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

A Word of Clarification

Jechoota Ibsaafi keessaa jedhu

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.

Dhiheenya nuti yeroo dhihoo keessatti galmee dubbii Gabatee Lama Habaaquuq gara afaanota adda addaa marsariitii keenya irratti bakka bu’amanitti hiikamuuf qopheessuu jalqabneerra. Hojiin dhiheessa dubbii afaaniin kennamu gara dhiheessa barreeffamaan dhiyaatutti jijjiiruu, nama adeemsa hunda isa dhiheessa afaaniin kennamu gara barreeffamaatti geeddaruuf darbu beekuu hin qabneef akka salphaatti hubatamuu danda’u caalaa hojii guddaa dha; kana wajjinis rakkoolee barbaachisoo ta’an, dhumarratti qabeenya kana gara afaanota adda addaa marsariiticharratti argamanitti hiikuun wal qabatan ni jiru. Nuyi yeroo ammaa gulaala barruu keenyaa keessaa isa jalqabaa kan dhiheessota sagaltamii shanii keessaa tokko ta’e jalqabneerra; anis ulaagaaleen biraa nuti immoo darbuu qabnu tokko akka jiru nan hubadhe. Innis guddina adeemsaatiin ergaa kanaa bara 1989 irraa eegalee hanga seenaa keenya yeroo ammaaatti dhufe ilaallata.

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.

Bara dhiyaatama waggoota kudha shanii duraatti ture keessatti, dhugaawwan hubannaa isaanii keessatti haala daa’immanii keessa turan ni turan. Dhugaawwan sana keessaa inni jalqabaa ani ifa gochuu qabu dhufaatii ergamaa lammaffaa keessatti seenaa Millerite ti. Yeroo sana ani ergamaan lammaffaan yeroo waldoonni Pirootestaantii dhiheessa ergaa ergamaa jalqabaa Milleritti cufuu jalqabanitti, xumura bara 1843 wajjin wal qabatee, akka dhufe nan hubadhe. William Miller shallaggii yeroo bara 1843 jechuun bara Bitooteessa 22, 1843 irraa jalqabee hanga Bitooteessa 22, 1844tti akka ta’e agarsiisu irratti hojjete. Inni raajiiwwan sadan dhuma irratti chaartiiwwan qulqulluu lamaan irra kaa’aman bara 1843 keessatti akka xumuraman yaadee ture, akkasumas bara san Bitooteessa 22, 1844tti akka xumuramu ni amana ture. Inni wantoota lama irratti dogoggore.

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.

Raajiiwwan guyyoota 1335 kan Daani’el boqonnaa kudha lammaffaa, waggoota 2520 kan “yeroo torbaa” keessaa kan Lewwoota boqonnaa digdamii ja’aa, fi guyyoota 2300 kan Daani’el boqonnaa saddeet keessa jiran, akka hubannaa Miileriitti Bitootessa 1844 keessatti xumuramu jechuun hubataman. Sana booddee Gooftaan Saamu’el Snoop akka hubatu qajeelche; jechuunis, raajiiwwan sun bara 1843 keessatti utuu hin ta’in bara 1844 keessatti akka xumuraman qofa utuu hin ta’in, Snoop lakkoofsa yeroo karaa Karaitotaa itti fayyadamuu illee jalqabe; kunis hojii itti fayyadama yeroo Miileriin hojjechaa ture miti. Miiler lakkoofsa yeroo Rabbiinotaa/shallaggii walqixxummaa guyyaa fi halkan irratti hundaa’e fayyadamaa ture; kunis waggaa akka birraa irraa birraatti murteessa ture.

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.

Yeroo nu Gabatee Lama Habquuq dhiheessaa turretti, dhugaa seenaa kana hin hubanne turre; akkasumas, dhufaatii isa lammaffaa fi jalqaba yeroo turuu akka taʼe agarsiisuuf, muuxannoo Miller fayyadamnee Bitootessa 22, 1844 mallatteessaa turre. Ani hubadhe, ammas nan hubadha, dhufaatiin ergamaa sanaa yeroo Pirootestaantonni ergaa ergamaa isa jalqabaa kan Miller didanitti akka walsimu; kutaan armaan gadii immoo bakka ani wabii itti godhadhe ture.

“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.

“Waxabajjii, 1842 keessa, Obbo Miller walgaʼii lammaffaa barsiisa isaa mana amantaa Casco Street kan Portland keessatti kenne. Ani barsiisota kana irratti argamuu koo akka carraa guddaa tokkootti nan ilaale; sababiin isaas, ani abdii kutannaa jalatti kufee ture, Fayyisaa koo wajjin wal arguufis qophaaʼaa akka hin taane natti dhagaʼama ture. Walgaʼiin lammaffaan kun isa jalqabaa caalaa magaalaa keessatti kakaʼumsa guddaa baayʼee uume. Garaagarummaa muraasa malee, gareewwan amantii adda addaa manneen amantaa isaanii Obbo Miller irratti cufan. Lallaboonni baayʼeen minbarota garaa garaa irraa dogoggorawwan jechuun himaman, kan akka waaqeffannaa garmalee barsiisaa sanaa saaxiluuf yaalan; garuu namoonni baayʼeen yaaddoo guddaan dhaggeeffatan walgaʼii isaa irratti argaman, hedduunis gara mana sanaatti seenuu hin dandeenye. Tuutni walgaʼii sun haala adda taʼeen tasgabbaaʼoo fi xiyyeeffatoodhaan turan.” 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.

Ani cufamuu balbaloonni ergaa Milleritti cufamuun jalqaba diduu ergamaa isa jalqabaa akka taʼe nan hubadhe; akkasumas, hubannaa Miller eegee shallaggii yeroo Rabbaanotaa/equinox irratti hundaaʼe waliin waliigaluun, Bitootessa 22, 1844 xumura bara 1843 akka agarsiisu nan yaade. Ibsi Milleriin Portland keessatti Waxabajjii bara 1842 keessatti dhiyaate dhuguma mallattoo karaa adeemsa diduu suuta-suuta guddataa dhuma irratti Eebla 18, 1844 irratti xumurame adda baasuudha; garuu yeroo ibsawwan sun dhiyaatanitti, hojii Samuel Snow shallaggii yeroo Karaite irratti hundaaʼe hojiirra oolchuu isaa hin beekne turre.

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.

ମୁଁ ପ୍ରଥମ ପ୍ରସ୍ତୁତିକୁ କପି-ଏଡିଟ୍ କରିବା ଆରମ୍ଭ କରିଥିବାବେଳେ, ସେତେବେଳେ ଲିପିବଦ୍ଧ ହୋଇଥିବା କଥାମାନେ ଆମେ ବର୍ତ୍ତମାନ ଯାହା ଶିଖାଉଛୁ ତାହାଙ୍କ ସହ ବିରୋଧାଭାସୀ ପ୍ରତୀତ ହେଉଛି ବୋଲି ମୁଁ ଦେଖିବାକୁ ଲାଗିଲି। ଏହା ବିରୋଧ କରେ ମଧ୍ୟ, କରେ ନାହିଁ ମଧ୍ୟ। ଏହା କେବଳ ଦ୍ୱିତୀୟ ଦୂତଙ୍କର କ୍ରମାଗତ ଆଗମନ ଉପରେ ଏକ ବିଶେଷ ଗୁରୁତ୍ୱାରୋପ, ଏବଂ ଏହି ସନ୍ଦେଶର କ୍ରମାଗତ ମୋହରମୁକ୍ତ ହେବାର ଏକ ଦୃଷ୍ଟାନ୍ତ ମଧ୍ୟ, ଯେପରି ମିଲରାଇଟ୍ ଇତିହାସରେ ମଧ୍ୟ ଘଟିଥିଲା। ସ୍ପଷ୍ଟୀକରଣସ୍ୱରୂପ ଏହି ଟୀକା, ଏପ୍ରିଲ 19, 1844-କୁ ପ୍ରଥମ ମିଲରାଇଟ୍ ନିରାଶା ଭାବେ ଆମର ପରିଚୟକରଣ ଏବଂ ଅତୀତରେ ଯାହା ଶିଖାଯାଇଥିଲା, ସେସବୁ ବିଷୟରେ ଯେମାନେ ଅସ୍ଥିର ହୋଇପଡ଼ିଛନ୍ତି ସେମାନଙ୍କୁ ସମ୍ବୋଧିତ କରିବା ଉଚିତ।

“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.

“Ergaan inni jalqabaa fi lammaffaan bara 1843 fi 1844 keessatti kenname; amma immoo nuti labsii ergamaa sadaffaatti jala jirra; garuu ergaawwan sadan isaanii ammas labsamuu qabu. Warra dhugaa barbaadaa jiranitti irra deebi’amee himamuun isaanii amma akkuma yeroo kam iyyuu barbaachisaa dha. Qalamaan fi sagaleedhaan labsicha dhageessisuu qabna; tartiiba isaanii fi raawwii raajiiwwan nu gara ergaa ergamaa sadaffaatti geessan agarsiisuudhaan. Inni sadaffaan inni jalqabaa fi lammaffaa malee jiraachuu hin danda’u. Ergaawwan kana maxxansa keessatti, haasaa keessatti, seenaa raajii keessatti waan ta’anii fi waan ta’uu deeman agarsiisuudhaan addunyaatti kennuu qabna.” Selected Messages, book 2, 104.

Habakkuk's Two Tables 2 of 95

ᎮᏆᎦᎫᏆᎩ ᏔᎵ ᏗᎪᏪᎸᎢ 2 ᏴᏫ 95

Understanding the Millerite Calendar and the Tarrying Time

Millerite Calendar fi Yeroo Tursiisaa Hubachuu

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.

Dhiyeessina keenya isa darbe keessatti, gaaffiin tokko ka’e; inniis Bitootessa 22, 1844 guyyaa jalqabaa ji’a jalqabaatii yoo ta’e, akkamitti Onkoloolessa 22, 1844 guyyaa kurnaffaa ji’a torbaffaatii ta’uu danda’a kan jedhu ture. Millerootni Bitootessa 1844 keessatti waan isaanii dhuma bara 1843 ta’uu isaa jechuun amananiif dogoggoranii turan. Gaddisiisa sana booddee, lakkoofsa yeroo Macaafa Qulqulluu keessatti argamu irra deebi’anii qoratan. Kun kitaaba Gerhard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, keessatti, keessumaa fuula 89 fi 92 irratti ibsameera. Yommuu isaan bara 1843 dhumuu isaa amanan, kutaa lama hubannaa yeroo isaanii keessa jiran irra deebi’anii madaalan: ce’umsa bara 1843 irraa gara 1844tti, fi guyyoota jalqabaa fi dhuma waggoota agarsiisan, akka isaan guyyaa kurnaffaa ji’a torbaffaa shallaguu danda’aniif.

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.

Ani yeroo baay’ee akka ibsutti, Ebla 22 irraa hanga Onkoloolessa 22tti ji’oonni torba ta’u. Ani kun Sochii Ji’a Torbaffaa jechuu koo miti; garuu, Millerootni Ebla 22 hiika akka qabu amanan isaanii waan ta’eef, kunis yaad-rimee yaadatti qabamuuf gargaaraa dha—ji’oota torba booddee Onkoloolessa 22 si geessa. Kun dhugaa dha.

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.

Abdiin guddaan fi yeroo tursiisaa kun raawwii raajii yeroo tokkoo hin turre; kanaa mannaa, bu’aa hubannoo dogoggoraa warra Milarii ture. Hubannoon isaanii dogoggoraan yeroo tursiisaa fi abdii kutannaa sana raawwachiise; raajiin addaa tokko yeroo tursiisaa sun yeroo murtaa’e tokko irraa akka jalqabu ibsu hin turre. Amantiin isaanii akka bara 1843 Ebla 22, 1844tti darbeetti lakkaa’an abdii kutannaa sana fide.

Damsteegt says:

Damsteegt ni jedhu:

'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.'

Murteewwan waggaa Yihudootaa kan Qaraawootaa, kan xumura waggaa sanaa baatii haarayaa Ebla 17, 1844 irratti agarsiisu, barruulee gurguddoo Millerootaa keessatti filatamaa taʼus, amantoonni hedduun yeroo deebiʼuu Kiristoos Bitootessa 21, 1844 akka taʼeetti eeggachaa turan. Sochii Millerootaa alatti, Bitootessa 21 balʼinaan beekamaa ture; sirni Adventizimii hundi guutummaatti guyyaa sana irratti ni diigama jedhu eeggannoon waliigalaa baayʼee balʼaan ture.

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.

Kaleessa, Miileri guyyicha sana akka eegaa ture dubbifneerra. Baayʼinni isaanii keessaa olaanaan, jechuun Miileroota irra caalaan guyyicha sana irratti xiyyeeffatanii turan; mormitoonni isaaniis illee kana ni beekan ture, akka ragaa Miileroonni sobdoo taʼanitti isa eeggachaa turan. Kun hubannoo idilee ture. Yommuu sun darbe immoo, raajiiwwan yeroo sana caalaatti sirriitti qorachuu jalqaban; kunis gara Onkololeessa 22, 1844 isaan geesse. Kun gaaffii kaleessa kaʼeef bakka itti wabii godhatan tokko kenna.

