 1844. Ekitiibwa kya Katonda kyali ku batukuvu abagumiikiriza, abalindiridde,”—Ekitiibwa kya Katonda kyali ku baani? Abagumiikiriza—ki? Abalindiridde. Abatukuvu abagumiikiriza, abalindiridde. Kale? Abatukuvu abalindiridde; kubanga kati tuli mu byafaayo Pawulo eby’obunnabbi bwe bigamba nti, “Alina omukisa oyo alindirira, era n’atuuka ku 1335. Newakubadde okwolesebwa kulwawo, kukirindire.” Abantu abagenda okufuna okufukibwako Omwoyo Omutukuvu be batukuvu abalindiridde.
"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.
“Ekitiibwa kya Katonda kyatuula ku batukuvu abagumiikiriza era abalindiridde, ne bawa obujulizi obw’enkomerero obuzito nga tebatya, nga balangirira okugwa kwa Babulooni, era nga bayita abantu ba Katonda okufuluma mu ye; basobole okuwona omusango gwe ogw’entiisa.” — Kya lwatu nti kino kiri mu mulembe gwaffe; naye, abatukuvu abalindiridde mu mulembe gwaffe balagibwa nga bwe baaliwo nga bafananyirizibwa abatukuvu abalindiridde mu Byafaayo bya ba Millerite bye tuliko okutunuulira.
"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.
“Omusana ogwafukibwa ku abo abaali balinze, gwatwala wonna, era abo bonna abaali balina omusana gwonna mu makanisa, abaali tebannawulira era ne batagaananga bubaka obusatu, baayanukula okuyitibwa, ne bava mu makanisa agagudde.”—Kuno kwe “Muve mu ye, mmwe abantu bange!” Kino kyogera ku abo abava mu makanisa ga Babulooni mu biro byaffe ne mu mulembe gwaffe ng’Etteeka lya Ssande limaze okutuuka mu United States. Ago ge makanisa agagudde, ge makanisa ga Babulooni.
"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 baatu baali batuuse mu myaka egy’obuvunaanyizibwa okuva obubaka buno lwe bwawaebwa, era omusana gwabakira, era baweebwa enkizo okulonda obulamu oba okufa.” — Kaakano agamba nti waliwo abantu mu makanisa g’Abapolotesitante leero abatuuse ku myaka egy’obuvunaanyizibwa okuva nga October 22, 1844 yatuuka; era kino bwe kiri. Abantu mu makanisa g’Abapolotesitante leero tebaali balamu mu kiseera Obubaka bwa Malayika ow’Okusatu lwe bwajja mu byafaayo bya baMillerite. Tebavunaanibwa olw’okugaana okwo amakanisa g’Abapolotesitante kwe gaakola mu kiseera kyabwe, era eno nsonga nkulu nnyo ey’okwetegereza singa oba oyiga engeri ebyafaayo bya Kristo gye biraga enkomerero y’ensi; kubanga, mu ngeri ey’amazima, mu bubonero obw’obunnabbi, Yerusaalemi kyandizikiriziddwa, kyali kisaanidde okuzikirizibwa mu AD34.
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.
Waaliwo emyaka 490 egy’okugezesebwa egyasalibwako Abayudaaya okuva mu myaka 2300 egyalambikibwa mu Danyeri 8 ne Danyeri 9. Emyaka egyo 490 gyaggwaako mu mwaka gwa Mukama waffe 34 nga Siteefano akubiddwa amayinja. Mu kiseera ekyo, Yerusaalemi, mu ngeri ey’obunnabbi, yali erina okuzikirizibwa, naye teyazikirizibwa okutuusa mu 70. Mu The Great Controversy, Mwannyinaffe White ayogera ekintu kye kimu ku byafaayo ebyo. Agamba nti waaliwo abaana n’abalala abaali tebannawulira bubaka bwa Kristo n’abayigirizwa be nga 34 tennatuuka, era Katonda mu kusaasira kwe yabawa ekiseera okubumbugana n’obubaka obwo nga Yerusaalemi tennazikirizibwa. Alaga, nga Kristo bw’akola, nti okuzikirira 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.
Ebyafaayo ebyo biragula ddala ebyafaayo byennyini by’ayogerako. Ekiragiro kya Ssande bwe kirijja mu United States era obubaka ne butuuka ku kkomo eri amakanisa agagudde, abaana ba Katonda abali kaakano mu Babulooni tebaliweebwa buvunaanyizibwa olw’okugaana okwakolebwa amakanisa gaabwe oba bajjajjaabwe mu kyasa eky’ekkumi n’omwenda.
"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."
Bangi abangi baali batuuse mu myaka egy’okuvunaanyizibwako okuva obubaka buno lwe bwawaebwa, era omusana gwabakira, ne baweebwa omukisa okulonda obulamu oba okufa. Abamu baalonda obulamu, ne bayimirira wamu n’abo abaali balindirira Mukama waabwe, era nga bakwata ebiragiro bye byonna. Obubaka obw’okusatu bwali bulina okukola omulimu gwabwo; bonna baali ba kugezesebwaako, era ab’omuwendo baali ba kuyitibwa okuva mu mibiri gy’eddiini. Amaanyi agawaliriza gatambuza ab’amazima, ate okulabisibwa kw’amaanyi ga Katonda kukwata ab’oluganda n’emikwano mu kutya n’okuziyizibwa, ne batawaŋŋanga, era nga tebalina na buyinza, kulemesa abo abawulira omulimu gw’Omwoyo gwa Katonda nga gubakolerako. Okuyita okw’oluvannyuma kutwalibwa ne eri abaddu abaavu, era abeesigwa mu bo, n’ebigambo eby’obwetoowaze, bafukumula ennyimba zaabwe ez’essanyu erisukkiridde olw’essuubi ly’okununulibwa kwabwe okw’essanyu, era bakama baabwe tebabasobola kuziyiza; 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, era yeegatta ku abo abakwata ebiragiro bya Katonda byonna; era babuulira wonna obubaka obw’okusatu n’amaanyi. Nalaba ng’obubaka obw’okusatu bwali bugenda kuggala n’amaanyi n’obuzira ebisingira ddala ewala 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 mboozi zino ebbiri, eno y’emirundi egy’okubiri ng’ageraageranya ebyafaayo byaffe ku Mateeka ga Ssande ku nkomerero y’ensi n’ebyafaayo by’Okukaaba okw’Ekiro Ekya Ttumbi. Emirundi ogwasooka, agamba nti Malayika ow’Amaanyi ow’Okubikkulirwa 18 yeegatta ku Malayika ow’Okusatu nga Okukaaba okw’Ekiro Ekya Ttumbi bwe kwegatta ku Malayika ow’Okubiri. Wadde ng’ayogera ku byafaayo by’ensonga y’akatyabaga k’Amateeka ga Ssande, kitegeerekeka bulungi nti akozesa ebyafaayo bya Malayika ow’Okubiri ng’ekifo eky’okujulirako. Byaafaayo ebyo bitambulira wamu.
"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."
Abaweereza ba Katonda, nga baweereddwa amaanyi agava waggulu, nga amaaso gaabwe gamulikiriziddwa era nga gaaka olw’okwewaayo okutukuvu, bafuluma nga batuukiriza omulimu gwabwe, era nga babuulira obubaka obuva mu ggulu. Emmeeme ezaali zisaasaanye mu bibiina by’eddiini byonna zaayanukula eri okuyitibwa, era abo ab’omuwendo ne banguyizibwa okufuluma mu kkanisa ezasalirwa okuzikirira, nga Lutti bwe yayanguyizibwa okufuluma mu Sodoma nga tannazikirizibwa.
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.
Bwe kituuka ku kuyitibwa okuva mu Babulooni, oba ku nkomerero y’ensi oba mu Bubaka bw’Malayika ow’Okubiri, Lutti kabonero ka byafaayo ebyo n’okuzikirizibwa 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.
Bw’otegeera bulungi Danyeri 11, mu lunyiriri 41 Kabaka ow’Obukiikakkono ayingira mu nsi ey’ekitiibwa era bangi bagwa, naye “bano balimuwona mu mukono gwe, Edomu, Mowaabu, n’abakulu ku baana ba Amoni.” Mowaabu ne Amoni be baana b’abawala ba Lutti bombi. Ennyumba ya Lutti ekiikirira abo abawona omukono gwa obwapapa mu buzibu bw’Amateeka ga Ssande.
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."
