A Word of Clarification
Neno la Ufafanuzi
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.
Hivi karibuni tulianza kuandaa maandishi ya kunakiliwa ya Meza Mbili za Habakuki ili yatafsiriwe katika lugha mbalimbali zinazowakilishwa kwenye tovuti yetu. Kazi ya kubadilisha uwasilishaji wa mdomo kuwa uwasilishaji wa maandishi ni kazi kubwa zaidi kuliko inavyoweza kueleweka ikiwa mtu hafahamu hatua zote ngumu zinazopaswa kupitiwa ili kugeuza uwasilishaji wa mdomo kuwa uwasilishaji wa maandishi, pamoja na changamoto za lazima za hatimaye kutafsiri nyenzo hiyo katika lugha mbalimbali zilizoko kwenye tovuti. Tumeanza tu uhariri wa nakala wa uwasilishaji wa kwanza kati ya mawasilisho tisini na tano, nami nikagundua hatua nyingine ngumu ambayo ni lazima sisi pia tupitie. Inahusu maendeleo ya hatua kwa hatua ya ujumbe huu tangu mwaka 1989 hadi historia yetu ya sasa.
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.
Katika mawasilisho ya yapata miaka kumi na tano iliyopita kulikuwamo kweli zilizokuwa bado katika hatua ya uchanga wa uelewaji. Ya kwanza ya kweli hizo ninayopaswa kuifafanua ni kuwasili kwa malaika wa pili katika historia ya Wamilleri. Wakati huo nilielewa kwamba malaika wa pili aliwasili wakati makanisa ya Kiprotestanti yalipoanza kuyafunga milango yao dhidi ya uwasilishaji wa Miller wa ujumbe wa malaika wa kwanza, sambamba na kukoma kwa mwaka wa 1843. William Miller alitumia hesabu ya wakati ambayo aliamini ilibainisha kwamba miaka ya 1843 ilianza tarehe 22 Machi 1843 na kuishia tarehe 22 Machi 1844. Alikuwa amedhani kwamba unabii ule watatu ambao hatimaye uliwekwa katika chati mbili takatifu ungekomeshwa katika mwaka wa 1843, naye aliamini kwamba mwaka huo uliishia tarehe 22 Machi 1844. Alikosea katika mambo mawili.
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.
Unabii tatu za siku 1335 za Danieli kumi na mbili, miaka 2520 ya “nyakati saba” ya Mambo ya Walawi ishirini na sita, na siku 2300 za Danieli nane zilieleweka na Miller kuwa zilihitimika katika mwezi wa Machi, 1844. Baadaye Bwana alimwongoza Samuel Snow si tu kuelewa kwamba unabii huo haukuishia mwaka 1843, bali 1844; lakini pia Snow akaanza kutumia ukokotoaji wa wakati wa Wakaraite, ambao haukuwa matumizi ya wakati ambayo Miller alikuwa ametumia. Miller alikuwa ametumia ukokotoaji wa wakati wa Kirabi/unaotegemea majira ya machipuko, ambao uliuweka mwaka kutoka majira ya machipuko hadi majira ya machipuko.
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.
Tulipokuwa tukiziwasilisha Meza Mbili za Habakuki, hatukuwa tumeelewa ukweli huu wa kihistoria na tulikuwa tukitumia uzoefu wa Miller kuashiria tarehe 22 Machi, 1844 kuwa ni kuwasili kwa yule malaika wa pili na mwanzo wa kipindi cha kukawia. Nilielewa, na bado ninaelewa, kwamba kuwasili kwa malaika huyo kulilingana na wakati ambapo Waprotestanti waliikataa kwa Miller ujumbe wa malaika wa kwanza, na kifungu kifuatacho ndicho kilichokuwa rejea yangu.
“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.
“Mnamo Juni, 1842, Bw. Miller alitoa mfululizo wake wa pili wa mihadhara katika kanisa la Mtaa wa Casco huko Portland. Nilihisi kuwa ni fadhila kubwa kuhudhuria mihadhara hii; kwa maana nilikuwa nimeangukia katika kuvunjika moyo, wala sikujihisi kuwa nimejiandaa kukutana na Mwokozi wangu. Mfululizo huu wa pili ulizua msisimko mkubwa zaidi mjini kuliko wa kwanza. Isipokuwa kwa wachache, madhehebu mbalimbali yalifunga milango ya makanisa yao dhidi ya Bw. Miller. Mahubiri mengi kutoka katika mimbari mbalimbali yalitafuta kufichua makosa yanayodaiwa kuwa ya kishabiki ya mhadhiri huyo; lakini makutano ya wasikilizaji wenye shauku yalihudhuria mikutano yake, na wengi hawakuweza kuingia ndani ya jengo hilo. Makusanyiko hayo yalikuwa tulivu isivyo kawaida na yenye usikivu mkubwa.” 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.
Nilielewa kwamba kufungwa kwa milango kwa ujumbe wa Miller kuliashiria mwanzo wa kukataliwa kwa malaika wa kwanza, na kwa kupatana na uelewa wa Miller kuhusu hesabu ya wakati ya Kiyahudi ya kirabini/inayotegemea ikwinoksi, nilidhania kwamba Machi 22, 1844 kuliashiria hitimisho la mwaka 1843. Uwasilishaji wa Miller huko Portland mnamo Juni 1842 kwa hakika ni alama ya njia inayotambulisha kukataliwa kwa hatua kwa hatua ambako hatimaye kulikamilika tarehe 18 Aprili, 1844, lakini wakati wa mawasilisho hayo hatukuwa tumetambua matumizi ya Samuel Snow ya hesabu ya wakati ya Wakaraite.
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.
Katika wasilisho la kwanza tulipoanza kufanya usahihishaji wa maandishi, nilianza kuona kwamba yale yaliyorekodiwa wakati huo yanaonekana kupingana na yale tunayofundisha sasa. Yanapingana na hayapingani. Huo ni mkazo tu juu ya kuja kwa malaika wa pili kwa hatua za maendeleo, na pia ni kielelezo cha kufunuliwa kwa taratibu kwa ujumbe huu, kama ilivyokuwa pia katika historia ya Wamillerite. Dokezo hili la ufafanuzi linapaswa kuwashughulikia wale ambao wamekwazwa na utambulisho wetu wa Aprili 19, 1844 kuwa ndio kukatishwa tamaa kwa kwanza kwa Wamillerite na yale yaliyofundishwa zamani.
“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.
“Ujumbe wa kwanza na wa pili ulitolewa katika mwaka wa 1843 na 1844, na sasa tuko chini ya tangazo la ujumbe wa tatu; lakini ujumbe yote mitatu bado inapaswa kutangazwa. Ni muhimu sasa kama ilivyokuwa wakati wowote ule kabla ya sasa kwamba irudiwe kwa wale wanaoutafuta ukweli. Kwa kalamu na kwa sauti yapasa tuyasikize matangazo hayo, tukionyesha mpangilio wake, na matumizi ya unabii yanayotufikisha kwenye ujumbe wa malaika wa tatu. Hakuwezi kuwapo na wa tatu pasipo wa kwanza na wa pili. Ujumbe huu yatupasa kuupa ulimwengu katika machapisho, katika hotuba, tukionyesha katika mfululizo wa historia ya unabii mambo yaliyokuwapo na mambo yatakayokuwapo.” Selected Messages, book 2, 104.
Habakkuk's Two Tables 2 of 95
Meza Mbili za Habakuki 2 kati ya 95
Understanding the Millerite Calendar and the Tarrying Time
Kuelewa Kalenda ya Wamilleri na Wakati wa Kukawia
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.
Katika wasilisho letu lililopita, swali liliibuka kuhusu jinsi Oktoba 22, 1844, inavyoweza kuwa siku ya kumi ya mwezi wa saba ikiwa Machi 22, 1844, ni siku ya kwanza ya mwezi wa kwanza. Wamillerite katika Machi 1844 walikosa kuelewa kile walichoamini kuwa mwisho wa 1843. Baada ya kukatishwa tamaa huko, walichunguza upya hesabu ya kibiblia ya wakati. Hili limefafanuliwa katika kitabu cha Gerhard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, hasa katika kurasa za 89 na 92. Walipoamini kwamba 1843 ilikuwa imekwisha, walitathmini upya vipengele viwili vya uelewa wao wa wakati: badiliko kutoka 1843 kwenda 1844, na siku zinazoashiria mwanzo na mwisho wa miaka, ili waweze kuhesabu siku ya kumi ya mwezi wa saba.
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.
Mara nyingi husisitiza kwamba kuanzia tarehe 22 Machi hadi tarehe 22 Oktoba ni miezi saba. Sipendekezi kwamba huu ni Mvuvio wa Mwezi wa Saba, lakini inavutia kwamba Wamillerite waliamini kuwa tarehe 22 Machi ilikuwa ya umuhimu, na hiyo ni alama ya kiakili yenye msaada—miezi saba baadaye hukupeleka kwenye tarehe 22 Oktoba. Hili ni jambo la kweli.
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.
Kukatishwa tamaa na wakati wa kukawia havikuwa utimizo wa unabii wa wakati, bali vilikuwa matokeo ya kutokuelewa kwa Wamillerite. Kutokuelewa kwao ndiko kulikotimiza wakati wa kukawia na kukatishwa tamaa; hakukuwa na unabii mahsusi uliotamka kwamba wakati wa kukawia ungeanza katika hatua fulani. Imani yao kwamba mwaka 1843 ulikuwa umekwisha tarehe 22 Machi 1844 ilisababisha kukatishwa tamaa.
Damsteegt says:
Damsteegt asema:
'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.'
Ingawa hesabu ya Wakarai iliyodokeza mwisho wa mwaka wa Kiyahudi katika mwezi mpya wa Aprili 17, 1844, ilipendelewa katika majarida makuu ya Wamilleri, waumini walio wengi walitazamia Machi 21, 1844 kuwa wakati wa kurudi kwa Kristo. Nje ya vuguvugu la Wamilleri, Machi 21 ilikuwa ikijulikana sana, na kulikuwako matarajio ya jumla sana ya kupinduliwa kabisa kwa mfumo mzima wa Uadventisti katika tarehe hiyo.
