A Word of Clarification
Ijambo ryo Gusobanura neza
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.
Vuba aha twatangiye gutegura inyandiko yanditswe ya Meza Abiri ya Habakuki kugira ngo ihindurwe mu ndimi zitandukanye zigaragara ku rubuga rwacu. Igikorwa cyo guhindura ikiganiro kivuzwe kikaba inyandiko yanditswe ni umurimo ukomeye cyane kurushaho kuruta uko byakekwa n’utamenyereye inzira nyinshi zigomba kunyurwamo kugira ngo ikiganiro kivuzwe gihindurwe inyandiko yanditswe, hiyongereyeho n’ingorane zikenewe zo kuzavanamo no guhindurira ibyo bikoresho mu ndimi zitandukanye ziri ku rubuga. Ubu twatangiye gusa kunonosora inyandiko ya mbere mu biganiro mirongo cyenda na bitanu, maze mbona indi nzitizi tugomba na yo kunyuramo. Ifitanye isano n’iterambere rikurikirana ry’ubu butumwa kuva mu 1989 kugeza mu mateka yacu y’ubu.
In the presentations of about fifteen years ago there were truths that were in their infant state of understanding. The first of those truths that I must clarify is the arrival of the second angel in Millerite history. I understood at that time that the second angel arrived when the Protestant churches began to close their doors against Miller’s presentation of the first angel’s message, in conjunction with the termination of the year 1843. William Miller worked upon a reckoning of time that he believed identified that the years of 1843 began on March 22, 1843 and ended on March 22, 1844. He had thought the three prophecies that ultimately were placed upon the two sacred charts would terminate in the year of 1843, and he believed that year ended on March 22, 1844. He was wrong on two points.
Mu nyigisho zatanzwe hafi y’imyaka cumi n’itanu ishize hari ukuri kwari kukiri mu rwego rw’uruhinja mu bijyanye no gusobanukirwa. Ukuri kwa mbere muri uko ngomba gusobanura ni ukuhagera kwa marayika wa kabiri mu mateka y’Abamilerite. Icyo gihe nasobanukiwe ko marayika wa kabiri yahageze ubwo amatorero y’Abaporotesitanti yatangiraga gufunga imiryango yayo ngo yange ikiganiro cya Miller cy’ubutumwa bwa marayika wa mbere, bijyanye no kurangira k’umwaka wa 1843. William Miller yakoraga ashingiye ku ibarwa ry’igihe yizeraga ko rigaragaza ko imyaka ya 1843 yatangiye ku wa 22 Werurwe 1843 kandi ikarangira ku wa 22 Werurwe 1844. Yari yaratekereje ko ubuhanuzi butatu bwaje gushyirwa ku bishushanyo bibiri byera bwari kurangirira mu mwaka wa 1843, kandi yizeraga ko uwo mwaka warangiye ku wa 22 Werurwe 1844. Yari yibeshye ku ngingo ebyiri.
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.
Ubuhanuzi butatu bw’iminsi 1335 bwo muri Daniyeli 12, imyaka 2520 y’“ibihe birindwi” byo muri Abalewi 26, n’iminsi 2300 yo muri Daniyeli 8, byasobanukiwe na Miller ko byarangiriye muri Werurwe 1844. Hanyuma Uwiteka ayobora Samuel Snow kugira ngo atamenya gusa ko ubwo buhanuzi butarangiriye mu 1843, ahubwo ko bwarangiriye mu 1844; kandi Snow atangira no gukurikiza ibarura ry’igihe ry’Abakarayite, iryo rikaba ritari ryo Miller yari yarakoresheje mu kugena igihe. Miller yari yarakoresheje ibarura ry’igihe ry’Abarabini rishingiye ku gihe cy’izuba n’ijoro bingana, iryo ryashingiraga umwaka ku gihe cy’itumba rirangira kugeza ku gihe cy’itumba rikurikiyeho.
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.
Igihe twatangazaga Ibisate Bibiri bya Habakuki, ntitwari twarasobanukirwa n’ukuri kw’aya mateka, kandi twakoreshaga ubunararibonye bwa Miller kugira ngo dushyireho itariki ya 22 Werurwe 1844 nk’ukuza k’umumarayika wa kabiri no gutangira kw’igihe cyo gutinda. Nari nsobanukiwe, kandi n’ubu ndacyabyumva, ko ukuza kw’uwo mumarayika kwahuriranaga n’igihe Abaporotesitanti banze ubutumwa bwa Miller bw’umumarayika wa mbere, kandi umurongo ukurikira ni wo wari urufatiro rw’icyo nashingiragaho.
“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.
“Muri Kamena, 1842, Bwana Miller yatanze urukurikirane rwe rwa kabiri rw’inyigisho mu rusengero rwo ku Muhanda wa Casco i Portland. Numvise ko byari amahirwe akomeye cyane kuri jye kwitabira izo nyigisho; kuko nari naracitse intege, kandi siniyumvaga niteguye guhura n’Umukiza wanjye. Uru rukurikirane rwa kabiri rwateje umuvurungano mwinshi cyane mu mujyi kurusha urwa mbere. Uretse bake cyane, amadini atandukanye yafunze imiryango y’insengero zayo ngo Bwana Miller atazinjiramo. Amabwiriza menshi yatangiwe ku mapurupiti atandukanye yashatse kugaragaza amakosa avugwaho kuba ari aya gihubutsi y’uwo mwigisha; ariko imbaga z’abantu bumvaga bafite impungenge bitabiraga amateraniro ye, kandi benshi ntibabashaga kubona aho binjira mu nyubako. Iteraniro ryabaga rituje mu buryo budasanzwe kandi ryitondera cyane.” 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.
Narasobanukiwe ko gufungwa kw’inzugi ku butumwa bwa Miller kwaranzuye itangiriro ryo kwangwa kw’umumarayika wa mbere, kandi, mpuje n’uko Miller yasobanukiwe ibarwa ry’igihe rya Kiyahudi/ishingiye ku gihe cy’ijoro n’amanywa bingana, nafatiye ko ku wa 22 Werurwe 1844 haranze iherezo rya 1843. Ibiganiro bya Miller i Portland muri Kamena 1842 mu by’ukuri ni ikimenyetso cy’inzira kigaragaza ukwanga kwabaye mu buryo bugenda butera imbere, kwaje kurangira burundu ku wa 18 Mata 1844, ariko mu gihe ibyo biganiro byatangwaga ntitwari twamenya uburyo Samuel Snow yakoresheje ibarwa ry’igihe ry’Abakarayiti.
In the first presentation we began to copy-edit I began to see that what was recorded at that time seems to contradict what we now teach. It does and it doesn’t. It is simply an emphasis upon the progressive arrival of the second angel, and also an illustration of the progressive unsealing of this message, as was the case also in Millerite history. This note of clarification should address those who have stumbled over our identification of April 19, 1844 as the first Millerite disappointment and what was taught in the past.
Mu kiganiro cya mbere twatangiye gutunganya no gukosora, natangiye kubona ko ibyanditswe icyo gihe bisa n’aho bivuguruza ibyo ubu twigisha. Birabikora kandi ntibibikora. Ni ugushyira gusa imbaraga ku kuza buhoro buhoro k’umumarayika wa kabiri, kandi ni n’ishusho y’ifungurwa buhoro buhoro ry’iki butumwa, nk’uko byagenze no mu mateka y’Abamillerite. Iri tangazo ryo gusobanura rigenewe gukemura ikibazo cy’abasitajwe n’uko twagaragaje tariki ya 19 Mata 1844 nk’iyiheba rya mbere ry’Abamillerite n’ibyigishijwe mu bihe byashize.
“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.
“Ubutumwa bwa mbere n’ubwa kabiri bwatanzwe mu 1843 no mu 1844, kandi ubu turi munsi y’itangazwa ry’ubwa gatatu; nyamara ubutumwa uko ari butatu bugomba gukomeza gutangazwa. Ni ngombwa cyane none nk’uko byahoze mbere hose ko bwongera kubwirwa abashaka ukuri. Dukwiriye kumvikanisha iryo tangazo mu nyandiko no mu ijwi, tugaragaza urutonde rwabwo, n’ishyirwa mu bikorwa ry’ubuhanuzi butugeza ku butumwa bwa marayika wa gatatu. Nta bwa gatatu bushobora kubaho hatabanje kuba ubwa mbere n’ubwa kabiri. Ubu butumwa tugomba kubuha isi tubinyujije mu bitabo no mu nyigisho, tugaragaza mu murongo w’amateka y’ubuhanuzi ibintu byabaye n’ibizaba.” Selected Messages, book 2, 104.
Habakkuk's Two Tables 2 of 95
Imbonerahamwe Ebyiri bya Habakuki 2 kuri 95
Understanding the Millerite Calendar and the Tarrying Time
Gusobanukirwa Kalendari y’Abamilerite n’Igihe cyo Gutinda
In our last presentation, the question arose about how October 22, 1844, can be the tenth day of the seventh month if March 22, 1844, is the first day of the first month. The Millerites in March 1844 misunderstood what they believed to be the end of 1843. After that disappointment, they re-examined the biblical reckoning of time. This is explained in Gerhard Damsteegt's book, Foundations of the Seventh-day Adventist Message and Mission, particularly on pages 89 and 92. When they believed 1843 ended, they reevaluated two components of their time understanding: the change from 1843 to 1844, and the days that mark the beginning and ending of the years, so they could calculate the tenth day of the seventh month.
Mu kiganiro cyacu giheruka, havutse ikibazo cy’ukuntu tariki ya 22 Ukwakira 1844 ishobora kuba umunsi wa cumi w’ukwezi kwa karindwi, niba tariki ya 22 Werurwe 1844 ari wo munsi wa mbere w’ukwezi kwa mbere. Abamilerite muri Werurwe 1844 ntibasobanukiwe neza icyo bibwiraga ko ari iherezo rya 1843. Nyuma y’uko bacitse intege muri ubwo buryo, bongeye gusuzuma uburyo bwa Bibiliya bwo kubara ibihe. Ibi bisobanurwa mu gitabo cya Gerhard Damsteegt cyitwa Foundations of the Seventh-day Adventist Message and Mission, by’umwihariko ku mapaji ya 89 na 92. Igihe bizeraga ko 1843 irangiye, bongeye gusuzuma ibice bibiri by’imyumvire yabo ku bihe: ihinduka riva kuri 1843 rijya kuri 1844, n’iminsi igaragaza itangiriro n’iherezo by’imyaka, kugira ngo bashobore kubara umunsi wa cumi w’ukwezi kwa karindwi.
I often emphasize that from March 22nd to October 22nd is seven months. I am not suggesting that this is the Seventh Month Movement, but it is interesting that the Millerites believed March 22nd was significant, and it's a helpful mental marker—seven months later brings you to October 22nd. This is factual.
Akenshi nshimangira ko kuva ku wa 22 Werurwe kugeza ku wa 22 Ukwakira ari amezi arindwi. Si ukuvuga ko iyi ari Umuryango w’Ukwezi kwa Karindwi, ariko birashishikaje ko Abamilerite bizeraga ko ku wa 22 Werurwe hari hafite akamaro, kandi ni ikimenyetso cy’ingirakamaro gifasha mu kuzirikana—amezi arindwi nyuma yaho akakugeza ku wa 22 Ukwakira. Ibi ni ukuri.
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.
Gutungurwa no gutinda kw’igihe si byo byari ugusohora k’ubuhanuzi bw’igihe, ahubwo byari ingaruka z’ukutumva neza kw’Abamilerite. Ukutumva neza kwabo ni ko kwasohoye icyo gihe cyo gutinda n’ugutungurwa; nta buhanuzi bwihariye bwavugaga ko igihe cyo gutinda cyari kuzatangira ahantu runaka. Ukwemera kwabo ko umwaka wa 1843 wari warangiye ku wa 22 Werurwe 1844, ni ko kwateye ugutungurwa.
Damsteegt says:
Damsteegt avuga ati:
'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.'
Nubwo ibaruramutwe ry’Abakarayiti ryagaragazaga ko umwaka w’Abayahudi warangiriye ku kwezi kwabonetse bwa mbere ku wa 17 Mata 1844 ryashyigikiwe mu binyamakuru bikuru by’Abamillerite, abizera benshi bitegerezaga ku wa 21 Werurwe 1844 nk’igihe cyo kugaruka kwa Kristo. Hanze y’umutwe w’Abamillerite, ku wa 21 Werurwe hari hazwi cyane, kandi hariho ugutegereza kwagutse cyane ko kuri uwo munsi hazaba ihirima ryuzuye ry’imitegekere yose ya Adventizimu.
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.