The Tarrying Time and Ellen White’s First Vision

Yeroon Tursiifamuu fi Mul’ata Duraa Ellen White

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

ⵎⴰⵙⵙⴰ, ⵔⵉⵖ ⴰⴷ ⵙⵙⵉⵔⵎⵎⴷⵖ ⴰⵙⵏⵏⵉⵎⵎⵔ ⵖⴼ ⵡⴰⴽⵓⴷ ⵏ ⵓⵙⵔⴰⵔ. ⴰⵢⴰ ⵉⵖⵢ ⴰⵜⵜⵓⵢ, ⵎⴰⵙⵙ ⵏⴽⵏⵉ ⵏⴻⵜⵜⴰⵎⵎⴰⵣⵏ ⴷ ⵜⵎⵉⵖⵜ ⵜⴰⵎⵣⵡⴰⵔⵓⵜ ⵏ Ellen White, ⴰⵏⵙⵉ ⵜⴻⵏⵏⴰ ⵎⴰⵙ ⵜⴰⴼⴰⵡⵜ ⵜⴰⵎⵉⵍⵍⴰⵍⵜ ⵉⵍⵍⴰⵏ ⴳ ⵜⵣⵡⴰⵔⴰ ⵏ ⵓⴱⵔⵉⴷ ⵙ ⵢⵉⴳⵏⵏⴰ ⵜⴳⴰ ⴰⵙⵉⵖⵉⵍ ⵏ ⵜⴰⵍⴰ ⵏ ⵉⴹ, ⵎⴰⵛⴰ ⵎⴰ ⵜⵏⴽⵔⴷ ⵜⴰⴼⴰⵡⵜ ⵏⵏⵉ, ⵜⴻⵔⵎⴻⴹ ⵙⴳ ⵓⴱⵔⵉⴷ ⵙ ⵢⵉⴳⵏⵏⴰ. ⴰⵔ ⵜⵜⵔⴰⵔⵉⵖ ⴰⴷ ⵙⴱⴰⵢⵏⵖ ⵎⴰⵙ ⴰⵙⵉⵖⵉⵍ ⵏ ⵜⴰⵍⴰ ⵏ ⵉⴹ ⴳ ⵜⵎⵉⵖⵜ ⵏⵏⵙ ⵉⴳⴳⵓⵜ ⴰⴽⴽⵯ ⴰⵎⵣⵔⵓⵢ ⵏ ⵜⵉⵣⵉⵔⵉ ⵏ ⵓⵎⵍⴰⴽ ⵡⵉⵙ ⵙⵉⵏ.

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.

Ani dhuunfaatti, iyya sa’aatii walakkaa halkan sanaa mul’ata sana keessatti argamu, kan jalqaba karaa sanaa irratti ta’ee ifa karaa guutuu irra facaase, seenaa warra Millerite bara 1840 irraa jalqabee hamma 1844tti bakka bu’a jechuun dubbachuun na hin rakkisu. Sochiin seenaa sanaa sirriitti hubatamuu qaba. Raawwatamuun Iyya Sa’aatii Walakkaa Halkanii mataan isaa Hagayya 12 irraa jalqabee hamma 17tti ture; yeroo ergaan sun walga’ii qubannaa Exeter keessatti dhihaate, achiis ergaa sana ji’oota lama jechuunis Fulbaanaa fi Onkololeessa, guyyoota shan dabalatee baasan. Onkololeessa 22 dura, isaan deebi’uu Gooftaaaf qophaa’aa turan. Yeroon ji’oota lama kana seenaa Iyya Sa’aatii Walakkaa Halkanii dha. Haa ta’u malee, tarkaanfiiwwan gara isaatti geessan hubachuu malee yeroo kana hubachuu hin dandeessan. Anaaf, Iyya Sa’aatii Walakkaa Halkanii caalaatti addatti, seenaa yeroo turtii ti; innis hamma Onkololeessa 22, 1844tti itti fufa.

Locating the Three Angels’ Messages

Ergaa Malaa'ikota Sadii Iddoo Isaanii Addaan Baasuu

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.

Kun seenaa bara 1840 irraa jalqabee hanga 1844 ti. Kutaaleen hedduun Kitaaba Hafuura Raajii keessatti jiran, obboleettiin White ergaawwan eessatti akka kaa’amanii beekuu akka nu barbaachisu nutti himtu. Yeroo ati ergaawwan bakka isaanii kaa’uu jalqabdu, ergaawwan hundinuu yeroo murtaa’e tokkootti akka dhufanii fi achii booddee humna akka argatan ni hubatta.

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.

Ergamaan Tokkoffaa bara 1798 yeroo Dhumaatti ni dhufa; yeroo san Kitaabni Daani’el ni banama, beekumsiis ni dabala. Ergaan Ergamaa Tokkoffaa Hagayya 11, 1840 humna ni argata; yeroo san keessa qajeelfamni waggaa-guyyaa addunyaa guutuudhaaf ni mirkana’a; kunis Ergamaa Mul’ata 10 gadi buusa; kun immoo humneeffamuu Ergaa Ergamaa Tokkoffaa ni mallatteessa.

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.

Ergamaan lammaffaan Waxabajjii bara 1842 keessa ni dhufa. Kaleessa akka dubbisneetti, Waxabajjii bara 1842 keessa obbo Miller walga’ii Casco Street Church keessatti madda lammaffaa dhiheessota isaa ni kenne. Muraasa irraa kan hafe, waldoonni Pirotestaantii balbala isaanii ni cufan. Kanaafuu, Waxabajjii bara 1842 keessa Ergaan Ergamaa Lammaffaa ni dhufa; sababiin isaas, yeroo waldaan Pirotestaantii tokko Ergaa Ergamaa Tokkoffaa irratti balbala ishee cufte, Baabilon keessaa tokko taati. Ergaan Ergamaa Lammaffaa waamicha Baabilon keessaa ba’uudha. Inni adeemsa itti fufiinsa qabu dha.

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.

ਸਿਸਟਰ ਵਾਈਟ ਸਾਨੂੰ ਦੱਸਦੀ ਹੈ ਕਿ ਭਾਵੇਂ ਪ੍ਰੋਟੈਸਟੈਂਟਾਂ ਨੇ ਜੂਨ 1842 ਵਿੱਚ ਆਪਣੇ ਦਰਵਾਜ਼ੇ ਬੰਦ ਕਰਨੇ ਸ਼ੁਰੂ ਕਰ ਦਿੱਤੇ ਸਨ, ਤਾਂ ਵੀ ਬਾਬਲ ਵਿੱਚੋਂ ਬਾਹਰ ਆਉਣ ਦੀ ਪੁਕਾਰ—ਦੂਜੇ ਦੂਤ ਦੇ ਸੰਦੇਸ਼ ਦੀ ਸਮੱਗਰੀ—ਅਸਲ ਵਿੱਚ 1844 ਦੀ ਗਰਮੀ ਤੱਕ ਸ਼ੁਰੂ ਨਹੀਂ ਹੋਈ ਸੀ।

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.

Ergaan Malakaa Lammaffaa ji’a Waxabajjii bara 1842 keessatti ni dhufa; ergaa Iyya Walakkaa Halkan keessaa, jechuunis Hagayya 12–17, 1844, walga’ii kaampii Exeteritti kennameen humna argata.

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.

Malaan sadaffaan ifa Waxabajjii 22, 1844 gaʼa; sababni isaas guyyuma sana karaa Gara Iddoo Hundumaa Caalaa Qulqulluutti seenuu banama, achittis namoonni Kiristoos amma Luba Ol Aanaa taʼee Iddoo Hundumaa Caalaa Qulqulluu keessa akka jiru hubachuu dandaʼu. Achitti taabonni kakuu beekama; taabota sana keessattis Ajajawwan Kurnan jiru. Obboleettiin White yeroo Gara Iddoo Hundumaa Caalaa Qulqulluutti geeffamtee Ajajawwan Kurnan ilaaltetti, Ajajni Sanbataa kanneen biroo irra ifee mulʼate; kunis Ergaa Malkaa Sadaffaa keessatti barbaachisummaa Sanbataa mallattoodhaan agarsiisa. Qormaanni sun Sanbataa yookaan Dilbata irratti taʼa. Waxabajjii 22, 1844, qabiyyeen Ergaa Malkaa Sadaffaa ni gaʼa.

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.

Amalli ergaa sadan hundumaa keessaa tokko, yeroo Ergaan Maleekaa Tokkoffaa bara 1798tti dhufe, namni tokko illee isa hin hubanne taʼuu isaati. Gooftaan William Miller akka ergamaa Maleekaa Tokkoffaatti kaase; garuu hanga bara 1818tti—waggaa digdama booddee—Miller ergaa sana hubachuu jalqabuutti hin geenye. Ergaan sun ni dhufa; garuu uummanni Waaqayyoo isa beekuun dura yeroo fudhata; achiis humna argata.

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.

Ergaan ergamaa lammaffaa Waxabajjii bara 1842tti dhufa; garuu namoonni Millerite jedhaman keessaa tokko illee bara 1842 keessatti waldoota Pirootestaantii “Baabilon” jedhanii waamuu hin jalqabne. Isaan yeroo sana amma iyyuu isa hin hubanne turan. Hanga Ganna bara 1844tti isa hubachuu jalqabanii namoota waldoota keessaa baafamuu isaanii waamuutti hin geenye. Ergaan sun ni dhufa; ergasii ni hubatama; ergasii immoo humna ni argata.

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.

ޥަނަ 1844 އޮކްޓޯބަރު 22 ގައި، ހައިރަމް އެޑްސަންއަށް ކްރައިސްޓް ޤުދުސް މަކާނުން އެންމެ ޤުދުސް މަކާނަށް ބަދަލުވެ ގޮސްދެވުނު ދަރުޝަން ލިބުނު ވަގުތު، ކްރައިސްޓްގެ ޚިދުމަތް ބަދަލުވުމާ ބެހޭ ކުޑަ ބަލިކަށް އެމީހުން ލިބުނެވެ. ނަމަވެސް 1844 އޮކްޓޯބަރު 23 ގައި، ހައިރަމް އެޑްސަން އަށް އާޓިކަލެއް ލިޔުމަށް ނުވަތަ ސަންޑޭ އަކީ މިރުގެ މުދާ ކަމަށް ބުނެ ސަރމަނެއް ދައްކާކަށް ތައްޔާރުވެފައެއް ނުވެއެވެ. ތި ވަގުތުގެ ފަހުން މެނުވީހުން ތިންވަނަ މަލާއިކާގެ ސަންދޭސް ދަނެގެނެއް ނުވެއެވެ.

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.

Ergaan Ergamaa Sadaffaa ni jabaata, akkuma Warri Adventistii Guyyaa Torbaffaa beekanitti, yeroo Ergamaan Afraffaa Mul’ata 18 keessaa ishee wajjin walitti makamu. Warra kana LiveStreaming irratti yookaan boodarra DVD irratti ilaalaa jiraniif, yeroo Ergamaan Afraffaa Ergamaa Sadaffaa wajjin walitti makame ilaalchisee gaafa Fulbaana 11, 2001 irratti falmuun isin barbaachisuu danda’a. Yeroo ammaa kanatti, waa’ee kana irratti falmii kamiyyuu dhiyeessaa hin jirru; garuu isa kanais hin haallu: Ergamaan Afraffaa, yeroo Twin Towers jalaa bu’anitti, Ergamaa Sadaffaa wajjin walitti makama; achittis Ergaan Ergamaa Sadaffaa ni jabaata.

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

ꯑꯥꯟꯖꯦꯜ ꯑꯍꯨꯝ ꯑꯃꯥꯅꯤꯡꯒꯤ ꯄꯥꯎꯗꯝ ꯃꯄꯨꯝꯃꯛ ꯑꯁꯤꯒꯤ ꯃꯁꯛ ꯑꯁꯤꯁꯤ ꯂꯩ: ꯃꯈꯣꯏ ꯂꯥꯛꯏ, ꯈꯪꯍꯜꯂꯤ, ꯑꯗꯨꯒ ꯃꯇꯧ ꯄꯥꯡꯊꯣꯛꯄ ꯄꯤꯔꯛꯏ।

The Two Door Closings and Temple Cleansings

Cufamuu Balbalaa Lamaanii fi Qulqulleessuu Mana Qulqullummaa

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.

Waxabajjii bara 1842 keessa balballi tokko cufamuu jalqabe; kunis waldoonni Pirootestaantii Ergaa Ergamaa Tokkoffaa irratti balbaloota isaanii cufuu isaaniitiin mallatteeffame. Jalqaba seenaa kanaa irratti balballi tokko cufamuu argina; dhuma seenaa kanaatti immoo—seenaa Ergamaa Lammaffaa—balballi sun deebiʼee cufama; balballi Iddoo Hundumaa caalaa Qulqulluu sanaatti geessu, balballi fakkeenya Dubbistoota Kurnanii keessa jiru.

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.

cufamuu balbalaa lamaan kana sirriitti mallatteessuun barbaachisaa dha; keessumaa yoo qulqulleessuu mana qulqullummaa lamaan irratti hojjachuuf ta’e. Kiristoos yeroo inni lafa irratti turetti mana qulqullummaa yeroo lama qulqulleesse, obboleettii White immoo akka nuuf himtutti, akkuma yeroo Millerites keessa turetti, dhuma addunyaattis qulqulleessuun mana qulqullummaa yeroo lama ni jiraata. Qulqulleessuun mana qulqullummaa yeroo Millerites keessatti ture, cufamuu balbalaa Waxabajjii 1842—balbala jalqabaa mana qulqullummaa, jechuun Pirootestaantizimii—irratti mallatteeffamuu ni danda’a; akkasumas qulqulleessuu mana qulqullummaa lammaffaa irratti, yeroo qulqulleessuun mana qulqullummaa Millerites xumuramu.

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.

Nuti yeroo turtii ilaaluuf jirra. Seenaa Ergamaa Lammaffaa kana keessatti, yeroo turtii Bitootessa 22, 1844 irratti seena, jechuunis qulqulleessuu mana qulqullummaa lama gidduutti daangeffamee jira. Inni kun Ergaa Ergamaa Lammaffaa dha.