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.
Tulisoma jana kwamba Miller alikuwa akiitarajia tarehe hiyo. Wengi wa Wamillerite walikuwa wakiitazamia tarehe hiyo, na hata wapinzani wao waliijua na walikuwa wakiisubiri kama uthibitisho kwamba Wamillerite walikuwa wa uongo. Huo ndio uliokuwa uelewa wa kawaida. Baada ya tarehe hiyo kupita, walianza kuchunguza unabii wa nyakati kwa ukaribu zaidi, jambo lililowaongoza hadi Oktoba 22, 1844. Hili linatoa rejea ya swali lililoibuka jana.
The Tarrying Time and Ellen White’s First Vision
Wakati wa Kungojea na Njozi ya Kwanza ya Ellen White
Today, I want to spend more time looking at the tarrying time. This is important because we are dealing with Ellen White's first vision, where she says the bright light at the beginning of the path to Heaven was the Midnight Cry, and if you deny that light, you fall off the path to Heaven. I am trying to demonstrate that the Midnight Cry in her vision includes the entire history of the Second Angel's Message.
Leo, ninataka kutumia muda zaidi kuchunguza wakati wa kukawia. Hili ni muhimu kwa sababu tunashughulika na ono la kwanza la Ellen White, ambamo anasema kwamba nuru angavu iliyokuwa mwanzoni mwa njia iendayo Mbinguni ilikuwa ni Kilio cha Usiku wa Manane, na ukikana nuru hiyo, unaanguka kutoka katika njia iendayo Mbinguni. Ninajaribu kuonyesha kwamba Kilio cha Usiku wa Manane katika ono lake kinajumuisha historia yote ya Ujumbe wa Malaika wa Pili.
Personally, I have no problem saying that the Midnight Cry in that vision, which is at the beginning of the path and sheds light all along the way, represents the history of the Millerites from 1840 to 1844. The dynamics of that history must be rightly understood. The fulfillment of the Midnight Cry itself was from August 12th through 17th, when the message was presented at the Exeter Camp Meeting, and then they carried the message for about two months—September and October, two months and five days. Before October 22nd, they were preparing for the Lord's return. This two-month period is the history of the Midnight Cry. However, you cannot understand this period without understanding the steps that led into it. For me, the Midnight Cry is, more specifically, the history of the tarrying time, continuing through October 22, 1844.
Binafsi, sina tatizo lolote kusema kwamba Kilio cha Usiku wa Manane katika maono yale, ambacho kiko mwanzoni mwa njia na kutoa nuru katika njia yote, kinawakilisha historia ya Wamilleri kuanzia mwaka 1840 hadi 1844. Mienendo ya historia hiyo sharti ieleweke kwa usahihi. Utimilifu wa Kilio cha Usiku wa Manane chenyewe ulikuwa kuanzia Agosti 12 hadi 17, wakati ujumbe ulipotolewa katika Mkutano wa Kambi wa Exeter, kisha wakauchukua ujumbe huo kwa muda wa karibu miezi miwili—Septemba na Oktoba, miezi miwili na siku tano. Kabla ya Oktoba 22, walikuwa wakijiandaa kwa ajili ya kurudi kwa Bwana. Kipindi hiki cha miezi miwili ndicho historia ya Kilio cha Usiku wa Manane. Hata hivyo, huwezi kukielewa kipindi hiki bila kuelewa hatua zilizoongoza kukifikia. Kwangu mimi, Kilio cha Usiku wa Manane ni, kwa namna iliyo mahususi zaidi, historia ya wakati wa kukawia, ikiendelea hadi Oktoba 22, 1844.
Locating the Three Angels’ Messages
Kutambua Mahali pa Jumbe za Malaika Watatu
Here is the history of 1840 to 1844. There are several passages in the Spirit of Prophecy where Sister White tells us we need to know where to locate the messages. When you begin to locate the messages, you realize that all the messages arrive at a certain point in time and are thereafter empowered.
Hii ndiyo historia ya 1840 hadi 1844. Kuna vifungu kadhaa katika Roho ya Unabii ambapo Dada White anatueleza kwamba tunahitaji kujua mahali pa kuyaweka mahali pake ujumbe. Unapoanza kuyaweka mahali pake ujumbe, unatambua kwamba ujumbe wote hufika katika kipindi fulani cha wakati na baadaye hupewa nguvu.
The First Angel arrives in 1798 at the Time of the End, when the Book of Daniel is unsealed and there is an increase of knowledge. The First Angel's Message is empowered on August 11, 1840, when the year-day principle is confirmed for the whole world, bringing down the Angel of Revelation 10, which symbolizes the empowerment of the First Angel's Message.
Malaika wa Kwanza anawasili mwaka 1798 katika Wakati wa Mwisho, wakati Kitabu cha Danieli kinafunguliwa muhuri na kunakuwa na ongezeko la maarifa. Ujumbe wa Malaika wa Kwanza unawezeshwa tarehe 11 Agosti, 1840, wakati kanuni ya siku-mwaka inapothibitishwa kwa ulimwengu wote, na hivyo kumshusha Malaika wa Ufunuo 10, ambaye anaashiria kutiwa nguvu kwa Ujumbe wa Malaika wa Kwanza.
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.
Malaika wa Pili anawasili mwezi wa Juni 1842. Tulisoma jana kwamba katika Juni 1842, Bwana Miller alitoa mfululizo wake wa pili wa hotuba katika kanisa la Casco Street. Isipokuwa kwa wachache, makanisa ya Kiprotestanti yalifunga milango yao. Hivyo, katika Juni 1842, Ujumbe wa Malaika wa Pili unawasili, kwa sababu wakati kanisa la Kiprotestanti linafunga mlango wake dhidi ya Ujumbe wa Malaika wa Kwanza, linakuwa sehemu ya Babeli. Ujumbe wa Malaika wa Pili ni mwito wa kutoka Babeli. Ni wa maendeleo.
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.
Dada White anatuambia kwamba ingawa Waprotestanti walianza kufunga milango yao mnamo Juni 1842, mwito wa kutoka Babeli—maudhui ya Ujumbe wa Malaika wa Pili—haukuanza kwa kweli hadi majira ya joto ya 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.
Ujumbe wa Malaika wa Pili unakuja mwezi Juni 1842, na kutiwa nguvu kwa ujumbe wa Kilio cha Usiku wa Manane, Agosti 12–17, 1844, katika Mkutano wa Kambi wa 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.
Malaika wa Tatu anakuja tarehe 22 Oktoba 1844, kwa sababu siku hiyo njia ya kuingia Patakatifu pa Patakatifu inafunguliwa, ambapo wanadamu wanaweza kuelewa kwamba Kristo sasa ndiye Kuhani Mkuu katika Patakatifu pa Patakatifu. Huko, sanduku la agano linatambuliwa, na ndani ya sanduku hilo zimo Amri Kumi. Wakati Dada White alipopelekwa ndani ya Patakatifu pa Patakatifu na kuzitazama Amri Kumi, aliona kwamba Amri ya Sabato iling'aa kuliko zile nyingine, ikionyesha umuhimu wa Sabato katika Ujumbe wa Malaika wa Tatu. Hilo litakuwa jaribu kuhusu Sabato au Jumapili. Tarehe 22 Oktoba 1844, maudhui ya Ujumbe wa Malaika wa Tatu yanakuja.
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.
Sifa moja ya jumbe hizi zote tatu ni kwamba Ujumbe wa Malaika wa Kwanza ulipowasili mwaka 1798, hakuna mtu aliyeuelewa. Bwana alimwinua William Miller awe mjumbe wa Malaika wa Kwanza, lakini haikuwa mpaka mwaka 1818—miaka ishirini baadaye—ndipo Miller alianza kuuelewa ujumbe huo. Ujumbe hufika, lakini huchukua muda kabla watu wa Mungu haujatambua, kisha hupewa nguvu.
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.
Ujumbe wa Malaika wa Pili unafika mwezi Juni wa 1842, lakini hakuna Wamillerite katika mwaka 1842 walioanza kuyaita makanisa ya Kiprotestanti Babeli. Hawakulitambua bado. Haikuwa hadi majira ya kiangazi ya 1844 walipoanza kulitambua na kuwaita watu watoke katika makanisa. Ujumbe unafika, kisha unaeleweka, na kisha unatiwa nguvu.
On October 22, 1844, when Hiram Edson had his vision of Christ moving from the Holy Place to the Most Holy Place, they received some light on Christ's change of ministration. But on October 23, 1844, Hiram Edson was not prepared to write an article or preach a sermon about Sunday being the mark of the beast. They did not understand the Third Angel's Message until after that time period.
Mnamo Oktoba 22, 1844, wakati Hiram Edson alipokuwa na maono yake ya Kristo akihama kutoka Patakatifu hadi Patakatifu pa Patakatifu, walipokea nuru fulani kuhusu badiliko la huduma ya Kristo. Lakini mnamo Oktoba 23, 1844, Hiram Edson hakuwa tayari kuandika makala au kuhubiri hubiri kuhusu Jumapili kuwa alama ya mnyama. Hawakuelewa Ujumbe wa Malaika wa Tatu hadi baada ya kipindi hicho cha wakati.
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.
Ujumbe wa Malaika wa Tatu hupewa uwezo, kama Waadventista Wasabato wanavyojua, wakati Malaika wa Nne wa Ufunuo 18 anapoungana nao. Kwa wale wanaotazama hili kupitia LiveStreaming au baadaye kwenye DVD, huenda mkataka kubishana kuhusu wakati wa Malaika wa Nne kuungana na wa Tatu tarehe 11 Septemba, 2001. Katika hatua hii, hatutoi hoja zozote kuhusu jambo hilo, lakini hatulikatai pia: Malaika wa Nne anaungana na Malaika wa Tatu wakati Minara Pacha inapoanguka, na hapo ndipo Ujumbe wa Malaika wa Tatu hupewa uwezo.