Ejo twasomye ko Miller yari ategereje iyo tariki. Abenshi mu ba-Millerite bari bahanze amaso kuri iyo tariki, kandi n’ababarwanyaga na bo bari bayizi kandi bayitegereje nk’igihamya cy’uko aba-Millerite bari ab’ibinyoma. Uko ni ko byumvikanwaga muri rusange. Imaze kurenga, batangiye gusuzuma ubuhanuzi bw’igihe mu buryo bwimbitse kurushaho, maze ibyo bibageza ku wa 22 Ukwakira 1844. Ibi bitanga ingingo fatizo yo gusubizaho ku kibazo cyabajijwe ejo.
The Tarrying Time and Ellen White’s First Vision
Igihe cyo Gutegereza n’Iyerekwa rya Mbere rya 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.
Uyu munsi, ndashaka kumara igihe kinini kurushaho tureba igihe cyo gutinda. Ibi ni iby’ingenzi kuko turi kwiga iyerekwa rya mbere rya Ellen White, aho avuga ko umucyo urabagirana watangiriye ku nzira ijya mu Ijuru wari Umuborogo wo Mu Gicuku, kandi niba uhakana uwo mucyo, ugwa uva ku nzira ijya mu Ijuru. Ndagerageza kugaragaza ko Umuborogo wo Mu Gicuku wo muri iryo yerekwa rye ukubiyemo amateka yose y’Ubutumwa bw’Umumarayika wa Kabiri.
Personally, I have no problem saying that the Midnight Cry in that vision, which is at the beginning of the path and sheds light all along the way, represents the history of the Millerites from 1840 to 1844. The dynamics of that history must be rightly understood. The fulfillment of the Midnight Cry itself was from August 12th through 17th, when the message was presented at the Exeter Camp Meeting, and then they carried the message for about two months—September and October, two months and five days. Before October 22nd, they were preparing for the Lord's return. This two-month period is the history of the Midnight Cry. However, you cannot understand this period without understanding the steps that led into it. For me, the Midnight Cry is, more specifically, the history of the tarrying time, continuing through October 22, 1844.
Ku bwanjye, nta kibazo mfite cyo kuvuga ko Kurira kwa Saa Sita z’ijoro muri cya yeretswe, kuri mu ntangiriro y’inzira kandi kukayimusasaho umucyo uko yakabaye kose, kugaragaza amateka y’Abamilerite kuva mu 1840 kugeza mu 1844. Imigendekere y’ayo mateka igomba gusobanurwa neza uko iri. Isohozwa rya Kurira kwa Saa Sita z’ijoro ubwaryo ryabaye kuva ku ya 12 Kanama kugeza ku ya 17, igihe ubutumwa bwatangirwaga mu Nama y’Inkambi ya Exeter, hanyuma bakomeza kwamamaza ubwo butumwa mu gihe kingana n’amezi nk’abiri—Nzeri na Ukwakira, amezi abiri n’iminsi itanu. Mbere y’itariki ya 22 Ukwakira, bari bari mu myiteguro yo kugaruka k’Umwami. Icyo gihe cy’amezi abiri ni cyo mateka ya Kurira kwa Saa Sita z’ijoro. Ariko kandi, ntushobora gusobanukirwa iki gihe udasobanukiwe intambwe zakigejejeho. Kuri jye, Kurira kwa Saa Sita z’ijoro, mu buryo busobanutse kurushaho, ni amateka y’igihe cyo gutinda, gikomeza kugeza ku ya 22 Ukwakira 1844.
Locating the Three Angels’ Messages
Gushyira Ubutumwa bw’Abamarayika Batatu aho bubarizwa
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.
Dore amateka yo mu 1840 kugeza mu 1844. Hari imirongo myinshi mu Mwuka w’Ubuhanuzi aho Mushiki wa White atubwira ko dukeneye kumenya aho dushyira ubutumwa. Iyo utangiye gushyira ubutumwa mu mwanya wabwo, ubona ko ubutumwa bwose bugera ku ngingo runaka y’igihe maze nyuma yaho bugahabwa imbaraga.
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.
Marayika wa Mbere agera mu 1798 mu Gihe cy’Imperuka, ubwo Igitabo cya Daniyeli gikurwaho ikimenyetso kandi ubumenyi bukiyongera. Ubutumwa bwa Marayika wa Mbere buhabwa imbaraga ku wa 11 Kanama 1840, ubwo ihame ry’umwaka-ku-munsi ryemezwa ku isi yose, bikamanura Marayika wo mu Byahishuwe 10, ushushanya guhabwa imbaraga kw’Ubutumwa bwa Marayika wa Mbere.
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.
Marayika wa Kabiri agera muri Kamena 1842. Ejo twasomye ko muri Kamena 1842, Bwana Miller yatanze urukurikirane rwe rwa kabiri rw’inyigisho mu rusengero rwo ku Muhanda wa Casco. Uretse bake cyane, amatorero y’Abaporotesitanti yafunze imiryango yayo. Bityo rero, muri Kamena 1842, Ubutumwa bwa Marayika wa Kabiri buragera, kuko iyo itorero ry’Abaporotesitanti rifunze urugi ryarwo imbere y’Ubutumwa bwa Marayika wa Mbere, rihinduka igice cya Babuloni. Ubutumwa bwa Marayika wa Kabiri ni umuhamagaro wo kuva muri Babuloni. Burakomeza.
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.
Mushiki White atubwira ko nubwo Abaporotesitanti batangiye gufunga inzugi zabo muri Kamena 1842, umuhamagaro wo gusohoka i Babuloni—ari wo bikubiye mu Butumwa bw’Umumarayika wa Kabiri—mu by’ukuri utaratangira kugeza mu Cyi cya 1844.
The Second Angel's Message arrives in June of 1842 and is empowered with the message of the Midnight Cry, August 12th–17th, 1844, at the Exeter Camp Meeting.
Ubutumwa bw’Umumarayika wa Kabiri bugera mu kwezi kwa Kamena 1842, kandi bugahabwa imbaraga n’ubutumwa bwo Gutaka kwa Saa Sita z’ijoro, ku wa 12–17 Kanama 1844, mu Nama y’Ingando yabereye i Exeter.
The Third Angel arrives on October 22, 1844, because on that day the way into the Most Holy Place is opened, where men can understand that Christ is now the High Priest in the Most Holy Place. There, the ark of the covenant is recognized, and in the ark are the Ten Commandments. When Sister White was taken into the Most Holy Place and looked at the Ten Commandments, she saw that the Sabbath Commandment shone above the others, marking the significance of the Sabbath in the Third Angel's Message. It will be a test over Sabbath or Sunday. On October 22, 1844, the content of the Third Angel's Message arrives.
Marayika wa Gatatu agera ku wa 22 Ukwakira 1844, kuko kuri uwo munsi inzira ijya Ahera Cyane hafungurwa, aho abantu bashobora gusobanukirwa yuko Kristo ubu ari Umutambyi Mukuru uri Ahera Cyane. Aho ni ho isanduku y’isezerano imenyekanira, kandi muri iyo sanduku harimo Amategeko Cumi. Igihe Mushiki wa White yajyanwaga Ahera Cyane akareba Amategeko Cumi, yabonye ko itegeko ry’Isabato ryamurikiraga hejuru y’ayandi, rigaragaza akamaro k’Isabato mu Butumwa bwa Marayika wa Gatatu. Bizaba ikigeragezo ku byerekeye Isabato cyangwa ku Cyumweru. Ku wa 22 Ukwakira 1844, ibikubiye mu Butumwa bwa Marayika wa Gatatu birahagera.
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.
Kimwe mu biranga ubwo butumwa uko ari butatu ni uko igihe Ubutumwa bw’Umumarayika wa Mbere bwageraga mu 1798, nta n’umwe wabusobanukiwe. Umwami yahagurukije William Miller ngo abe intumwa y’Umumarayika wa Mbere, ariko kugeza mu 1818—nyuma y’imyaka makumyabiri—ni bwo Miller yatangiye gusobanukirwa ubwo butumwa. Ubutumwa buraza, ariko bisaba igihe mbere y’uko ubwoko bw’Imana bubumenya, hanyuma bugahabwa imbaraga.
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.
Ubutumwa bw’Umumarayika wa Kabiri bugera muri Kamena 1842, ariko nta Millerite n’umwe mu 1842 watangiye kwita amatorero y’Abaporotesitanti Babuloni. Ntibari bakibyemera icyo gihe. Kugeza mu mpeshyi yo mu 1844 ni bwo batangiye kubibona no guhamagarira abantu gusohoka mu matorero. Ubutumwa buraza, hanyuma bukumvwa, maze bugahabwa imbaraga.
On October 22, 1844, when Hiram Edson had his vision of Christ moving from the Holy Place to the Most Holy Place, they received some light on Christ's change of ministration. But on October 23, 1844, Hiram Edson was not prepared to write an article or preach a sermon about Sunday being the mark of the beast. They did not understand the Third Angel's Message until after that time period.
Ku wa 22 Ukwakira 1844, igihe Hiram Edson yabonaga iyerekwa rya Kristo ava Ahera akajya Ahera Cyane, bahawe umucyo muke ku byerekeye ihinduka ry’umurimo wa Kristo. Ariko ku wa 23 Ukwakira 1844, Hiram Edson ntiyari yiteguye kwandika inkuru cyangwa kubwiriza ikibwiriza kivuga ko Ku Cyumweru ari cyo kimenyetso cy’inyamaswa. Nti basobanukiwe Ubutumwa bw’Umumarayika wa Gatatu kugeza nyuma y’icyo gihe.
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.
Ubutumwa bw’Umumarayika wa Gatatu buhabwa imbaraga, nk’uko Abadiventisti b’Umunsi wa Karindwi babizi, igihe Umumarayika wa Kane wo mu Ibyahishuwe 18 abyifatanya na bwo. Ku bakurikirana ibi kuri LiveStreaming cyangwa nyuma bakabibona kuri DVD, mushobora kwifuza kujya impaka ku gihe Umumarayika wa Kane yifatanyije n’uwa Gatatu ku wa 11 Nzeri 2001. Kuri iyi ngingo, ntituri gutanga impaka kuri ibyo, ariko kandi ntituri no kubihakana: Umumarayika wa Kane yifatanya n’Umumarayika wa Gatatu igihe iminara y’impanga yagwaga, kandi aho ni ho Ubutumwa bw’Umumarayika wa Gatatu buhabwa imbaraga.
All three Angels' Messages have these characteristics: they arrive, are understood, and then are empowered.
Ubutumwa bw’Abamarayika uko ari butatu bufite ibi biranga: buraza, bugasobanurwa, hanyuma bugahabwa imbaraga.
The Two Door Closings and Temple Cleansings
Gufungwa Kubiri kw’Imiryango no Kwezwa k’Urusengero
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.
Muri Kamena 1842, urugi rwatangiye gukingwa, bikarangwa n’uko amatorero y’Abaporotesitanti yakingiye imiryango Ubutumwa bw’Umumarayika wa Mbere. Mu ntangiriro y’aya mateka, tubona urugi rwikinga, kandi ku iherezo ry’aya mateka—amateka y’Umumarayika wa Kabiri—urugi rwongera kwikinga, urugi rwinjira Ahera Cyane, urugi ruvugwa mu mugani w’Abakobwa Cumi.
These two door closings are important to mark, especially if you are going to deal with the two temple cleansings. Christ cleansed the temple twice when He was on Earth, and Sister White tells us there will be two temple cleansings at the end of the world, as there were in the time of the Millerites. The temple cleansings in the Millerite time can be marked at the closing of the door in June 1842—the first door of the temple, Protestantism—and at the second temple cleansing, when the Millerites' temple cleansing is finished.
Uku gukingwa kw’inzugi kubiri ni ingenzi kubyitondera, cyane cyane niba ugiye gusuzuma ibyerekeye kwezwa kw’urusengero kubiri. Kristo yezuye urusengero inshuro ebyiri igihe yari ku isi, kandi Mushiki wacu White atubwira ko ku mperuka y’isi hazabaho kwezwa kw’urusengero kubiri, nk’uko byari bimeze mu gihe cy’Abamilerite. Kweza urusengero mu gihe cy’Abamilerite gushobora kugaragazwa ku gukingwa k’umuryango wo muri Kamena 1842—urugi rwa mbere rw’urusengero, Ubuporotesitanti—no ku kwezwa kwa kabiri kw’urusengero, igihe kwezwa kw’urusengero kw’Abamilerite kurangiriye.
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.
Tugiye kureba igihe cyo gutinda. Muri aya mateka y’Umumarayika wa Kabiri, igihe cyo gutinda gitangira ku wa 22 Werurwe 1844, kandi gikikijwe n’ugusukura urusengero kubiri. Ubu ni Ubutumwa bw’Umumarayika wa Kabiri.
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.
Ibi ni na yo amateka ya Gideyoni. Muri aya mateka ya Gideyoni habayemo kwezwa kubiri, akaba ari kimwe mu bimenyetso by’ukwezwa kubiri kw’urusengero n’Ubutumwa bw’Umumarayika wa Kabiri.
The Tarrying Time and the Midnight Cry in Prophecy
Igihe cyo Gutinda no Gutaka kwa Saa sita z’ijoro mu Buhanuzi
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.