Mwannyinaffe White akozesa akabonero kano. Amakanisa agagudde gakiikirirwa Looti, era ab'omuwendo baayanguyizibwa okufuluma mu makanisa agaali genda okuzikirizibwa, nga Looti bwe yayanguyizibwa okufuluma mu Sodomu nga okuzikirizibwa kwakyo tekunnatuuka. Abantu ba Katonda baateekebwateekebwa ne banywezebwa olw’ekitiibwa ekirungi ennyo ekyabagwako mu bungi obungi, nga kibateekateeka okuyita mu kiseera eky’okukemebwa. Eddoboozi ly’abantu bangi lyawulirwa wonna wonna, nga lyogera nti, “Wano we wali okugumiikiriza kw’abatukuvu; bano be bakwata ebiragiro bya Katonda n’okukkiriza kwa 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.
Mu kiseera ky’ayogera ku kuyitibwa okuva mu Babulooni ku nkomerero y’ensi, akozesa ebyafaayo by’Obubaka bwa Malayika Owookubiri mu biro by’Aba-Millerite okunnyonnyola okuyitibwa okwo. Obubaka bwa Malayika Owookubiri buyitibwa okuva mu Babulooni, era ebyafaayo bino bifaananya ebyafaayo by’akatyabaga k’Amateeka ga Ssande.
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.
Ekimu ku byawandiikibwa eby’omu Bayibuli Ellen White by’akozesa okunnyonnyola ebyafaayo bino, ye nkola y’olugero lwa Sodomu ne Ggomola. Tugenda kusoma okuva mu Olubereberye 19:1–11, ekiri ekitundu ku lugero lwa 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.
Awo bamalayika babiri ne bajja e Sodomu akawungeezi; era Lutti yali atudde mu mulyango gwa Sodomu: Lutti bwe yabalaba n’agolokoka okubasisinkana; n’avuunama amaaso ge nga gatunuulidde wansi; n’ayogera nti, Laba kaakano, bakama bange, mukyame, mbeegayiridde, muyingire mu nnyumba y’omuddu wammwe, musimbe ekiro kyonna, munaabe ebigere byammwe, era munaagolokoka mu makya nnyo ne mugenda mu makubo gammwe. Ne bo ne bagamba nti, Nedda; naye tunaasula mu luguudo ekiro kyonna. Naye n’abawaliriza nnyo; ne bakyama ne bayingira mu nnyumba ye; n’abateekerateekera embaga, n’ayokya emigaati egitazimbulukusiddwa, ne balya. Naye nga tebannagalamira, abasajja b’ekibuga, abasajja ba Sodomu, ne beetooloola ennyumba enjuyi zonna, abakadde n’abavubuka, abantu bonna okuva mu buli luuyi: ne bayita Lutti, ne bamugamba nti, Abasajja abazze gy’oli ekiro kino bali ludda wa? babafulumye gye tuli, tubamanye. Lutti n’afuluma gye bali ku mulyango, n’aggalawo oluggi ennyuma we, n’ayogera nti, Mbeegayiridde, baganda bange, temukola bubi obwo. Laba kaakano, nnina abawala babiri abatannamanya musajja; mbeegayiridde, mbabafulumize gye muli, mubakole nga bwe kiri okulungi mu maaso gammwe: naye abasajja bano temubakolako kintu kyonna; kubanga kye kyabaleese wansi w’ekisiikirize ky’akasolya kange. Ne bagamba nti, Ddayo emabega. Ne bagamba nate nti, Ono omuntu omu yazze okusula ng’omugenyi, ate ayagala okuba omulamuzi ddala: kaakano tunaakukola bubi okukira bo. Ne banyigiriza nnyo omusajja, ye Lutti, ne basembera okumenya oluggi. Naye abasajja ne bagolola omukono gwabwe, ne bawalula Lutti ne bamuyingiza mu nnyumba gye bali, ne baggalawo oluggi. Ne bakuba abasajja abaali ku luggi lw’ennyumba obuzibe bw’amaaso, abato n’abakulu: ne bakoowa okunoonya oluggi.
Progressive Testing and the Tarrying Time
Okugezesebwa Okugenda nga Kweyongera n’Ekiseera eky’Okulindirira
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:
Mwannyina White ayogera ku nkola ey’okugezesa egenda mu maaso mu kiseera kya Kristo ne mu kiseera ky’Aba-Millerite, ng’alaga enkola ey’okugezesa egenda mu maaso gye tuli. Mu *Early Writings*, olupapula 259, agamba nti:
"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."
“Abaali tebaayagala kukkiriza bubaka bwa Yokaana Omubatiza tebaayinza kuganyulwa mu njigiriza za Yesu, era tebaayinza kuganyulwa mu kuweereza kwa Kristo mu Watukuvu waggulu.” Oluvannyuma n’agamba nti, “Abo abataakkiriza Bubaka bw’Omumalayika Ow’Olubereberye tebaayinza kuganyulwa mu Bubaka bw’Omumalayika Owookubiri, era tebaayinza kuganyulwa mu Kukaaba okw’Ekiro wakati.”
In that passage in Early Writings, 259, when the door is closed in the time of Christ, the Jews are in perfect darkness, blindness.
Mu kitundu ekyo ekiri mu *Early Writings*, 259, oluggi bwe luggalibwa mu biro bya Kristo, Abayudaaya baba mu kizikiza ekituukiridde ddala, obuzibe.
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).
Ebyafaayo ey’AbaMillerite ku Malayika ow’Okubiri ye byafaayo bya Lutti. Bamalayika bombi batuuka mu kibuga (Jjuuni 1842), Obubaka bwa Malayika ow’Okubiri butuuka, era Lutti abaleetera okusula ekiro (Ekiseera eky’Okulindirira). Wabaawo omusango, ne oluvannyuma oluggi ne luggalwawo (Okitobba 22, 1844).
We will look at another biblical history where a tarrying time lines up with the Millerite History before pulling this together.
Tujja kwetegereza ebyafaayo ebirala eby’omu Baibuli omuli ekiseera eky’okulindirira ekikwatagana n’Ebyafaayo eby’AbaMillerite nga tetunnagatta bino wamu.
Moses, the Sanctuary, and the Tarrying Time
Musa, Ekkubo Erittukuvu, n’Ekiseera eky’Okulindiriza
The next history is Moses receiving instructions on building the sanctuary and the Law.
Ebyafaayo ebiddako byogera ku Musa ng’aweebwa ebiragiro ebikwata ku kuzimba awatukuvu n’Amateeka.
"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.
Ku lunaku olw’omusanvu, lwe Ssabbiiti, Musa n’ayitibwa okulinnya mu kire. Ekire ekikutte ne kyeyanjula mu maaso ga Isiraeri yenna, era ekitiibwa kya Mukama ne kyolesebwa ng’omuliro ogwokya ddala. “Awo Musa n’ayingira wakati mu kire, n’alinnya ku lusozi; era Musa n’amala ku lusozi ennaku amakumi ana n’ebiro amakumi ana.” Patriarchs and Prophets, 313, 314.
The forty days' tarry in the mount did not include the six days of preparation.
Okulindirira okw’ennaku amakumi ana ku lusozi tekwazingiramu ennaku mukaaga ez’okweteekateeka.
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.
Mu byafaayo buno, Musa yamala ennaku 46 ng’aweebwa ebiragiro eby’okuzimba yeekaalu, nga kino kifaanana emyaka 46 okuva mu 1798 okutuuka mu 1844 Mukama gye yayimusizaawo yeekaalu ey’AbaMillerite, n’emyaka 46 egya Herode egy’okuddamu okuzimba yeekaalu egyogerwako mu Yokaana 2:20, era n’enkwatagana yaayo n’ama-chromosome 46 ag’omubiri gwa muntu nga yeekaalu ey’obuntu. Mu nnaku omukaaga ezo, Yoswa yali ne Musa, era bombi ne balya manu era ne banywa ku kagga akatono akaaseerenguka okuva ku lusozi. Yoswa teyayingira mu kire wamu ne Musa, wabula yasigala ebweru, ng’alya era ng’anywa buli lunaku bwe yali alindiridde Musa okudda, ate Musa n’asiiba mu nnaku amakumi ana.
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.
Mu kiseera kye yamala ku lusozi, Musa yaweebwa ebiragiro eby’okuzimba awatukuvu obulamu bwa Katonda mwe bwandeyolekedde mu ngeri ey’enjawulo. “Banzimbire awatukuvu; ndyoke mbeere wakati waabwe” (Okuva 25:8), bwe bwali obulagiro bwa Katonda.
This is where we find the number 46 associated with the building of the sanctuary.
Wano we tusanga ennamba 46 ng’egattibwa ku kuzimba awatukuvu.
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.