All three Angels' Messages have these characteristics: they arrive, are understood, and then are empowered.
Ujumbe wote watatu wa Malaika una sifa hizi: huja, hueleweka, kisha hupewa uwezo.
The Two Door Closings and Temple Cleansings
Kufungwa kwa Milango Miwili na Kutakaswa kwa Hekalu Mara Mbili
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.
Mnamo Juni mwaka wa 1842, mlango ulianza kufungwa, jambo lililodhihirishwa na makanisa ya Kiprotestanti kufunga milango yao dhidi ya Ujumbe wa Malaika wa Kwanza. Mwanzoni mwa historia hii tunaona mlango ukifungwa, na mwishoni mwa historia hii—historia ya Malaika wa Pili—mlango unafungwa tena, mlango wa kuingia Patakatifu pa Patakatifu, mlango katika mfano wa Mabikira Kumi.
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.
Kufungwa huku kuwili kwa milango ni muhimu kutambua, hasa ikiwa mtashughulikia utakaso ule wa hekalu mara mbili. Kristo alilitakasa hekalu mara mbili alipokuwa duniani, na Sister White anatuambia kwamba kutakuwapo utakaso wa hekalu mara mbili mwishoni mwa ulimwengu, kama ilivyokuwa katika wakati wa Wamilleri. Utakaso wa hekalu katika wakati wa Wamilleri unaweza kuwekewa alama katika kufungwa kwa mlango mnamo Juni 1842—mlango wa kwanza wa hekalu, Uprotestanti—na katika utakaso wa pili wa hekalu, wakati utakaso wa hekalu wa Wamilleri unapokamilika.
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.
Tutatazama wakati wa kukawia. Katika historia hii ya Malaika wa Pili, wakati wa kukawia unaingia mnamo Machi 22, 1844, na unafungiwa kati ya utakaso wa hekalu mbili. Huo ndio Ujumbe wa Malaika wa Pili.
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.
Hii pia ni hadithi ya Gideoni. Kulikuwa na utakaso mara mbili katika hadithi ya Gideoni, ambayo ni mojawapo ya alama za utakaso mbili wa hekalu na Ujumbe wa Malaika wa Pili.
The Tarrying Time and the Midnight Cry in Prophecy
Wakati wa Kukawia na Kilio cha Usiku wa Manane katika Unabii
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.
Hebu tuanze somo letu kwa nukuu kutoka Spiritual Gifts, juzuu ya 1, kurasa 195–196. Tunauchunguza wakati wa kukawia ili kuelewa uhusiano wake na Kilio cha Usiku wa Manane, kwa sababu hatutaki kuikataa nuru ya Kilio cha Usiku wa Manane; tukifanya hivyo, tunaanguka kutoka katika njia kwenda kwa ulimwengu mwovu ulio chini.
Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message,"—Now, she just quoted Revelation 18:4, "Come out of her, my people, . . . ." And she says, "This message seemed to be an addition to the third [Angel's] message and joined it, as the midnight cry joined the second angel's message in 1844."
Malaika walitumwa kumsaidia yule malaika mwenye nguvu kutoka mbinguni, nami nikasikia sauti ambazo zilionekana kusikika kila mahali, “Tokeni kwake, enyi watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake; kwa maana dhambi zake zimefika hata mbinguni, naye Mungu amekumbuka maovu yake. Ujumbe huu ulionekana kuwa ni nyongeza kwa ujumbe wa tatu,”—Sasa, amenukuu tu Ufunuo 18:4, “Tokeni kwake, enyi watu wangu, . . . .” Naye anasema, “Ujumbe huu ulionekana kuwa ni nyongeza kwa ujumbe wa tatu [wa Malaika] na uliungana nao, kama vile kilio cha usiku wa manane kilivyoungana na ujumbe wa malaika wa pili mwaka 1844.”
The Second Angel's Message arrives in June of 1842, and the Midnight Cry joins it in August of 1844. This outpouring of the Spirit upon this message—the call out of Babylon—is the history Sister White uses to describe the history of September 11, 2001, when the Third Angel's Message is joined by the Fourth Angel. The Fourth Angel is when the Mighty Angel of Revelation 18 descends.
Ujumbe wa Malaika wa Pili unawasili mnamo Juni 1842, na Kilio cha Usiku wa Manane kinaungana nao mnamo Agosti 1844. Umwagikaji huu wa Roho juu ya ujumbe huu—mwito wa kutoka Babeli—ndio historia ambayo Dada White anaitumia kuelezea historia ya Septemba 11, 2001, wakati Ujumbe wa Malaika wa Tatu unaunganishwa na Malaika wa Nne. Malaika wa Nne ni wakati Malaika Mwenye Nguvu wa Ufunuo 18 anashuka.
"This message seemed to be an addition to the third message and joined it, as the midnight cry joined the second angel's message in 1844. The glory of God rested upon the patient, waiting saints,"—Who did the glory of God rest upon? The patient—what? Waiting. The patient, waiting saints. Okay? The waiting saints; because, we are in the history now where prophecy says, "Blessed is he who waiteth, and cometh to the 1335. Though the vision tarry, wait for it." The people who are going to receive the outpouring of the Holy Spirit are the waiting saints.
“Ujumbe huu ulionekana kuwa ni nyongeza kwa ujumbe wa tatu na uliungana nao, kama vile kilio cha usiku wa manane kilivyoungana na ujumbe wa malaika wa pili mwaka wa 1844. Utukufu wa Mungu ulitulia juu ya watakatifu wenye saburi, wanaongoja,”—Utukufu wa Mungu ulitulia juu ya akina nani? Wenye saburi—nini? Wanaongoja. Watakatifu wenye saburi, wanaongoja. Sawa? Watakatifu wanaongoja; kwa sababu, sasa tupo katika historia ambapo unabii unasema, “Heri yeye angojaye, naye akafikie 1335. Maono yajapokawia, yakingoje.” Watu watakaopokea umiminiko wa Roho Mtakatifu ni watakatifu wanaongoja.
"The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God's people to come out of her; that they might escape her fearful doom."—Of course, this is in our day and age; but, the waiting saints in our day and age are prefigured by the waiting saints in the Millerite History which we are looking at.
“Utukufu wa Mungu ulikaa juu ya watakatifu wenye saburi, waliokuwa wakingoja, nao kwa ujasiri usio na hofu wakatoa onyo la mwisho la dhati, wakitangaza kuanguka kwa Babeli, na kuwaita watu wa Mungu watoke ndani yake; ili wapate kuepuka maangamizi yake ya kutisha.”—Bila shaka, hili ni katika siku na zama zetu; lakini, watakatifu wanaongoja katika siku na zama zetu wameonyeshwa kimbele na watakatifu wanaongoja katika Historia ya Wamilleri tunayoitazama.
"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.
“Nuru iliyomwangaziwa wale waliokuwa wakingojea ilipenya kila mahali, na wale wote waliokuwa na nuru yo yote makanisani, ambao hawakuwa wamesikia na kukataa zile jumbe tatu, waliiitikia miito hiyo, wakaondoka katika makanisa yaliyoanguka.”—Hii ndiyo “Tokeni kwake, enyi watu wangu!” Hili linanena juu ya wale wanaotoka katika makanisa ya Babeli katika siku na kizazi chetu mara tu Sheria ya Jumapili itakapowasili katika Marekani. Hayo ndiyo makanisa yaliyoanguka, makanisa ya Babeli.
"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death."—Now she is saying that there are people in the Protestant churches today that have come to the age of accountability since October 22, 1844; and, this is so. The people in the Protestant churches today were not alive when the Third Angel's Message arrived in Millerite History. They are not held accountable to the rejection that the Protestant churches did in their time period, and this is a key point to take note of if you ever study how the history of Christ illustrates the end of the world; because, technically, prophetically Jerusalem could have, should have been destroyed in AD34.
“Wengi walikuwa wamefikia miaka ya kuwajibika tangu ujumbe huu ulipotolewa, na nuru ikawamulikia, nao walijaliwa fursa ya kuchagua uzima au mauti.”—Sasa anasema kwamba yapo watu katika makanisa ya Kiprotestanti leo ambao wamefikia umri wa kuwajibika tangu Oktoba 22, 1844; na, ndivyo ilivyo. Watu katika makanisa ya Kiprotestanti leo hawakuwa hai wakati Ujumbe wa Malaika wa Tatu ulipowasili katika Historia ya Wamillerite. Hawahesabiwi kuwajibika kwa kukataliwa ambako makanisa ya Kiprotestanti yalifanya katika kipindi chao cha wakati, na hili ni jambo la msingi la kuzingatia ikiwa wakati wowote utajifunza jinsi historia ya Kristo inavyoonyesha mwisho wa dunia; kwa sababu, kitaalamu, kinabii Yerusalemu ingeweza, ilipaswa kuangamizwa katika BK 34.
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.
Kulikuwa na miaka 490 ya muda wa rehema iliyokatwa kwa ajili ya Wayahudi kutoka katika ile miaka 2300 iliyowekwa alama katika Danieli 8 na Danieli 9. Miaka hiyo 490 iliishia katika BK 34 kwa kupigwa mawe kwa Stefano. Katika hatua hiyo, Yerusalemu, kwa namna ya kinabii, ilipaswa kuharibiwa, lakini haikuharibiwa hadi mwaka 70. Katika Pambano Kuu, Dada White anasema jambo lilo hilo kuhusu historia hiyo. Anasema kwamba kulikuwa na watoto na wengine ambao hawakuwa wameisikia ujumbe wa Kristo na wanafunzi kabla ya mwaka 34, na Mungu katika rehema Yake aliwapa muda wa kukabiliwa na ujumbe huo kabla ya kuharibiwa kwa Yerusalemu. Yeye anabainisha, kama Kristo afanyavyo, kwamba kuharibiwa kwa Yerusalemu kunaonyesha mwisho wa dunia.