Nimucyo dutangire icyigisho cyacu n’amagambo yakuwe mu gitabo Spiritual Gifts, umubumbe wa 1, paji za 195–196. Turimo kureba igihe cyo gutinda kugira ngo dusobanukirwe isano yacyo n’Induru yo Mu Gicuku, kuko tudashaka kwanga umucyo w’Induru yo Mu Gicuku; nitubikora, tuzava mu nzira tugwe mu isi mbi iri hepfo.
Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message,"—Now, she just quoted Revelation 18:4, "Come out of her, my people, . . . ." And she says, "This message seemed to be an addition to the third [Angel's] message and joined it, as the midnight cry joined the second angel's message in 1844."
Abamarayika boherejwe gutabara wa mumarayika ukomeye waturutse mu ijuru, maze numva amajwi yasaga n’aho yumvikanira hose ati: “Nimumusohokemo, bwoko bwanjye, kugira ngo mudafatanya ibyaha bye, kandi kugira ngo mutazagerwaho n’ibyorezo bye; kuko ibyaha bye byageze mu ijuru, kandi Imana yibutse gukiranirwa kwe.” Ubu butumwa bwasaga n’aho ari inyongera ku butumwa bwa gatatu,”—Noneho, aha yari amaze gusubiramo Ibyahishuwe 18:4, “Nimumusohokemo, bwoko bwanjye, . . . .” Kandi aravuga ati: “Ubu butumwa bwasaga n’aho ari inyongera ku butumwa bwa [marayika wa] gatatu kandi bukabuhuzwa na bwo, nk’uko induru yo mu gicuku yahujwe n’ubutumwa bwa marayika wa kabiri mu wa 1844.”
The Second Angel's Message arrives in June of 1842, and the Midnight Cry joins it in August of 1844. This outpouring of the Spirit upon this message—the call out of Babylon—is the history Sister White uses to describe the history of September 11, 2001, when the Third Angel's Message is joined by the Fourth Angel. The Fourth Angel is when the Mighty Angel of Revelation 18 descends.
Ubutumwa bw’Umumarayika wa Kabiri bugera muri Kamena 1842, kandi Induru yo mu Gicuku ikabuherekezamo muri Kanama 1844. Uku gusukwa k’Umwuka kuri ubu butumwa—ihamagarwa ryo kuva i Babuloni—ni amateka Mushiki wa White akoresha asobanura amateka ya 11 Nzeri 2001, igihe Ubutumwa bw’Umumarayika wa Gatatu bwunganiwe n’Umumarayika wa Kane. Umumarayika wa Kane ni igihe Umumarayika Ukomeye wo mu Ibyahishuwe 18 amanuka.
"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.
“Ubu butumwa bwagaragaraga ko bwari inyongera ku butumwa bwa gatatu kandi bukabufatanya, nk’uko gutaka kwa mu gicuku kwafatanyije n’ubutumwa bw’umumarayika wa kabiri mu 1844. Ubwiza bw’Imana bwaruhukiye ku bera bihangana, bategereje,”—Ubwiza bw’Imana bwaruhukiye kuri ba nde? Ku bihangana—iki? Bategereje. Abihangana, bategereje, bera. Ni byo? Abategereje, bera; kuko ubu turi mu mateka aho ubuhanuzi buvuga buti: “Hahirwa utegereza, akagera ku 1335. Nubwo iyerekwa ryatinda, uryirindire.” Abantu bazahabwa isukwa rya Mwuka Wera ni abera bategereje.
"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.
“Icyubahiro cy’Imana cyagumye ku bera bayo bihanganye, bategereje, maze batanga nta bwoba umuburo wa nyuma ukomeye, batangaza kugwa kwa Babuloni kandi bahamagarira ubwoko bw’Imana kuyivamo; kugira ngo bubone uko burokoka urubanza rwayo ruteye ubwoba.” — Birumvikana ko ibi bireba igihe cyacu; nyamara, abera bategereje bo mu gihe cyacu bashushanyijwe mbere n’abera bategereje bo mu mateka y’Abamilerite turimo kwitegereza.
"The light that was shed upon the waiting ones penetrated everywhere, and those who had any light in the churches, who had not heard and rejected the three messages, answered to the call, and left the fallen churches."—This is the "Come out of her, my people!" This is talking about those that come out of the churches of Babylon in our day and age once The Sunday Law arrives in the United States. They are the fallen churches, the churches of Babylon.
Umucyo wamurikiye abategerezaga winjiye hose, kandi abari bafite umucyo uwo ari wo wose mu matorero, batari barumvise kandi ngo bange ubutumwa butatu, bumviye umuhamagaro, maze bava mu matorero yaguye.”—Ibi ni byo bivugwa ngo: “Nimusohoke muri we, bwoko bwanjye!” Ibi bivuga abava mu matorero ya Babuloni mu gihe cyacu, ubwo Itegeko ryo ku Cyumweru rizaba rigeze muri Leta Zunze Ubumwe za Amerika. Ayo ni yo matorero yaguye, ari yo matorero ya Babuloni.
"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death."—Now she is saying that there are people in the Protestant churches today that have come to the age of accountability since October 22, 1844; and, this is so. The people in the Protestant churches today were not alive when the Third Angel's Message arrived in Millerite History. They are not held accountable to the rejection that the Protestant churches did in their time period, and this is a key point to take note of if you ever study how the history of Christ illustrates the end of the world; because, technically, prophetically Jerusalem could have, should have been destroyed in AD34.
“Benshi bari barageze ku myaka y’uburyozwacyaha kuva ubwo ubwo butumwa bwatangwaga, kandi umucyo warabamurikiraga, kandi bari bafite amahirwe yo guhitamo ubugingo cyangwa urupfu.”—Ubu aravuga ko muri iki gihe hari abantu mu matorero y’Abaporotesitanti bageze ku myaka y’uburyozwacyaha kuva ku wa 22 Ukwakira 1844; kandi koko ni ko biri. Abantu bo mu matorero y’Abaporotesitanti muri iki gihe ntibariho igihe Ubutumwa bw’Umumarayika wa Gatatu bwageraga mu mateka y’Abamilerite. Ntibabazwa kwangwa kwakozwe n’amatorero y’Abaporotesitanti mu gihe cyayo, kandi iyi ni ingingo y’ingenzi cyane igomba kwitonderwa niba hari igihe uziga uburyo amateka ya Kristo agaragaza imperuka y’isi; kuko, mu by’ukuri, mu buryo bw’ubuhanuzi, Yerusalemu yashoboraga kandi yagombaga kurimburwa mu mwaka wa 34 nyuma ya Kristo.
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.
Hari imyaka 490 y’igihe cy’igeragezwa yakuwe ku Bayuda, ikurwa muri ya myaka 2300 yagaragajwe muri Daniyeli 8 na Daniyeli 9. Iyo myaka 490 yarangiye mu mwaka wa 34 nyuma ya Kristo, ubwo Sitefano yaterwaga amabuye. Uhereye icyo gihe, mu buryo bw’ubuhanuzi, Yerusalemu yagombaga kurimburwa, ariko ntiyarimbuwe kugeza mu mwaka wa 70. Mu gitabo cyitwa *The Great Controversy*, Mushiki waacu White avuga ikintu nk’icyo kuri ayo mateka. Avuga ko hari abana n’abandi bantu batari barigeze bumva ubutumwa bwa Kristo n’abigishwa mbere y’umwaka wa 34, kandi ko Imana, mu mbabazi zayo, yabahaye igihe kugira ngo bahure n’ubwo butumwa mbere yo kurimburwa kwa Yerusalemu. Agaragaza, nk’uko na Kristo abikora, ko kurimburwa kwa Yerusalemu gushushanya iherezo ry’isi.
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.
Iyo mateka ashusha mbere rwose ya mateka ari kuvugaho. Igihe Itegeko ryo ku Cyumweru rizagera muri Leta Zunze Ubumwe z’Amerika maze ubutumwa bukagera amaherezo ku matorero yaguye, abana b’Imana ubu bari i Babuloni ntibazabarwaho kwangwa kwakorewe n’amatorero yabo cyangwa abakurambere babo mu Kinyejana cya 19.
"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death. Some chose life, and took their stand with those looking for their Lord, and keeping all his commandments. The third message was to do its work; all were to be tested upon it, and the precious ones were to be called out from the religious bodies. A compelling power moves the honest, while the manifestation of the power of God holds in fear and restraint relatives and friends, and they dare not, neither have they power to, hinder those who feel the work of the Spirit of God upon them. The last call is carried even to the poor slaves, and the pious among them, with humble expressions, pour forth their songs of extravagant joy at the prospect of their happy deliverance, and their masters cannot check them; for a fear and astonishment keep them silent. Mighty miracles are wrought, the sick are healed, and signs and wonders follow the believers. God is in the work, and every saint, fearless of consequences, follows the convictions of his own conscience, and unites with those who are keeping all the commandments of God; and they sound abroad the third message with power. I saw that the third message would close with power and strength far exceeding the midnight cry."
Benshi bari bamaze kugera ku myaka yo kubazwa ibyo bakoze uhereye igihe ubu butumwa bwatangirwaga, kandi umucyo wari wabamurikiye, bahabwa umugisha wo guhitamo ubugingo cyangwa urupfu. Bamwe bahisemo ubugingo, maze bifatanya n’abategereje Umwami wabo kandi bakomeza amategeko ye yose. Ubutumwa bwa gatatu bwagombaga gukora umurimo wabwo; bose bagombaga kugeragezwa kuri bwo, kandi abanyacyubahiro bagombaga guhamagarwa gusohoka mu miryango y’idini. Imbaraga zihatira zinyeganyeza ab’inyangamugayo, mu gihe ukugaragarizwa kw’imbaraga z’Imana gufata bene wabo n’incuti zabo mu bwoba no mu kwifata, kandi ntibatinyuka, kandi nta n’ububasha bafite bwo, kubuza abumva umurimo w’Umwuka w’Imana ubakorerwaho. Ihamagara rya nyuma rigera no ku baja b’abakene, kandi abanyadini bo muri bo, bavuga amagambo yo kwicisha bugufi, basuka indirimbo zabo z’ibyishimo birengeje urugero bitewe n’icyizere cyo kubohorwa kwabo kunejeje, kandi ba shebuja ntibashobora kubacecekesha; kuko ubwoba no gutangara bibatuma bacquieta. Ibikorwa by’ibitangaza bikomeye birakorwa, abarwayi barakizwa, kandi ibimenyetso n’ibitangaza bikurikira abizera. Imana iri muri uwo murimo, kandi buri wera, adatinya ingaruka, akurikiza ibyo umutimanama we umemeza, kandi yifatanya n’abakomeza amategeko yose y’Imana; kandi batangaza hose ubutumwa bwa gatatu bafite imbaraga. Nabonye ko ubutumwa bwa gatatu buzasozwa bufite imbaraga n’ubushobozi biruta kure cyane induru ya mu gicuku.
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.
Muri izi paragarafu ebyiri, iyi ni inshuro ya kabiri agereranya amateka yacu yo ku Mategeko y’Icyumweru ku mperuka y’isi n’amateka y’Induru yo mu Gicuku. Ubwa mbere, avuga ko Umumarayika Ukomeye wo mu Ibyahishuwe 18 yifatanya n’Umumarayika wa Gatatu nk’uko Induru yo mu Gicuku yifatanyije n’Umumarayika wa Kabiri. Nubwo ari kuvuga ku mateka y’ihungabana ry’Amategeko y’Icyumweru, biragaragara neza ko ari gukoresha amateka y’Umumarayika wa Kabiri nk’aho yifashishije urwungikane rw’igereranya. Ni amateka abangikanye.
"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."
“Abagaragu b’Imana, bambitswe imbaraga ziturutse mu ijuru, mu maso habo harabagiranaga kandi hakamurikwa no kwezwa kwera, barasohotse bakora umurimo wabo kandi batangaza ubutumwa buvuye mu ijuru. Ubugingo bwari butataniye mu mashyirahamwe y’amadini yose bwitabye uwo muhamagaro, kandi abanyacyubahiro bakurwamwo bwangu mu matorero yaciriweho iteka ryo kurimbuka, nk’uko Loti yihutishijwe gusohorwa i Sodomu mbere y’uko irimbuka.”
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.
Iyo hamagara igihe cyo guhamagarwa gusohoka i Babuloni, haba ku mperuka y’isi cyangwa mu Butumwa bw’Umumarayika wa Kabiri, Loti ni ikimenyetso cy’ayo mateka n’irimbuka rya Sodomu.
If you understand Daniel 11 correctly, in verse 41 the King of the North enters the glorious land and many are overthrown, but "these shall escape his hand, even Edom, Moab, and the chief of the children of Ammon." Moab and Ammon are the children of Lot's two daughters. Lot's family represents those who escape the hand of the papacy at The Sunday Law crisis.