Tujja kusoma okuva mu Okuvaayo ne twetegereza ekiseera eky’okulwawo mu mboozi eno, kubanga kiragirira dda ekiseera eky’okulwawo mu biro bya Kristo, eby’AbaMillerite, ne ku nkomerero y’ensi. Ekiseera eky’okulwawo kireeta embeera esobozesa Okukaaba okw’Ekiro ekya ttumbi okulangirirwa era ne kuleeta ebika bibiri eby’abasinza. Awatali kiseera kya kulwawo, ensengeka z’ebyafaayo ebyo tezaanditegekeddwa ekyo Mukama ky’ayagala okutuukiriza mu Okukaaba okw’Ekiro ekya ttumbi. Tuteekwa okulaba ekiseera eky’okulwawo kye kitegeeza.
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.
N’agamba Musa nti, Yambuka eri Mukama, ggwe ne Alooni, Nadabu, ne Abiku, n’abakadde ba Isiraeri ensanvu; era musinze nga muli wala. . . . Musa n’addira ekitundu ky’omusaayi, n’akiteeka mu bibya; era ekitundu ekirala eky’omusaayi n’akimansira ku kyoto. N’addira ekitabo eky’endagaano, n’akisomera abantu nga bawulira: ne boogera nti, Byonna Mukama by’ayogedde tulibikola, era tuliwulira. Musa n’addira omusaayi, n’agumansira ku bantu, n’agamba nti, Laba omusaayi gw’endagaano Mukama gy’abakoledde ku bikwata ku bigambo bino byonna. Okuva 24:1, 6-8.
This 46-day period, this Tarrying Time, is when the Lord is entering into covenant with a people.
Ekiseera kino eky’ennaku 46, kino Ekiseera eky’Okulindiriramu, lwe kiseera Mukama mw’ayingirira endagaano n’abantu.
Did the Lord enter into covenant with the Millerites in this history? Yes.
Mukama yalagaana n'Abamillerite mu byafaayo bino? Yee.
Did He enter into covenant with the Christian church at Pentecost in the time of Christ? Yes.
Yayingira mu ndagaano n’Ekkanisa ey’Abakristaayo ku lunaku lwa Pentekoote mu kiseera kya Kristo? Yee.
So, this tarrying time is one of the waymarks of the Lord entering into covenant with a people.
N’olwekyo, ekiseera kino eky’okulindirira kye kimu ku bubonero obulaga Mukama ng’ayingira mu ndagaano n’abantu.
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.
Awo Mukama n’agamba Musa nti, Yambuka ojje gye ndi ku lusozi, obeere eyo: nange nnaakuwa ebipande eby’amayinja, n’amateeka, n’ebiragiro bye mpandise; olyoke obiyigirize. Musa n’agolokoka, ne Yoswa omuweereza we: Musa n’ayambuka ku lusozi lwa Katonda. N’agamba abakadde nti, Mutulindirire wano, okutuusa lwe tunaakomawo gye muli: era, laba, Alooni ne Kuuli bali wamu nammwe: omuntu yenna bw’anaabanga n’ensonga yonna, agende gye bali. Musa n’ayambuka ku lusozi, ekire ne kibikka ku lusozi. Ekitiibwa kya Mukama ne kibeera ku lusozi Sinaayi, ekire ne kikibikka ennaku mukaaga: ne ku lunaku olw’omusanvu n’ayita Musa ng’asinziira wakati mu kire. Era okulabika kw’ekitiibwa kya Mukama kwali ng’omuliro ogwokya ku ntikko y’olusozi mu maaso g’abaana ba Isiraeri. Musa n’ayingira wakati mu kire n’ayambuka ku lusozi: Musa n’amala ku lusozi ennaku amakumi ana n’ebiro amakumi ana. Okuvaayo 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 ebyafaayo bya Musa, tulabamu ekiseera eky’okulwawo. Mu kiseera kino, ebipande bibiri bitegeeza endagaano, era Mukama ayingira mu ndagaano era nga awa Musa ebiragiro ku kuzimba yeekaalu.
From 1798 to 1844, those 46 years, the Lord was raising the Millerite temple so He might enter into covenant with modern Israel.
Okuva mu 1798 okutuuka mu 1844, mu myaka egyo 46, Mukama yali azimba yeekaalu ey’Abamillerite alyoke ayingire mu ndagaano ne Isiraeri ow’omulembe guno.
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.
Ekiseera kye tujje okusoma ku Musa n’ekiseera ekyo eky’okulinda eky’abakadde ensanvu kiyitibwa Pentekooti mu byafaayo bya Bayibuli—ennaku ataano oluvannyuma lwa Okuyitako. Mukama yalagira Isiraeri okujjukiranga Pentekooti emirembe gyonna. Mu Ndagaano Empya, Pentekooti kye kimu ku bisinga okussaako essira mu kkanisa y’Abakristaayo eyasooka, ng’ejjukira ddala ebyafaayo bino byennyini. Tusanga ebitundu ebyo bye bimu ku Pentekooti mu biro bya Kristo, mu byafaayo by’Abamillerite, era ebitundu bino biriddamu okubaawo ku nkomerero y’ensi.
Pentecost and the Tarrying Time in the New Testament
Pentekooti n’Ekiseera eky’Okulindirira mu Ndagaano Empya
Let us look at Pentecost from Luke 24:44-52, during the story of the road to Emmaus.
Ka tulowooze ku Pentekoote okuva mu Lukka 24:44-52, mu kiseera ky’olugero olw’ekkubo erigenda e Emawusi.
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.
Emabegako mu Lukka, abayigirizwa ababiri abaali batambula ne Yesu baamusaba alweko nabo. Bayibuli ekozesa ekigambo “alweko.” Waliwo ekiseera eky’okulwawo ekiteekeddwako akabonero awo, naye ffe twagala okuteekako akabonero ekiseera ekirala eky’okulwawo mu byafaayo bino byennyini.
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.
Awo [Yesu] n’abagamba nti, Gano ge bigambo bye nabagamba nga nkyali nammwe, nti byonna birina okutuukirira ebyawandiikibwa ku nze mu mateeka ga Musa ne mu bannabbi ne mu Zabbuli. Awo n’abaggulawo amagezi gaabwe basobole okutegeera ebyawandiikibwa. N’abagamba nti, Bwe kityo bwe kyawandiikibwa, era bwe kityo Kristo kyeyagwanira okubonaabona n’okuzuukira mu bafu ku lunaku olw’okusatu: era nti okwenenya n’okusonyiyibwa ebibi birina okubuulirwa mu linnya lye eri amawanga gonna, nga kutandikira mu Yerusaalemi. Era mmwe muli bajulirwa b’ebyo. Era, laba, mbatumira ekyasuubizibwa kya Kitange ku mmwe: naye mmwe mubeere mu kibuga Yerusaalemi, okutuusa lwe mulyambazibwa amaanyi agava waggulu.
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.
Ekiseera eky’okulinda kiteekebwako akabonero olw’ekiragiro eky’okulindira mu Yerusaalemi okuweebwa amaanyi. Wano we wabeerera okuwezesa obubaka eri Abamilleri.
To tarry means to wait. "Blessed is he that waiteth." For what? The empowerment.
Okulindiriza kitegeeza okulinda. “Alina omukisa oyo alindirira.” Alindirira ki? Okwongerwako amaanyi.
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.
Toyinza kutegeera bulungi amaanyi agawa Omukoowu ogw’Ekiro eky’omu ttumbi okuggyako nga tutegeera ekiseera eky’okulinda, gye balagirwa okulindiriramu amaanyi ago. Ekyo kitundu ku byafaayo ebyo. Okusobola okuleetera omusana ogwateekebwa emabega wo okusigala nga gwaka, oteekwa okutegeera ebyafaayo byonna.
You may not yet see where this is going, but tomorrow it will become clear.
Oboolyawo oba nga tonnalaba we kigenda, naye enkya kijja kutegeerekeka bulungi.
The Three Prophecies and the Tarrying Time
Obunnabbi Obusatu n’Ekiseera eky’Okulindiriramu
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.
Obunnabbi busatu bwaleetera Abamilleri okutegeera obubi okwaleeta ekiseera eky’okulindiriramu n’okunyiiga okusooka. Obunnabbi buno bwe bunnabbi busatu bwe bumwe William Miller bye yagamba nti yaweebwa okutandikirako: ennaku 1335, ennaku 2520, n’ennaku 2300.
If you understand that the tarrying time is a specific component of the Midnight Cry, you must ask what produced the tarrying time. It was these three time prophecies: the 1335, the 2520, and the 2300.
Bw’otegeera nti ekiseera eky’okulindiriramu kitundu kya njawulo ekya Okukaaba okw’Ekiro ekya wakati, oteekwa okubuuza ekintu ekyaviirako ekiseera eky’okulindiriramu. Zino ze nnabbi ez’ebiseera essatu: 1335, 2520, ne 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.