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.
Historia hiyo hutangulia kwa ishara historia yenyewe anayoinena. Sheria ya Jumapili itakapokuja Marekani na ujumbe hatimaye kuwafikia makanisa yaliyoanguka, watoto wa Mungu ambao sasa wako Babeli hawatahesabiwa kuwa na hatia kwa sababu ya kukataa kulikofanywa na makanisa yao au mababu zao katika Karne ya 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."
Wengi walikuwa wamefikia umri wa kuwajibika tangu ujumbe huu ulipotolewa, na nuru iliwaangazia, nao wakapewa fursa ya kuchagua uzima au mauti. Wengine walichagua uzima, wakasimama pamoja na wale waliokuwa wakimngojea Bwana wao, na kuzishika amri zake zote. Ujumbe wa tatu ulipaswa kufanya kazi yake; wote walipaswa kujaribiwa kwa huo, na wale wa thamani walipaswa kuitwa watoke katika miili ya kidini. Nguvu yenye kusihi huwasukuma walio wanyoofu, huku udhihirisho wa nguvu za Mungu ukiwashikilia katika hofu na kuwazuia jamaa na marafiki, nao hawathubutu, wala hawana uwezo wa, kuwazuia wale wanaohisi kazi ya Roho wa Mungu juu yao. Mwito wa mwisho unapelekwa hata kwa maskini watumwa, nao walio watauwa miongoni mwao, kwa maneno ya unyenyekevu, humimina nyimbo zao za furaha nyingi mno kwa kutazamia ukombozi wao wenye heri, na mabwana wao hawawezi kuwazuia; kwa maana hofu na mshangao huwafanya wakae kimya. Miujiza mikuu hutendwa, wagonjwa wanaponywa, na ishara na maajabu huwafuata waaminio. Mungu yumo kazini, na kila mtakatifu, asiyeogopa matokeo, hufuata mashawishi ya dhamiri yake mwenyewe, na kuungana na wale wanaozishika amri zote za Mungu; nao huutangaza kote ujumbe wa tatu kwa nguvu. Niliona kwamba ujumbe wa tatu ungefunga kwa uwezo na nguvu vinavyozidi sana kilio cha usiku wa manane.
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.
Katika aya hizi mbili, hii ni mara ya pili anapolinganisha historia yetu wakati wa Sheria ya Jumapili mwishoni mwa dunia na historia ya Kilio cha Usiku wa Manane. Mara ya kwanza, anasema kwamba Malaika Mwenye Nguvu wa Ufunuo 18 anaungana na Malaika wa Tatu kama vile Kilio cha Usiku wa Manane kilivyoungana na Malaika wa Pili. Ingawa anazungumzia wazi historia ya wakati wa mgogoro wa Sheria ya Jumapili, kwa dhahiri anaitumia historia ya Malaika wa Pili kama rejea. Hizi ni historia zinazoenda sambamba.
"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."
“Watumishi wa Mungu, wakiwa wamevikwa nguvu zitokazo juu, nyuso zao zikiwa zimeng’ara na kuangaza kwa wakfu mtakatifu, walitoka kwenda kutimiza kazi yao, na kuitangaza ujumbe kutoka mbinguni. Nafsi zilizokuwa zimetawanyika katika madhehebu yote ya dini ziliitika mwito huo, nao walio wa thamani waliharakishwa kutoka katika makanisa yaliyo hukumiwa kuangamizwa, kama vile Lutu alivyoharakishwa kutoka Sodoma kabla ya kuangamizwa kwake.”
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.
Linapokuja suala la mwito wa kutoka Babeli, iwe mwishoni mwa dunia au katika Ujumbe wa Malaika wa Pili, Lutu ni ishara ya historia hiyo na ya kuangamizwa kwa Sodoma.
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.
Ikiwa unaielewa Danieli 11 kwa usahihi, katika aya ya 41 Mfalme wa Kaskazini huingia katika nchi ya utukufu na wengi huangushwa, lakini “hawa wataokoka kutoka mkononi mwake, yaani, Edomu, Moabu, na viongozi wa wana wa Amoni.” Moabu na Amoni ni watoto wa binti wawili wa Lutu. Jamaa ya Lutu inawakilisha wale wanaookoka kutoka mkononi mwa upapa katika wakati wa mgogoro wa Sheria ya Jumapili.
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."
Dada White hutumia ishara hii. Makanisa yaliyoanguka yanawakilishwa na Lutu, na wale wa thamani waliharakishwa kutoka katika makanisa yaliyokuwa yamehukumiwa kuangamizwa, kama Lutu alivyoharakishwa kutoka Sodoma kabla ya kuangamizwa kwake. Watu wa Mungu walitayarishwa kikamilifu na kutiwa nguvu kwa utukufu ule mkuu sana uliowashukia kwa wingi tele, ukiwaandaa kuvumilia saa ya majaribu. Sauti nyingi zilisikiwa kila mahali, zikisema, “Hapa ndipo penye subira ya watakatifu; hapa ndipo walishikao amri za Mungu, na imani ya Yesu.”
While she is talking about the call out of Babylon at the end of the world, she uses the history of the Second Angel's Message in the Millerite time period to describe that call. The Second Angel's Message is a call out of Babylon, and this history typifies the history of The Sunday Law crisis.
Wakati anazungumzia mwito wa kutoka Babeli mwishoni mwa ulimwengu, anatumia historia ya Ujumbe wa Malaika wa Pili katika kipindi cha Wamilleri kueleza mwito huo. Ujumbe wa Malaika wa Pili ni mwito wa kutoka Babeli, na historia hii ni mfano wa historia ya mgogoro wa Sheria ya Jumapili.
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.
Moja ya marejeo ya kibiblia ambayo Ellen White hutumia kueleza historia hii ni kisa cha Sodoma na Gomora. Tutasoma kutoka Mwanzo 19:1-11, ambacho ni sehemu ya kisa cha Lutu.
And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. And Lot went out at the door unto them, and shut the door after him, And said, I pray you, brethren, do not so wickedly. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. But the men put forth their hand, and pulled Lot into the house to them, and shut the door. And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.
Malaika wawili wakafika Sodoma jioni; naye Lutu alikuwa ameketi langoni pa Sodoma; na Lutu alipowaona akainuka kwenda kuwapokea, akasujudu kifudifudi hata nchi. Akasema, Tazameni sasa, mabwana zangu, nawasihi, ingieni nyumbani mwa mtumishi wenu, mkeshe usiku kucha, mkaoshe miguu yenu, nanyi mtaondoka asubuhi na mapema, mkaende njia yenu. Wakasema, La; bali tutakesha usiku kucha njiani. Naye akawasihi sana; nao wakamgeukia, wakaingia nyumbani mwake; naye akawaandalia karamu, akaoka mikate isiyotiwa chachu, nao wakala. Lakini kabla hawajalala, watu wa mji, yaani, watu wa Sodoma, waliizunguka nyumba pande zote, vijana kwa wazee, watu wote kutoka kila upande. Wakaita kwa sauti Lutu, wakamwambia, Wako wapi wale watu waliokuja kwako usiku huu? Utoe kwetu, ili tuwajue. Lutu akatoka nje mlangoni kuwaendea, akaufunga mlango nyuma yake, akasema, Nawasihi, ndugu zangu, msitende uovu huu. Tazameni sasa, nina binti wawili ambao hawakumjua mwanamume; nawaomba, nitawatoa nje kwenu, mkawatendee kama ilivyo vyema machoni penu; lakini msiwafanyie watu hawa neno lolote; kwa maana ndiyo sababu wameingia chini ya uvuli wa paa langu. Wakasema, Simama nyuma. Wakasema tena, Mtu huyu mmoja amekuja kukaa hapa kama mgeni, naye anataka kabisa kuwa mwamuzi; sasa tutakutenda wewe mabaya zaidi kuliko wao. Wakamsonga sana mtu yule, yaani, Lutu, wakakaribia kuivunja mlango. Lakini wale watu wakanyosha mikono yao, wakamvuta Lutu ndani ya nyumba kwao, wakaufunga mlango. Wakawapiga watu waliokuwa mlangoni pa nyumba kwa upofu, wadogo kwa wakubwa, hata wakajitaabisha kuutafuta mlango.
Progressive Testing and the Tarrying Time
Jaribu za Kimaendeleo na Wakati wa Kukawia
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:
Dada White anazungumzia kuhusu mchakato wa upimaji unaoendelea katika wakati wa Kristo na katika wakati wa Wamillerite, akionyesha mchakato wa upimaji unaoendelea kwa ajili yetu. Katika Early Writings, ukurasa wa 259, anasema:
"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."
“Wale ambao hawakupokea ujumbe wa Yohana Mbatizaji hawangeweza kufaidika kwa mafundisho ya Yesu; wala hawangeweza kufaidika kwa huduma ya Kristo katika Patakatifu pa juu.” Kisha anasema, “Wale ambao hawakupokea Ujumbe wa Malaika wa Kwanza hawangeweza kufaidika kwa Ujumbe wa Malaika wa Pili; wala hawangeweza kufaidika kwa Kilio cha Usiku wa Manane.”
In that passage in Early Writings, 259, when the door is closed in the time of Christ, the Jews are in perfect darkness, blindness.
Katika kifungu hicho katika *Early Writings*, 259, wakati mlango unafungwa katika wakati wa Kristo, Wayahudi wako katika giza kamili, upofu.
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).
Historia ya Kimileraiti ya Malaika wa Pili ni historia ya Lutu. Malaika wawili wanakuja mjini (Juni 1842), Ujumbe wa Malaika wa Pili unafika, naye Lutu anawakalisha wakae usiku kucha (Wakati wa Kukawia). Kuna hukumu, kisha mlango unafungwa (Oktoba 22, 1844).