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.

Kunis seenaa Gid’oonis ni dha. Seenaa Gid’oon keessatti qulqulleessuu lama turan; kunis mallattoo qulqulleessuu mana qulqullummaa lamaanii fi Ergaa Ergamaa Lammaffaa keessaa tokko dha.

The Tarrying Time and the Midnight Cry in Prophecy

Yeroo Turtuu fi Iyya Halkan Walakkaa Raajii keessatti

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.

Barumsa keenya jecha tokko Spiritual Gifts, jildii 1, fuula 195–196 irraa jalqabna. Yeroo tursiisaa kana walitti dhufeenya isaa Iyya Halkan Gidduu wajjin hubachuuf ilaalaa jirra; sababni isaas ifa Iyya Halkan Gidduu sana akka hin didneef, yoo isa didne garuu karaa irraa gara addunyaa hamaa isa gad jirtuutti kufna.

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."

Maleekonni samii keessaa ergaman sun ergamaa jabaa samii irraa dhufe sana gargaaruuf ergame turan, anis sagalee bakka hundatti dhagaʼamu fakkaatan nan dhagaʼe, “Yaa saba koo, cubbuu ishee keessatti akka hin hirmaanneef, dhaʼicha ishee keessaa immoo akka hin fudhanneef ishee keessaa baʼaa; cubbuun ishee hanga samii gaʼeeraatii, Waaqayyos hammina ishee yaadateera.” “Ergaan kun ergaa sadaffaatti dabala taʼee fakkaate,”—Amma, isheen Mulʼata 18:4 qofa caqaste, “Yaa saba koo, . . . ishee keessaa baʼaa.” Isheenis akkana jette, “Ergaan kun ergaa [Ergamaa] sadaffaatti dabala taʼee isa waliin walqabate fakkaate; akkuma iyya walakkeessaa halkanii bara 1844 ergaa ergamaa lammaffaa waliin walqabate sana.”

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.

Ergaan Ergamtootni Ergaan June 1842 keessa dhufa; Waaqayyoon Halkan Walakkaa immoo August 1844 keessatti itti makama. Bu’iinsi Hafuura Qulqulluu ergaa kana irratti dhangala’e kun—waamicha Baabilon keessaa ba’uu—seenaa obboleettiin White seenaa Fulbaana 11, 2001 ibsuuf itti fayyadamtu dha; yeroo Ergaan Ergamaa Sadaffaa Ergamaa Afraffaatiin itti makamu. Ergamaan Afraffaa yeroo Ergamaan Jabaan Mul’ata 18 keessaa gadi bu’u dha.

"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.

“Ergaan kun ergaa sadaffaa irratti dabalamuu fi isa wajjin walitti makamuu fakkaate; akkuma bara 1844tti iyyi halkan giddugaleessaa ergaa ergamaa lammaffaa wajjin walitti makame. Ulfinni Waaqayyoo qulqulloota obsa qaban, eegaa jiran irra bu’e,”—Ulfinni Waaqayyoo eenyu irra bu’e? Warra obsa qaban—maal? Eegaa jiran. Qulqulloota obsa qaban, eegaa jiran. Tolee? Qulqulloota eegaa jiran; sababni isaas, amma seenaa keessatti argamna; bakka raajiin, “Namni eegu, isa 1335 ga’u eebbifamaadha. Mul’anni yoo ture illee, isa eegi” jedhu. Warri dhangala’iinsa Hafuura Qulqulluu ni argatan qulqulloota eegaa jiran dha.

"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.

“Ayah wangeeffannaa Waaqayyoo qulqulloota obsa qabaanii eeggachaa turan irra buufate; isaanis sodaa tokko malee akeekkachiisa dhumaa ulfaataa sana kennanii, kufaatii Baabilon labsaa, akka isaan badiisa ishee sodaachisaa sana jalaa ba’aniif saba Waaqayyoo keessaa ishee keessaa akka bahan waaman.”—Dhugumatti, kun bara keenya keessa jira; garuu qulqulloonni eeggachaa jiran bara keenya keessa jiran, seenaa Millarotaa isa nuti ilaalaa jirru keessatti qulqulloota eeggachaa jiraniin fakkeeffamanii dursee agarsiifamanii jiru.

"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.

“Ifni warra eeggan irratti ife bakka hundumaatti seene; warri waldoota keessatti ifa tokko illee qaban, ergaa sadii sana hin dhagayin yookaan hin didin, waamicha sanaaf deebii kennanii waldoota kufan keessaa ba’an.”—Kunis, “Uummata koo, ishee keessaa ba’aa!” jechuudha. Kun immoo waa’ee warra yeroo keenya keessa Seerri Dilbataa yeroo Ameerikaa keessatti dhufu, waldoota Baabilon keessaa ba’anii dhufan dubbatta. Isaan waldoota kufan, jechuunis waldoota Baabilonidha.

"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.

“Ergaa ergaan kun kennamanii itti gaafatamummaa irra ga’anii turan erga ergaan kun kennamee booddee, ifni isaan irratti ibse, isaanis jireenya yookaan du’a filachuuf mirga argatanii turan.”—Amma isheen jechuun har’a waldoota Pirootestaantii keessatti namoonni tokko tokko jiraatu, kanneen erga Onkoloolessa 22, 1844 booddee umurii itti gaafatamummaa irra ga’anii jiran; kunis dhuguma akkasuma. Namoonni har’a waldoota Pirootestaantii keessa jiran yeroo Ergaan Maleekaa Sadaffaa Seenaa Millerite keessatti dhufe hin jirre. Isaan diddaa waldoonni Pirootestaantii bara isaanii keessatti raawwatan sanaaf itti gaafatamoo hin ta’an; kunis yoo ati yeroo kam iyyuu akka seenaa Kiristoos dhuma addunyaa agarsiisu qorattu, qabxiilee ijoo keessaa tokko akka hubatamu qabu dha; sababiin isaas, akka sirriitti dubbatanitti, akka raajii keessatti mul’atutti, Yerusaalem bara AD34 keessatti balleeffamtee ta’uu dandeessi, ta’uu qabdiis turte.

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.

Waggoota qormaataa waggaa 490 kan waggoota 2300 keessaa, kan Daani'el 8 fi Daani'el 9 keessatti mallatteeffame, Yihuudotaaf murteeffamee ture. Waggoonni 490 sun Dh.K.B. 34 keessatti yeroo Isteefaanos dhagaan tumamee ajjeefametti xumuraman. Yeroo sanaatti, akka raajiiatti, Yerusaalem balleeffamuu qabdi ture; garuu hamma bara 70tti hin balleeffamne. Kitaaba The Great Controversy keessatti, Obboleettii Wiit seenicha sana irratti wantuma wal fakkaatu dubbatti. Isheen akka jettutti, ijoolleenii fi namoonni biroon ergaa Kiristoosii fi bartootaa Dh.K.B. 34 dura hin dhageenye turan; Waaqnis araara isaatiin, akka isaan dura ergaadhaan wal bira gaʼamuuf yeroo isaaniif kenne, Yerusaalem balleeffamuu ishee dura. Isheen, akkuma Kiristoosis godhu, badiisa Yerusaalem dhuma addunyaa agarsiisu taʼuu adda baafti.

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.

Seenaa sun seenaa isheen dubbachaa jirtu sana dursee fakkeessa. Yeroo Seerri Dilbataa gara Ameerikaa dhufu, ergaanis dhuma irratti gara waldoota kiristaanaa kufanitti darbu, ijoolleen Waaqayyoo yeroo ammaatti Baabilon keessa jiran diddaa waldoonni isaanii yookaan abbootiin isaanii jaarraa 19ffaa keessatti godhan sanaaf itti gaafatamoo hin taʼan.

"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."

“Ergaawwan kun kennamanii jalqabee baayʼeen isaanii gara waggoota itti itti gaafatamummaan isaan irraa eegamu gaʼanii turan; ifni isaan irratti ibse, isaanis jireenya yookaan duʼa filachuuf mirga addaa argatanii turan. Gariin jireenya filatan; warra Gooftaa isaanii eeggachaa jiran, ajajawwan Isaa hundas eegaa jiran wajjin dhaabbatanii turan. Ergaan sadaffaan hojii isaa hojjechuu qaba ture; hundumtuu isa irratti qoratamuu qabu turan, warri qaalii taʼan immoo qaamota amantii keessaa waamamuun baafamuu qabu turan. Humni nama dirqisiisu warra garaa qajeelaa qabaniif sochoʼa; mulʼachuun humna Waaqayyoo immoo firootaa fi michoota sodaachisaa fi of qusachiisaa qaba, kanaafis isaan warra hojii Hafuura Waaqayyoo isaan irratti hojjetamaa jiru itti dhagaʼamu gufachiisuuf hin ijaaran, humni isa godhanis isaan hin qabu. Waamichi inni dhumaa hamma garboota hiyyeeyyii biraattis geeffama; warri isaanii keessaa nama Waaqayyoon sodaatan, ibsa gad of qabuun, bilisa baʼuu isaanii gammachiisaa sana duraan arguu isaaniitiin sirboota isaanii gammachuu guddaa irraa maddan dhangalaasu; gooftoonni isaanii immoo isaan dhaabuu hin dandaʼan, sababiin isaas sodaa fi dinqisiifannaan isaan callissee qabee jira. Dinqiiwwan gurguddoon hojjetamu, dhukkubsattoonni ni fayyu, mallattoowwanii fi hojiiwwan dinqisiisoon warra amanan duukaa buʼu. Waaqayyo hojii kana keessa jira, qulqulluun hundinuus buʼaa isaa sodaachuu malee, amantii sammuun ofii isaatti amane hordofee, warra ajajawwan Waaqayyoo hundumaa eegaa jiran wajjin tokko taʼa; isaanis ergicha sadaffaa humnaan labsu. Ani akka ergaan sadaffaan humnaa fi jabina iyya halkan walakkaa sana caalaa baayʼee guddaa taʼeen xumuramu nan arge.”

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.

Keewwata lamaan kana keessatti, seenaan keenya Seera Dilbata Addunyaa dhumaatti jiru seenaa Iyya Giddugaleessaa wajjin yeroo lammaffaaf walbira qabamteetti. Yeroo jalqabaa, isheen jedhti Ergamichi Humna Qabeessa Mul’ata 18 keessaa akka Iyya Giddugaleessaa Ergamicha Lammaffaa wajjin walitti makameetti, Ergamicha Sadaffaa wajjin walitti makama. Isheen seenaa rakkoo Seera Dilbataa ilaallachaa jirtus, ifatti seenaa Ergamicha Lammaffaa akka qabxii wabii tokkootti fayyadamaa jirti. Isaan seenaawwan wal fakkaatanidha.

"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."

ସ୍ଵର୍ଗୋପରିରୁ ଶକ୍ତିରେ ଅନୁଗୃହୀତ ହୋଇ, ମୁହଁମଣ୍ଡଳ ପ୍ରକାଶିତ ଓ ପବିତ୍ର ଉତ୍ସର୍ଗର ତେଜରେ ଦୀପ୍ତିମାନ ଥିବା ଈଶ୍ୱରଙ୍କ ସେବକମାନେ ନିଜମାନଙ୍କର କାର୍ଯ୍ୟ ପୂରଣ କରିବାକୁ ଅଗ୍ରସର ହେଲେ ଏବଂ ସ୍ଵର୍ଗରୁ ଆସିଥିବା ସନ୍ଦେଶକୁ ଘୋଷଣା କଲେ। ସମସ୍ତ ଧାର୍ମିକ ସମ୍ପ୍ରଦାୟମାନଙ୍କ ମଧ୍ୟରେ ଛିଟିଏଇ ରହିଥିବା ଆତ୍ମାମାନେ ସେହି ଆହ୍ୱାନକୁ ସ୍ୱୀକାର କଲେ, ଏବଂ ଅମୂଲ୍ୟମାନଙ୍କୁ ନିର୍ଦ୍ଧାରିତ ବିନାଶପ୍ରାପ୍ତ କଳିସିଆମାନଙ୍କୁ ଛାଡ଼ି ଶୀଘ୍ରତାରେ ବାହାର କରାଯାଇଲା, ଯେପରି ଲୋଟଙ୍କୁ ସୋଦୋମର ବିନାଶ ପୂର୍ବରୁ ଶୀଘ୍ରତାରେ ବାହାର କରାଯାଇଥିଲା।

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.

Yommuu waamicha Baabilon keessaa ba’uutti dhufu, jechuunis dhuma addunyaatti yookaan Ergaa Ergamaa Lammaffaatti, Loox seenaa sanaa fi badiisa Sodoomii kan agarsiisudha.

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.

Yoo Daani’el 11 sirriitti hubattan ta’e, lakkoofsa 41 keessatti Mootiin Kaabaa biyya ulfinaa keessa seenee baay’een ni kufu; garuu “isaan kun harka isaa jalaa ni miliqu; isaanis Edoom, Mo’aab, fi angafoota ijoollee Amoon.” Mo’aabii fi Amoon ijoollee intaloota Laxii lamaaniti. Maatiin Laxii warra yeroo balaa Seera Dilbataa sanaatti harka paaphaasummaa jalaa miliqan bakka bu’u.

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."

Obboleettiin kunis mallattoo kana ni fayyadamti. Waldoonni kufan Lootiin bakka bu’aniiru; warri gatii guddaa qabanis akkuma Lootiin badiisa ishee dura Sodoom keessaa ariifachiifamee baafame sana, waldoota badiisatti murtaa’an keessaa ariifachiifamanii baafaman. Uummanni Waaqayyoo ulfina olaanaa isaanii irratti badhaadhinaan baay’ee bu’een qophaa’anii cimsamanii turan; kunis sa’aatii qorama obsuun akka danda’aniif isaan qopheesse. Sagaleen hedduun bakka hundatti dhaga’ame; akkana jedhanis: “Kunoo, obsaan qulqullootaa as jira; warri abboommii Waaqayyoo fi amantii Yesus eeganis isaanuma.”