Bw’ogaana obunnabbi bwa 2520 ne 1335, obeera weegaana Okukaaba okw’Ekiro eky’omu Makati, era oggwa okuva ku kkubo n’ogenda eri ensi embi eri wansi.
That is where we are heading with all this.
Awo we tulaga gyetugenda n’ebintu bino byonna.
They tarry because they are to wait for power from on high, and in the Millerite History, that power was the Midnight Cry.
Balwawo kubanga balina okulindirira amaanyi agava waggulu, era mu Byafaayo eby’Abamillerite, amaanyi ago ge yali Okukaaba okw’Ekiro wakati.
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 24:44-52.
Naye mmwe musigale mu kibuga Yerusaalemi okutuusa lwe munaayambazibwa amaanyi agava waggulu. N’abatwala n’abaggyayo okutuuka e Besaniya, n’ayimusa emikono gye n’abawa omukisa. Awo olwatuuka bwe yali ng’abawa omukisa, n’ayawulibwa ku bo, n’atwalibwa waggulu mu ggulu. Ne bamusinza, ne baddayo e Yerusaalemi n’essanyu lingi. Luka 24:44-52.
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.
Besania kye kitundu eky’oku mabbali ga Yerusaalemi, nga kiri ng’ekiromita nga bbiri n’ekitundu okuva ebweru w’ekibuga. Mu nnaku za Yesu, eno yali bbanga ddene, kubanga abantu baatambulanga n’ebigere buli wamu.
Bethany means 'House of the Poor.'
Besaniya kitegeeza “Ennyumba y’Abaavu.”
Jesus' favorite place to be was Bethany, where Lazarus, Mary, and Martha lived.
Ekifo Yesu kye yasinga okwagala okubeeramu kyali Besaniya, Lasalo, Maliyamu ne Mariza gye baabeeranga.
It is worth noting that the Triumphal Entry is the history Sister White uses to describe the Midnight Cry.
Kisaanira okwettanira nti Okuyingira okw’Obuwanguzi ye nnono ya byafaayo Mwannyinaffe White gy’akozesa okunnyonnyola Okukaaba okw’Ekiro ekya wakati.
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.
Yesu nga tannayingira mu Yerusaalemi olw’Okuyingira okw’Obuwanguzi, yalwawo mu Besaniya, Ennyumba y’Abaavu. Waliwo ekiseera eky’okulwawo ekikulembera Okuyingira okw’Obuwanguzi, nga bwe waliwo n’ekiseera eky’okulwawo ekikulembera Okukaaba okw’Ekiro eky’omu ttumbi. Ebyafaayo ebyo bitambula nga byenkana, naye tukyali ku Lukka 24:44-52 era nga tulindirira era nga tulwawo mu Yerusaalemi.
In Early Writings, page 247, speaking of the Millerite History, Sister White says:
Mu Ebyawandiikiddwa eby’Olubereberye, omuko 247, ng’ayogera ku byafaayo by’Abamillerite, mwannyinaffe White agamba nti:
"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."
Abaali baali basuubiddwa baalaba okuva mu Byawandiikibwa nti baali mu biro eby’okulindiriza, era nti kyali kibagwanira okulindirira n’obugumiikiriza okutuukirira kw’okwolesebwa. Obujulizi bwe bumwe obwabaleetera okusuubira Mukama waabwe mu 1843, bwe bwabaleetera okumusuubira mu 1844.
At the Midnight Cry, the Millerites had their understanding of the Scriptures opened.
Mu Kukaaba okw’Ekiro wakati, abaMillerite baazibukulwa okutegeera kwabwe okw’Ebyawandiikibwa.
"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.
“Abaaswazibwa” okuva mu kuswazibwa okw’olubereberye baalaba mu byawandiikibwa nti baali mu kiseera eky’okulindiriza, era obukakafu bwe bumu obwabaleetera okulagula 1843 ng’omwaka ogw’okudda kwa Mukama, kati ne bulaga 1844.
What had the Lord done for them? He opened their understanding. This is a parallel history to the disciples.
Mukama yali abakoledde ki? Yabaggulirawo okutegeera kwabwe. Guno mukwano gw’ebyafaayo ogufaanana n’ogw’abayigirizwa.
Jacob’s Tarrying Time and the Covenant
Ekiseera kya Yakobo eky’Okulindiriramu n’Endagaano
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.
Mu ebyafaayo bya Yakobo mulimu ekiseera eky’okulindamu. Ekiseera kino eky’okulindamu kiraga amazima mangi ag’obunnabbi, newaakubadde nga tujja kukoma ku kutuusaako ku gamu ku go byokka.
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.
Olubereberye 28, okutandikira ku lunyiriri olw’e 10, kiraga nti emboozi ya Yakobo etegeeza nga bwe kiriba ku nkomerero y’ensi. Batabani ba Yakobo bakiikirira 144,000 ku nkomerero y’ensi.
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 yazaala abaana mu bakazi bana—abakazi babiri, Laakeeri ne Leeya, n’abazaana babiri. Yalina okukolera abakazi be: ennaku 2520 ku lwa Leeya n’ennaku 2520 ku lwa Laakeeri. Mu lugero lwa Yakobo, tulaba ebbiri 2520, nga zikiikirira Obwakabaka obw’Ebukiikaakkono n’Obwakabaka obw’Ebukiikaddyo.
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 kabonero akalaga Ebyafaayo eby’Abamileri ne 144,000. Ebyafaayo bye birina okutuweera omusana ffe ku nkomerero y’ensi.
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.
Awo Yakobo n’afuluma e Beerusheba n’agenda e Kalani. Awo n’atuuka mu kifo ekimu n’asula omwo ekiro kyonna, kubanga enjuba yali ezikidde; n’addira ku mayinja ag’omu kifo ekyo n’agateeka wansi w’omutwe gwe, n’agalamira mu kifo ekyo okwebaka. N’aloota, era laba, waliwo eddere eriteekeddwawo ku nsi, n’omutwe gwalyo nga gutuuka mu ggulu; era laba, bamalayika ba Katonda nga balinnya era nga bakka ku lyo. Era, laba, Mukama yali ayimiridde waggulu waalyo, n’ayogera nti, Nze Mukama Katonda wa Ibulayimu jjajja wo, era Katonda wa Isaaka; ensi gy’ogalamiddeko, ndigikuwa ggwe n’ezzadde lyo: Era ezzadde lyo liriba ng’enfuufu y’ensi, era olibuna eri obugwanjuba, n’eri obuvanjuba, n’eri obukiika obwa kkono, n’eri obukiika obwa ddyo: era mu ggwe ne mu zzadde lyo mwe muliva omukisa eri ebika byonna eby’ensi. Era, laba, nze ndi wamu naawe, era ndikukuuma mu bifo byonna gy’onoogendanga, era ndikukomyawo nate mu nsi eno; kubanga sijja kukuleka, okutuusa lwe ndimaliriza ebyo bye nkugambyeko. Olubereberye 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.
Mukama ayingira mu ndagaano ne Yakobo. Mukama bw’ayingira mu ndagaano ne Musa ne Isiraeri, wabaawo ekiseera eky’okulindiriramu; bw’ayingira mu ndagaano ne Yakobo, wabaawo ekiseera eky’okulindiriramu; bw’ayingira mu ndagaano ne Isiraeri ow’omulembe guno mu byafaayo bya ba Millerite, wabaawo ekiseera eky’okulindiriramu; era bw’ayingira mu ndagaano n’Ekkanisa ey’Ekikristaayo ku Pentekote, wabaawo ekiseera eky’okulindiriramu.
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.
Mu lugero luno, mu kiseera eky’okulindirira, Mukama aggulawo okutegeera kw’abantu Be eri Ekigambo Kye, ekifaananyisibwa n’eddaala ng’abamalayika balinnya era bakkakka—a kabonero ak’okuwuliziganya wakati wa Katonda n’omuntu.
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.
Awo Yakobo n’agolokoka okuva mu tulo twe, n’ayogera nti, Mazima Mukama ali mu kifo kino; nange saakimanya. N’atya, n’ayogera nti, Ekifo kino kya ntiisa nnyo! Tewali kirala wabula nnyumba ya Katonda, era lino lye irembo ery’omu ggulu. Olubereberye 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 Kukaaba okw’Ekiro kya ttumbi, ababikira aba Millerite bazuukuka era ne bafuuka Ennyumba ya Katonda. Ayingira mu ndagaano nabo, ng’abafuula Isiraeri ow’omulembe guno.
And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:18-19.