Niba wumva Daniyeli 11 neza, ku murongo wa 41 Umwami wo mu Majyaruguru yinjira mu gihugu cy’ikuzo, kandi benshi bararimburwa, ariko “aba bazamucika mu ntoki, ari bo Edomu, Mowabu, n’abakuru bo mu bana ba Amoni.” Mowabu na Amoni ni abana b’abakobwa babiri ba Loti. Umuryango wa Loti ugereranya abacika mu ntoki z’ubupapa mu gihe cy’ikibazo cy’Itegeko ryo ku Cyumweru.
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."
Mushikiwabo White akoresha iki kimenyetso. Amatorero yaguye agereranywa na Loti, kandi abanyacyubahiro bihutishijwe gusohorwa muri ayo matorero yari agenewe kurimbuka, nk’uko Loti yahutishijwe gusohorwa i Sodomu mbere y’irimbuka ryaho. Ubwoko bw’Imana bwatunganyijwe kandi bukomezwa n’ubwiza buhebuje bwabumanukiyeho ku bwinshi busesuye, bubutegurira kwihanganira isaha y’ikigeragezo. Amajwi menshi yumvikanaga hose, avuga ati: “Dore ukwihangana kw’abera; dore abitondera amategeko y’Imana no kwizera kwa Yesu.”
While she is talking about the call out of Babylon at the end of the world, she uses the history of the Second Angel's Message in the Millerite time period to describe that call. The Second Angel's Message is a call out of Babylon, and this history typifies the history of The Sunday Law crisis.
Mu gihe avuga ibyerekeye guhamagarwa gusohoka i Babuloni ku mpera y’isi, akoresha amateka y’Ubutumwa bw’Umumarayika wa Kabiri mu gihe cy’Abamilerite kugira ngo asobanure uwo muhamagaro. Ubutumwa bw’Umumarayika wa Kabiri ni umuhamagaro wo gusohoka i Babuloni, kandi ayo mateka agereranya amateka y’ihungabana ry’Amategeko yo ku Cyumweru.
One of the biblical references Ellen White uses to describe this history is the story of Sodom and Gomorrah. We will read from Genesis 19:1-11, which is part of the story of Lot.
Kimwe mu bice byo muri Bibiliya Ellen White akoresha asobanura aya mateka ni inkuru ya Sodomu na Gomora. Tugiye gusoma mu Itangiriro 19:1-11, iri mu nkuru ya Loti.
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.
Nimugoroba bagera i Sodomu nimugoroba; Loti yari yicaye mu irembo rya Sodomu. Nuko Loti arababona, arahaguruka ajya kubasanganira, yubama yubitse umutwe hasi. Aravuga ati: “Dore, ba databuja banjye, ndabinginze, nimwinjire mu nzu y’umugaragu wanyu, murare ijoro ryose, mwuhagire ibirenge, maze muzinduke kare mukomeze urugendo rwanyu.” Baramusubiza bati: “Oya; ahubwo turara mu muhanda.” Ariko arabahatiriza cyane; nuko bamujyana iwe, binjira mu nzu ye. Arabategurira ibirori, ateka imigati itasembuwe, bararya. Ariko batararyama, abagabo bo muri uwo mudugudu, ni ukuvuga abagabo b’i Sodomu, bagota inzu impande zose, abakuru n’abato, abantu bose baturutse impande zose z’umudugudu. Bahamagara Loti bati: “Abo bagabo bakuzaniye iri joro bari he? Basohoreze hanze, kugira ngo tubamenye.” Nuko Loti arasohoka abasanga ku rugi, arufunga inyuma ye, maze aravuga ati: “Ndabinginze, bene data, ntimugakore ubwo bugome. Dore, mfite abakobwa babiri bataramenya umugabo; ndabinginze, reka mbabasohoreze, mubagire uko mubyifuza mu maso yanyu: ariko aba bagabo bo ntimubagire icyo mukora, kuko ari cyo cyabazanye munsi y’igicucu cy’inzu yanjye.” Baravuga bati: “Subira inyuma.” Bongera kuvuga bati: “Uyu muntu umwe yaje kuba umushyitsi, none arashaka no kutubera umucamanza! Noneho tugiye kukugirira nabi kuruta uko twari kubagirira.” Nuko barushaho gusunika uwo muntu, ari we Loti, begera urugi kugira ngo barumene. Ariko abo bagabo barambura amaboko yabo, bakururira Loti mu nzu aho bari, maze bakinga urugi. Nuko bakubita ubuhumyi abo bagabo bari ku rugi rw’inzu, uhereye ku bato ukageza ku bakuru, ku buryo bananiwe gushaka urugi.
Progressive Testing and the Tarrying Time
Igeragezwa Rikomeza n’Igihe cyo Gutindana
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:
Mushiki wacu White avuga ibyerekeye igikorwa cy’igeragezwa rigenda ritera imbere mu gihe cya Kristo no mu gihe cy’Abamilerite, bityo akagaragaza igikorwa cy’igeragezwa rigenda ritera imbere kuri twe. Mu gitabo Early Writings, ku ipaji ya 259, aravuga ati:
"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."
“Abatarashakaga kwakira ubutumwa bwa Yohana Umubatiza ntibashoboraga kugirirwa umumaro n’inyigisho za Yesu, kandi ntibanashoboraga kugirirwa umumaro n’umurimo wa Kristo mu Buturo Bwera bwo mu ijuru.” Hanyuma aravuga ati: “Abatahawe kwakira Ubutumwa bw’Umumarayika wa Mbere ntibashoboraga kugirirwa umumaro n’Ubutumwa bw’Umumarayika wa Kabiri, kandi ntibanashoboraga kugirirwa umumaro n’Induru yo mu Gicuku.”
In that passage in Early Writings, 259, when the door is closed in the time of Christ, the Jews are in perfect darkness, blindness.
Muri uwo murongo wo mu gitabo cya *Early Writings*, 259, igihe urugi rufunzwe mu gihe cya Kristo, Abayuda bari mu mwijima mwinshi rwose no mu buhumyi.
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).
Amateka y’Abamilerite yerekeye Marayika wa Kabiri ni amateka ya Loti. Abamarayika babiri baza mu mugi (Kamena 1842), Ubutumwa bwa Marayika wa Kabiri bukagera, maze Loti akabatindiza ngo barare aho ijoro rimwe (Igihe cyo Gutinda). Habaho urubanza, hanyuma urugi rugafungwa (22 Ukwakira 1844).
We will look at another biblical history where a tarrying time lines up with the Millerite History before pulling this together.
Tuzareba ku yandi mateka y’Ibyanditswe ryera, aho igihe cyo gutinda gihura n’amateka y’Abamileriti, mbere yo guhuriza ibi byose hamwe.
Moses, the Sanctuary, and the Tarrying Time
Mose, Ubuturo Bwera, n’Igihe cyo Gutinda
The next history is Moses receiving instructions on building the sanctuary and the Law.
Amateka akurikiraho ni aya Mose ahabwa amabwiriza yerekeye kubaka ubuturo bwera no ku Mategeko.
"Upon the seventh day, which was the Sabbath, Moses was called up into the cloud. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire. 'And Moses went into the midst of the cloud, and gat him up into the mount; and Moses was in the mount forty days and forty nights." Patriarchs and Prophets, 313, 314.
Ku munsi wa karindwi, wari Isabato, Mose yahamagariwe kuzamuka yinjira mu gicu. Igicu kibyibushye kirakinguka imbere y’Abisirayeli bose, kandi ubwiza bw’Uwiteka burigaragaza nk’umuriro ukongora. “Mose yinjira hagati mu gicu, azamuka ku musozi; kandi Mose amara muri uwo musozi iminsi mirongo ine n’amajoro mirongo ine.” Patriarchs and Prophets, 313, 314.
The forty days' tarry in the mount did not include the six days of preparation.
Iminsi mirongo ine bamaze bategereje ku musozi ntiyari ikubiyemo ya minsi itandatu yo kwitegura.
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.
Muri aya mateka, Mose yamaze iminsi 46 ahabwa amabwiriza yo kubaka urusengero, bikaba bihura n’imyaka 46 kuva mu 1798 kugeza mu 1844 ubwo Uwiteka yahagurutsaga urusengero rw’Abamilerite, ndetse n’imyaka 46 yo kongera kubakwa k’urusengero na Herode ivugwa muri Yohana 2:20, hamwe na chromosomes 46 z’urusengero rw’umuntu. Muri ya minsi itandatu, Yosuwa yari kumwe na Mose, kandi bombi barya manu kandi banywa ku mugezi muto wamanukaga uvuye ku musozi. Yosuwa ntiyinjiranye na Mose mu gicu, ahubwo yagumye hanze, arya kandi anywa buri munsi ategereje ko Mose agaruka, mu gihe Mose yiyirizaga ubusa muri ya minsi mirongo ine.
During his stay in the mount, Moses received directions for building a sanctuary in which the divine presence would be specially manifested. 'Let them make Me a sanctuary; that I may dwell among them' (Exodus 25:8), was the command of God.
Mu gihe yamaze ku musozi, Mose yaherewe amabwiriza yo kubaka ubuturo bwera Imana yari kuzihishuriramo mu buryo bwihariye. “Kandi bunshimire ubuturo bwera, kugira ngo mbe hagati muri bo” (Kuva 25:8), ni ko Imana yategetse.
This is where we find the number 46 associated with the building of the sanctuary.
Aha ni ho dusanga umubare 46 ufitanye isano no kubakwa kw’Ubuturo Bwera.
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.
Turasoma mu Kuva kandi turebe igihe cyo gutinda kivugwa muri iyi nkuru, kuko gishushanya mbere y’igihe cyo gutinda cyo mu gihe cya Kristo, icy’Abamilerite, n’icyo ku mperuka y’isi. Icyo gihe cyo gutinda gituma haboneka imimerere ituma Ubutumwa bwo mu Gicuku butangazwa kandi bugatanga amatsinda abiri y’abaramya. Hatariho igihe cyo gutinda, imigendekere y’ayo mateka ntiyari kubaho ku buryo ibikwiriye ibyo Uwiteka ashaka gusohoza mu Butumwa bwo mu Gicuku byaboneka. Tugomba kubona icyo igihe cyo gutinda gihagarariye.
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.
Nuko abwira Mose ati: Zamuka usange Uwiteka, wowe na Aroni, na Nadabu, na Abihu, n’abakuru mirongo irindwi b’Abisirayeli; kandi musenge mukiri kure. . . . Mose afata igice kimwe cy’amaraso agishyira mu bibe; ikindi gice cy’amaraso agitera ku gicaniro. Nuko afata igitabo cy’isezerano, agisomera abantu babyumva bose; maze baravuga bati: Ibyo Uwiteka yavuze byose tuzabikora, kandi tuzumvira. Mose afata amaraso, ayatera ku bantu, maze aravuga ati: Dore amaraso y’isezerano Uwiteka yagiranye namwe ku bw’aya magambo yose. Kuva 24:1, 6-8.
This 46-day period, this Tarrying Time, is when the Lord is entering into covenant with a people.
Iki gihe cy’iminsi 46, iki Gihe cyo Gutegereza, ni igihe Uwiteka ari kwinjirana mu isezerano n’ubwoko.
Did the Lord enter into covenant with the Millerites in this history? Yes.
Mbese Uwiteka yagiranye isezerano n’Abamillerite muri aya mateka? Yego.
Did He enter into covenant with the Christian church at Pentecost in the time of Christ? Yes.
Mbese yasezeranye n’Itorero rya Gikristo kuri Pentekote mu gihe cya Kristo? Yego.
So, this tarrying time is one of the waymarks of the Lord entering into covenant with a people.
Ni uko rero, icyo gihe cyo gutinda ni kimwe mu bimenyetso by’inzira by’uko Uwiteka yinjirana n’ubwoko isezerano.
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.
Uhoraho abwira Mose ati: Zamuka unsange ku musozi, ugumeyo; nanjye nzaguha ibisate by’amabuye, n’amategeko, n’amabwiriza nanditse, kugira ngo uzabyigishe. Mose arahaguruka, ari kumwe na Yosuwa umugaragu we; Mose arazamuka ajya ku musozi w’Imana. Abwira abakuru ati: Mudutegerereze hano kugeza ubwo tuzagarukira iwanyu; dore Aroni na Huri basigaye kumwe namwe; umuntu wese ufite urubanza, ajye abasanga. Mose arazamuka ajya ku musozi, igicu gitwikira uwo musozi. Ubwiza bw’Uhoraho buguma ku musozi wa Sinayi, igicu kiwutwikira iminsi itandatu; ku munsi wa karindwi ahamagara Mose ari hagati muri cya gicu. Kandi uko ubwiza bw’Uhoraho bwagaragaraga kwari nk’umuriro ukongora ku mpinga y’uwo musozi, mu maso y’Abisirayeli. Mose yinjira hagati muri cya gicu, arazamuka ajya ku musozi; Mose amara ku musozi iminsi mirongo ine n’amajoro mirongo ine. Kuva 24:12-18.