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.

Yeroo isheen waaʼee waamicha yeroo dhuma addunyaa keessatti Baabilon keessaa baʼuu dubbattu, waamicha sana ibsuuf seenaa Ergaa Ergamaa Lammaffaa yeroo Millarootaatti ture ni fayyadamti. Ergaan Ergamaa Lammaffaa waamicha Baabilon keessaa baʼuu dha, seenaa kunis seenaa balaa Seera Dilbataa sana fakkeenyaan agarsiisa.

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.

Seenaa kana ibsuuf wabiiwwan Macaafa Qulqulluu Ellen White itti fayyadamte keessaa tokko seenaa Sodoomii fi Gomoraa ti. Uumama 19:1-11 irraa ni dubbisna; kunis kutaa seenaa Loox keessaa isa tokko dha.

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.

Maleekonni lama galgala gara Sodoom dhufan; Looxis balbala Sodoom keessa taaʼee ture; Looxis yommuu isaan arge, isaan simachuuf kaʼee itti baʼe; fuula isaatiin lafa irratti gad jedhee sagade. Innis akkana jedhe; “Kunoo, gooftolii koo, mee gara mana garbicha keessanii seenaa, halkan guutuu keessa turaa, miilla keessanis dhiqadhaa; ganama bariidhaanis kaatanii karaa keessan itti fufuu dandeessu.” Isaanis, “Lakki; nu halkan kana daandii irratti bulna” jedhan. Inni garuu baayʼee isaan dirqisiise; isaanis gara isaa goranii mana isaa seenan; inniis cidha isaanii qopheesseef, buddeena raacitii hin qabne tolchee kenneef; isaanis nyaatan. Utuu isaan hin ciisin dura garuu, namoonni magaalaa sanaa, jechuunis namoonni Sodoom, jaarsoliis dargaggoonnis, uummanni hundinuu iddoo hundumaa irraa dhufanii mana sana marsan. Isaanis Looxiin waamanii, “Namoonni halkan kana gara kee dhufan eessa jiru? Akka nuti isaan beeknuuf gara keenya isaan baasi” jedhaniin. Looxis balbala baʼee gara isaanii dhaqee, balbala sana immoo duuba isaa cufe; akkanas jedhe; “Obboloota koo, maaloo hammina akkasii hin hojjetinaa. Kunoo, ani intallan lama qaba; isaan dhiira hin beekan; mee isaan gara keessan nan baasa; wanta ija keessanitti gaarii taʼe isaan irratti godhaa; garuu namoota kana irratti waan tokko illee hin godhinaa; sababiin isaas isaan gaaddisa manaa koo jalatti baqatan.” Isaanis, “Duubatti deebiʼi” jedhan. Ammas akkana jedhan; “Namichi kun biyya ormaa irraa dhufee jiraachuuf seene; amma immoo murteessaa taʼuu barbaada. Egaa amma nuti si irratti isaan irra caalaa hamaa ni hojjenna.” Isaanis namicha sana, jechuunis Looxiin, jabeessanii itti dhiibanii, balbala cabsuuf dhiʼaatan. Namoonni sun garuu harka isaanii diriirsanii Looxiin gara mana keessatti of biraatti galchan, balbalas cufan. Namoota balbala mana sanaa irratti turan immoo, xinnaa fi guddaa isaanii, jaamummaa dhaan rukutan; kanaafis isaan balbala argachuuf of dadhabsan.

Progressive Testing and the Tarrying Time

Qormaanniin Tarkaanfataa fi Yeroo Turuun jedhu

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:

Obboleettiin Waayitii adeemsa qorannoo tartiiba qabeessa taʼe yeroo Kiristoosii fi yeroo warra Millar keessatti raawwatame dubbatti; kunis adeemsa qorannoo tartiiba qabeessa nuuf taʼe agarsiisa. Early Writings, fuula 259 irratti, akkana jette:

"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."

“Warri dhagaan Yohannis Cuuphaa sanaa hin fudhanne barsiisa Yesuusiin fayyadamuu hin dandeenye; akkasumas tajaajila Kiristoos iddoo qulqulluu gubbaatti raawwatuun fayyadamuu hin dandeenye.” Sana booddee isheen akkana jette: “Warri Ergaa Ergamaa Tokkoffaa hin fudhanne Ergaa Ergamaa Lammaffaatiin fayyadamuu hin dandeenye; akkasumas Iyya Halkan Giddugaleessaa sanaan fayyadamuu hin dandeenye.”

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

በዚያ ክፍል ውስጥ በEarly Writings, 259 እንደተገለጸው፣ በክርስቶስ ዘመን በሩ በተዘጋ ጊዜ አይሁድ ፍጹም በሆነ ጨለማና ዕውርነት ውስጥ ነበሩ።

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).

Seenaa Mileriitii ergamaa lammaffaaffaa seenaa Looxii dha. Ergamoonni lama gara magaalaa dhufu (Waxabajjii 1842), ergaan ergamaa lammaffaa ni dhufa, Looxis isaan akka halkan sana tursan taasisa (Yeroo Tursiisaa). Murtiin ni jira, achiis balballi ni cufama (Onkoloolessa 22, 1844).

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

Walitti qabamuun jiru seenaa Millaraayitotaa wajjin wal simatu seenaa macaafa qulqulluu biraa tokko, kana walitti qabnee xumuruun keenya dura ni ilaalla.

Moses, the Sanctuary, and the Tarrying Time

Museen, Mana Qulqullummaa, fi Yeroo Turuun Eegamu

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

Seenaan itti aanu Museen akka iddoo qulqullinaa ijaaruu fi Seera fudhatu qajeelfamoota argachuu isaa ti.

"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.

“Guyyaa torbaffaatti, isa Sanbata turetti, Museen gara duumessaatti ol waamame. Duumessi furdaan sun utuu Israaʼel hundumaa duratti banamee jiruu, ulfinni Gooftaa akka ibidda nyaattuutti ifee mulʼate. ‘Museenis gara gidduu duumessaatti seenee gara tulluutti ol baʼe; Museenis tulluu sana irratti guyyoota afurtamaa fi halkanoo afurtama ture.’ Patriarchs and Prophets, 313, 314.

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

Turtii guyyoota afurtamaa tulluu irratti ture, guyyoota jahaa qophii sana hin dabalatu.

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.

Seenaa kana keessatti, Museen mana qulqullummaa ijaaruuf qajeelfama fudhachuudhaan guyyoota 46 dabarse; kunis waggoota 46 bara 1798 irraa hamma 1844tti, yeroo Gooftaan mana qulqullummaa Millerite kaasee dhaabe, waggoota 46 ijaarsa mana qulqullummaa Herodis haaromsuu irratti Yohannis 2:20 keessatti eeraman, akkasumas kromosoomota 46 mana qulqullummaa namaa wajjin wal sima. Guyyoota jahan keessatti, Iyyaasuun Musee wajjin ture; isaanis waliin mannaa nyaatanii, laga xinnaa gaara keessaa gad buʼe irraa dhugan. Iyyaasuun duumessa sana keessatti Musee wajjin hin seenne; garuu deebii Musee eeggachaa alatti hafe, guyyaa guyyaadhaan nyaachaa fi dhugaa ture; Museen garuu guyyoota afurtamicha keessatti soome.

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.

Yeroo inni tulluu sana keessa turetti, Museen qulqullina iddoo itti argamu Waaqayyoo addatti mul’atu ijaaruuf qajeelfama fudhate. “Akka ani gidduu isaanii keessa buufadhuuf, iddoo qulqulluu naa haa ijaaran” (Ba’uu 25:8), jechuun ajajni Waaqayyoo kenname.

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

Kunis lakkoofsi 46 ijaarsa qulqullicha wajjin wal qabatee argina.

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.

Nuyi ba'uu keessaa dubbifnee, akka inni yeroo Kiristoos, yeroo Milleritoota, akkasumas yeroo dhuma biyya lafaa keessatti mulʼatu dursee agarsiisutti, seenaa kana keessatti yeroo turtii tokko hubanna. Yeroon turtii haala ijaara; haalli sunis akka Iyyi Halkan-Giddugaleessaa labsamuufi akka innis gareewwan waaqeffattootaa lama uumu ni taasisa. Yeroo turtii malee, waan Gooftaan Iyyi Halkan-Giddugaleessaa keessatti raawwachuu barbaaduuf, sochiileen seenaa sanaa iddoo isaanii irra hin jiraatan ture. Yeroon turtii maal akka bakka buʼu hubachuu qabna.

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.

ରଖିବାକୁ କହିଲେ, “ତୁମେ, ଆରୋଣ, ନାଦାବ, ଅବୀହୁ ଏବଂ ଇସ୍ରାଏଲର ସତରିଜଣ ପ୍ରାଚୀନଙ୍କ ସହିତ ସଦାପ୍ରଭୁଙ୍କ ନିକଟକୁ ଉପରକୁ ଆସ; ଏବଂ ଦୂରରୁ ଉପାସନା କର। . . . ପରେ ମୋଶା ରକ୍ତର ଅର୍ଦ୍ଧ ନେଇ ପାତ୍ରମାନଙ୍କରେ ରଖିଲେ; ଏବଂ ଅର୍ଦ୍ଧ ରକ୍ତ ବେଦୀ ଉପରେ ଛିଟିଲେ। ଏବଂ ସେ ନିୟମପୁସ୍ତକ ନେଇ ଲୋକମାନଙ୍କ ଶ୍ରବଣରେ ପଢ଼ିଲେ; ତେବେ ସେମାନେ କହିଲେ, “ସଦାପ୍ରଭୁ ଯାହା କହିଛନ୍ତି, ସେ ସମସ୍ତ କାମ ଆମେ କରିବୁ ଏବଂ ଆଜ୍ଞାପାଳନ କରିବୁ।” ପରେ ମୋଶା ସେହି ରକ୍ତ ନେଇ ଲୋକମାନଙ୍କ ଉପରେ ଛିଟିଲେ ଏବଂ କହିଲେ, “ଦେଖ, ଏହା ସେହି ନିୟମର ରକ୍ତ, ଯାହା ସଦାପ୍ରଭୁ ଏହି ସମସ୍ତ କଥା ସମ୍ବନ୍ଧରେ ତୁମମାନଙ୍କ ସହିତ ସ୍ଥାପନ କରିଛନ୍ତି।” ଯାତ୍ରା 24:1, 6-8।

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

Yeroon guyyoota 46 kun, yeroon eeggannoo kun, yeroo Gooftaan saba tokko wajjin kakuu keessa seenuu dha.

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

ⵎⴰ ⵉⴽⵛⵎ ⵕⴱⴱⵉ ⴳ ⵢⴰⵏ ⵓⵄⴰⵀⴷ ⴰⴽⴷ ⵉⵎⵉⵍⵍⵉⵔⵉⵢⵉⵏ ⴳ ⵓⵣⵎⵣ ⴰⴷ? ⵢⴰⵀⵢⴰ.

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

Inni bara Kiristaanaa wajjin yeroo Pheenxeqoostee bara Kiristoositti kakuu keessa seenee? Eeyyee.

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

Kanaaf, yeroo tursiisaa kun keessaa tokko mallattoo karaa Gooftaan uummata tokko wajjin kakuu seenuu isaati.

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.

Waaqayyo Museedhaan, “Gara koo gaaricha irratti ol baʼii, achittis turi; anis siif gabatee dhagaa, seera, fi abboommii ani barreesse nan kenna; akka ati isaan barsiiftuuf” jedhe. Museenis kaʼee, tajaajilaan isaa Iyyaasuun wajjin; Museen gara gaara Waaqaa ol baʼe. Innis maanguddootaatiin, “Hamma nu deebiʼinee gara keessan dhufnutti as nuuf turaa; kunoo, Aroonii fi Huur isin wajjin jiru; namni dhimma tokko qabu gara isaanii haa dhufu” jedhe. Museenis gara gaarichaatti ol baʼe, duumessis gaaricha haguuge. Ulfinnis Waaqayyoo Tulluu Siinaa irra buufate, duumessichis guyyaa jaʼa isa haguuge; guyyaa torbaffaattis inni gidduu duumessichaa keessaa Musee waame. Iji ulfina Waaqayyoo ijoo ijoollee Israaʼel duratti, fiixee gaaraa irratti akka ibidda waa gubuu fakkaata ture. Museenis gidduu duumessichaatti seenee gara gaarichaatti ol baʼe; Museenis guyyaa afurtamaa fi halkan afurtama gaara sana keessa ture. Baʼuu 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.

Seenaa Musee keessatti yeroo turuu tokko ni argina. Yeroo kana keessatti, gabateewwan lamaan kakuu ni calaqqisiisu; Gooftaan immoo kakuutti seenaa jira, Musees mana qulqullummaa ijaaruuf qajeelfama isaaf kennaa jira.

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

Bara 1798 irraa jalqabee hamma 1844tti, waggoota 46 sana keessatti, Gooftaan Israa’el ammayyaa wajjin kakuu keessa akka seenuuf mana qulqullummaa Millerotaa ijaaraa ture.

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.