We will look at another biblical history where a tarrying time lines up with the Millerite History before pulling this together.
Tutaangalia historia nyingine ya kibiblia ambapo wakati wa kukawia unalingana na Historia ya Wamilleri kabla ya kuunganisha hili pamoja.
Moses, the Sanctuary, and the Tarrying Time
Musa, Patakatifu, na Kipindi cha Kungoja
The next history is Moses receiving instructions on building the sanctuary and the Law.
Historia inayofuata ni ya Musa kupokea maagizo kuhusu kujenga patakatifu na Sheria.
"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.
Siku ya saba ilipofika, ambayo ilikuwa Sabato, Mose aliitwa kupanda ndani ya lile wingu. Wingu zito likafunguka machoni pa Israeli wote, na utukufu wa Bwana ukadhihirika kama moto ulao. “Mose akaingia katikati ya lile wingu, akapanda mlimani; naye Mose akakaa mle mlimani siku arobaini mchana na usiku.” Patriarchs and Prophets, 313, 314.
The forty days' tarry in the mount did not include the six days of preparation.
Kukaa kwa siku arobaini mlimani hakukujumuisha zile siku sita za matayarisho.
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.
Katika historia hii, Musa alitumia siku 46 akipokea maagizo ya kujenga hekalu, sambamba na miaka 46 kutoka 1798 hadi 1844 ambapo Bwana aliliinua hekalu la Wamilleri, na miaka 46 ya ujenzi upya wa hekalu wa Herode uliotajwa katika Yohana 2:20, vilevile na kromosomu 46 za hekalu la mwanadamu. Katika muda wa zile siku sita, Yoshua alikuwa pamoja na Musa, na kwa pamoja walikula mana na kunywa kutoka kijito kilichoshuka kutoka mlimani. Yoshua hakuingia ndani ya lile wingu pamoja na Musa, bali alibaki nje, akila na kunywa kila siku huku akisubiri kurudi kwa Musa, wakati Musa alifunga katika hizo siku arobaini.
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.
Wakati wa kukaa kwake mlimani, Musa alipokea maelekezo kwa ajili ya kujenga patakatifu ambapo uwepo wa Mungu ungedhihirishwa kwa namna ya pekee. “Nao na wanifanyie patakatifu; nipate kukaa kati yao” (Kutoka 25:8), lilikuwa agizo la Mungu.
This is where we find the number 46 associated with the building of the sanctuary.
Hapa ndipo tunapoikuta idadi ya 46 ikihusishwa na ujenzi wa patakatifu.
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.
Tutasoma kutoka katika kitabu cha Kutoka na kubainisha wakati wa kukawia katika kisa hiki, kwa kuwa unatangulia kuonesha wakati wa kukawia katika wakati wa Kristo, wa Wamileri, na katika mwisho wa dunia. Wakati wa kukawia hutokeza mazingira yanayowezesha Kilio cha Usiku wa Manane kutangazwa na kuzaa makundi mawili ya waabuduo. Pasipo wakati wa kukawia, mienendo ya historia hiyo isingekuwapo kwa ajili ya yale ambayo Bwana anakusudia kuyatimiza katika Kilio cha Usiku wa Manane. Ni lazima tuone kile ambacho wakati wa kukawia unawakilisha.
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.
Kisha akamwambia Musa, Panda juu kwa Bwana, wewe, na Haruni, Nadabu, na Abihu, na wazee sabini wa Israeli; nanyi msujudie kwa mbali. . . . Musa akatwaa nusu ya ile damu, akaiweka katika mabakuli; na nusu ya damu akaimimina juu ya madhabahu. Kisha akakitwaa kitabu cha agano, akakisoma masikioni mwa watu; nao wakasema, Hayo yote aliyoyanena Bwana tutayatenda, nasi tutatii. Musa akaitwaa ile damu, akawanyunyizia watu, akasema, Tazama damu ya agano, ambalo Bwana amefanya nanyi kwa habari ya maneno haya yote. Kutoka 24:1, 6-8.
This 46-day period, this Tarrying Time, is when the Lord is entering into covenant with a people.
Kipindi hiki cha siku 46, hiki Kipindi cha Kukesha, ni wakati ambapo Bwana anaingia katika agano na watu.
Did the Lord enter into covenant with the Millerites in this history? Yes.
Je, Bwana aliingia katika agano na Wamilleri katika historia hii? Ndiyo.
Did He enter into covenant with the Christian church at Pentecost in the time of Christ? Yes.
Je, alifanya agano na kanisa la Kikristo wakati wa Pentekoste katika wakati wa Kristo? Ndiyo.
So, this tarrying time is one of the waymarks of the Lord entering into covenant with a people.
Kwa hiyo, wakati huu wa kukawia ni mojawapo ya alama za njia za Bwana kuingia katika agano na watu.
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.
Bwana akamwambia Musa, Kwea uje kwangu mlimani, ukakae huko; nami nitakupa mbao za mawe, na sheria, na amri nilizoziandika, ili upate kuwafundisha. Musa akaondoka, pamoja na Yoshua mtumishi wake; naye Musa akapanda mlimani mwa Mungu. Akawaambia wazee, Tungozeni hapa kwa ajili yetu, hata tutakaporudi tena kwenu; na tazameni, Haruni na Huri wako pamoja nanyi; mtu akiwa na jambo lolote la kushughulikiwa, na awaendee hao. Musa akapanda mlimani, na wingu likaifunika ile mlima. Utukufu wa Bwana ukakaa juu ya mlima Sinai, na lile wingu likaufunika siku sita; na siku ya saba akamwita Musa kutoka katikati ya lile wingu. Na kuonekana kwa utukufu wa Bwana kulikuwa kama moto ulao juu ya kilele cha mlima machoni pa wana wa Israeli. Musa akaingia katikati ya lile wingu, akakwea mlimani; naye Musa akawa mlimani siku arobaini mchana na usiku. Kutoka 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.
Katika historia ya Musa, tunaona wakati wa kukawia. Katika wakati huu, zile mbao mbili zinaashiria agano, na Bwana anaingia katika agano na kumpa Musa maagizo kuhusu kuijenga hekalu.
From 1798 to 1844, those 46 years, the Lord was raising the Millerite temple so He might enter into covenant with modern Israel.
Kuanzia 1798 hadi 1844, katika miaka hiyo 46, Bwana alikuwa akiikuza hekalu la Kiwamileri ili aweze kuingia katika agano pamoja na Israeli ya kisasa.
The period we just read about with Moses and the tarrying time of the 70 elders is called Pentecost in biblical history—fifty days after Passover. The Lord instructed Israel to commemorate Pentecost forever. In the New Testament, Pentecost is a focus of the early Christian church, commemorating this very history. We find the same components at Pentecost in the time of Christ, in the history of the Millerites, and these components will be repeated at the end of the world.
Kipindi ambacho tumekisoma hivi punde kuhusu Musa na wakati wa kungoja wa wale wazee sabini huitwa Pentekoste katika historia ya Biblia—siku hamsini baada ya Pasaka. Bwana aliwaagiza Israeli kuadhimisha Pentekoste milele. Katika Agano Jipya, Pentekoste ni kitovu cha kanisa la kwanza la Kikristo, ikiadhimisha historia hii hii. Tunapata vipengele vilevile katika Pentekoste wakati wa Kristo, katika historia ya Wamilleri, na vipengele hivi vitarudiwa tena mwisho wa dunia.
Pentecost and the Tarrying Time in the New Testament
Pentekoste na Wakati wa Kungoja katika Agano Jipya
Let us look at Pentecost from Luke 24:44-52, during the story of the road to Emmaus.
Na tuiangalie Pentekoste kutoka Luka 24:44-52, katika simulizi la safari ya kwenda Emau.
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.
Hapo awali katika Luka, wale wanafunzi wawili waliokuwa wakitembea pamoja na Yesu wanamwomba akae pamoja nao. Biblia hutumia neno “kaa.” Kuna wakati wa kukaa uliowekwa alama hapo, lakini tunataka kuonyesha wakati mwingine wa kukaa katika historia hii hii.
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.
Naye yeye [Yesu] akawaambia, Haya ndiyo maneno niliyowaambia nilipokuwa bado pamoja nanyi, ya kwamba yote hayana budi kutimizwa, yaliyoandikwa juu yangu katika torati ya Musa, na katika manabii, na katika zaburi. Ndipo akawafungua akili zao ili wayafahamu Maandiko. Akawaambia, Ndivyo ilivyoandikwa, na ndivyo ilivyompasa Kristo kuteswa, na kufufuka katika wafu siku ya tatu; na kwamba toba na ondoleo la dhambi vihubiriwe kwa jina lake katika mataifa yote, kuanzia Yerusalemu. Nanyi ni mashahidi wa mambo hayo. Na tazama, nawaletea juu yenu ahadi ya Baba yangu; lakini kaeni mjini Yerusalemu, hata mvikwe uwezo utokao juu.
The tarrying time is marked by the command to tarry in Jerusalem for power. This is where the empowerment of the message takes place for the Millerites.
Wakati wa kungoja umewekwa alama kwa amri ya kungoja katika Yerusalemu kwa ajili ya nguvu. Hapa ndipo kuwezeshwa kwa ujumbe kunakotukia kwa Wamillerite.
To tarry means to wait. "Blessed is he that waiteth." For what? The empowerment.
Kukawia kunamaanisha kungoja. “Heri yeye angojaye.” Kwa ajili ya nini? Kutiwa nguvu.
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.
Huwezi kuelewa kwa usahihi kutiwa nguvu kwa Kilio cha Usiku wa Manane isipokuwa uelewe wakati wa kukawia, ambapo wanaamriwa kungoja nguvu hiyo. Hii ni sehemu ya kisa hicho. Ili nuru iliyowekwa nyuma yako iendelee kung’aa, sharti uelewe historia yote.