In the history of Moses, we see a tarrying time. During this time, the two tables symbolize the covenant, and the Lord is entering into covenant and giving Moses instructions on building the temple.
Mu mateka ya Mose, tubonamo igihe cyo gutinda. Muri icyo gihe, ibisate bibiri bishushanya isezerano, kandi Uwiteka arimo yinjirana na Mose mu isezerano ndetse anamuhaye amabwiriza yerekeye kubaka urusengero.
From 1798 to 1844, those 46 years, the Lord was raising the Millerite temple so He might enter into covenant with modern Israel.
Kuva mu wa 1798 kugeza mu wa 1844, muri iyo myaka 46, Umwami yarimo yubaka urusengero rw’Abami Mireri kugira ngo ashobore kugirana isezerano na Isirayeli ya none.
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.
Igihe tumaze gusoma kivuga kuri Mose n’igihe cyo gutindana kw’abakuru mirongo irindwi cyitwa Pentekote mu mateka ya Bibiliya—iminsi mirongo itanu nyuma ya Pasika. Uwiteka yategetse Abisirayeli kujya bibuka Pentekote iteka ryose. Mu Isezerano Rishya, Pentekote ni ingingo y’ingenzi y’itorero rya Gikristo rya mbere, yibuka ayo mateka nyene. Dusanga ibice bimwe by’ingenzi by’iyi Pentekote mu gihe cya Kristo, mu mateka y’Abamillerite, kandi ibyo bice bizongera kubaho ku mperuka y’isi.
Pentecost and the Tarrying Time in the New Testament
Pentekote n’Igihe cyo Gutegereza mu Isezerano Rishya
Let us look at Pentecost from Luke 24:44-52, during the story of the road to Emmaus.
Nimurebe Pentekote duhereye kuri Luka 24:44-52, mu nkuru y’inzira ijya i Emawusi.
Earlier in Luke, the two disciples walking with Jesus ask Him to tarry with them. The Bible uses the word 'tarry.' There is a tarrying time marked there, but we want to mark a different tarrying time in this same history.
Mbere muri Luka, ba bigishwa babiri bagendanaga na Yesu bamusaba kugumana na bo. Bibiliya ikoresha ijambo “gutinda.” Aho harangwa igihe cyo gutinda, ariko dushaka kugaragaza ikindi gihe cyo gutinda muri aya mateka nyene.
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.
Amaze kubabwira ati: Aya ni yo magambo nababwiye nkiri kumwe namwe, yuko ibyanditswe byose bigomba gusohora byanditswe kuri jye mu Mategeko ya Mose no mu Bahanuzi no muri Zaburi. Maze abumburira ubwenge kugira ngo basobanukirwe n’Ibyanditswe. Arababwira ati: Ni ko byanditswe, kandi ni ko byari bikwiriye ko Kristo ababazwa, akazuka mu bapfuye ku munsi wa gatatu; kandi ko kwihana no kubabarirwa ibyaha bizabwirwa amahanga yose mu izina rye, bihera i Yerusalemu. Namwe muri abagabo bo guhamya ibyo. Kandi dore, mboherereza isezerano rya Data; ariko mugume mu murwa wa Yerusalemu kugeza ubwo muzambikwa imbaraga ziturutse hejuru.
The tarrying time is marked by the command to tarry in Jerusalem for power. This is where the empowerment of the message takes place for the Millerites.
Igihe cyo gutinda kirangwa n’itegeko ryo kuguma i Yerusalemu kugira ngo bahabwe imbaraga. Aha ni ho ubutumwa bwahawe imbaraga ku ba Millerite.
To tarry means to wait. "Blessed is he that waiteth." For what? The empowerment.
Gutinda bisobanura gutegereza. “Hahirwa uwutegereza.” Ategereje iki? Imbaraga zibasha.
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.
Ntushobora gusobanukirwa neza no guhabwa imbaraga kw’Induru yo mu Gicuku keretse musobanukiwe n’igihe cyo gutinda, aho bategetswe gutegereza izo mbaraga. Ibyo ni igice cy’iyo nkuru. Kugira ngo umucyo washinzwe inyuma yawe ukomeze kumurika, ugomba gusobanukirwa amateka yose.
You may not yet see where this is going, but tomorrow it will become clear.
Birashoboka ko mutarabona aho ibi bigana, ariko ejo bizasobanuka neza.
The Three Prophecies and the Tarrying Time
Ubuhanuzi Butatu n’Igihe cyo Gukererwa
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.
Ubuhanuzi butatu ni bwo bwayoboye aba-Millerite ku kwibeshya kwatumye habaho igihe cyo gutinda n’ugucika intege kwa mbere. Ubu buhanuzi ni bwo butatu nyine William Miller yavuze ko ari bwo yahaweho intangiriro yo gusobanukirwa: iminsi 1335, 2520, n’iminsi 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.
Niba usobanukiwe ko igihe cyo gutinda ari igice cyihariye cy’Imuburo yo mu Gicuku, ugomba kubaza icyateye icyo gihe cyo gutinda. Cyatewe n’ubwo buhanuzi butatu bw’ibihe: 1335, 2520, na 2300.
If you reject the prophecy of the 2520 and the 1335, you are denying the Midnight Cry and fall off the path to the wicked world below.
Niba wanga ubuhanuzi bwa 2520 n’ubwa 1335, uba uhakanye Umuborogo wo mu Gicuku kandi ugwa uva mu nzira ukamanuka ujya mu isi y’ababi iri hepfo.
That is where we are heading with all this.
Aho ni ho turimo kwerekeza muri ibi byose.
They tarry because they are to wait for power from on high, and in the Millerite History, that power was the Midnight Cry.
Batinda kuko bagombaga gutegereza imbaraga ziva mu ijuru, kandi mu mateka y’Abamilerite, iyo mbaraga yari Ijwi ryo mu Gicuku.
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.
Ariko mugume mu murwa wa Yerusalemu, kugeza ubwo muzambikwa imbaraga ziturutse hejuru. Nuko abajyana hanze kugeza i Betaniya, azamura amaboko ye, arabahesha umugisha. Maze mu gihe yari akibahesha umugisha, abatandukanywaho, ajyanwa mu ijuru. Na bo baramuramya, basubira i Yerusalemu bafite umunezero mwinshi. Luka 24:44-52.
Bethany is a suburb of Jerusalem, about a mile and a half outside the city. In Jesus' day, this was a significant distance, as people walked everywhere.
Betaniya ni agace kegereye i Yerusalemu, nko muri kilometero ebyiri n’igice uvuye hanze y’umujyi. Mu minsi ya Yesu, iyo yari intera ikomeye, kuko abantu bajyaga ahantu hose n’amaguru.
Bethany means 'House of the Poor.'
Betaniya bisobanura “Inzu y’Abakene.”
Jesus' favorite place to be was Bethany, where Lazarus, Mary, and Martha lived.
Aho Yesu yakundaga kubamo cyane ni i Betaniya, aho Lazaro, Mariya na Marita babaga.
It is worth noting that the Triumphal Entry is the history Sister White uses to describe the Midnight Cry.
Birakwiye kwitonderwa ko Kwinjira k’Ubwami ari yo nkuru ya mateka Mushiki wa White akoresha asobanura Gutaka kwa Saa Sita z’Ijoro.
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.
Mbere y’uko Yesu yinjira i Yerusalemu mu kwinjira kw’intsinzi, yabanje gutinda i Betaniya, Inzu y’Abakene. Hariho igihe cyo gutinda kibanziriza Kwinjira kw’Intsinzi, nk’uko hariho n’igihe cyo gutinda kibanziriza Ijwi ryo mu Gicuku. Ni amateka ajyanye mu buryo bubangikanye, ariko turacyibanda kuri Luka 24:44-52 no gutegereza no gutinda i Yerusalemu.
In Early Writings, page 247, speaking of the Millerite History, Sister White says:
Mu gitabo *Early Writings*, ku ipaji rya 247, igihe Sister White yavugaga ku Mateka y’Abamillerite, aravuga ati:
"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."
Abacitse intege baboneye mu Byanditswe ko bari mu gihe cyo gutinda, kandi ko bagombaga gutegereza bihanganye isohora ry’iyerekwa. Ibimenyetso bimwe byari byarabatumye bategereza Umwami wabo mu 1843, ni byo byabatumye kwitega ko azaza mu 1844.
At the Midnight Cry, the Millerites had their understanding of the Scriptures opened.
Mu Gutaka ko mu Gicuku, aba-Millerite bafunguriwe gusobanukirwa Ibyanditswe.
"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.
“Abatengushye” bo mu gutengushwa kwa mbere babonye mu Byanditswe ko bari mu gihe cyo gutinda, kandi ibimenyetso bimwe byabateye guhanura 1843 nk’umwaka w’ukugaruka k’Umwami, noneho byaje kwemeza 1844.
What had the Lord done for them? He opened their understanding. This is a parallel history to the disciples.
Ni iki Umwami yari yabakoreye? Yabuguriye ubwenge. Iyi ni amateka agenda abangikanye n’ay’abigishwa.
Jacob’s Tarrying Time and the Covenant
Igihe cya Yakobo cyo Gutinda n’Isezerano
There is a tarrying time in the story of Jacob. This tarrying time illuminates many prophetic truths, though we will only touch on some of them.
Mu nkuru ya Yakobo harimo igihe cyo gutinda. Icyo gihe cyo gutinda kimurikira ukuri kwinshi kw’ubuhanuzi, nubwo tuzakomozaho kuri kumwe gusa.
Genesis 28, beginning with verse 10, shows that the story of Jacob prefigures the end of the world. Jacob's sons represent the 144,000 at the end of the world.
Itangiriro 28, duhereye ku murongo wa 10, hagaragaza ko amateka ya Yakobo abanziriza iherezo ry’isi. Abahungu ba Yakobo bahagarariye abantu 144,000 bo ku iherezo ry’isi.
Jacob had sons from four women—two wives, Rachel and Leah, and two concubines. He had to work for his wives: 2520 days for Leah and 2520 days for Rachel. In Jacob's story, we see both 2520s, representing the Northern and Southern Kingdoms.
Yakobo yabyaye abahungu ku bagore bane—abagore babiri, Rasheli na Lewa, n’inshoreke ebyiri. Byabaye ngombwa ko akorera abagore be: iminsi 2520 ku bwa Lewa n’iminsi 2520 ku bwa Rasheli. Mu nkuru ya Yakobo, tubonamo izo 2520 zombi, zigereranya Ubwami bw’Amajyaruguru n’Ubwami bw’Amajyepfo.
Jacob is a symbol of the Millerite History and the 144,000. His story should provide light for us at the end of the world.
Yakobo ni ikimenyetso cy’Amateka y’Abamileriti n’aba 144,000. Inkuru ye ikwiriye kuduha umucyo kuri twe ku iherezo ry’isi.
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.
Nuko Yakobo ava i Bērisheba, ajya i Harani. Agira aho agera, ahararayo iryo joro, kuko izuba ryari rirengeye; afata ku mabuye y’aho hantu, ayagira umusego we, maze aryama aho hantu asinzira. Arota inzozi, maze dore urwego rwari rwubatswe ku isi, umutwe warwo ugera mu ijuru; kandi dore abamarayika b’Imana bazamukiragaho bakanamanu kiragaho. Kandi dore Uwiteka yari ahagaze hejuru yarwo, aravuga ati: Ndi Uwiteka, Imana ya Aburahamu so, n’Imana ya Isaka; iki gihugu uryamyeho nzakiguha wowe n’urubyaro rwawe. Kandi urubyaro rwawe ruzamera nk’umukungugu wo mu isi, kandi uzakwira ujye iburengerazuba n’iburasirazuba n’amajyaruguru n’amajyepfo; kandi muri wowe no mu rubyaro rwawe ni mo imiryango yose yo mu isi izaherwa umugisha. Kandi dore ndi kumwe nawe, nzakurinda aho uzajya hose, kandi nzakugarura muri iki gihugu; kuko ntazagutererana, kugeza aho nzasohohereza ibyo nakubwiye. Itangiriro 28:10-15.
The Lord is entering into covenant with Jacob. When the Lord enters into covenant with Moses and Israel, there is a tarrying time; when He enters into covenant with Jacob, there is a tarrying time; when He enters into covenant with modern Israel in the Millerite History, there is a tarrying time; and when He enters into covenant with the Christian church at Pentecost, there is a tarrying time.
Uwiteka arimo agirana isezerano na Yakobo. Igihe Uwiteka agirana isezerano na Mose na Isirayeli, habaho igihe cyo gutinda; igihe agirana isezerano na Yakobo, habaho igihe cyo gutinda; igihe agirana isezerano na Isirayeli ya none mu Mateka y’Abamilerite, habaho igihe cyo gutinda; kandi igihe agirana isezerano n’itorero rya Gikristo kuri Pentekote, habaho igihe cyo gutinda.