Yeroon yeroo amma dubbifne, kan Musee wajjin wal qabatuu fi yeroo turtii maanguddoota 70 sana, seenaa Macaafa Qulqulluu keessatti Pentekoosxee jedhamee waamama—Faasikaa booddee guyyoota shantama booda. Gooftaan Israa’el Pentekoosxee bara baraan akka yaadatu isaan ajaje. Kakuu Haaraa keessatti, Pentekoosxeen seenaa kanauma yaadachuudhaan bu’uura xiyyeeffannaa waldaa Kiristaanaa durii taati. Qabiyyeewwan wal fakkaatan Pentekoosxee keessatti yeroo Kiristoos, seenaa Millerootaa keessatti, akkasumas qabiyyeewwan kun dhuma addunyaa irratti irra deebi’anii ni mul’atu.

Pentecost and the Tarrying Time in the New Testament

Pheenxeqoosxee fi Yeroon Eeggannaa Kakuu Haaraa keessatti

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

Mee ayyaana Pheenxeqoosxee kana Luqaas 24:44–52 irraa, yeroo seenaa karaa Emaawus keessatti ilaalluu haa jalqabnu.

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.

Duraan Luqaas keessatti bartoonni lamaan Yesus wajjin karaa deeman Inni isaanii wajjin akka turu Isa kadhatan. Macaafni Qulqulluun jecha “tarry” jedhu ni fayyadama. Yeroon turuu achi irratti mallatteeffame jira; garuu seenaa kanauma keessatti yeroo turuu adda taʼe tokko mallatteessuu barbaanna.

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.

Innis [Yesuus] isaaniin akkana jedhe; “Kuni dubbii ani utuman isin wajjin jiruu isinitti dubbadhe dha; waan na irratti seera Musee keessatti, raajota keessatti, fi faarfannaa keessatti barreeffame hundinuu raawwatamuu qaba. Sana booddee, akka isaan Caaffata Qulqullaaʼoo hubatanuf sammuusaanii baneef. Inni immoo isaaniin akkana jedhe; ‘Akkasitti barreeffameera; Kiristoos dhiphachuu fi guyyaa sadaffaatti warra duʼan keessaa kaʼuu qaba ture; maqaa isaatiinis qalbii jijjiirrannaa fi dhiifama cubbuu saboota hundumaa gidduutti, Yerusaalem irraa jalqabamee, lallabamuu qaba. Isinis dhugaa baatota waan kanaa ti. Kunoo, ani abdii Abbaa kootii isin irratti nan erga; isin garuu hamma humna ol irraa uffatamtanitti magaalaa Yerusaalem keessa turaa.’”

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.

Yeroon tursiifamuun ajaja humnaaf Yerusaalem keessatti tursiifamuu tiin mallatteeffame. Kunis iddoo humni ergaa Millarootaaf itti kennamu dha.

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

Turuun jechuun eeguu dha. “Kan eegu haa eebbifamu.” Maaliif? Humna kennamuu sanaaf.

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.

Humna Warraaqsa Halkan Walakkaa sirriitti hubachuu hin dandeessan, yoo yeroo turtii, bakka isaan humna sana eeggachuuf ajajaman, hin hubanne ta’e. Innis kutaa seenaa sanaati. Ifni duubatti isinitti dhaabame akka itti fufee ibsuuf, seenaa guutuu hubachuu qabdu.

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

Ati amma iyyuu kun gara eessaatti akka deemaa jiru hin argitu ta’a; garuu boru ifa siif ta’a.

The Three Prophecies and the Tarrying Time

Raajiiwwan Sadan fi Yeroo Turiinsaa

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.

Raajiiwwan sadii yeroo turtii fi abdii kutannaa jalqabaa fidee dogoggora tokko akka qabatan Miliroota geessan. Raajiiwwan kunis isa William Miller jalqabbii itti kennameef jedhe sadii sanauma dha: guyyoota 1335, 2520, fi 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.

ሓይሊ ምዕባለ እንተ ተረዳእካ እቲ ጊዜ ምድንጓይ ሓደ ልዩ ኣካል ናይ ጭርሖ ፍርቂ ለይቲ ምዃኑ፡ እንታይ ከም ዘፍረዮ ነቲ ጊዜ ምድንጓይ ክትሓትት ይግባእ። እዚ ድማ እዚኣቶም ሰለስተ ናይ ጊዜ ትንቢታት እዮም ዝፈጠርዎ፡ 1335፣ 2520፣ እና 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.

Yoo raajii 2520 fi 1335 yoo diddan, Iyya Halkan Walakkaa ni gantu; karaa irraa kufitanii gara biyya lafaa hamaa gad jirtutti buutu.

That is where we are heading with all this.

Kun bakka kanaan hundumaatiin imalaa jirra.

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

Isaanii olii gubbaadhaa humna eeggachuuf turan; seenaa Milleraayit keessatti immoo, humni sun Iyya Halkan Walakkaa ture.

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.

ନିକ୍ଷେପରେ, ତୁମେ ଉପରୁ ଶକ୍ତିରେ ଅଭିଷିକ୍ତ ହେଉ ପର୍ଯ୍ୟନ୍ତ ଯିରୁଶାଲେମ ନଗରରେ ଅପେକ୍ଷା କର। ଏବଂ ସେ ତାଙ୍କୁ ବେଥାନୀ ପର୍ଯ୍ୟନ୍ତ ବାହାରକୁ ନେଇଗଲେ; ତାହାପରେ ସେ ନିଜ ହାତ ଉଠାଇ ତାଙ୍କୁ ଆଶୀର୍ବାଦ କଲେ। ଏବଂ ଏପରି ଘଟିଲା ଯେ, ସେ ତାଙ୍କୁ ଆଶୀର୍ବାଦ କରୁଥିବା ବେଳେ, ସେ ତାଙ୍କଠାରୁ ବିଚ୍ଛିନ୍ନ ହେଲେ ଏବଂ ସ୍ୱର୍ଗକୁ ଉଠାଯାଇଲେ। ତାହାପରେ ସେମାନେ ତାଙ୍କୁ ଉପାସନା କଲେ ଏବଂ ମହାଆନନ୍ଦ ସହ ଯିରୁଶାଲେମକୁ ଫେରିଆସିଲେ। ଲୁକ 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.

ବେଥାନି ଯିରୁଶାଲେମର ଏକ ଉପନଗର, ସହରଠାରୁ ପ୍ରାୟ ଡେଢ଼ ମିଲ ଦୂରରେ ଅବସ୍ଥିତ। ଯିଶୁଙ୍କ ଦିନରେ ଏହା ଏକ ଲକ୍ଷଣୀୟ ଦୂରତା ଥିଲା, କାରଣ ସେତେବେଳେ ଲୋକମାନେ ସବୁଠାରେ ପାଦେ ଯାଉଥିଲେ।

Bethany means 'House of the Poor.'

ବେଥାନୀର ଅର୍ଥ ‘ଦରିଦ୍ରମାନଙ୍କ ଘର’ ।

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

ⵎⴽⴰⵏ ⵏⵏⴰ ⵢⵓⴼⴰ ⵢⴻⵙⵓⵙ ⴰⴷ ⵉⵍⵉ ⴳⵉⵙ ⵎⴰⴳⴳⵔ ⵏⴰⵙ ⵉⴳⴰ ⴱⴻⵟⴰⵏⵢⴰ، ⴰⵏⵙⴰ ⴷⴰ ⵣⴷⴷⵉⵔⵏ ⵍⴰⵄⴰⵣⴰⵔ، ⵎⴰⵔⵢⴰⵎ، ⴷ ⵎⴰⵕⵜⴰ.

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

Seenaa Inni Injifannoodhaan Seenu sana obboleettii Waayit Iyyata Halkan Giddugaleessaa ibsuuf itti fayyadamtu taʼuun isaa hubatamuu qaba.

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.

Yesus gara Yerusaalemitti Seensa Injifannoo sanaaf hin seeniin dura, Beetaaniya keessatti ture; isheenis Mana Hiyyeessotaa dha. Akkuma Yeroo Halkan Giddugaleessaa sana dura yeroo turtii jiru, akkasumas Seensa Injifannoo sana dura yeroo turtii tokko jira. Isaan seenaalee wal-qixxee taʼanidha; garuu nu amma iyyuu Luqaas 24:44-52 wajjin hojjechaa jirra; Yerusaalem keessatti eegaa fi turaa jirra.

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

នៅក្នុងសៀវភៅ Early Writings ទំព័រ 247 ក្នុងការនិយាយអំពីប្រវត្តិរបស់ពួកមីឡឺរ៉ាយ Sister White បានមានពាក្យថា៖

"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."

Warri abdii kutatan keessaa macaafota qulqulluu irraa akka isaan yeroo turtii keessa jiran, mul’atichi akka raawwatamu immoo obsaadhaan eeguu akka qaban argan. Ragaan isaan Gooftaa isaanii bara 1843 keessa eeguuf isaan geggeesse sunuma, bara 1844 keessattis Isaan eeguuf isaan abdachiise.

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

Yeroo iyya halkan walakkaa sanatti, Milleraayitoonni hubannoo isaanii irratti Macaafa Qulqulluu banuun argatan.

"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.

ᱯᱟᱹᱨᱟᱱ ᱱᱤᱨᱟᱹᱥ ᱟᱠᱟᱱ ᱥᱟᱹᱦᱤᱛ ᱦᱚᱛᱮ “ᱱᱤᱨᱟᱹᱥ ᱦᱚᱲᱠᱚ” ᱫᱚ ᱫᱷᱚᱨᱚᱢᱯᱚᱛᱷᱤ ᱠᱷᱚᱱ ᱧᱮᱞ ᱠᱮᱫᱟ ᱡᱮ ᱩᱱᱠᱩ ᱵᱤᱞᱚᱢ ᱥᱚᱢᱚᱭ ᱨᱮ ᱢᱮᱱᱟᱜ ᱠᱚᱣᱟ, ᱟᱨ ᱚᱱᱟ ᱢᱤᱫ ᱥᱟᱹᱠᱷᱤ ᱡᱟᱦᱟᱸ ᱩᱱᱠᱩ 1843 ᱨᱮ ᱯᱨᱚᱵᱷᱩ ᱨᱮᱱᱟᱜ ᱯᱷᱮᱨ ᱦᱤᱡᱩᱜ ᱵᱟᱵᱚᱛ ᱟᱹᱜᱩ ᱠᱚᱣᱟᱠᱚ ᱫᱚ ᱱᱤᱛᱚᱜ 1844 ᱠᱚ ᱥᱟᱹᱨᱤ ᱠᱮᱫᱟ।

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

Gooftaan maal isaaniif godhe? Inni hubannaa isaanii bane. Kun seenaa barattootaa wajjin wal-simu dha.

Jacob’s Tarrying Time and the Covenant

Yeroon Yeroo Turuu Yaaqoobii fi Kakuu

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.

Seenaa Yaaqoob keessatti yeroo turtii tokko jira. Yeroon turtii kun dhugaa raajii hedduu ibsa, haa taʼu malee nu keessaa muraasa isaanii qofa tuqna.

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.

Uumama 28, lakkoofsa 10 irraa jalqabee, seenaa Yaaqoob akka inni dhuma addunyaa dursee agarsiisu ni mul’isa. Ilmaan Yaaqoobis warra 144,000 dhuma addunyaa irratti argaman bakka bu’u.

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.

Yaaqoob dubartoota afur irraa ilmaan qaba ture—niitota lama, Raahil fi Le'aa, akkasumas saajjatoota lama. Inni niitota isaatiif hojjechuu qaba ture: Le'aadhaaf guyyoota 2520 fi Raahiliif guyyoota 2520. Seenaa Yaaqoob keessatti 2520wwan lamaan ni argina; isaanis mootummaa Kaabaa fi mootummaa Kibbaa bakka bu'u.

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.

Yaaqob seenaa Miilleriitii fi 144,000f mallattoo dha. Seenaa isaa dhuma addunyaatti nuuf ifa kennuu qaba.

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.

Yaaqoob Bersabee keessaa baʼee gara Kaaraanitti qajeele. Innis iddoo tokko gaʼee, aduun lixeef, achitti halkan buluuf ture; dhagaa iddoo sanaa keessaa fudhatee bakkuma mataa isaa jala kaaʼatee, achumatti ciisee rafuu jalqabe. Innis abjuu arge; kunoo, lafa irratti hojiiwwamee kan dhaabame tokko ture, fiixeen isaas samii gaʼa ture; kunoo, ergamoonni Waaqayyoo isa irratti ol baʼaa fi gad buʼaa turan. Kunoo immoo, Waaqayyo isa gubbaa dhaabatee akkana jedhe: Ani Waaqayyo, Waaqa Abrahaam abbaa keetii, fi Waaqa Yisihaaqii dha; lafa ati irratti ciiftu kana siif nan kenna, sanyii keetiifis nan kenna. Sanyiin kees akkuma biyyo lafaatii baayʼata; gara lixaa fi gara baʼaa, gara kaabaa fi gara kibbaattis ni babalʼatta; si keessatti fi sanyii kee keessatti maatiin lafa irraa hundinuu ni eebbifamu. Kunoo, ani si wajjin nan jiraadha; bakka ati dhaqxu hundumaattis sin eega; gara biyya kanaattis deebisee sin fida; hamma waan ani siif dubbadhe sana raawwadhetti si hin dhiisu. Uumama 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.

Gooftaan Yaaqoob wajjin kakuu keessa seenaa jira. Yeroo Gooftaan Musee fi Israa’el wajjin kakuu keessa seenu, yeroo turtii ni jira; yeroo Inni Yaaqoob wajjin kakuu keessa seenu, yeroo turtii ni jira; yeroo Inni Israa’el isa ammayyaa Seenaa Millerite keessatti wajjin kakuu keessa seenu, yeroo turtii ni jira; akkasumas yeroo Inni Waldaa Kiristaanaa wajjin Pentekostee irratti kakuu keessa seenu, yeroo turtii ni jira.