You may not yet see where this is going, but tomorrow it will become clear.
Huenda bado huoni jambo hili linakoelekea, lakini kesho litakuwa wazi.
The Three Prophecies and the Tarrying Time
Unabii Tatu na Wakati wa Kukawia
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.
Unabii tatu ziliwaongoza Wamillerite kwenye dhana potovu iliyosababisha wakati wa kukawia na kufadhaika kwa kwanza. Unabii hizi ndizo zilezile tatu ambazo William Miller alisema alipewa mwanzo wake kwa ajili ya hizo: siku 1335, 2520, na 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.
Ikiwa unaelewa kwamba wakati wa kukawia ni sehemu mahsusi ya Kilio cha Usiku wa Manane, ni lazima uulize ni nini kilichosababisha wakati wa kukawia. Ni unabii huu mitatu ya nyakati: 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.
Ukiikataa unabii wa 2520 na wa 1335, unaikana Kilio cha Usiku wa Manane, nawe unaanguka kutoka katika njia na kwenda kwa ulimwengu mwovu ulio chini.
That is where we are heading with all this.
Hapo ndipo tunakoelekea kwa haya yote.
They tarry because they are to wait for power from on high, and in the Millerite History, that power was the Midnight Cry.
Wanachelewa kwa sababu inawapasa kungojea nguvu zitokazo juu, na katika Historia ya Millerite, nguvu hiyo ilikuwa Kilio cha Usiku wa Manane.
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.
Lakini kaeni ninyi katika mji wa Yerusalemu, hata mtakapovikwa nguvu zitokazo juu. Naye akawaongoza nje mpaka Bethania, akainua mikono yake, akawabariki. Ikawa, alipokuwa akiwabariki, akatengwa nao, akachukuliwa juu kwenda mbinguni. Nao wakamsujudia, wakarudi Yerusalemu kwa furaha kuu. 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.
Bethania ni kitongoji cha Yerusalemu, takriban maili moja na nusu nje ya mji. Katika siku za Yesu, huu ulikuwa umbali mkubwa, kwa kuwa watu walitembea kwenda kila mahali.
Bethany means 'House of the Poor.'
Bethania maana yake ni “Nyumba ya Maskini.”
Jesus' favorite place to be was Bethany, where Lazarus, Mary, and Martha lived.
Mahali alipopapenda Yesu sana kuwa ni Bethania, ambako waliishi Lazaro, Maria, na Martha.
It is worth noting that the Triumphal Entry is the history Sister White uses to describe the Midnight Cry.
Inafaa kuzingatiwa kwamba Kuingia kwa Ushindi ni historia ambayo Dada White anaitumia kueleza Kilio cha Usiku wa Manane.
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.
Kabla Yesu hajaingia Yerusalemu kwa Kuingia kwa Ushindi, alikawia Bethania, Nyumba ya Maskini. Kuna wakati wa kukawia unaotangulia Kuingia kwa Ushindi, kama vile ulivyo wakati wa kukawia unaotangulia Kilio cha Usiku wa Manane. Hizo ni historia zilizo sambamba, lakini bado tunashughulika na Luka 24:44-52 na kungoja na kukawia katika Yerusalemu.
In Early Writings, page 247, speaking of the Millerite History, Sister White says:
Katika Maandiko ya Awali, ukurasa wa 247, akizungumza kuhusu Historia ya Wamilleri, Dada White asema:
"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."
Wale waliokatishwa tamaa waliona kutoka katika Maandiko kwamba walikuwa katika wakati wa kukawia, na kwamba iliwapasa kungoja kwa saburi utimilifu wa maono. Ushahidi uleule uliowaongoza kumtazamia Bwana wao mwaka 1843, uliwafanya wamtarajie mwaka 1844.
At the Midnight Cry, the Millerites had their understanding of the Scriptures opened.
Katika Kilio cha Usiku wa Manane, Wamilleri walifunguliwa ufahamu wao wa Maandiko.
"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.
“Waliofadhaishwa” kutokana na kufadhaishwa kwa kwanza waliona katika Maandiko kwamba walikuwa katika wakati wa kukawia, na ushahidi uleule uliowafanya watabiri mwaka wa 1843 kuwa ni kurudi kwa Bwana sasa ulithibitisha mwaka wa 1844.
What had the Lord done for them? He opened their understanding. This is a parallel history to the disciples.
Bwana alikuwa amewafanyia nini? Alifungua ufahamu wao. Hii ni historia sambamba na ile ya wanafunzi.
Jacob’s Tarrying Time and the Covenant
Wakati wa Kungoja wa Yakobo na Agano
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.
Kuna kipindi cha kukawia katika simulizi la Yakobo. Kipindi hiki cha kukawia huangaza kweli nyingi za kinabii, ingawa tutazigusia baadhi yake tu.
Genesis 28, beginning with verse 10, shows that the story of Jacob prefigures the end of the world. Jacob's sons represent the 144,000 at the end of the world.
Mwanzo 28, kuanzia aya ya 10, inaonyesha kwamba kisa cha Yakobo kinaashiria kimbele mwisho wa dunia. Wana wa Yakobo wanawawakilisha wale 144,000 katika mwisho wa dunia.
Jacob had sons from four women—two wives, Rachel and Leah, and two concubines. He had to work for his wives: 2520 days for Leah and 2520 days for Rachel. In Jacob's story, we see both 2520s, representing the Northern and Southern Kingdoms.
Yakobo alikuwa na wana kutoka kwa wanawake wanne—wake wawili, Raheli na Lea, na masuria wawili. Ilimpasa kuwafanyia kazi wake zake: siku 2520 kwa ajili ya Lea na siku 2520 kwa ajili ya Raheli. Katika simulizi la Yakobo, tunaona zile 2520 zote mbili, zikiwakilisha Ufalme wa Kaskazini na Ufalme wa Kusini.
Jacob is a symbol of the Millerite History and the 144,000. His story should provide light for us at the end of the world.
Yakobo ni ishara ya Historia ya Wamilleri na ya wale 144,000. Kisa chake kinapaswa kutupatia nuru sisi katika mwisho wa ulimwengu.
And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed: And thy seed shall be as the dust of the earth, and thou shall spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of. Genesis 28:10-15.
Yakobo akaondoka Beer-sheba, akaenda kuelekea Harani. Akafika mahali fulani, akakaa huko usiku kucha, kwa sababu jua lilikuwa limekwisha kutua; akachukua baadhi ya mawe ya mahali pale, akayaweka kuwa mito yake, akalala mahali pale apate usingizi. Akaota ndoto, na tazama, ngazi ilikuwa imesimamishwa juu ya nchi, na kilele chake kilifika mbinguni; na tazama, malaika wa Mungu walikuwa wakipanda na kushuka juu yake. Na tazama, Bwana alisimama juu yake, akasema, Mimi ndimi Bwana, Mungu wa Ibrahimu baba yako, na Mungu wa Isaka; nchi uliyolalia nitakupa wewe na uzao wako; na uzao wako utakuwa kama mavumbi ya nchi, nawe utaenea upande wa magharibi, na upande wa mashariki, na upande wa kaskazini, na upande wa kusini; na katika wewe na katika uzao wako jamaa zote za dunia zitabarikiwa. Na tazama, mimi nipo pamoja nawe, nami nitakulinda kila mahali uendako, nami nitakurudisha tena katika nchi hii; kwa maana sitakuacha, hata nitakapokwisha kufanya hilo nililokuambia. Mwanzo 28:10-15.
The Lord is entering into covenant with Jacob. When the Lord enters into covenant with Moses and Israel, there is a tarrying time; when He enters into covenant with Jacob, there is a tarrying time; when He enters into covenant with modern Israel in the Millerite History, there is a tarrying time; and when He enters into covenant with the Christian church at Pentecost, there is a tarrying time.
Bwana anaingia katika agano pamoja na Yakobo. Bwana anapoingia katika agano pamoja na Musa na Israeli, kunakuwa na kipindi cha kukawia; anapoingia katika agano pamoja na Yakobo, kunakuwa na kipindi cha kukawia; anapoingia katika agano pamoja na Israeli ya kisasa katika Historia ya Wamillerite, kunakuwa na kipindi cha kukawia; na anapoingia katika agano pamoja na kanisa la Kikristo katika Pentekoste, kunakuwa na kipindi cha kukawia.
In this story, during the tarrying time, the Lord opens the understanding of His people to His Word, symbolized by the ladder with angels ascending and descending—a symbol of communication between God and man.
Katika kisa hiki, wakati wa kukawia, Bwana hufungua ufahamu wa watu Wake kwa Neno Lake, jambo lililoonyeshwa kwa mfano wa ngazi yenye malaika wakipanda na kushuka—ishara ya mawasiliano kati ya Mungu na mwanadamu.
And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven. Genesis 28:16-17.
Yakobo akaamka usingizini mwake, akasema, Hakika Bwana yupo mahali hapa; nami sikujua. Akaogopa, akasema, Mahali hapa panatisha jinsi gani! Hapana budi hapa ni nyumba ya Mungu, na hapa ni lango la mbinguni. Mwanzo 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.
Katika Kilio cha Usiku wa Manane, mabikira wa Kimumini wa Miller wanaamka na kuwa Nyumba ya Mungu. Anaingia katika agano pamoja nao, akiwafanya kuwa Israeli ya kisasa.
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 akaamka asubuhi na mapema, akalitwaa lile jiwe alilokuwa amelitia chini ya kichwa chake, akalisimamisha kuwa nguzo, akamimina mafuta juu ya kilele chake. Akapaita mahali pale jina lake Betheli; lakini jina la mji ule hapo kwanza lilikuwa Luzi. Mwanzo 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."
“Luzi” inabadilishwa. Wamilleri hawakuwa watu wa Mungu mwaka 1798. Historia ya Wamilleri ni historia ya jinsi anavyoingia katika agano pamoja nao na kuwafanya kuwa watu Wake, akiwabadilisha kutoka “Luzi” kuwa “Betheli.”