In this story, during the tarrying time, the Lord opens the understanding of His people to His Word, symbolized by the ladder with angels ascending and descending—a symbol of communication between God and man.
Muri iyi nkuru, mu gihe cyo gutinda, Uwiteka akingurira ubwenge bw’ubwoko Bwe kugira ngo basobanukirwe n’Ijambo Rye, bishushanywa n’urwego rufite abamarayika bazamuka bakanamanuka—ikimenyetso cy’itumanaho hagati y’Imana n’umuntu.
And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven. Genesis 28:16-17.
Nuko Yakobo akanguka mu bitotsi bye, aravuga ati: “Ni ukuri Uwiteka ari muri aha hantu, nanjye sinari mbizi.” Aratinya, aravuga ati: “Mbega ukuntu aha hantu hateye ubwoba! Nta kindi aha hantu ari cyo keretse inzu y’Imana, kandi aha ni irembo ry’ijuru.” Itangiriro 28:16-17.
At the Midnight Cry, the Millerite virgins are waking up and becoming the House of God. He is entering into covenant with them, making them modern Israel.
Mu Gutaka kwa Saa Sita z’Ijoro, abageni b’Abamillerite barakanguka kandi bagenda bahinduka Inzu y’Imana. Ariko aragira isezerano na bo, abagira Isirayeli ya none.
And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:18-19.
Yakobo abyuka kare mu gitondo, afata rya buye yari yashyize munsi y’umutwe we, arihagarika ngo ribe inkingi, asuka amavuta ku mutwe waryo. Aho hantu ahita Beteli; ariko mbere izina ry’uwo mudugudu ryari Luzi. Itangiriro 28:18-19.
"Luz" is changed. The Millerites were not God's people in 1798. The history of the Millerites is the history of how He enters into covenant with them and makes them His people, changing them from "Luz" to "Bethel."
“Luz” hahinduwe. Abamilerite ntibari ubwoko bw’Imana mu 1798. Amateka y’Abamilerite ni amateka y’uko yinjira mu isezerano na bo kandi akabagira ubwoko bwe, abahindura ava kuri “Luz” akabagira “Bethel.”
And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, So that I come again to my father's house in peace; then shall the Lord be my God: And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee. Genesis 28:20-22.
Maze Yakobo arahiga arahira, ati: Niba Imana izabana nanjye, ikandinda muri uru rugendo ngiyemo, ikampa ibyokurya byo kurya n’imyambaro yo kwambara, ku buryo nzagaruka mu rugo rwa data amahoro, Uwiteka azaba Imana yanjye; kandi iri buye nashinzeho nk’inkingi rizaba inzu y’Imana; kandi mu byo uzampa byose nzaguha rwose kimwe cya cumi. Itangiriro 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.
Indahiro ya Yakobo ni ukwinjira mu isezerano. Asaba Imana kumurinda mu nzira—Inzira za Kera—no kumuha umugati wo kurya. Abamilerite bagomba kurya umugati wabo bwite kandi ntibasubire mu busazi bw’Abaporotesitanti.
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.
Nidukomeza kurya umugati Imana iduha, izakomeza isezerano ryayo na twe. Umugati n’imyambaro biri mu ndahiro ya Yakobo bishushanya ukuri kuri Chart ya 1843, Ellen White yita Urutare rw’Ibihe—Inzira za Kera n’umugati.
"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.
“Urwego Yakobo yabonye mu iyerekwa rya nijoro, urufatiro rwarwo rwegamiye ku isi, naho intambwe yarwo yo hejuru cyane igera mu ijuru ryo hejuru kurusha ayandi; Imana ubwayo iri hejuru y’urwo rwego, kandi ubwiza bwayo burabagirana kuri buri ntambwe; abamarayika bazamuka bakanamanuka kuri uru rwego rw’umucyo urabagirana,—ni ikimenyetso cy’itumanaho ridahwema gukomeza hagati y’iyi si n’ahantu ho mu ijuru. Imana isohoza ubushake bwayo ikoresheje umurimo w’abamarayika bo mu ijuru mu gushyikirana kudahwema n’abantu. Uru rwego ruhishura inzira y’itumanaho itaziguye kandi y’ingenzi igana ku batuye iyi si. Urwego rwagereranyaga Umucunguzi w’isi, uhuza isi n’ijuru. Umuntu wese wabonye gihamya n’umucyo by’ukuri kandi akemera ukuri, akatura kwizera kwe muri Yesu Kristo, ni umumisiyoneri mu busobanuro bwo hejuru cyane bw’ijambo. Ni we wakiriye ubutunzi bwo mu ijuru, kandi ni inshingano ye kubutanga, gukwirakwiza ibyo yakiriye.” 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.
Iyo abumburiye ubwenge bwabo mu gihe cyo gutegereza, abikora yohereza abamarayika bazamuka kandi bamanuka ku rwego.
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.
Niba warakiriye ukuri, mufite inshingano zo kukugeza ku bandi. Nimusohoza iyo nshingano yanyu, muhinduka urwego—umuyoboro w’itumanaho. Twahamagariwe kuba uwo muyoboro.
"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.
Urwego rwashushanyaga Kristo; ni we nzira y’itumanaho hagati y’ijuru n’isi, kandi abamarayika bazamuka bakanamanuka mu kugenderana kudahwema n’abantu bacumuye. Amagambo ya Kristo yabwiye Natanayeli yahuzaga n’ishusho y’urwego, ubwo yavugaga ati: “Ni ukuri, ni ukuri, ndababwira yuko guhera none muzabona ijuru rikingutse, n’abamarayika b’Imana bazamuka bakanamanuka ku Mwana w’umuntu.” Aha Umucunguzi yigaragaza ubwe nk’urwego rw’amayobera, rutuma itumanaho rishoboka hagati y’ijuru n’isi. Review and Herald, November 11, 1890.
Jacob has a tarrying time; he tarries and dreams of the ladder, which represents the Lord opening the understanding of His Word to His people during the tarrying time. In this history, the Lord is entering into covenant with His people, taking them from Luz and making them Bethel—the House of God.
Yakobo afite igihe cyo gutinda; aratinda maze arota urwego, rugereranya ko Umwami afungurira ubwoko bwe gusobanukirwa Ijambo rye muri icyo gihe cyo gutinda. Muri aya mateka, Umwami arimo agirana isezerano n’ubwoko bwe, abakura i Luzi akabahindura Beteli—Inzu y’Imana.
The channel of communication represented by the angels ascending and descending on the ladder, who is Christ, is also represented in Zechariah. Sister White comments on this in Review and Herald, July 20, 1897, though she uses a different symbol.
Umuyoboro w’itumanaho ushushanyijwe n’abamarayika bazamuka bakanamanuka ku ngazi, ari we Kristo, na wo ushushanywa muri Zekariya. Mushiki wa White abivugaho mu gitabo Review and Herald cyo ku wa 20 Nyakanga 1897, nubwo akoresha ikimenyetso gitandukanye.
"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."
“Abasizwe bahagaze iruhande rw’Umwami w’isi yose bafite umwanya Satani yigeze guhabwa wo kuba umukerubi utwikira. N’ibiremwa byera bikikije intebe ye y’ubwami.”
What are the "holy beings"? Angels. "By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth." That is the ladder. Only, here Sister White is not going to use the ladder as the symbol.
“Abantu bera” ni bande? Ni abamarayika. “Binyuze ku bantu bera bakikije intebe y’ubwami bwe, Uwiteka akomeza itumanaho ridahwema n’abatuye isi.” Iyo ni yo ngazi. Ariko rero, aha Mushiki wa White ntari bukoreshe ingazi nk’ikimenyetso.
"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.
Amavuta ya zahabu agereranya ubuntu Imana ikomeza kugemurisha amatabaza y’abizera, kugira ngo atazima cyangwa ngo yibagire. Iyaba aya mavuta yera adasukwa ava mu ijuru binyuze mu butumwa bw’Umwuka w’Imana, imbaraga z’ikibi zaba zifite ubutware bwuzuye ku bantu.
"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.
Imana irasuzugurwa igihe tutakira ubutumwa itwoherereza. Bityo twanga amavuta ya zahabu yashaka gusuka mu bugingo bwacu kugira ngo agezwe ku bari mu mwijima. Igihe umuhamagaro uzaza uvuga uti: “Dore, umukwe araje; musohoke mumusanganire,” abatahawe amavuta yera, abatabungabunze ubuntu bwa Kristo mu mitima yabo, bazasanga, kimwe n’abakobwa b’abapfapfa, ko batiteguye guhura n’Umwami wabo. Nta bushobozi bafite muri bo ubwabo bwo kubona ayo mavuta, kandi imibereho yabo izahinduka amatongo. Ariko niba Umwuka Wera w’Imana asabwe, niba dutakamba nk’uko Mose yabigenje tuti: “Nyereka ubwiza bwawe,” urukundo rw’Imana ruzasukwa mu mitima yacu. Binyuze mu miyoboro ya zahabu, ayo mavuta ya zahabu azatugeraho. “Si ku bw’ubushobozi, cyangwa ku bw’imbaraga, ahubwo ni ku bw’Umwuka wanjye, ni ko Uwiteka Nyiringabo avuga.” Mu kwakira imirasire irabagirana y’Izuba ryo Gukiranuka, abana b’Imana bamurika nk’amatabaza mu isi.” Review and Herald, July 20, 1897.
In the story of Jacob, we have the story of the Millerite History. There is a tarrying time, and he sees the ladder representing communication between Heaven and Earth.
Mu mateka ya Yakobo, dufitemo amateka y’Abamillerite. Hari igihe cyo gutinda, kandi abona urwego rugaragaza uburyo bwo kuvugana hagati y’Ijuru n’Isi.
Zechariah tells us about two golden pipes. A ladder has two primary rails, but Zechariah calls them two golden pipes.
Zekariya atubwira iby’imiyoboro ibiri ya zahabu. Urwego rugira imigogo ibiri y’ingenzi, ariko Zekariya ayita imiyoboro ibiri ya zahabu.
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.
Dukwiriye kwakira ubutumwa bumanuye buvuye ku ngazi y’Ijuru maze tukabugeza ku bandi. Nitubikora, duhinduka igice cy’iyo ngazi, igice cy’umurongo w’itumanaho.
Sister White ties this into the parable of the Ten Virgins.
Mushiki White ahuza ibi n’umugani w’Abakobwa Cumi.
In the Millerite History, they were fulfilling the parable of the Ten Virgins. Jacob's tarrying time is the tarrying time of Matthew 25 and Habakkuk 2: "Though the vision tarry, wait for it."
Mu mateka y’Abamillerite, basohozaga umugani w’Abakobwa Cumi. Igihe Yakobo yatinze ni cyo gihe cyo gutinda kivugwa muri Matayo 25 no muri Habakuki 2 ngo: “Nubwo iyerekwa ryatinda, ritegereze.”
The story of Jacob and Zechariah are the same tarrying times.
Amateka ya Yakobo na Zekariya ni ibihe bimwe byo gutindana.
The tarrying time marks, among other things, that the Lord is about to increase His followers' understanding of the Word of God. If you do not receive that Holy Oil, you are a foolish virgin.
Igihe cyo gutinda kigaragaza, mu bindi, ko Uwiteka agiye kongera ubwenge abayoboke Be bafite ku Byanditswe by’Imana. Niba udahabwa ayo Mavuta Yera, uri umwari w’umupfapfa.
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.'"
Nimugerayo kugera kuri aya mateka, igihe umuryango uzaba ufunzwe kandi ukaba uri isugi y’umupfu, Sister White aravuga ati: “Amagambo ababaje cyane kurusha ayandi yose yigeze kumvikana ni aya ngo: ‘Sinigeze nkumenya.’”
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.
Ntushobora gutandukanya igihe cyo gutinda n’Induru yo mu gicuku. Igihe cyo gutinda kivamo isukwa rya Mwuka Wera, rifungura ubwenge bw’ubwoko bw’Imana kugira ngo basobanukirwe Ijambo mu gihe cy’Induru yo mu gicuku, kandi rikabaha amavuta atandukanya abagenzi b’abanyabwenge n’abapfu.
The Tarrying Time and Christ’s Crowning Miracle
Igihe cyo Gutegereza n’Igitangaza Cy’Indunduro cyo Kwambikwa Ikamba kwa Kristo
There is a tarrying time when Christ performed His crowning act—raising Lazarus.
Hariho igihe cyo gutinda ubwo Kristo yakoze igikorwa cye gihebuje—kuzura Lazaro.
Jesus received the message, "Lazarus is sick. Come, take care of him." But Jesus did not go immediately.
Yesu yakiriye ubutumwa bugira buti: “Lazaro ararwaye. Ngwino umufashe.” Ariko Yesu ntiyahise ajyayo.
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.
Mushikiwabo White avuga ko abigishwa batsitaye kuri ibi. Bibajije impamvu atagiye gufasha incuti ye, cyangwa ngo yerekane imbaraga ze nk’Umukiza. Ariko yaratinze.