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

Seenaa kana keessatti, yeroo turtii sana keessatti, Gooftaan dubbii Isaa akka hubataniif sammuu saba Isaa bana; kunis sadarkaa ergamoonni irratti ol baʼanii fi gadi buʼan sanaan fakkeeffama—mallattoo walqunnamtii Waaqayyoo fi nama gidduu jiruu dha.

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.

Yaaqoobis hirribaa isaa irraa dammaqee, “Dhugumaan Waaqayyo iddoo kana keessa jira; ani immoo kana hin beekne” jedhe. Innis sodaatee, “Iddoon kun akkam sodaachisaa dha! Kun mana Waaqayyoo malee kan biraa miti; kunis balbala samii ti” jedhe. Uumama 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.

Yeroo Iyya Halkan Giddugaleessaa sanatti, durboonni Miileraayitotaa dammaqaa jiru; Mana Waaqayyoo taʼaas jiru. Inni isaan wajjin kakuu keessa seenaa jira; Israa’el ammayyaa isaan taasisaa jira.

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.

ୟାକୁବ ପ୍ରଭାତରେ ଶୀଘ୍ର ଉଠି, ସେ ନିଜ ମୁଣ୍ଡ ତଳେ ରଖିଥିବା ପଥରଟି ନେଲେ, ତାହାକୁ ଗୋଟିଏ ସ୍ତମ୍ଭରୂପେ ସ୍ଥାପନ କଲେ, ଏବଂ ତାହାର ଶିରୋଭାଗରେ ତେଲ ଢାଳିଲେ। ସେ ସେହି ସ୍ଥାନର ନାମ ବେଥେଲ ରଖିଲେ; କିନ୍ତୁ ପୂର୍ବରୁ ସେହି ସହରର ନାମ ଲୂଜ ଥିଲା। ଉତ୍ପତ୍ତି 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” ni jijjiirameera. Miilerootni bara 1798 keessa saba Waaqayyoo hin turre. Seenaa Miilerootaa jechuun seenaa inni isaan wajjin kakuu seenee isaan saba isaa godhuu, “Luz” irraa gara “Bethel”tti isaan jijjiiruuti.

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.

ଯାକୁବ ଏକ ମନୋତି କରି କହିଲେ, “ଯଦି ପରମେଶ୍ୱର ମୋ ସହିତ ରହିବେ, ଏବଂ ମୁଁ ଯେ ପଥରେ ଯାଉଛି ସେହି ପଥରେ ମୋତେ ରକ୍ଷା କରିବେ, ଏବଂ ମୋତେ ଭୋଜନ ପାଇଁ ରୁଟି ଓ ପରିଧାନ ପାଇଁ ବସ୍ତ୍ର ଦେବେ, ଯେପରିକି ମୁଁ ଶାନ୍ତିରେ ମୋର ପିତାଙ୍କ ଘରକୁ ପୁଣି ଫେରି ଆସିବି; ତେବେ ସଦାପ୍ରଭୁ ମୋର ପରମେଶ୍ୱର ହେବେ। ଏବଂ ଏହି ପାଥର, ଯାହାକୁ ମୁଁ ସ୍ତମ୍ଭରୂପେ ସ୍ଥାପନ କରିଛି, ତାହା ପରମେଶ୍ୱରଙ୍କ ଗୃହ ହେବ; ଏବଂ ଆପଣ ମୋତେ ଯାହା କିଛି ଦେବେ, ସେ ସବୁରୁ ମୁଁ ନିଶ୍ଚୟ ଆପଣଙ୍କୁ ଦଶମାଂଶ ଦେବି।” ଆଦିପୁସ୍ତକ 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.

Kakuu Yaaqoob kakuu keessa seenuudha. Inni Waaqayyo akka isa karaa keessa—Karaa Durii sana keessa—eegu, akkasumas buddeena nyaatu akka isaaf kennu kadhata. Millerootni buddeena isaanii ofii isaanii nyaachuu qabu; gara gowwummaa Pirootestaantotaa deebiʼuus hin qaban.

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.

Yoo nu nyaata Waaqni nuuf kennu nyaachuu itti fufne, inni kakuu isaa nu wajjin ni eega. Nyaanni fi uffanni kakuu Yaaqoob keessa jiran dhugaawwan Chaartii 1843 irratti argaman kan fakkeenyan yoo ta’u, isaanis Ellen White akka Kattaa Bara Baraatti—Daandiiwwan Durii fi buddeenaatti waamti.

"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.

“Girmaan Yaaqoob mul’ata halkan keessaatti arge, miilli isaa lafa irra dhaabatee, marsaa isaa isa oliin samiiwwan ol aanaa sana gahee ture; Waaqayyo mataan Isaa girmichaan olitti argamee, ulfinni Isaas marsaa hundumaa irratti ibsaa ture; ergamoonni Waaqayyoo girma ifa calaqqisu kana irratti ol ba’aa fi gadi bu’aa turan, kun qunnamtii yeroo hundumaa addunyaa kanaa fi iddoowwan samii gidduutti eegamaa jiru kan agarsiisu fakkeenya dha. Waaqayyo fedha Isaa hojii irra oolcha tajaajila ergamoota samii, isaanis yeroo hundumaa mootummaa namaa wajjin walqunnamtii keessa jiru. Girmaan kun karaa qunnamtii kallattiifi murteessaa ta’e jiraattota lafaa kanaaf mul’isa. Girmaan kun Fayyisaa addunyaa, isa lafa fi samii walitti hidhu, Yaaqoobiif bakka bu’e. Namni ragaa fi ifa dhugaa argee dhugaa sana fudhatee, amantii isaa Yesus Kiristoositti akka qabu himatu hundinuu hiika jecha sanaa isa olaanaa keessatti ergamaa dha. Inni qabeenya samii kan fudhatu dha; waan fudhate sana immoo dabarsuu fi tamsaasuun dirqama isaa ti.” 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.

Yeroo Inni yeroo turuu keessatti hubannaa isaanii banu, kana gochuuf ergamoota sadarkaa sana irra ol‑baasuu fi gadi‑buusuu ni erga.

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.

Yoo dhugaa fudhatteetta taanaan, itti gaafatamummaa isa qooduuf qabda. Yoo itti gaafatamummaa kee raawwatte, ati sadarkaa sana—karaa walqunnamtii—taata. Nuti karaa sana akka taanuuf waamamaniirra.

"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.

“སྐས་འཛེགས་དེས་ཀྲིསཊི་མཚོན་པ་ཡིན། ཁོང་ནི་ས་གཞི་དང་ནམ་མཁའ་བར་གྱི་འབྲེལ་ལམ་གྱི་ཐབས་ལམ་ཡིན་ཞིང་། ཕོ་ཉ་རྣམས་ནི་ལྷུང་བའི་མི་རིགས་དང་རྒྱུན་མཐུད་འབྲེལ་བའི་ནང་ཕར་ཚུར་འགྲོ་བཞིན་ཡོད། ཀྲིསཊིས་ནཱ་ཐ་ན་ཨེལ་ལ་གསུངས་པའི་ཚིག་རྣམས་སྐས་འཛེགས་ཀྱི་དཔེ་དང་མཐུན་པ་ཡིན། ཁོང་གིས་གསུངས་དོན། ‘བདེན་པ་དང་བདེན་པ་ངས་ཁྱེད་རྣམས་ལ་སྨྲའོ། ཕྱིན་ཆད་ཁྱེད་རྣམས་ཀྱིས་ནམ་མཁའ་ཕྱེ་བ་དང་། དཀོན་མཆོག་གི་ཕོ་ཉ་རྣམས་མིའི་བུའི་སྟེང་ལ་ཡར་འཛེགས་ཤིང་མར་འབབ་པ་མཐོང་ངེས།’ འདིར་སྐྱོབ་པ་པོས་རང་ཉིད་ནི་ནམ་མཁའ་དང་ས་གཞི་བར་འབྲེལ་བ་སྲིད་པར་བྱེད་པའི་གསང་བའི་སྐས་འཛེགས་ཡིན་པར་ངོས་འཛིན་མཛད་དོ།” 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.

Yaaqoob yeroo turtii qaba; inni tura, waaʼee sadarkaa sanaas ni abjoota; kunis yeroo turtii keessatti Gooftaan dubbii Isaa akka saba Isaa hubatan banuu Isaa agarsiisa. Seenaa kana keessatti Gooftaan saba Isaa wajjin kakuu seena; Luz irraa isaan fudhatee Beetʼeelii—Manaa Waaqayyoo—isaana godha.

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.

Karaa walqunnamtii ergamoonni ol baʼanii gad buʼan sanaan bakka buʼame, kan inni Kiristoos taʼe, akkasumas keessatti Zakaariyaas bakka buʼameera. Obboleettiin White dhimma kana irratti Review and Herald, Adoolessa 20, 1897 keessatti yaada kenniti, jechuunis mallattoo adda taʼe fayyadamti.

"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."

Warri dibaman guutuu lafaatiif cina dhaabatan sun, iddoo yeroo tokko Seexanaaf akka kiiruubii haguugduutti kenname qabu. Uumamota qulqulloota teessoo isaa marsaniin.

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.

“ବର୍ତ୍ତମାନ ‘ପବିତ୍ର ସତ୍ତାମାନେ’ କିଏ? ସ୍ୱର୍ଗଦୂତମାନେ। ‘ତାଙ୍କ ସିଂହାସନକୁ ଘେରିରହିଥିବା ପବିତ୍ର ସତ୍ତାମାନଙ୍କ ମାଧ୍ୟମରେ, ପ୍ରଭୁ ପୃଥିବୀର ବାସିନ୍ଦାମାନଙ୍କ ସହିତ ନିରନ୍ତର ସମ୍ପର୍କ ରକ୍ଷା କରନ୍ତି।’ ସେହିଠାରେ ସେଇ ସିଢ଼ି ଅଛି। କେବଳ, ଏଠାରେ ସିଷ୍ଟର ହ୍ୱାଇଟ୍ ସେହି ସିଢ଼ିକୁ ପ୍ରତୀକ ଭାବେ ବ୍ୟବହାର କରିବେ ନାହିଁ।”

"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.

Zayitiin warqee inni mootummaa fakkaatu kun ayyaana Waaqayyo itti amantoota ibsaa isaanii akka hin dadhabnee fi akka hin dhaamne ittiin guutu agarsiisa. Utuu zayitiin qulqulluun kun ergaawwan Hafuura Waaqayyoo keessatti samii irraa hin dhangalaane taʼee, humnoonni hamaa namoota irratti toʼannaa guutuu ni qabaatu turan.

"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.

“Waaqayyo yeroo nuti ergaa inni nuuf ergu hin fudhanne kabaja dhaba. Kanaafis zayitii warqee inni lubbuu keenya keessatti dhangalaasee gara warra dukkana keessa jiraniitti darbuuf jedhu ni didna. Yommuu waamichi, ‘Kunoo, misirrichi dhufeera; isa simachuuf baʼaa’ jedhu dhufu, warri zayitii qulqulluu hin fudhanne, warri ayyaana Kiristoos garaa isaanii keessatti hin kunuunsine, akkuma durboota gowwootaa, Gooftaa isaanii simachuuf qophaaʼoo akka hin taane ni argatu. Isaan of keessaa zayitii sana argachuuf humna hin qaban, jireenyi isaaniis ni diigama. Garuu yoo Hafuuri Qulqulluun Waaqayyoo kadhatame, yoo nuti akkuma Musee, ‘Ulfinni kee natti agarsiisi’ jennee kadhanne, jaalalli Waaqayyoo garaa keenya keessatti ni dhangalaʼa. Tuubboowwan warqee sanaan zayitiin warqees nuuf ni darba. ‘Humnaan miti, jabinaanis miti, garuu Hafuura kootiin,’ jedha Waaqayyo Gooftaan Raayyaa. Ijoolleen Waaqayyoo ifa aduu Qajeelummaa sanaa isa ifaa fudhachuun akka ibsaatti addunyaa keessatti ni ifu.” 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.

Seenaa Yaaqoob keessatti, seenaa Seenaa Miileroota qabna. Yeroon turtii jira, innis tarkaanfii samii fi lafa gidduutti walqunnamtii argisiisu sana arga.

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

Zakkaariyaas waaʼee ujummoowwan warqee lamaa nutti hima. Sadarkaan utubaa guguddoo lama qaba; garuu Zakkaariyaas isaan ujummoowwan warqee lama jedhee waama.

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.

Nuti ergaa samii irraa buʼan fudhachuu fi isaan warra kaaniif dabarsuu qabna. Yoo kana goone, nuti kutaa ergaa sana dabarsuu taana, adeemsa walqunnamtii sana keessas kutaa taana.

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

Obboleettiin White kana fakkeenya Durboota Kurnanii wajjin walqabsiisti.

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."

Seenaa Milaariit keessatti, isaan fakkeenya Durboota Kurnanii raawwachaa turan. Yeroon turtii Yaaqoob, yeroo turtii Maatewos 25 fi Hab. 2 keessaa dha: “Mul’anni yoo ture illee, isa eeggadhu.”

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

Seenaa Yaaqoobii fi Zakaariyaas yeroo turtii wal fakkaataa dha.

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.

Yeroon turuun, wantoota biraa keessaa tokko, Gooftaan hubannaa hordoftoota Isaa Waaqa Waaqayyoo irratti qaban dabaluuf jedhu agarsiisa. Yoo zayitii Qulqulluu sana hin fudhanne, ati durba gowwaa dha.

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.'"