Awo Yakobo n’agolokoka ku makya nnyo, n’addira ejjinja lye yali atadde okuba omuwanda gwe, n’aliyimirizaawo ng’empagi, n’afuka amafuta ku mutwe gwalyo. N’atuuma erinnya ly’ekifo ekyo Beseri: naye erinnya ly’ekibuga ekyo oluberyeberye lyali Luzi. Olubereberye 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” ekyusibwa. AbaMillerite baali si bantu ba Katonda mu 1798. Ebyafaayo by’AbaMillerite bye byafaayo eby’engeri gy’ayingiramu mu ndagaano nabo n’abafuula abantu be, ng’abakyusa okuva ku “Luz” okudda ku “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.
Awo Yakobo n’ayama obweyamo, ng’agamba nti, Katonda bw’aliba nange, n’annumiriza mu kkubo lino gye ŋŋenda, n’ampa emmere ey’okulya n’ebyambalo eby’okwambala, n’okunnyamba okudda mu nnyumba ya kitange mirembe; kale Mukama anaabanga Katonda wange: era ejjinja lino, lye nteeseewo okuba empagi, linaabanga nnyumba ya Katonda: era ku byonna by’onoompa ndikuwa ddala ekitundu eky’ekkumi. Olubereberye 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.
Obweyamo bwa Yakobo kwe kuyingira mu ndagaano. Asaba Katonda okumukuuma mu kkubo—Amakubo ag’Edda—era n’okumuwa emmere gy’alya. Abamiira ba Millerite balina okulya emmere yaabwe bo bennyini so tebaddeyo eri obusirusiru bw’Abapolotesitante.
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.
Bwe tunaagenda mu maaso okulya omugaati Katonda gw’atuwa, Ajja kunyweza endagaano ye ne ffe. Omugaati n’ebyambalo ebiri mu bweyamo bwa Yakobo bikiikirira amazima agali ku Kipande kya 1843, Ellen White ky’ayita Olwazi olw’Emirembe n’Emirembe—Amakubo ag’Edda n’omugaati.
"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.
“Ekkubo lya Yakobo lye yalaba mu kwolesebwa okw’ekiro, omusingi gwalyo nga guyimiridde ku nsi era ekitundu kyalyo eky’oku ntikko nga kituuka mu ggulu erya waggulu ennyo; Katonda yennyini ng’ali waggulu w’ekkubo eryo, era ekitiibwa Kye nga kimulisiza ku buli mutendera; bamalayika nga balinnya era nga bakka ku kkubo lino ery’okumasamasa okw’enjawulo, kabonero ka mpuliziganya etasalako ekuumibwa wakati w’ensi eno n’ebifo eby’omu ggulu. Katonda atuukiriza okwagala Kwe ng’ayita mu kuweereza kwa bamalayika ab’omu ggulu mu nkolagana etasalako n’obuntu. Ekkubo lino libikkula omukutu ogutereevu era omukulu ogw’empuliziganya n’abatuuze b’ensi eno. Ekkubo eryo lyakiikirira Omununuzi w’ensi eri Yakobo, agatta ensi n’eggulu. Buli muntu alabye obujulirwa n’omusana gw’amazima era n’akkiriza amazima, ng’ayatulira okukkiriza kwe mu Yesu Kristo, munnamawulire mu ngeri esinga obukulu obw’ekigambo ekyo. Oyo aweebwa eby’obugagga eby’omu ggulu, era gwe mulimu gwe okubigabira abalala, okubunyisa ekyo kye yafuna.” 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.
Bw’aggulawo okutegeera kwabwe mu kiseera eky’okulindirira, akola bw’atyo ng’aweereza bamalayika okulinnya n’okukka ku mmanju.
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.
Bw’oba nga wafuna amazima, olina obuvunaanyizibwa okugagabana. Bw’otuukiriza obuvunaanyizibwa bwo, ofuuka eddaala—omukutu gw’empuliziganya. Tuyitiddwa okuba omukutu ogwo.
"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.
“Eddaala lyakiikirira Kristo; ye mukutu ogw’empuliziganya wakati w’eggulu n’ensi, era bamalayika batambula okudda n’okukomawo mu kusisinkana okutaggwaawo n’olulyo olwagwa. Ebigambo bya Kristo eri Nasanayiri byali bikwatagana n’ekifaananyi ky’eddaala, bwe yagamba nti, ‘Ddala ddala mbagamba nti, Okuva kaakano munaalaba eggulu nga libikkuse, ne bamalayika ba Katonda nga balinnya era nga bakka ku Mwana w’omuntu.’ Wano Omununuzi yeeyanjula ng’eddaala ery’ekyama, erisobozesa empuliziganya wakati w’eggulu n’ensi.” 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 alina ekiseera eky’okulwawo; alwawo era n’aloota ku madaala, agakiikirira Mukama ng’aggulawo okutegeera kw’Ekigambo Kye eri abantu Be mu kiseera eky’okulwawo. Mu byafaayo bino, Mukama ayingira mu ndagaano n’abantu Be, ng’abaggya e Luzi n’abafuula Beseri—Ennyumba ya Katonda.
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.
Omukutu gw’empuliziganya ogukiikirirwa bamalayika abalinnyanga era abakka ku m ladda, oyo ye Kristo, nagwo gukiikiriddwa mu Zekkaliya. Ow’oluganda omukazi White akwogerako ku kino mu *Review and Herald*, Julayi 20, 1897, newaakubadde nga akozesa akabonero akalala.
"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."
“Abafukibwako amafuta abayimirira awali Mukama w’ensi yonna, balina ekifo ekyali kyawereddwa Sitaani ng’akerubi omubikkirize. Ebitonde ebitukuvu ebyetoolodde entebe ye ey’obwakabaka.”
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.
“Abatukuvu” kye ki? Bamalayika. “Olw’abatukuvu abeetoolodde entebe ye ey’obwakabaka, Mukama akuuma enkolagana etaggwaawo n’abatuuze b’ensi.” Oyo ye mpaawo. Naye wano Mwannyinaffe White tagenda kukozesa mpaawo ng’akabonero.
"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.
“Amafuta ga zaabu gakiikirira ekisa Katonda ky’akuumirizaamu amatabaaza g’abakkiriza nga gaweebwa obutayimizayimiza ne gazikira. Singa tekyali nti amafuta gano amatukuvu gafukibwa okuva mu ggulu mu bubaka obw’Omwoyo wa Katonda, ebitongole by’obubi byandifugidde ddala abantu.
"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.
Katonda avumibwa bwe tutakkiriza bubaka bw’atutumira. Bwe kityo tugaana amafuta ag’ezaabu ge yandyafuse mu myoyo gyaffe, galyoke gaweebwe eri abo abali mu kizikiza. Obuyitibwa bwe bujja nti, “Laba, awasizza ajja; mufulume okumwaniriza,” abo abatannafuna mafuta amatukuvu, abatakuumye kisa kya Kristo mu mitima gyabwe, balizuula, ng’abawala abagezigezi abatali nabo, nga tebeeteeseteese kusisinkana Mukama waabwe. Tebalina, mu bo bennyini, buyinza bwa kufuna mafuta ago, era obulamu bwabwe buzikiridde. Naye Omwoyo Omutukuvu wa Katonda bwe asabibwa, bwe twegayirira nga Musa bwe yakola nti, “Nnyolesa ekitiibwa kyo,” okwagala kwa Katonda kulifukibwa mu mitima gyaffe. Nga kuyita mu miwendo egya zaabu, amafuta ag’ezaabu galituweebwa. “Si lwa maanyi, so si lwa buyinza, wabula lwa Mwoyo gwange, bw’ayogera Mukama w’eggye.” Nga bafuna ebimasamasa ebyaka eby’Enjuba ey’Obutuukirivu, abaana ba Katonda baaka ng’ettabaaza mu nsi.” 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 byafaayo bya Yakobo, mulimu ebyafaayo by’AbaMillerite. Waliwo ekiseera eky’okulindirira, era n’alaba amadaala agakiikirira empuliziganya wakati w’Eggulu n’Ensi.
Zechariah tells us about two golden pipes. A ladder has two primary rails, but Zechariah calls them two golden pipes.
Zekkaliya atutegeeza ku miyiwa ebiri eby’ezaabu. Amadaala galina emiti ebiri emikulu egy’oku mbiriizi, naye Zekkaliya agiyita miyiwa ebiri eby’ezaabu.
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.
Tulina okukkiriza obubaka obukka okuva ku madaala ag’omu Ggulu ne tubutuusa eri abalala. Bwe tukola bwe tutyo, tufuuka kitundu ku madaala ago, kitundu ku nkola y’okutuusa obubaka.
Sister White ties this into the parable of the Ten Virgins.