And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, So that I come again to my father's house in peace; then shall the Lord be my God: And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee. Genesis 28:20-22.
Yakobo akaweka nadhiri, akisema, Mungu akiwa pamoja nami, na kunilinda katika njia hii niendeayo, na kunipa mkate wa kula, na mavazi ya kuvaa, hata nirudi tena nyumbani kwa baba yangu kwa amani; ndipo Bwana atakuwa Mungu wangu; na jiwe hili nililolisimamisha kuwa nguzo litakuwa nyumba ya Mungu; na katika yote utakayonipa hakika nitakupa sehemu ya kumi. Mwanzo 28:20-22.
Jacob's vow is entering into covenant. He asks God to keep him in the way—the Old Paths—and to give him bread to eat. The Millerites are to eat their own bread and not return to Protestant foolishness.
Nadhiri ya Yakobo ni kuingia katika agano. Anamwomba Mungu amweke katika njia—Mapito ya Zamani—na ampe mkate wa kula. Wamillerite wanapaswa kula mkate wao wenyewe wala wasirudi katika upumbavu wa Kiprotestanti.
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.
Tukiendelea kula mkate anaotupatia Mungu, Yeye ataendeleza agano Lake nasi. Mkate na mavazi katika nadhiri ya Yakobo vinaashiria kweli zilizo kwenye Chati ya 1843, ambazo Ellen White anaziita Mwamba wa Milele—Njia za Zamani na mkate.
"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.
“Ngazi ambayo Yakobo aliiona katika maono ya usiku, msingi wake ukiegemea juu ya dunia na daraja lake la juu kabisa likifika hadi mbingu zilizo juu mno; Mungu mwenyewe akiwa juu ya ile ngazi, na utukufu Wake uking’aa juu ya kila daraja; malaika wakipanda na kushuka juu ya ngazi hii yenye mwangaza uang’avu, ni ishara ya mawasiliano ya daima yanayodumishwa kati ya ulimwengu huu na makao ya mbinguni. Mungu hutimiza mapenzi Yake kwa uweza wa huduma ya malaika wa mbinguni katika mawasiliano ya kudumu na wanadamu. Ngazi hii hufunua njia ya moja kwa moja na ya muhimu ya mawasiliano na wakaaji wa dunia hii. Ile ngazi ilimwakilisha kwa Yakobo Mkombozi wa ulimwengu, ambaye huiunganisha dunia na mbingu pamoja. Kila mtu aliyeona ushahidi na nuru ya kweli na akaikubali kweli hiyo, akitangaza imani yake katika Yesu Kristo, ni mmishonari katika maana ya juu kabisa ya neno hilo. Yeye ni mpokeaji wa hazina za mbinguni, na ni wajibu wake kuzitoa kwa wengine, kueneza yale aliyoyapokea.” 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.
Anapofungua ufahamu wao katika wakati wa kungojea, hufanya hivyo kwa kuwatuma malaika wapande na kushuka juu ya ngazi.
If you have received the truth, you have the responsibility to share it. If you fulfill your responsibility, you become the ladder—the channel of communication. We are called to be that channel.
Ikiwa umeupokea ukweli, una wajibu wa kuushiriki. Ukitimiza wajibu wako, unakuwa ngazi—mfereji wa mawasiliano. Tumeitwa kuwa mfereji huo.
"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.
“Ngazi ilimwakilisha Kristo; yeye ndiye njia ya mawasiliano kati ya mbingu na dunia, na malaika hupanda na kushuka katika mawasiliano ya daima na jamii iliyoanguka. Maneno ya Kristo kwa Nathanaeli yalipatana na mfano wa ngazi, aliposema, ‘Amin, amin, nawaambia, Tangu sasa mtaona mbingu zimefunguka, na malaika wa Mungu wakipanda na kushuka juu ya Mwana wa Adamu.’ Hapa Mkombozi anajitambulisha mwenyewe kuwa ndiye ngazi ya fumbo, inayowezesha mawasiliano kati ya mbingu na dunia.” 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 ana wakati wa kukawia; anakawia na kuota ngazi, ambayo inamwakilisha Bwana akifungua ufahamu wa Neno Lake kwa watu Wake wakati wa kukawia. Katika historia hii, Bwana anaingia katika agano na watu Wake, akiwatoa kutoka Luzi na kuwafanya Betheli—Nyumba ya Mungu.
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.
Njia ya mawasiliano inayowakilishwa na malaika wanaopanda na kushuka juu ya ngazi, ambaye ni Kristo, pia inawakilishwa katika Zekaria. Dada White analitolea maoni jambo hili katika Review and Herald, Julai 20, 1897, ingawa anatumia ishara tofauti.
"The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne."
“Watiwa-mafuta wanaosimama kando ya Bwana wa dunia yote, wanao msimamo ambao hapo kwanza ulipewa Shetani akiwa kerubi afunikaye. Kwa viumbe watakatifu wanaozunguka kiti chake cha enzi.”
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.
“Viumbe watakatifu” ni nini? Malaika. “Kwa njia ya viumbe watakatifu wanaokizunguka kiti chake cha enzi, Bwana hudumisha mawasiliano ya daima na wakazi wa dunia.” Huo ndio ule ngazi. Ila, hapa Dada White hatatumia ngazi kama ishara.
"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.
Mafuta ya dhahabu yanawakilisha neema ambayo kwa hiyo Mungu huendelea kuyajazia taa za waumini, ili zisiyumbe-yumbe na kuzimika. Isingekuwa kwamba mafuta haya matakatifu yanamiminwa kutoka mbinguni katika jumbe za Roho wa Mungu, mawakala wa uovu wangekuwa na utawala kamili juu ya wanadamu.
"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.
Mungu hudharauliwa tunaposhindwa kupokea mawasiliano anayotupelekea. Hivyo tunakataa mafuta ya dhahabu ambayo angeyamimina ndani ya nafsi zetu ili yawasilishwe kwa wale walio gizani. Wito unapokuja, “Tazama, bwana-arusi anakuja; tokeni mkamlaki,” wale ambao hawajapokea mafuta matakatifu, ambao hawajathamini neema ya Kristo mioyoni mwao, watagundua, kama wanawali wapumbavu, kwamba hawako tayari kukutana na Bwana wao. Hawana, ndani yao wenyewe, uwezo wa kupata mafuta hayo, na maisha yao huvunjika. Lakini ikiwa Roho Mtakatifu wa Mungu ataombwa, ikiwa tutasihi, kama Musa alivyofanya, “Unionyeshe utukufu wako,” upendo wa Mungu utamiminwa mioyoni mwetu. Kupitia katika mabomba ya dhahabu, mafuta ya dhahabu yatawasilishwa kwetu. “Si kwa uwezo, wala si kwa nguvu, bali ni kwa Roho yangu, asema Bwana wa Majeshi.” Kwa kupokea miale yenye kung’aa ya Jua la Haki, watoto wa Mungu hung’aa kama taa ulimwenguni.” 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.
Katika kisa cha Yakobo, tunayo simulizi ya Historia ya Wamillerite. Kuna wakati wa kukawia, naye anaona ngazi ikiwasilisha mawasiliano kati ya Mbingu na Dunia.
Zechariah tells us about two golden pipes. A ladder has two primary rails, but Zechariah calls them two golden pipes.
Zekaria anatuambia kuhusu mabomba mawili ya dhahabu. Ngazi ina reli mbili kuu, lakini Zekaria anaviita mabomba mawili ya dhahabu.
We are to receive the messages that come down from the ladder of Heaven and communicate them to others. If we do that, we become part of the ladder, part of the communication process.
Tunapaswa kuzipokea jumbe zinazoshuka kutoka katika ngazi ya Mbinguni na kuwafikishia wengine. Tukifanya hivyo, tunakuwa sehemu ya ngazi hiyo, sehemu ya mchakato wa mawasiliano.
Sister White ties this into the parable of the Ten Virgins.
Dada White analihusisha jambo hili na mfano wa Wanawali Kumi.
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."
Katika historia ya Wamilleri, walikuwa wakilitimiza fumbo la Wanawali Kumi. Wakati wa kukawia wa Yakobo ndio wakati wa kukawia wa Mathayo 25 na Habakuki 2: “Ijapokuwa maono yanakawia, yangoje.”
The story of Jacob and Zechariah are the same tarrying times.
Kisa cha Yakobo na Zekaria ni nyakati zilezile za kukawia.
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.
Wakati wa kukawia unaonyesha, miongoni mwa mambo mengine, kwamba Bwana yu karibu kuongeza ufahamu wa wafuasi Wake kuhusu Neno la Mungu. Usipopokea hiyo Mafuta Matakatifu, wewe ni bikira mpumbavu.
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.'"
Utakapoufikia wakati huu wa historia, mlango utakapofungwa na wewe uwe bikira mpumbavu, Dada White asema, “Maneno ya huzuni kuu yaliyowahi kusikiwa, ‘Sikuwajua ninyi.’”
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.
Huwezi kuitenga wakati wa kukawia na Kilio cha Usiku wa Manane. Wakati wa kukawia huzaa kumiminwa kwa Roho Mtakatifu, ambako hufungua ufahamu wa watu wa Mungu kwa Neno katika Kilio cha Usiku wa Manane na hutoa mafuta yanayowatofautisha wanawali wenye hekima na wanawali wapumbavu.
The Tarrying Time and Christ’s Crowning Miracle
Wakati wa Kungojea na Muujiza wa Ukuu wa Kristo
There is a tarrying time when Christ performed His crowning act—raising Lazarus.
Kuna wakati wa kukawia ambapo Kristo alifanya tendo Lake la kilele—kumfufua Lazaro.
Jesus received the message, "Lazarus is sick. Come, take care of him." But Jesus did not go immediately.
Yesu alipokea ujumbe, “Lazaro ni mgonjwa. Njoo, umhudumie.” Lakini Yesu hakuenda mara moja.