"In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed 'the resurrection, and the life.' He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany." The Desire of Ages, 529.
Mu gutinda kuza kwa Lazaro, Kristo yari afite umugambi w’imbabazi ku batari baramwakiriye. Yadindije urugendo, kugira ngo, mu kuzura Lazaro amukuye mu bapfuye, aha abantu Be b’inangagazi, batizera, ikindi kimenyetso cy’uko ari We koko “umuzuko n’ubugingo.” Ntiyashakaga kureka ibyiringiro byose ku byerekeye abo bantu, izo ntama zikenye, ziyobagurika, zo mu nzu ya Isirayeli. Umutima We wari umenetse kubera ukutihana kwabo. Mu mbabazi Ze, yagambiriye kubaha ikindi kimenyetso kimwe cy’uko ari We Mugarura, Uwo wenyine washoboraga gushyira ahagaragara ubugingo no kudapfa. Ibi byagombaga kuba ikimenyetso abatambyi batashoboraga kugoreka mu gusobanura kwabo. Icyo ni cyo cyatumye atinda kujya i Betaniya.” The Desire of Ages, 529.
He tarried to give them one more evidence that He had the ability to bring the dead to life.
Yatindanye kugira ngo abahe ikimenyetso kindi cyerekana ko yari afite ubushobozi bwo kuzura abapfuye.
This crowning miracle, the raising of Lazarus, set the seal of God on His work and claim to divinity.
Iki gitangaza gisumba ibindi byose, cyo kuzura kwa Lazaro, cyashyizeho ikimenyetso cya nyuma cy’Imana ku murimo we no ku cyo yavugaga ko ari Imana.
At the Midnight Cry, the Lord is raising up the wise virgins. This is an illustration of the sealing process. The Millerites were being sealed, providing an illustration of the sealing of the 144,000.
Mu gihe cy’Induru yo mu Gicuku, Uwiteka arimo kuzamura inkumi z’abanyabwenge. Ibi ni ikigereranyo cy’igikorwa cyo gushyirwaho ikimenyetso. Abakurikizaga inyigisho za Miller bari barimo gushyirwaho ikimenyetso, bagatanga ishusho y’ikorwa ryo gushyirwaho ikimenyetso kw’aba 144,000.
The lesson of Lazarus is that Christ can take someone dead in trespasses and sins and bring them to life.
Isomo rya Lazaro ni uko Kristo ashobora gufata umuntu wapfuye azize ibicumuro n’ibyaha, akamuzura akamuha ubugingo.
In the passage of Lazarus, Christ defines death as sleep.
Mu nkuru ya Lazaro, Kristo asobanura urupfu nk’ibitotsi.
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.
Bose bose basinziriye. Aratinda. Azazura Lazaro, ababoneze ubuzima kandi abashyireho ikimenyetso cye. Iyi ni yo gitangaza cye kiruta ibindi byose.
In our history, when He seals the 144,000, He lifts them up as an ensign.
Mu mateka yacu, igihe Ashyiraho ikimenyetso ku 144,000, arabazamura akabagira ibendera.
Zechariah says that ensign is as jewels in a crown. This is His crowning act.
Zekariya avuga ko iyo ndangantego imeze nk’amabuye y’agaciro ari mu ikamba. Iki ni cyo gikorwa Cye cyo kumwambika ikamba.
With the outpouring and opening up of truth in the Millerite history, the tarrying time marks when the Lord opens up the truth. The ladder, with angels ascending and descending, is where the sealing process takes place.
Mu isukwa no guhishurwa k’ukuri mu mateka y’Abamilerite, igihe cyo gutinda ni cyo kiranga igihe Uwiteka ahishura ukuri. Urwego, ruriho abamarayika bazamuka kandi bakamanuka, ni ho igikorwa cyo gushyirwaho ikimenyetso kibera.
The Triumphal Entry and the Midnight Cry
Kwinjira k’Intsinzi n’Ijwi ryo mu Gicuku
Now we look at the Triumphal Entry. Notice what Sister White compares the Triumphal Entry to the Spirit of Prophecy, volume 4, page 250.
Ubu noneho tureba ku Kwinjira kw’Intsinzi. Mwitegereze icyo Mushiki wacu White agereranya n’Iyinjira ry’Intsinzi mu Mwuka w’Ubuhanuzi, umuzingo wa 4, urupapuro rwa 250.
"The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ's triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, 'Blessed is he that cometh in the name of the Lord!' [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, 'Behold, the Bridegroom cometh!'"
“Gutaka kwa mu gicuku ntikwajyananye cane n’ugushigikirwa n’insiguro z’ivyiyumviro, naho ivyemezo vyo mu Vyanditswe Vyera vyari bitomoye kandi bidashidikanywako. Hariho ububasha bwabugendana bwakoranako n’umutima bukawunyengetera. Nta gukekeranya kwariho, nta no kubaza. Igihe Kristo yinjirana intsinzi i Yerusalemu, abantu bari bakoranijwe bavuye impande zose z’ico gihugu kuza guhimbaza umusi mukuru, barakoraniye ku Musozi wa Elayono, maze biyunze n’isinzi ryari riherekeje Yesu, bafatwa n’impwemu y’ako kanya, kandi bagafasha gukomeza gutera hejuru ijwi bavuga bati: ‘Hahirwa uje mw’izina ry’Umwami!’ [Matayo 21:9.] Uko ni ko n’abatizera bihutira kuja mu makoraniro y’Abadiventisti—bamwe bazanywe n’ugushaka kwihweza, abandi bazanywe gusa no gutwenga no gutyoza—bumvise ububasha bwo kwemeza bwaherekeza ubutumwa ngo: ‘Raba, Umukwe araje!’”
The Triumphal Entry represents the Midnight Cry.
Kwinjira k’intsinzi gushushanya Gutaka kwa Saa Sita z’ijoro.
Let us read what Sister White says about the Triumphal Entry in The Youth Instructor, February 21, 1901.
Nimucyo dusome ibyo Mushiki wa White avuga ku byerekeye Kwinjira kwa Yesu i Yerusalemu kw’intsinzi, mu The Youth’s Instructor, ku wa 21 Gashyantare 1901.
"The time of Christ's entry into Jerusalem was the most lovely season of the year. The mount of Olives was carpeted with green, and the groves were beautiful with varied foliage. From the regions round about Jerusalem many people had come to the feast with an earnest desire to see Jesus."
Igihe Kristo yinjiraga i Yerusalemu cyari igihe cy’umwaka kirushaho kuba cyiza cyane. Umusozi wa Elayono wari utwikiriwe n’icyatsi kibisi nk’itapi, kandi ibibira byari byiza bitatse amababi anyuranye. Mu turere dukikije Yerusalemu abantu benshi bari baje ku munsi mukuru bafite icyifuzo gikomeye cyo kubona Yesu.
Why? Because, they heard about Lazarus.
Kubera iki? Ni ukubera ko bumvise ibyerekeye Lazaro.
"The crowning miracle of the Saviour, in raising Lazarus from the dead, had had a wonderful effect upon the people, and a large and enthusiastic multitude was drawn to the place where Jesus was tarrying."
Igitangaza gisumba ibindi byose by’Umukiza, cyo kuzura Lazaro mu bapfuye, cyari cyaragize ingaruka zitangaje ku bantu, kandi abantu benshi cyane buzuye ibyishimo bikomeye barakururwaga berekeza aho Yesu yari acumbitse.
So, He is tarrying in Bethany before the Triumphal Entry.
Nuko rero, aratindira i Betaniya mbere y’Iyinjira ry’Ubwami.
This refers to the Tarrying Time.
Ibi byerekeza ku Gihe cyo Gutegereza.
"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.'
Nyuma ya saa sita z’amanywa igihe zari zigeze hagati, Yesu yohereje abigishwa be mu mudugudu wa Betifage, arababwira ati: “Nimujye mu mudugudu mubona imbere yanyu, kandi ako kanya murahasanga indogobe iziritse, n’icyana cyayo kiri kumwe na yo; mubihambure, mubizanire. Kandi nihagira umuntu ubabwira ijambo iryo ari ryo ryose, muzamubwire muti: Umwami arabikeneye; kandi ako kanya arabibarekura.”
"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?
Iyi ni bwo bwa mbere mu murimo We Kristo yemeye kugenda yicaye ku nyamaswa, kandi abigishwa babisobanukiwe nk’ikimenyetso cy’uko yari hafi kugaragaza imbaraga n’ubutware Bwe bya cyami, no gufata umwanya We ku ntebe y’ubwami ya Dawidi. Babikoze banezerewe, basohoza uwo murimo bari bashinzwe. Basanze icyana cy’indogobe, baragihambura, bakizana kuri Yesu, maze akicaraho. Igihe Yesu yicaraga kuri iyo nyamaswa, ikirere cyuzura amajwi yo kumusingiza no gutangaza intsinzi. Ntiyari yambaye ikimenyetso na kimwe cyo hanze cy’ubwami, ntiyari yambaye imyambarire ya cyami, kandi ntiyari aherekejwe n’abasirikare. Ariko yari akikijwe n’itsinda ry’abantu bari buzuye ibyiringiro n’itegereza. Yari amaze kuzura abapfuye. Abantu batekerezaga ko aje kuba Umukiza wa Isirayeli. Abo bantu bari bande?
"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.'
Benshi bishimagiza ko igihe cyo kubohorwa kwa Isirayeli kigeze. Mu mitekerereze yabo babona ingabo z’Abaroma zitatanye, zikavanwa i Yerusalemu, kandi ishyanga ry’Abayuda rikongera kuba ryigenga, ritakiri munsi y’umugogo w’umunyagitugu. Kuva ku munwa ujya ku wundi hakwirakwira ikibazo ngo, “Mbese muri iki gihe ni bwo azongera gusubiza ubwami muri Isirayeli?” Benshi mu mbaga bibuka ijambo ry’umuhanuzi ngo, “Nezerwa cyane, wa mukobwa wa Siyoni we; rangurura ijwi, wa mukobwa wa Yerusalemu we: dore, umwami wawe aje agusanga: ni umukiranutsi, kandi azanye agakiza; aricisha bugufi, kandi ahetswe n’indogobe.” Buri wese aharanira kurusha undi gusubiza ibyahanuwe kera. Induru yumvikana ikava ku misozi no mu mibande iti, “Hosana ku Mwana wa Dawidi:” — Kurarika kwa Saa Sita z’Igicuku — “Hahirwa uje mu izina ry’Umwami; hosana mu ijuru hejuru.”
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.
Nta gahinda cyangwa amarira byumvikanaga muri uwo mutambagiro. Abo bari barigeze kuba impumyi, ariko amaso yabo akaba yarakijijwe n’Umwana w’Imana, ni bo bayoboraga imbere.
Who leads the way? Those who used to be Laodicean's.
Ni nde uyobora inzira? Ni abahoze ari aba-lawodikiya.
"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.
Bamwegeraga hafi ya Yesu, mu gihe umwe mu bo yari yarazuye mu bapfuye yayoboraga inyamaswa yagendagaho. Abari barahoze ari ibipfamatwi n’ibiragi, none bamaze gukira, bafashaga kongera urusaku rw’amaHosana y’ibyishimo. Abari ibimuga, none bagenda, bavunaga amashami y’imikindo maze bakayatatanya mu nzira ye.
"The leper, once shut out from society, was there, cleansed by the Saviour's power. He laid his garment in the path of the Saviour, exclaiming, 'O give thanks unto the Lord; for he is good: for his mercy endureth forever.'
Uwari warabembe, wahoze yaraciwe mu bandi, yari aho, yejejwe n’imbaraga z’Umukiza. Yashyize umwambaro we mu nzira Umukiza yanyuragamo, atangaza ati: “Nimuhimbaze Uwiteka; kuko ari mwiza; kuko imbabazi ze zihoraho iteka ryose.”
"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.'
Uwahoze yarakize wari aho, ubu ari muzima mu bwenge bwe, yongeraho ubuhamya bwe ati: “Uwiteka yankoreye ibintu bikomeye, ni cyo gituma nishima.”
"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."
Abazuwe mu bapfuye bari aho, bamutazaga. Umupfakazi n’impfubyi bavugaga imirimo ye itangaje. Abana bato, abari barakijijwe indwara, n’abari barazuwe bakuwe mu mva, basasiraga inzira y’Umucunguzi amashami y’imikindo n’indabyo.
So, Jesus tarries in the House of the Poor, referring to the Tarrying Time.
Bityo, Yesu atinda mu Nzu y’Abakene, ibyo bikaba byerekeza ku Gihe cyo Gutinda.
Why? Because He is about to pour out His Holy Spirit and open their understanding, referring to the Midnight Cry.
Kubera iki? Kuko agiye gusuka Umwuka Wera We no kubumburira ubwenge bwabo, ibyo bikaba byerekeza ku Gutaka kwa Saa Sita z’Ijoro.