Mwannyinaffe White agatta kino ku lugero olw’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 byafaayo eby’Abamillayiti, baali batuukiriza olugero lw’Abawala Ekkumi. Ekiseera kya Yakobo eky’okulindirira kye kiseera eky’okulindirira ekyoogerwako mu Matayo 25 ne Kabbakkuki 2 nti: “Newakubadde nga okwolesebwa kulwawo, kukilindirire.”
The story of Jacob and Zechariah are the same tarrying times.
Ebyafaayo bya Yakobo ne Zekkaliya bye bimu mu biro ebyo eby’okulindiriramu.
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.
Ekiseera eky’okulindiriramu, mu bintu ebirala, kiraga nti Mukama ali kumpi okwongera abagoberezi be okutegeera kwabwe ku Kigambo kya Katonda. Bw’otofuna Mafuta ago Amatukuvu, oli mberera ensirusiru.
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.'"
Bw’otuuka ku nnaggomola lino, oluggi bwe lunaaggala era ng’oli mwala omusirusiru, Mwannyinaffe White agamba nti, “Ebigambo ebisinga obuyinike ebyali byevera okuwulirwa nti, ‘Sibamanyi.’”
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.
Temusobola kwawula kiseera eky’okulindiriramu ku Kukaaba okw’Ekiro wakati. Ekiseera eky’okulindiriramu kye kireeta okufukibwa kw’Omwoyo Omutukuvu, okuggulira abantu ba Katonda okutegeera Ekigambo mu Kukaaba okw’Ekiro wakati era ne kuwa amafuta agawula abawala abatukuvu abagezi ku basiru.
The Tarrying Time and Christ’s Crowning Miracle
Ekiseera eky’Okulindiriramu ne Kyamagero kya Kristo Ekisinga Obukulu
There is a tarrying time when Christ performed His crowning act—raising Lazarus.
Waliwo ekiseera eky’okulinda Kristo lwe yakola omulimu gwe ogw’ennaggattira—okuzuukiza Laazaalo.
Jesus received the message, "Lazarus is sick. Come, take care of him." But Jesus did not go immediately.
Yesu yafuna obubaka nti, “Lazaalo mulwadde. Jjangu, omulabirire.” Naye Yesu teyagenda mangu ago.
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.
Mwannyinaffe White agamba nti abayigirizwa beesittala ku kino. Beebuuzanga lwaki yali tajja kuyamba mukwano gwe, oba okulaga amaanyi ge nga Masiya. Naye yalwawo.
"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.
Mu kulwawo okujja eri Laazaalo, Kristo yalina ekigendererwa eky’okusaasira eri abo abaali tebamusembezza. Yalindako, alyoke ng’azuukiza Laazaalo mu bafu, awa abantu be abakalambidde era abatakkiriza obujulizi obulala nti ddala ye “okuzuukira n’obulamu.” Yali tayagala kulekera ddala essuubi lyonna ku bantu, endiga ezaali zibuze, ezaali ziwuubaala ez’ennyumba ya Isiraeri. Omutima gwe gwali gwatika olw’obutenenya bwabwe. Mu kusaasira kwe yateesa okubawa nate obujulizi obulala nti ye Muzzawo, Oyo yekka eyayinza okuleeta obulamu n’obutafa eri omusana. Kino kyali kya kuba bujulizi bakabona bwe bataayinza kukyusizza makulu. Kino kye kyava alewa okugenda e Besaniya.” The Desire of Ages, 529.
He tarried to give them one more evidence that He had the ability to bring the dead to life.
Yalwawo okusobola okubaweereza obukakafu obulala nti yalina obuyinza okuzuukiza abafu.
This crowning miracle, the raising of Lazarus, set the seal of God on His work and claim to divinity.
Ekyamagero kino eky’enkomereddeko, okuzuukira kwa Laazaalo, kyateeka akabonero ka Katonda ku mulimu gwe ne ku kwewogerako kwe okw’Obwakatonda.
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.
Mu Kukaaba okw’Ekiro ekya wakati, Mukama ayimusa abawala abagezi. Kino kifaananyi eky’omulimu gw’okussaako akabonero. Abakkiriza ba Millerite baali bassibwako akabonero, nga kiwa ekifaananyi eky’okussaako akabonero okw’abo 144,000.
The lesson of Lazarus is that Christ can take someone dead in trespasses and sins and bring them to life.
Essomo lya Laazaalo lye lino: Kristo asobola okutwala omuntu afudde mu byonoono n’eby’okwonoona amateeka n’amuleeta mu bulamu.
In the passage of Lazarus, Christ defines death as sleep.
Mu kitundu ekikwata ku Laazaalo, Kristo anyonnyola okufa ng’ebulo.
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.
Bonna beebase. Alwawo. Agenda okuzuukiza Lazaro, ng’abazza mu bulamu era ng’abateekako envumbo ye. Eno ye kyamagero kye ekisinga obukulu.
In our history, when He seals the 144,000, He lifts them up as an ensign.
Mu byafaayo byaffe, bw’assa akabonero ku 144,000, abawanika waggulu ng’akabonero.
Zechariah says that ensign is as jewels in a crown. This is His crowning act.
Zekkaliya agamba nti ekibonero ekyo kiri ng’amayinja ag’omuwendo mu ngule. Eki kye kikolwa Kye eky’okumukutaaza.
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.
Mu kufukibwa n’okubikkulibwa kw’amazima mu byafaayo eby’Aba-Millerite, ekiseera eky’okulwawo kye kiraga Mukama lw’abikkulira amazima. Amadaala, nga kuliko bamalayika nga balinnya era nga bakka, ye wabaawo enkola ey’okuteeka akabonero.
The Triumphal Entry and the Midnight Cry
Okuyingira mu Buwanguzi n’Okukaaba okw’Ekiro eky’omu ttumbi
Now we look at the Triumphal Entry. Notice what Sister White compares the Triumphal Entry to the Spirit of Prophecy, volume 4, page 250.
Kaakano twetegereza Okwingira okw’Obuwanguzi. Mwekkaanye Sister White ky’ageraageranya Okwingira okw’Obuwanguzi nakyo mu Spirit of Prophecy, ekitabo 4, olupapula 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!'"
“Okukaaba okw’ekiro wakati tekwasitulwa nnyo na kuwakana kw’ensonga, wadde ng’obukakafu obw’Ekyawandiikibwa bwali bulungi era nga bumalayo ddala ensonga. Kwagendanga nakwo amaanyi agawaliriza agaanyakulanga emmeeme. Tewaalimu kubuusabuusa, so tewaalimu kubuuzaabuza. Mu kiseera Kristo we yayingirira Yerusaalemi n’obuwanguzi, abantu abaali bakuŋŋaanye okuva mu bitundu byonna eby’ensi okukuuma embaga, baayiika ku Lusozi olw’Emizeyituuni, era bwe beegatta ku kibiina ekyali kiwerekeza Yesu, baakwata okuluŋŋamizibwa okw’essaawa eyo, ne bayamba okwongera amaanyi mu ddoboozi nti, ‘Alina omukisa oyo ajja mu linnya lya Mukama!’ [Matayo 21:9.] Mu ngeri y’emu n’abatakkiriza abaayiika mu nkuŋŋaana z’Abadiventi—abamu olw’okwagala okumanya, abalala lwa kusekerera bukyeku—baawulira amaanyi agakkiriza agaagobereranga obubaka nti, ‘Laba, Omugole ajja!’”
The Triumphal Entry represents the Midnight Cry.
Okuyingira okw’Obuwanguzi kutegeeza Okukaaba okw’Ekiseera Eky’ekiro ekitumbi.
Let us read what Sister White says about the Triumphal Entry in The Youth Instructor, February 21, 1901.
Ka tusome ekyo Maama White ky’agamba ku Kuyingira okw’Obuwanguzi mu *The Youth Instructor*, February 21, 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."
“Ekiseera Kristo lwe yayingira mu Yerusaalemi kyali kye kiseera eky’omu mwaka ekisinga obulungi. Olusozi olw’Ezzeyituuni lwali lubikkiddwa n’obuddo obubisi, era n’ebibira byali birungi n’amalagala ag’enjawulo. Okuva mu bitundu ebyetoolodde Yerusaalemi abantu bangi baali bazze ku mbaga n’okwegomba okw’amanyi okulaba Yesu.”
Why? Because, they heard about Lazarus.
Lwaki? Kubanga baali bawulidde ku 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."
Ekyamagero ekyasingira ddala obukulu eky’Omulokozi, bwe yazuukiza Lazaaro okuva mu bafu, kyali kireese enkyukakyuka eyewuunyisa ku bantu, era ekibiina kinene nnyo era ekyajjuzibwa essanyu ne kisikirizibwa okujja mu kifo Yesu gye yali asula.