ܟܕ ܬܡܛܐ ܠܗܕܐ ܬܫܥܝܬܐ، ܟܕ ܬܪܥܐ ܢܬܐܚܕ ܘܐܢܬ ܒܬܘܠܬܐ ܣܟܠܬܐ، ܚܬܐ ܘܐܝܛ ܐܡܪܐ: «ܡܠ̈ܐ ܗܢܘܢ ܕܐܝܬܝܗܘܢ ܗܘܘ ܐܟܣܢܝ̈ܐ ܕܐܫܬܡܥܘ ܡܢ ܥܠܡ، “ܠܐ ܝܕܥܬܟܘܢ.”»

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.

Yeroon hafuu fi Iyya Halkan Giddugaleessaa wal irraa adda baasuu hin dandeessan. Yeroon hafuu kun dhangala’uu Hafuura Qulqulluu ni fida; innis yeroo Iyya Halkan Giddugaleessaa hubannaa ummata Waaqayyoo Dubbichaaf ni bana, akkasumas zayita durboota ogeeyyii durboota gowwoota irraa adda baasu ni kenna.

The Tarrying Time and Christ’s Crowning Miracle

Yeroo Tursiisaa fi Dinqii Kiristoos Isa Guddaa jechuun Gonfame

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

ସମୟର ଏକ ବିଳମ୍ବ ଥିଲା, ଯେତେବେଳେ ଖ୍ରୀଷ୍ଟ ତାଙ୍କର ଶିରୋମଣି କାର୍ଯ୍ୟ—ଲାଜାରକୁ ଉଠାଇବା—ସମ୍ପାଦନ କଲେ।

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

Yesus ergaa kana fudhate: “Laazaariin dhukkubsateera. Kottu, isa kunuunsi.” Garuu Yesus battaluma sana hin deemne.

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.

Obboleettiin Waayitii akkas jetti: bartoonni isa kana irratti gufatan. Inni maaliif michuu isaa gargaaruuf hin deemne, yookaan akka inni Masiihii taʼe humna isaa maaliif hin mirkaneessine jechuun ni dinqisiifatan. Garuu Inni turee hafe.

"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.

“Lazaarusitti dhufuu keessatti turuun Kiristoosiif kaayyoo araaraa qaba ture; inni warra isa hin simanneef ture. Inni tures, Lazaarusiin warra duʼan keessaa kaasuudhaan, saba isaa mata-jabeessa, hin amanne sanaaf akka inni dhuguma ‘duʼaa kaʼumsa fi jireenya’ taʼe ragaa biraa akka kennuuf. Inni abdii hundumaa saba sana irraa, hoolota hiyyeeyyii, karaa irraa badanii mana Israaʼel keessaa taʼan irraa kutuu hin fedhu ture. Garaan isaa qalbii jijjiirratanii hin deebineef cabaa ture. Araara isaatiin, akka inni Haaromsaa, Isa qofa jireenyaa fi badhaadhummaa hin duune ifa baasu dandaʼu taʼeef ragaa dabalataa tokko isaanii kennuuf kaayyeffate. Kunis ragaa luboonni hiika dogoggoraa itti kennuu hin dandeenye taʼuu qaba ture. Sababni isaa kun ture inni gara Beetaaniyaa deemuu keessatti akka ture.” The Desire of Ages, 529.

He tarried to give them one more evidence that He had the ability to bring the dead to life.

Inni akka duʼaa kaasu dandaʼu isaanii ragaa dabalataa tokko ittiin kennuuf ture.

This crowning miracle, the raising of Lazarus, set the seal of God on His work and claim to divinity.

Dinqiin kun isa olaanaa taʼe kun, jechuunis Laazaarosin duʼaa kaasuuni, hojii Isaa fi Waaqayyo taʼuu Isaa irratti mallattoo Waaqayyoo kaaʼe.

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.

Yeroo Iyya Sa’aatii Halkan Walakkaatti, Gooftaan durboota ogeeyyii kaasuudhaan jira. Kun fakkeenya adeemsa mallatteeffamuu ti. Millerootni mallatteeffamaa turan; kunis mallatteeffamuu namoota 144,000 fakkeessuudhaan ibsa kenna.

The lesson of Lazarus is that Christ can take someone dead in trespasses and sins and bring them to life.

Barumsi Laazaaroos irraa argannu akka Kiristoos nama yakkaa fi cubbuudhaan duʼe tokko fuudhee gara jireenyaatti fiduu dandaʼu dha.

In the passage of Lazarus, Christ defines death as sleep.

Kutaa Laazaaroos keessatti, Kiristoos duʼa akka hirribaatti ibsa.

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.

Isaan hundinuu rafanii jiru. Inni harkifachaa jira. Inni Laazaaroosiin duʼaa kaasee, isaan jireenyatti deebisee chaappaa Isaa isaan irra kaaʼa. Kun dinqii Isaa keessaa isa gonfoo dha.

In our history, when He seals the 144,000, He lifts them up as an ensign.

Seenaa keenya keessatti, yeroo Inni 144,000 sana chaapu, akka mallattoo ol kaasa.

Zechariah says that ensign is as jewels in a crown. This is His crowning act.

Zakaariyaas mallattoon sun akka dhagaa gatii guddaa gonfoo keessaa taʼe ni jedhu. Kun hojii Isaa gonfoo itti kaaʼamu dha.

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.

Dhugaa seenaa Milleraa keessatti dhangala’uu fi banamuu isaatiin, yeroo turtii yeroo Gooftaan dhugaa banutti mallattoo ta’a. Sadarkaan, ergamoonni Waaqayyoo isa irratti ol ba’anii fi gad bu’an, bakka adeemsi chaappaa kaa’amuu itti raawwatamu dha.

The Triumphal Entry and the Midnight Cry

ଜୟୋତ୍ସବମୟ ପ୍ରବେଶ ଓ ମଧ୍ୟରାତ୍ରିର ଆର୍ତ୍ତନାଦ

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

Amma immoo Gara Injifannoo ilaalla. Obboleettii White’n Gara Injifannoo maalitti akka madaalchite, The Spirit of Prophecy, jildii 4, fuula 250 keessatti hubadhaa.

"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!'"

“iyyuu walakkaa halkan keessaa ba’e sun, ragaa Macaafa Qulqulluu isaa ifaa fi murteessaa ta’us, akkaan falmii qofaatiin hin babal’anne. Isa wajjin humni dirqisiisaan lubbuu sochoosu tokko ni ture. Shakkiin hin turre, gaaffiinis hin kaane. Yeroo Kiristoos mo’inaan gara Yerusaalem seene sanatti, sabni ayyaana eegsisuuf kutaa biyya hundumaa irraa walitti qabame gara Tulluu Ejersaa yaa’e; yeroo isaan tuuta Yesuusin geggeessaa ture sanatti makamanis, kaka’umsa sa’aatii sanaa qabatanii iyya, ‘Inni maqaa Gooftaa tiin dhufu eebbifamaa dha!’ jedhu guddisuuf gargaaraan. [Matthew 21:9.] Akkuma kanaan, warri hin amanne kan walga’ii Adventistotaa irratti walitti dhufan—gariin isaanii fedhii beekuu irraa, gariin immoo qeequuf qofa—ergaa, ‘Ilaa, Misirroon ni dhufa!’ jedhu sanaa wajjin humna nama amansiisu dhufu ni dhaga’an.”

The Triumphal Entry represents the Midnight Cry.

Seensa Injifannoo ulfinaan godhame Iyya Barsiisa Halkan Walakkaa agarsiisa.

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

ଆସନ୍ତୁ, *The Youth Instructor*, February 21, 1901 ରେ ବିଜୟୀ ପ୍ରବେଶ ବିଷୟରେ Sister White କ’ଣ କହିଛନ୍ତି, ତାହା ପଢ଼ିବା।

"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."

Yeroon seensa Kiristoos gara Yerusaalemitti ture yeroo waggaa keessaa isa hundumaa caalaa miidhagaa ture. Tulluun Ejersaa magariisaadhaan haguugamee ture, bosonni isaas baala gosa garaa garaatiin miidhagaa ture. Naannoo Yerusaalemiin marfame irraa namoonni baayʼeen Yesuusin arguuf hawwii cimaadhaan gara ayyaana sanaatti dhufanii turan.

Why? Because, they heard about Lazarus.

Maaliif? Sababiin isaas, waaʼee Laazaaroos dhagaʼaniiru.

"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."

Dinqisiisaa Mootichaa isa olaanaan, Laazaarosiin warra du’aa keessaa kaasuudhaan raawwatame, ummata irratti dhiibbaa dinqisiisaa guddaa fidee ture; kanaafis tuuta guddaa fi guutummaatti kaka’aan gara iddoo Yesuus turetti walitti harkifame.

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

Kanaaf, Inni Seensa Injifannoo dura Beetaaniyaa keessatti turi.

This refers to the Tarrying Time.

Kunis yeroo turtii agarsiisa.

"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.'

ᱢᱟᱡᱷᱟᱹᱛ ᱵᱮᱞᱟ ᱟᱫᱷᱟ ᱪᱟᱵᱟ ᱟᱠᱟᱱ ᱛᱮ ᱡᱮᱥᱩ ᱟᱡᱟᱜ ᱪᱮᱞᱟᱠᱚ ᱵᱮᱛᱯᱷᱟᱜᱮ ᱦᱟᱹᱛᱩ ᱛᱮ ᱠᱩᱞᱠᱮᱫᱟ, ᱟᱨ ᱱᱚᱶᱟ ᱢᱮᱱᱠᱮᱫᱟ: “ᱟᱢᱟᱜ ᱢᱮᱱᱟᱜ ᱦᱟᱹᱛᱩ ᱛᱮ ᱥᱮᱱᱚᱜ ᱢᱮ, ᱟᱨ ᱥᱚᱱᱫᱷᱮ ᱟᱢᱯᱮ ᱢᱤᱫ ᱜᱟᱫᱦᱟ ᱛᱚᱞ ᱟᱠᱟᱱ, ᱟᱨ ᱩᱱᱤ ᱥᱟᱶ ᱢᱤᱫ ᱠᱚᱞᱴ ᱧᱮᱞᱟ; ᱚᱱᱟᱠᱚ ᱵᱷᱤᱰᱟᱣ ᱠᱟᱛᱮ, ᱟᱢᱟᱧ ᱛᱷᱮᱱ ᱟᱛᱟᱝ ᱢᱮ᱾ ᱟᱨ ᱡᱩᱫᱤ ᱡᱮᱦᱜᱮ ᱢᱤᱫ ᱢᱟᱱᱣᱟ ᱟᱢᱟᱧ ᱠᱚᱨᱮ ᱡᱟᱦᱟᱱᱠᱚ ᱠᱟᱛᱷᱟ ᱢᱮᱱᱟᱜᱼᱟ, ᱟᱢᱯᱮ ᱢᱮᱱᱟᱜ ᱢᱮ, ‘ᱯᱨᱟᱹᱵᱷᱩᱠᱚ ᱱᱚᱶᱟᱠᱚᱨᱮ ᱯᱨᱚᱭᱚᱡᱚᱱ ᱢᱮᱱᱟᱜᱼᱟ’; ᱟᱨ ᱥᱚᱱᱫᱷᱮ ᱩᱱᱤ ᱚᱱᱟᱠᱚ ᱠᱩᱞ ᱪᱷᱟᱹᱰᱤᱭᱟ᱾”

"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?

Kun yeroo jalqabaatiif turtii tajaajila Isaa keessatti Kiristoos yaabbachuuf hayyamame kana ture; bartoonnis immoo kana akka mallattoo Inni humnaa fi aangoo mootummaa Isaa ibsachuuf jedhuu, teessoo Daawit irrattis iddoo Isaa qabachuuf jedhuutti hiikan. Gammachuudhaan hojii itti kenname sana raawwatan. Ilmoo harree sana argatan, hiikan, gara Yesusitti geessan; Innis isa irra taaʼe. Yeroo Yesus bineensa sana irra taaʼe, qilleensi sagalee galataa fi injifannoo labsuuni guutame. Inni mallattoo mootummaa irraa alaan mulʼatu hin qabne, uffata mootummaa hin uffanne, loltootaanis hin hordofamne. Garuu tuuta abdii eegumsaan kakaʼe tokkoon marfamee ture. Inni yeroo dhihoo keessatti warra duʼan kaasee ture. Uummatni Inni Fayyisaa Israaʼel taʼuuf dhufaa jira jedhee yaade. Namoonni kun eenyu turan?

"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.'

Namoonni hedduun yeroon bilisummaa Israa’el amma ga’eera jechuun of gowwoomsu. Yaada isaanii keessatti, waraanni Roomaa bittinnaa’ee Yerusaalem keessaa ari’amuu isaa, sabni Yihuudaa immoo yeroo biraa ba’aa cunqursitootaa irraa bilisa ta’ee argamu isaa ni argu. Gaaffiin, “Inni yeroo kana mootummaa Israa’eliif deebisee ni dhaabaa ree?” jedhu afaan irraa gara afaanitti darba. Namoonni baay’een tuuta keessa jiran dubbii raajichaa ni yaadatu: “Yaa intala Xiyoon, guddaadhaan gammadi; yaa intala Yerusaalem, iyya guddaadhaan labsi: kunoo, mootichi kee gara kee dhufa; inni qajeelaa dha, fayyina qaba; gad of qabaa dha, harree irra taa’ee dhufa.” Tokkoon tokkoon isaanii deebii darbeera raajii sanaaf kennu keessatti isa kaan caaluuf ni tattaafata. Iyyichi gaara irraa gara sululaatti ni dhaga’ama, “Hosaa’inaa Ilma Daawitiif;”—Midnight Cry—“Eebbifamaan maqaa Gooftaa keessatti dhufu; hosaa’inaa ol ka’umsa irratti.”

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.

Gadduun yookiin boo’uun tokkollee hiriira sana keessatti hin dhaga’amne. Warri yeroo tokko jaaman turan, garuu ija isaanii Ilmi Waaqayyoo fayyise, isaan dursee karaa qajeelchan.