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.
Muri iyi nkuru, Araza ari Umwami, byerekeza ku wa 22 Ukwakira 1844. Mbese Yesu aza kwakira ubwami ku wa 22 Ukwakira 1844? Yego.
This is the Triumphal Entry, and there are those who will raise the Midnight Cry.
Uku ni Kwinjira k’Intsinzi, kandi hari abazarangurura Induru ya Saa Sita z’Ijoro.
Who are these people? They are those transformed by the power of Christ.
Aba bantu ni bande? Ni abahinduwe n’imbaraga za Kristo.
The message of Christ's righteousness, His power to change us from blind to seeing, from dead to living, from leper to pure, is carried in the history of the Triumphal Entry, prefiguring the Midnight Cry. What carries that message?
Ubutumwa bw’ubukiranutsi bwa Kristo, bw’ububasha bwe bwo kuduhindura akadukura mu buhumyi akadushyira mu kubona, akadukura mu rupfu akadushyira mu bugingo, akadukura mu bubembe akadushyira mu butungane, bukubiye mu mateka yo Kwinjira k’intsinzi, bubanziriza gutangaza Kurira ko mu Gicuku. Ni iki gitwara ubwo butumwa?
What is Christ riding upon? An ass. It is the Message of Islam that carries the message of Christ's righteousness.
Ni iki Kristo agenderaho? Indogobe. Ni Ubutumwa bwa Islamu butwaye ubutumwa bwo gukiranuka kwa Kristo.
In 1840, the empowerment of the First Angel's Message was connected to the restraint of Islam. The First Message leads to the Second Message; they cannot be separated.
Mu 1840, guhabwa imbaraga k’Ubutumwa bwa Marayika wa Mbere kwari bifitanye isano no kubuzwa kwa Isilamu. Ubutumwa bwa Mbere buyobora ku Butumwa bwa Kabiri; ntibushobora gutandukanywa.
The First Message carries the Second Message.
Ubutumwa bwa Mbere butwara Ubutumwa bwa Kabiri.
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.
Ubutumwa bwa Mbere bwemejwe igihe Isilamu yabuzwaga gukomeza, bityo ubuhanuzi burasohora. Uku kwemezwa kwahaye imbaraga Ubutumwa bw’Umumalayika wa Mbere kandi bituma Abaporotesitanti babwugariza imiryango yabo.
The closing of the doors by the Protestant churches was the rejection of the Message of Islam.
Gufunga inzugi kw’amatorero y’Abaporotesitanti kwari ukwanga Ubutumwa bwa Islamu.
The Millerite history prefigures our history.
Amateka y’Abamillerite agereranya mbere amateka yacu.
The message of Christ's righteousness in the sealing time of the 144,000, when the Lord pours out His Holy Spirit and opens the Scriptures to the Laodicean's and lepers of Adventism, is again carried by the ass—the Message of Islam.
Ubutumwa bw’ubukiranutsi bwa Kristo mu gihe cyo gushyirwaho ikimenyetso kwa 144,000, ubwo Umwami asuka Umwuka Wera We kandi agahishurira Ibyanditswe Abalawodikiya n’ababembe bo mu Badivantisiti, bwongeye gutwarwa n’indogobe—Ubutumwa bwa Isilamu.
"In the summer and autumn of 1844 the proclamation, 'Behold, the Bridegroom cometh,' was given. The two classes represented by the wise and foolish virgins were then developed—one class who looked with joy to the Lord's appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the parable, when the bridegroom came, 'they that were ready went in with him to the marriage.' The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. . . ." The Great Controversy, 427
Mu mpeshyi no mu gihe cy’itumba cya 1844, hatanzwe itangazo rigira riti: “Dore, Umukwe araje.” Icyo gihe ni bwo habonetse ibyiciro bibiri bishushanyijwe n’abakobwa b’abanyabwenge n’ab’abapfapfa—icyiciro kimwe cyarebanaga umunezero no kuboneka k’Umwami, kandi cyari cyarateguranye umwete kugira ngo kimusanganire; n’ikindi cyiciro cyari kiyobowe n’ubwoba kandi kigakorwa n’amarangamutima y’ako kanya, cyari cyarahagijwe n’inyigisho y’ukuri gusa, ariko kikaba cyarabuze rwose ubuntu bw’Imana. Mu mugani, igihe umukwe yazaga, “abari biteguye binjiranye na we mu bukwe.” Uku kuza k’umukwe, nk’uko hano kugaragazwa, kuba mbere y’ubukwe. Ubukwe bushushanya kwakira kwa Kristo ubwami bwe. . . . Intambara Ikomeye, 427
The Triumphal Entry is the King coming. On October 22, 1844, He receives the Kingdom. This is the Triumphal Entry.
Kwinjira k’Uwatsinze ni ukuza k’Umwami. Ku wa 22 Ukwakira 1844, ahabwa Ubwami. Uku ni Kwinjira k’Uwatsinze.
It is in this time period that the two classes are being sealed into their fate.
Muri iki gihe ni ho ayo matsinda yombi ashyirirwaho ikimenyetso kibashyira ku iherezo ryayo.
"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.
Kwamamaza "Dore, Umukwe araje," kwabaye mu mpeshyi yo mu mwaka wa 1844, byatumye ibihumbi byinshi bitegereza ukuza k’Umwami ako kanya. Mu gihe cyari cyaragenwe, Umukwe yaraje, ataje ku isi nk’uko abantu babyitegerezaga, ahubwo ajya ku Munsi wa kera uri mu ijuru, ajya mu bukwe, kwakira ubwami Bwe. "Abari biteguye binjiranye na we mu bukwe: maze urugi"—iki?—"rurakingwa." Ntabwo bagombaga kuba bari mu bukwe ubwabo; kuko bubera mu ijuru, mu gihe bo baba bari ku isi. Abayoboke ba Kristo bagomba "gutegereza Umwami wabo, igihe azagarukira avuye mu bukwe." Luka 12:36. Ariko bagomba gusobanukirwa umurimo We, kandi bakamukurikira kubwo kwizera ubwo yinjira imbere y’Imana. Ni muri iyo nyito bavuga ko binjiye mu bukwe." Intambara Ikomeye, 427.
Scriptural References to the Tarrying Time
Aho Ibyanditswe Bivuga ku Gihe cyo Gukerererwa
A few Scriptures highlight the tarrying time. We will go through them quickly and close with a statement by Sister White.
Imirongo mike y’Ibyanditswe Yera igaragaza igihe cyo gutinda. Tugiye kuyisuzuma vuba kandi dusoze tuvuga amagambo ya Mushiki wa White.
While the bridegroom tarried, they all slumbered and slept. Matthew 25:5.
Umukwe atinze, bose barahunyiriza barasinzira. Matayo 25:5.
Right here, March 22, 1844, referring to the Tarrying Time.
Aha ni ho, ku wa 22 Werurwe 1844, havugwa iby’Igihe cyo Gutinda.
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.
Ku wa 22 Werurwe 1844 si ubuhanuzi bwa Bibiliya. Ni itariki Abamilerite basobanukiwe nabi, ariko yabyaye ugutenguhwa kwa mbere kandi iranga igihe cyo gutinda.
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.'
Ibyanditswe ntibivuga ko Imana ari yo itera igihe cyo gutinda. Ahubwo ni ukutumva kw’abantu ari ko kugitera: “Nubwo iyerekwa ryatinda, uririndire, kuko ritazatinda, ntiribeshya.”
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.
Hahirwa uwategereza, akagera ku minsi igihumbi na magana atatu na mirongo itatu n’itanu. Ariko wowe igendere inzira yawe kugeza imperuka ize; kuko uzaruhuka, kandi uzahagarara mu mugabane wawe ku mperuka y’iminsi. Daniel 12:12-13.
You can read this two ways. Either way:
Ushobora kubisoma mu buryo bubiri. Uko byagenda kose:
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.
Hahirwa uwategereza, kandi hahirwa ugera ku 1335. Ariko jya mu nzira yawe kugeza ku mperuka ibeho; kuko uzaruhuka, kandi uzahagarara mu mugabane wawe ku iherezo ry’iminsi.
The blessing of coming to the 1335 is not just about reaching the end of the time prophecy. The 1335 ends in 1843 on the Chart. The blessing is not just the end of the prophecy, but the experience of the tarrying time. The blessing takes place between the Tarrying Time and October 22, 1844. This is where you are to wait. "Blessed is he who waiteth."
Umugisha wo kugera kuri 1335 si ugusohoza gusa iherezo ry’ubuhanuzi bw’igihe. Kuri Chart, 1335 irangirira mu 1843. Umugisha si iherezo ry’ubuhanuzi gusa, ahubwo ni uguhura n’inararibonye ry’igihe cyo gutinda. Uwo mugisha uba hagati y’Igihe cyo Gutinda na tariki ya 22 Ukwakira 1844. Aha ni ho ugomba gutegereza. “Hahirwa uwategereza.”
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.
Ni cyo gituma Uwiteka azategereza kugira ngo abakorere ubuntu, kandi ni cyo gituma azashyirwa hejuru kugira ngo abagirire imbabazi; kuko Uwiteka ari Imana y’urubanza; hahirwa abamwitegereza bose. Yesaya 30:18.
The waiting is from the Tarrying Time to October 22, 1844. If you are waiting for Him, you will be blessed.
Gutegereza kuva mu Gihe cyo Gutindana kugeza ku wa 22 Ukwakira 1844. Niba mumutegereje, muzahabwa umugisha.
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.
Kuko iyerekwa rikiri iry’igihe cyagenwe, ariko ku iherezo rizavugwa, kandi ntirizabeshya; nubwo ryatinda, uritegereze; kuko rizaza rwose, ntirizatinda. Habakuki 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.
Kutabisobanukirwa kw’Abamilerite ni ko kwazanye igihe cyo gutinda. Iyerekwa ni iry’igihe cyagenwe—ku wa 22 Ukwakira 1844. Ntirizabeshya, ariko muzatekereza ko ritinze bitewe no kutabisobanukirwa.
Did the Lord design the misunderstanding? Yes. Sister White says so.
Mbese Uwiteka yarateguye uko kutumvikana nabi? Yego. Mushiki wacu White ni ko abivuga.
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.
Uwiteka yateje ukutumvikana binyuze ku Mbonerahamwe yo mu 1843. William Miller yavuze ko atigeze avugana umwanzuro ko ari 1843, ariko mu 1843 abavandimwe bamusabye gukuramo “niba” maze 1843 ikandikwa nk’ikirango cy’inzira. Mushiki wa White avuga ko iki ari ikirango cy’inzira cy’ubuhanuzi, isohozwa rya Habakkuki 2. Iki kirango cy’inzira, gishyira 1843ho ikimenyetso mu buryo budashidikanywaho, cyabyaye igihe cyo gutinda.
"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.
Hahirwa amaso yabonye ibintu byabonetse mu 1843 no mu 1844. Ubutumwa bwaratanzwe. Kandi ntihakagombye kubaho gutinda mu kongera gutangaza ubwo butumwa, kuko ibimenyetso by’ibihe birimo gusohozwa; umurimo wo gusoza ugomba gukorwa. Umurimo ukomeye uzakorwa mu gihe gito. Vuba aha ubutumwa buzahabwa ku bw’itegeko ry’Imana, kandi buzaguka buhinduke ijwi rirenga. Maze Daniyeli azahagarara mu mugabane we, ngo atange ubuhamya bwe.” Manuscript Releases, volume 21, 437.
Notice Daniel 12:12-13: "Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days."—"Blessed is he that comes to the 1335. Blessed is he that comes to 1843," that is verse 12.
Itegereze muri Daniyeli 12:12-13: “Hahirwa utegereza akagera ku minsi igihumbi kimwe na magana atatu na mirongo itatu n’itanu.”—“Hahirwa uwagera ku 1335. Hahirwa uwagera ku 1843,” uwo ni umurongo wa 12.
Verse 13:
Umurongo wa 13:
But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12-13.
Ariko genda inzira yawe kugeza ku mperuka; kuko uzaruhuka, kandi uzahagarara mu mugabane wawe ku mperuka y’iminsi. Danieli 12:12-13.
Sister White ties together verses 12 and 13, saying the blessing of the 1335 is fulfilled in 1843 and 1844. It is not about a point in time, but about those who wait for the Triumphal Entry into Jerusalem by Christ, recognize the angels ascending and descending on the ladder, and enter into covenant with the Lord as He gives them the two tables of the covenant.
Mushiki White ahuza hamwe umurongo wa 12 n’uwa 13, avuga ko umugisha w’aba 1335 usohora mu 1843 no mu 1844. Si iby’igihe runaka, ahubwo ni iby’abategereza Kwinjira kwa Kristo mu Yerusalemu kw’intsinzi, bakamenya abamarayika bazamuka kandi bamanuka ku ngazi, kandi bakinjirana n’Umwami isezerano ubwo abaha ibisate bibiri by’isezerano.