So, He is tarrying in Bethany before the Triumphal Entry.
Kale, Akyali e Besaniya nga tannayingira okw’Obuwanguzi.
This refers to the Tarrying Time.
Kino kitegeeza ekiseera eky’okulindiriramu.
"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.'
Olweggulo lwali luweze ekitundu, Yesu bwe yatuma abayigirizwa be mu kyalo kya Besufage, ng’agamba nti: “Mugende mu kyalo ekibali mu maaso, era amangu ago munaasangayo endogoyi esibiddwa, n’omwana gwayo ali wamu nayo: muzisumulule, muzindeetere. Era omuntu yenna bw’anaabagambako ekigambo kyonna, munaamugamba nti, Mukama azetaaga; era amangu ago anaazisindika.”
"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?
Kuno kwali kwe kusooka mu mulimu Gwe mwe Kristo we yakkiriza okwebagaza embalaasi, era abayigirizwa ne bategeera kino ng’akabonero nti yali anaatera okulaga amaanyi Ge ag’Obwakabaka n’obuyinza Bwe, era okutwala ekifo Kye ku ntebe ya Dawudi. N’essanyu lingi ne batuukiriza obutume obwo. Baalaba ennyana y’endogoyi, ne bagisumulula, ne bagireeta eri Yesu, n’amutulako. Yesu bwe yatula ku nsolo eyo, empewo n’ejjula okukowoola okw’okutendereza n’okuwangula. Teyalina kabonero kona ak’ebweru ak’Obwakabaka, teyambala kyambalo kya bwakabaka, so teyagobererwa basirikale. Naye yali yeetooloddwa ekibiina ekyali kinyikidde olw’okusuubira. Yali yakamala okuzuukiza abafu. Abantu baalowooza nti yali ajja okuba Omulokozi wa Isirayiri. Baani abantu bano?
"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.'
Bangi beeyebaza obutali bwa mazima nti essaawa ey’okusumululwa kwa Isiraeri eri kumpi. Mu birowoozo byabwe balaba eggye ly’Abaruumi nga lisaasaanye, era nga ligobeddwa okuva mu Yerusaalemi, n’eggwanga ly’Abayudaaya nate nga liddamu okuba ery’eddembe okuva wansi w’ekikoligo ky’omunyigiriza. Okuva ku mimwa okudda ku mimwa ekibuuzo kiyitamu nti, “Mu biro bino alizza nate obwakabaka eri Isiraeri?” Bangi mu kibiina bajjukira ekigambo kya nnabbi nti, “Sanyuka nnyo, ggwe muwala wa Sayuuni; yogera n’eddoboozi ddene, ggwe muwala wa Yerusaalemi: laba, Kabaka wo ajja gy’oli: mutuukirivu, era alina obulokozi; mwewombeefu, era ng’ali ku ndogoyi.” Buli omu agezaako okusinga munne mu kwanukula ebyayogerwa obunnabbi mu biro ebyayita. Okulangirira ne kuddiŋŋana okuva ku lusozi n’omu kiwonvu nti, “Kosana eri Omwana wa Dawudi:” —Okukaaba okw’Ekiro ekya wakati— “Aweebwe omukisa oyo ajja mu linnya lya Mukama; kosana waggulu ennyo.”
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.
Tewali kukaaba oba kulira okwawulirwa mu lukalala olwo. Abo abaali baali bazibe b’amaaso, naye amaaso gaabwe ne gawonyezebwa Omwana wa Katonda, be baakulembera.
Who leads the way? Those who used to be Laodicean's.
Ani akulembera ekkubo? Abo abaali edda Abalaodikiya.
"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.
Bamunyikira nnyo eri Yesu, ng’oyo gwe yazuukiza mu bafu akulembera ensolo gye yali yeesibyeeko. Abo abaali lumu baggavu era abasiru, kaakano nga bawonyezeddwa, beeyongera ku kuwuubaana okw’essanyu okw’okusaba nti Hosana. Abalema, kaakano nga batambula, baamenya amatabi g’emikindo ne bagasaasaanya mu kkubo lye.
"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.'
Omugenge, eyali yagobebwa okuva mu bantu, yali ali awo, ng’alongoosebwa amaanyi ag’Omulokozi. Yassa ekyambalo kye mu kkubo ly’Omulokozi, ng’ayogera nti, “Mwebaze Mukama; kubanga mulungi: kubanga okusaasira kwe kubeerera emirembe n’emirembe.”
"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.'
“Oyo eyawonyezebwa okuva mu baddayimooni yaliyo, kaakano ng’ali mu magezi ge amatuufu, ng’agattako obujulirwa bwe nti, ‘Mukama yankoledde ebikulu; kwe nsanyukira.’”
"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."
Abafu abaali bazziddwawo okuva mu bafu baali baliwo, nga bamutendereza. Namwandu n’omulekwa baategeeza ku mirimu gye egy’ekitalo. Abaana abato, abo abaawonyezebwa endwadde, n’abo abaazzibwawo okuva mu ntaana, baayala amatabi g’emikindo n’ebimuli mu kkubo ly’Omununuzi.
So, Jesus tarries in the House of the Poor, referring to the Tarrying Time.
Noolwekyo, Yesu alwawo mu Nnyumba y’Abaavu, nga kino kitegeeza Ekiseera eky’Okulindirira.
Why? Because He is about to pour out His Holy Spirit and open their understanding, referring to the Midnight Cry.
Lwaki? Kubanga anaatera okufuka Omwoyo Omutukuvu gwe ku bo era n’abaggulirawo okutegeera kwabwe, nga kino kitegeeza Okukaaba okw’Ekilo eky’omu ttumbi.
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.
Mu lufumo luno, Ajja ng’Omukama, nga kino kitegeeza nga 22 Okitobba 1844. Yesu ajja okufuna obwakabaka nga 22 Okitobba 1844? Yee.
This is the Triumphal Entry, and there are those who will raise the Midnight Cry.
Kuno kwe Kuyingira okw’Obuwanguzi, era waliwo abo abalirangirira Okukaaba okw’Ekiro ekitundu.
Who are these people? They are those transformed by the power of Christ.
Baani bano? Abo beebo abakyusiddwa amaanyi ga Kristo.
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?
Obubaka bw’obutuukirivu bwa Kristo, amaanyi ge ag’okutukyusa okuva mu bazibe b’amaaso ne tufuuka abalaba, okuva mu bafu ne tufuuka abalamu, okuva mu babenge ne tufuuka abalongoofu, butikkiddwa mu byafaayo eby’Okuyingira okw’Obuwanguzi, nga byolesa oluberyeberye Olukoowoola olw’Ekikeesa wakati. Kiki ekitwala obubaka obwo?
What is Christ riding upon? An ass. It is the Message of Islam that carries the message of Christ's righteousness.
Kristo yeebagala ku ki? Endogoyi. Bwe bubaka bwa Obusiraamu obwetisse obubaka bw’obutuukirivu bwa Kristo.
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 gwa 1840, okuweebwa amaanyi kw’Obubaka bw’Malayika ow’Olubereberye kwali kukwatagana n’okukugirwa kw’Obusiramu. Obubaka obw’Olubereberye buleeta ku bubaka obw’Okubiri; tebuyinza kwawukanyizibwa.
The First Message carries the Second Message.
Obubaka Obusooka bwe butwala Obubaka Obwokubiri.
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.
Obubaka Obw’Olubereberye bwakakasibwa bwe baaziyiza Obusiramu, nga batuukiriza obunnabbi. Okukakasibwa kuno kwawa amaanyi Obubaka bwa Malayika Ow’Olubereberye era ne kuleetera Abapolotesitante okuggalawo enzigi zaabwe obutabukkiriza.
The closing of the doors by the Protestant churches was the rejection of the Message of Islam.
Okuggalawo enzigi amakanisa g’Abapurotesitante kwe kwali okugaana Obubaka bwa Obusiraamu.
The Millerite history prefigures our history.
Ebyafaayo eby’Abamiira biteekateeka ebyafaayo byaffe.
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.
Obubaka bw’obutuukirivu bwa Kristo mu kiseera eky’okussaako akabonero ku 144,000, Mukama bw’afuka Omwoyo We Omutukuvu era n’abikkula Ebyawandiikibwa eri Abalaodikiya n’abagenge ba Adventism, buddamu okusitulibwa endogoyi—Obubaka bw’Obusiraamu.