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

Eenyutu karaa duraa? Warri duraan Laa’odiiqee ta’an.

"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.

Isaan Yesuusitti dhiʼaatanii isa marfatan; yeroo namni inni warra duʼan keessaa kaase bineensa inni irra taaʼe sana qajeelchaa ture. Warri duraan duudaa fi afaan-hin-qabne turan, amma garuu fayyifamanii, hoosaanaa gammachuu sana akka caalaatti guddatu gargaaraa turan. Warri naafatan, amma immoo deeman, damee muka timiraa caccabsanii karaa Isaa irratti facaasaa turan.

"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.'

Namichi qoricha fayyisaa Waaqayyoo tiin qulqullaa’ee achi ture; inni duraan hawaasa keessaa ari’amee ture. Inni uffata isaa karaa Fayyisaa irra diriirsee, “Waaqayyoon galateeffadhaa; inni gaarii dha; araarri isaas bara baraan in jiraata” jedhee iyye.

"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.'

Namichi hafuurraa hamaan keessaa fayye sun achi ture; amma qalbii isaa sirriitti deebi’ee, dhugaa ba’umsa isaa dabalee, “Gooftaan anaaf waan guddaa godheera; anis kanaan nan gammada” jedhe.

"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."

Warri duʼaa kaafaman achi turan; Isa galateeffachaa turan. Dubartiin abbaan manaa irraa duʼeefi daa’imni abbaa hin qabne hojiiwwan dinqisiisoo Isaa dubbachaa turan. Daa’imman xixinnoon, warri dhukkuba irraa fayyan, fi warri boolla keessaa deebi’anii fidaman, daandii Fayyisaa damee meexxii fi daraaraan afarsan.

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

ⵉⵙⵙⵓⴳⴳⴰⵔ ⵉⵀⵓⵏⴰ ⵢⵉⵙⵓⵙ ⴳ ⵓⵅⵅⴰⵎ ⵏ ⵢⵉⵎⵖⴰⵏ, ⵉⵙⵎⵎⴰⵍ ⵙ ⵜⵉⵣⵉ ⵏ ⵓⵙⵙⵓⴳⴳⴰⵔ។

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

Maalif? Sababni isaas, Inni Hafuura Qulqulluu Isaa irratti dhangalaasuuf, akkasumas hubannaa isaanii banuuf jedhee, Iyya Garaa Halkan Walakkaa kana agarsiisa.

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.

Seenaa kana keessatti Inni akka Mootii tokkootti dhufaa jira; kunis Onkoloolessa 22, 1844 kan agarsiisudha. Yesuus Onkoloolessa 22, 1844 mootummaa tokko fudhachuuf ni dhufaa? Eeyyee.

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

Kun Seensa Injifannoo ti; namoonni Iyya Halkan Walakkaa ni kaasu.

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

Namoonni kun eenyufa? Isaan humna Kiristoosiin warri geeddaramaniidha.

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?

Ergaan qajeelummaa Kiristoos, humna Isaa kan nu jijjiiru jaamaa irraa gara arguutti, du’aa irraa gara jiraachuutti, nama lamxii irraa gara qulqulluutti, seenaa Seensa Injifannootiin baatamee dhiyaata; kunis Iyya Halkanii dursisee agarsiisa. Ergaan sana maaltu baata?

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

ക്രിസ്തു എന്തിന്മേലാണ് സവാരി ചെയ്യുന്നത്? ഒരു കഴുതയുടെ മേൽ. ക്രിസ്തുവിന്റെ നീതിയുടെ സന്ദേശത്തെ വഹിക്കുന്നത് ഇസ്‌ലാമിന്റെ സന്ദേശമാണ്.

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.

Bara 1840 keessatti humneeffamni Ergaa Ergamaa Tokkoffaa ittisa Islaamaa wajjin walqabatee ture. Ergaan Tokkoffaan gara Ergaa Lammaffaatti geessa; isaan wal irraa adda baafamuu hin danda’an.

The First Message carries the Second Message.

Ergaan inni Tokkoffaan Ergaa Lammaffaa baata.

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.

Ergaan Inni Duraa, yeroo Islaamni ukkaamfamee raajiin guutametti, mirkanaaʼe. Mirkaneessi kun Ergaa Maleekaa Tokkoffaa humneesse; kunis Pirooteestaantonni isa irratti balbala isaanii cufuu isaanii geessise.

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

Cufamuun balbaloota waldoota Pirootestaantiiitiin godhame, Ergaa Islaamaa diduu ture.

The Millerite history prefigures our history.

Seenaa Milariitotaa seenaa keenya dursanii agarsiisa.

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.

Ergaan Kiristoos qajeelummaa isaa yeroo chaappaan namoota 144,000 kaaʼamutti, yeroo Gooftaan Hafuura Qulqulluu Isaa dhangalaasuu fi Caaffata Qulqullaaʼoo Laaʼodiiqeyyotaa fi lamxiitota Adveentizimii irratti banuutti, ammas harreettiin baatamee darbama—Ergaa Islaamaa.

"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

Bonaa fi arfaasaa fi birraa bara 1844 keessa labsichi, “Kunoo, Misirrichi dhufa,” kenname. Yeroo sana gareewwan lamaan bikiltoota ogeeyyii fi gowwootaan bakka bu’an ifatti mul’atan—gareen tokko kan mul’achuu Gooftaa gammachuudhaan eegu, isa simachuufis ciminaan of qopheessaa ture; gareen biraan immoo kan sodaan dhiibamee fi kaka’umsa irraa hojjetu, yaada dhugaa qofaatti quufee ture, garuu ayyaana Waaqayyoo irraa duwwaa ture. Fakkeenya keessatti, yeroo misirrichi dhufe, “warri qophaa’anii turan isa wajjin fuudhaa fi heerumichaatti seenan.” Dhufuun misirrichaa, asitti mul’ifame, fuudhaa fi heeruma dura raawwatama. Fuudhaa fi heerumni mootummaa Isaa Kiristoos fudhachuu bakka bu’a. . . . The Great Controversy, 427

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

Seenuun Mo’umsaa jechuun Mootichi dhufuu isaa ti. Onkoloolessa 22, 1844 irratti Inni mootummaa ni fudhata. Kun Seenuun Mo’umsaa dha.

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

Yeroon kun yeroo namoonni gareen lamaan sun gara carraa isaanii keessatti chaappaa argachaa jiranitti.

"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.

Labsiin, “Kunoo, Misirrichi dhufaa jira,” jedhu sun bara keessaa ganna 1844 keessatti, kumootaan lakkaa’aman dhufaatii Gooftaa isa yeroo dhihoo keessatti eegsisuutti geesse. Yeroo murteeffametti Misirrichi dhufe; akkuma ummanni eegutti gara lafaa utuu hin ta’in, gara Isa Guyyoota Durii samii keessa jiruutti, gara fuudhaatti, jechuunis mootummaa Isaa fudhachuuf dhufe. “Warri qophaa’anis Isaa wajjin gara fuudhaatti seenan; balballis”—maal ta’e?—“cufame.” Isaan fuudhaatti qaamaan argamuu hin qaban ture; fuudhi sun samii keessatti raawwatama, yeroo isaan immoo lafa irra jiranitti. Duuka-buutonni Kiristoos “Gooftaa isaanii, yeroo Inni cidha irraa deebi’u, isa eeguuf” jiru. Luqaas 12:36. Garuu hojii Isaa hubachuu, akkasumas yeroo Inni fuula Waaqayyoo duratti seenu amantiidhaan Isa duukaa bu’uu qabu. Hiika kanaan isaan gara fuudhaatti seenan jedhaman. The Great Controversy, 427.

Scriptural References to the Tarrying Time

Wabeeffamtoota Yeroo Turuu irratti Caaffata Qulqullaa’oo keessaa jiran

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

Caaffanni Qulqulluun muraasni yeroo tursiisaa ta’e kana ifa godhu. Isaan keessa saffisaan ni darbina; xumura irrattis ibsa Obboleettii White tokkoon ni cufna.

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

Yeroo misirroon turuun isaa dheeraa taʼe, hundi isaanii hirribaaf rafan. Maatewos 25:5.

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

Asuma kana, Bitootessa 22, 1844, yeroo turtii argisiisaa jirra.

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.

Bitootessi 22, 1844, raajii raajii Macaafa Qulqulluu miti. Guyyaa warri Millerite sirriitti hin hubanneedha; garuu inni abdii cabsamuu isa jalqabaa fidee yeroo tursiisaa sana mallatteesse.

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.'

Caaffanni Qulqulluun Waaqayyo yeroo tursiisaa uuma jedhee hin dubbatu. Isa uumu kan jiru hubannoo dogoggoraa sabaati: ‘Mul’anni yoo tursu illee, isa eeggadhu; inni hin tursu, sobas hin dubbatu.’

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.

Eebbifamaan kan eegu, kan guyyaa kuma tokkoo fi dhibba sadii fi soddoma shanitti ga’u. Ati garuu hamma dhumni ga’utti karaa kee qabadhu; ati ni boqottaatii, dhuma guyyootaattis qooda kee keessatti ni dhaabbatta. Daani’el 12:12-13.

You can read this two ways. Either way:

Ati kana karaa lamaatiin dubbisuu dandeessu. Karaa kamiin iyyuu:

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.

Eebbifamaan inni eeggatu, eebbifamaas inni kuma 1335tti dhufu. Ati garuu hamma dhumni ga’utti karaa kee qabadhu; ati boqotta, dhuma guyyootaattis qooda kee keessatti ni dhaabbatta.

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."

Eebbi gara 1335tti dhufuun argamu, dhuma raajii yeroo bira gaʼuu qofa miti. 1335 waraqaa ibsaa irra bara 1843tti xumurama. Eebbi sun dhuma raajichaa qofa miti, garuu muuxannoo yeroo turtii sanaati. Eebbi sun gidduu Yeroo Turtii fi Onkoloolessa 22, 1844tti raawwatama. Iddoon ati itti eeggattu as jira. “Eebbifamaan isa eeggatu dha.”

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.

Kanaafuu Waaqayyo akka isiniif ayyaana godhuuf isin eega; kanaafuu akka isiniif araara godhuuf inni ol ol ni jedhu; Waaqayyo Waaqa murtii taʼeef, warri isa eegan hundinuu ni eebbifamu. Isaayaas 30:18.

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

Eeggachuun kun yeroo turtii irraa kaasee hanga Onkoloolessa 22, 1844 tti dha. Yoo isin Isa eeggachaa jirtan, ni eebbifamtu.

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.

Mulʼanni sun yeroo murtaaʼeef ti; dhuma irratti ni dubbata malee soba hin taʼu; yoo ture illee isa eeggadhu; inni dhugumaan ni dhufaatii, hin turu. Habaaquuq 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.

Yeroon Millarootaa ture kan yeroo turtii fide. Mul’anni kun yeroo murtaa’eef dha—Onkoloolessa 22, 1844. Inni soba ta’ee hin hafuu; garuu sababii hubannoo dogoggoraatiin akka inni turu seeta.

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

Gooftaan wal hubachuu dhabuu sana qopheesseeraa? Eeyyee. Obboleettii White akkas jetti.

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.

Gooftaan 1843 fayyadamuudhaan hubannoo dogoggoraa uume. Wiiliyaam Miilar bara 1843 akka inni xumuraan hin ibsine ni dubbate; garuu bara 1843 obboloonni “if” jedhu akka inni keessaa balleessu fi 1843 akka mallattoo karaa tokkootti akka mallatteessu isa gaafatan. Obboleettii Waaqxoo akka jettutti, kun mallattoo karaa raajii ti; raawwii Hab. 2 dha. Mallattoon kun, dogmaadhaan 1843 akka mallattoo godhatee, yeroo turtii uume.

"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.

“Bara 1843 fi 1844tti wantoota mul’atan argan ijoonni eebbifamoo dha. Ergaan kennameera. Akkasumas mallattoowwan yeroo sanaa raawwatamaa jiraniif, hojii xumuraa raawwatamuu qaba; ergaa sana irra deebi’anii labsu keessatti harkifachuun hin jiraatin. Hojii guddaan yeroo gabaabaa keessatti ni raawwatama. Dhiyootti akka murtee Waaqayyootiitti ergaan tokko ni kennama; innis iyyi guddaa ta’ee ni babal’ata. Sana booda Daani’el qooda isaa keessatti dhaabatee, dhugaa ba’umsa isaa ni kenna.” 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.

Daani’el 12:12-13 ilaalaa hubadhaa: “Namni obsaan eegu, guyyoota kuma tokkoo fi dhibba sadii fi shantama shan san gaʼus eebbifamaadha.” — “Namni 1335 gaʼu eebbifamaadha. Namni 1843 gaʼu eebbifamaadha,” kun lakkoofsa 12 dha.

Verse 13:

Lakkoofsa 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.

Ati hamma dhumaatti deemi; ati boqotta, bara dhuma guyyootaatti immoo iddoo qooda kee keessatti ni dhaabbatta. Daani’el 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.

Obboleettiin White lakkoofsota 12 fi 13 walitti hidhti; eebbi kan 1335 bara 1843 fi 1844 keessatti akka raawwatamu ibsiti. Inni waaʼee yeroo murtaaʼe tokkoo miti; garuu waaʼee warra seensa mootummaa ulfina qabeessa Kiristoos gara Yerusaalemitti godhu eeggatan, ergamoonni sadarkaa irratti ol baʼanii fi gad buʼan beekan, akkasumas yeroo Inni gabatee kakuu lamaan isaaniif kennutti Gooftaa wajjin kakuu seenaniti.