"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 kiseera eky’ekyeya n’eky’omutoggo eky’omwaka 1844, okulangirira nti, “Laba, Omugole Omusajja ajja,” kwabaawo. Olwo ne walabika ebibiina bibiri ebikiikiriddwa abawala abagezi n’abasiru—ekibiina ekimu ekyatunuulira n’essanyu okulabika kwa Mukama, era ekyali kyetegekera n’obunyiikivu okumusisinkana; n’ekirala ekyali kifugibwa okutya era nga kikola olw’okukwatibwako okw’amangu, ekyamala gukkiriza ndowooza ya mazima, naye nga tekyalina kisa kya Katonda. Mu lugero, omugole omusajja bwe yajja, “abaali beeteeseteese ne bayingira naye mu mbaga.” Okujja kw’omugole omusajja, nga kuno bwe kireeteddwa okulabibwa, kubaawo nga embaga tennabaawo. Embaga ekiikirira Kristo okufuna obwakabaka bwe. . . . Olutalo Olukulu, 427
The Triumphal Entry is the King coming. On October 22, 1844, He receives the Kingdom. This is the Triumphal Entry.
Okuyingira okw’Obuwanguzi kwe kujja kwa Kabaka. Nga October 22, 1844, aweebwa Obwakabaka. Kuno kwe Kuyingira okw’Obuwanguzi.
It is in this time period that the two classes are being sealed into their fate.
Mu kiseera kino ebibinja ebibiri mwe biteekebwako akabonero akabitegeeza enkomerero yaabyo.
"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.
“Okulangirira nti, ‘Laba, Omugole ajja,’ mu kyeya kya 1844, kwaleetera enkumi n’enkumi okusubira okujja okw’amangu okw’O Mukama waffe. Mu kiseera ekyateekebwawo Omugole yajja, si ku nsi, nga abantu bwe baali basuubira, wabula eri Oyo Eyeemirembe n’Emirembe mu ggulu, eri embaga y’obugole, okufuna obwakabaka Bwe. ‘Abo abaali beetegese baayingira naye mu mbaga y’obugole: n’oluggi’—ki?—‘ne luggalwawo.’ Tebaalina kubeerawo bo bennyini ku mbaga y’obugole; kubanga egobererwa mu ggulu, ate bo nga bakyali ku nsi. Abagoberezi ba Kristo balina ‘okulindirira Mukama waabwe, bw’alikomawo ng’ava ku mbaga y’obugole.’ Lukka 12:36. Naye balina okutegeera omulimu Gwe, era bamugoberere olw’okukkiriza nga bw’ayingira mu maaso ga Katonda. Mu ngeri eno lwe kigambibwa nti baayingira mu mbaga y’obugole.” The Great Controversy, 427.
Scriptural References to the Tarrying Time
Ebyawandiikibwa Ebitukuvu Ebikwata ku Kiseera eky’Okulindirira
A few Scriptures highlight the tarrying time. We will go through them quickly and close with a statement by Sister White.
Ebyawandiiko bitono biraga ekiseera eky’okulindirira. Tunaabiyitamu mangu era tukkomekkereze n’ebigambo bya Mwannyinaffe White.
While the bridegroom tarried, they all slumbered and slept. Matthew 25:5.
Awo omugole bwe yalwawo, bonna ne beebaka ne bafuukira ddala mu tulo. Matayo 25:5.
Right here, March 22, 1844, referring to the Tarrying Time.
Wano wano, nga 22 March, 1844, nga kino kitegeeza ku Kiseera eky’Okulindiriramu.
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.
Olunaku lwa 22 March 1844 si kulagula kwa bunnabbi obuli mu Bayibuli. Luno lwe lunaku abaMillerite lwe baategeera obubi, naye ne luleeta okuswazibwa okw’olubereberye era ne lussaako akabonero ku kiseera eky’okulindiriza.
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.'
Ebyawandiikibwa tebyogera nti Katonda y’aleeta ekiseera eky’okulindirira. Kye kutegeera obubi kw’abantu kye kireeta ekyo: “Newakubadde okwolesebwa kulabika ng’okuludde, kukimirire; kubanga tekirulibwako, tekirimba.”
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.
Aweereddwa oyo alindirira n’atuuka ku nnaku lukumi mu bisatu, ebikumi bisatu mu bitaano, n’amakumi asatu mu bitaano. Naye ggwe genda mu kkubo lyo okutuusa enkomerero lw’eneebaawo: kubanga oligumula, era olisimba mu mugabo gwo ku nkomerero y’ennaku. Danyeri 12:12-13.
You can read this two ways. Either way:
Osobola okusoma kino mu ngeri bbiri. Mu ngeri yonna:
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.
Alina omukisa oyo alindiridde, era alina omukisa oyo atuuse ku 1335. Naye ggwe genda mu kkubo lyo okutuusa ku nkomerero: kubanga oligumula, era oliriyimirira mu mugabo gwo ku nkomerero y’ennaku.
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."
Omukisa ogw’okutuuka ku 1335 si gwa kutuuka ku nkomerero y’obunnabbi obw’ebiseera kyokka. Ku Kipande, 1335 ekoma mu 1843. Omukisa si nkomerero y’obunnabbi gwokka, wabula n’okuyitamu mu kiseera eky’okulindiriza. Omukisa gubeerawo wakati w’Ekiseera eky’Okulindiriza ne October 22, 1844. Awo we muteekwa okulindirira. “Alina omukisa oyo alindiridde.”
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.
Kale Mukama alirinda, alyoke abakwatirwe ekisa; era alyegulumiza, alyoke abakwatirwe okusaasira: kubanga Mukama ye Katonda ow’obwenkanya; balina omukisa bonna abamulindirira. Isaaya 30:18.
The waiting is from the Tarrying Time to October 22, 1844. If you are waiting for Him, you will be blessed.
Okulindirira kuva mu Kiseera eky’Okulwawo okutuuka ku October 22, 1844. Bw’oba ng’omulindiridde, onooba wa mukisa.
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.
Kubanga okwolesebwa kukyali kwa kiseera ekigereke, naye ku nkomerero kuliyogera so tekulimba; newaakubadde nga kulwawo, kukirindirire; kubanga kujja ddala, tekulwawo. Kkabbakkuki 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.
Kwali kutegeera bubi kwa baMillerites okwaleta ekiseera eky’okulindiriramu. Okwolesebwa kuli kwa kiseera ekyateekebwawo—nga 22 Okitobba, 1844. Tekugenda kuba kwa bulimba, naye mulirowooza ng’okulwawo olw’okutegeera obubi.
Did the Lord design the misunderstanding? Yes. Sister White says so.
Mukama ye yakola entegeera embi eyo? Yee. Mwannyinaffe White bw’atyo bw’agamba.
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.
Mukama yaleeta obutategeeragana obwo ng’ayita mu Kipande kya 1843. William Miller yagamba nti tewali lwe yategeeza mu ngeri ey’enkomeredde 1843, naye mu 1843 ab’oluganda baamusaba okuggyawo “if” era bateeke 1843 ng’akabonero ak’olugendo. Mwannyinaffe White agamba nti kano ke kabonero k’obunnabbi ak’olugendo, okutuukirira kwa Kabbakkuki 2. Akabonero kano ak’olugendo, nga kateeka 1843 mu ngeri etakkirizika, kaleeta ekiseera eky’okulindirira.
"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.
Baweebwe amaaso agaabalaba ebyalabibwa mu 1843 ne mu 1844. Obubaka bwayingizibwa. Era tewateekwa kubaawo kulwawo mu kuddamu okwogera obubaka obwo, kubanga obubonero bw’ebiseera butuukirira; omulimu ogusembayo gulina okukolebwa. Omulimu omunene gulikolebwa mu bbanga ttono. Obubaka buliddawo mangu olw’okulagira kwa Katonda obulifuuka okukaaba okw’amaanyi. Awo Danyeri aliyimirira mu mugabo gwe, okuwa obujulirwa bwe.” 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.
Weetegereze Danyeri 12:12-13: “Alina omukisa oyo alindiridde n’atuuka ku nnaku olukumi mu bisatu mu ataano mu ttaano.”—“Alina omukisa oyo atuuka ku 1335. Alina omukisa oyo atuuka ku 1843,” olwo lwe lunyiriri 12.
Verse 13:
Olunyiriri 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 genda mu maaso okutuusa ku nkomerero: kubanga onoowummula, era olisimba mu mugabo gwo ku nkomerero y’ennaku. Danyeri 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.
Mwannyinaffe White agatta awamu ennyiriri 12 ne 13, ng’agamba nti omukisa ogw’aba 1335 gujjuukirira mu 1843 ne 1844. Si gwa kiseera ekigereke kyokka, wabula gwa abo abalindiridde okuyingira kwa Kristo okw’obuwanguzi mu Yerusaalemi, abategeera bamalayika nga balinnya era nga bakka ku madaala, ne bayingira mu ndagaano ne Mukama bw’abawa ebipande bibiri eby’endagaano.