Sister White says the disciples stumbled over this. They wondered why He was not going to help His friend, or prove His power as the Messiah. But He tarried.
Dada White anasema kwamba wanafunzi walikwazwa na jambo hili. Walijiuliza kwa nini hakuwa anaenda kumsaidia rafiki Yake, au kuthibitisha uweza Wake kama Masihi. Lakini alikawia.
"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.
“Kwa kuchelewa Kwake kuja kwa Lazaro, Kristo alikuwa na kusudi la rehema kwa wale ambao hawakuwa wamempokea. Alikawia, ili kwa kumfufua Lazaro kutoka kwa wafu apate kuwapa watu Wake wakaidi, wasioamini, ushahidi mwingine kwamba kwa hakika Yeye ndiye ‘ufufuo, na uzima.’ Hakuwa tayari kuacha tumaini lote kwa ajili ya watu hao, kondoo maskini, wanaotangatanga wa nyumba ya Israeli. Moyo Wake ulikuwa ukivunjika kwa sababu ya kutokutubu kwao. Katika rehema Yake alikusudia kuwapa ushahidi mmoja zaidi kwamba Yeye ndiye Mrejeshaji, Yule ambaye peke Yake angeweza kuleta uzima na kutokufa katika nuru. Huu ulikuwa ushahidi ambao makuhani wasingeweza kuupotosha. Hii ndiyo iliyokuwa sababu ya kuchelewa Kwake kwenda Bethania.” The Desire of Ages, 529.
He tarried to give them one more evidence that He had the ability to bring the dead to life.
Alikawia ili kuwapa ushahidi mmoja zaidi kwamba alikuwa na uwezo wa kuwafufua wafu.
This crowning miracle, the raising of Lazarus, set the seal of God on His work and claim to divinity.
Muujiza huu wa kilele, kumfufua Lazaro, uliweka muhuri wa Mungu juu ya kazi Yake na dai Lake la uungu.
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.
Katika Kilio cha Usiku wa manane, Bwana anawainua wanawali wenye hekima. Huu ni mfano wa mchakato wa kutiwa muhuri. Wamilleri walikuwa wakitiwa muhuri, wakitoa kielelezo cha kutiwa muhuri kwa wale 144,000.
The lesson of Lazarus is that Christ can take someone dead in trespasses and sins and bring them to life.
Somo la Lazaro ni kwamba Kristo aweza kumchukua mtu aliyekufa katika makosa na dhambi, na kumrudisha kwenye uzima.
In the passage of Lazarus, Christ defines death as sleep.
Katika kifungu kuhusu Lazaro, Kristo anafafanua kifo kuwa usingizi.
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.
Wote wamelala. Anakawia. Atamfufua Lazaro, akiwaleta kwenye uzima na kuweka muhuri Wake juu yao. Huu ndio muujiza Wake wa kilele.
In our history, when He seals the 144,000, He lifts them up as an ensign.
Katika historia yetu, anapowatia muhuri wale 144,000, huwainua kama bendera.
Zechariah says that ensign is as jewels in a crown. This is His crowning act.
Zekaria anasema kwamba bendera hiyo ni kama vito katika taji. Hii ndiyo tendo Lake la kutawazwa.
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.
Kwa kumiminwa na kufunguliwa kwa ukweli katika historia ya Wamilleri, wakati wa kukawia unaonyesha wakati ambapo Bwana anaufungua ukweli. Ngazi, pamoja na malaika wakipanda na kushuka, ndipo mahali ambapo mchakato wa kutiwa muhuri hufanyika.
The Triumphal Entry and the Midnight Cry
Kuingia kwa Ushindi na Kilio cha Usiku wa Manane
Now we look at the Triumphal Entry. Notice what Sister White compares the Triumphal Entry to the Spirit of Prophecy, volume 4, page 250.
Sasa tunatazama Kuingia kwa Ushindi. Angalia kile ambacho Dada White analinganisha nacho Kuingia kwa Ushindi katika Roho ya Unabii, juzuu ya 4, ukurasa wa 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!'"
“Kilio cha usiku wa manane hakikusukumwa sana na hoja, ingawa uthibitisho wa Maandiko ulikuwa wazi na wa kuthibitisha kabisa. Pamoja nacho kulikuwapo nguvu ya kusukuma iliyoiamsha nafsi. Hapakuwa na shaka, wala maswali. Katika tukio la kuingia kwa ushindi kwa Kristo katika Yerusalemu, watu waliokuwa wamekusanyika kutoka sehemu zote za nchi ili kuiadhimisha sikukuu walimiminika kwenda kwenye Mlima wa Mizeituni, na walipojiunga na umati waliokuwa wakimsindikiza Yesu, walishikwa na msukumo wa saa ile, nao wakasaidia kukuza sauti ya kelele, ‘Amebarikiwa yeye ajaye kwa jina la Bwana!’ [Mathayo 21:9.] Vivyo hivyo, wasioamini waliomiminika kwenye mikutano ya Waadventista—baadhi kwa udadisi, baadhi kwa ajili tu ya kudhihaki—walihisi nguvu ya usadikisho iliyofuatana na ujumbe huu, ‘Tazama, Bwana-arusi anakuja!’”
The Triumphal Entry represents the Midnight Cry.
Kuingia kwa Ushindi kunawakilisha Kilio cha Usiku wa Manane.
Let us read what Sister White says about the Triumphal Entry in The Youth Instructor, February 21, 1901.
Hebu tusome yale ambayo Dada White anasema kuhusu Kuingia kwa Ushindi katika The Youth Instructor, Februari 21, 1901.
"The time of Christ's entry into Jerusalem was the most lovely season of the year. The mount of Olives was carpeted with green, and the groves were beautiful with varied foliage. From the regions round about Jerusalem many people had come to the feast with an earnest desire to see Jesus."
“Wakati wa kuingia kwa Kristo katika Yerusalemu ulikuwa msimu mzuri sana wa mwaka. Mlima wa Mizeituni ulikuwa umefunikwa kama kwa zulia la kijani kibichi, na vichaka vya miti vilipendeza kwa majani ya aina mbalimbali. Kutoka maeneo yaliyokuwa pande zote za Yerusalemu watu wengi walikuwa wamekuja kwenye sikukuu wakiwa na shauku kubwa ya kumwona Yesu.”
Why? Because, they heard about Lazarus.
Kwa nini? Kwa sababu, walisikia habari za Lazaro.
"The crowning miracle of the Saviour, in raising Lazarus from the dead, had had a wonderful effect upon the people, and a large and enthusiastic multitude was drawn to the place where Jesus was tarrying."
Muujiza wa kilele wa Mwokozi, katika kumfufua Lazaro kutoka kwa wafu, ulikuwa umeleta athari ya ajabu juu ya watu, na umati mkubwa wenye shauku ulivutwa kuja mahali alipokuwa Yesu amekaa.
So, He is tarrying in Bethany before the Triumphal Entry.
Kwa hiyo, Yeye anakawia Bethania kabla ya Kuingia kwa Ushindi.
This refers to the Tarrying Time.
Hili linarejelea Wakati wa Kungoja.
"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.'
Mchana ulikuwa umekwisha nusu wakati Yesu alipowatuma wanafunzi wake kwenda kijiji cha Bethfage, akisema: “Enendeni mpaka kijiji kilicho mbele yenu, na mara mtamwona punda amefungwa, na mwana-punda pamoja naye; wafungueni, mkawalete kwangu. Na mtu ye yote akiwaambia neno lo lote, semeni, Bwana anawahitaji; naye mara atawaachia.”
"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?
Hii ilikuwa ni mara ya kwanza wakati wa huduma Yake kwamba Kristo alikubali kupanda, na wanafunzi wakafasiri jambo hili kuwa ishara kwamba alikuwa karibu kudhihirisha uweza na mamlaka Yake ya kifalme, na kuchukua nafasi Yake juu ya kiti cha enzi cha Daudi. Kwa furaha waliitekeleza amri hiyo. Wakamwona mwana-punda, wakamfungua, wakamleta kwa Yesu, naye akaketi juu yake. Yesu alipoketi juu ya mnyama huyo, hewa ikajazwa na sauti za sifa na ushindi. Hakuwa na ishara yoyote ya nje ya ufalme, hakuvikwa vazi la kifalme, wala hakufuatwa na askari. Lakini alikuwa amezingirwa na kundi lililochochewa na matarajio. Alikuwa amemfufua maiti muda mfupi uliopita. Watu walidhani kwamba alikuwa anakuja kuwa Mwokozi wa Israeli. Watu hawa walikuwa akina nani?
"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.'
Wengi hujipendekeza kwa tumaini la uongo kwamba saa ya ukombozi wa Israeli imekaribia. Katika mawazo yao wanaiona jeshi la Kirumi limetawanywa, na kufukuzwa kutoka Yerusalemu, na taifa la Kiyahudi kwa mara nyingine likiwa huru kutoka chini ya kongwa la mtesi. Kutoka mdomo hadi mdomo swali lapita, “Je! wakati huu atauudisha tena ufalme kwa Israeli?” Wengi katika umati wanakumbuka neno la nabii: “Furahi sana, Ee binti wa Sayuni; piga kelele, Ee binti wa Yerusalemu: tazama, mfalme wako anakujia: yeye ni mwenye haki, naye ana wokovu; ni mnyenyekevu, naye amepanda punda.” Kila mmoja hujitahidi kumzidi mwenzake katika kuitikia yaliyotabiriwa zamani. Kilio hicho kinavuma kutoka mlima hadi bondeni, “Hosana kwa Mwana wa Daudi;”—Kilio cha Usiku wa Manane—“Amebarikiwa yeye ajaye kwa jina la Bwana; hosana juu mbinguni.”
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.
Hakuna maombolezo wala vilio vilivyosikika katika ule msafara. Wale ambao hapo awali walikuwa vipofu, lakini ambao macho yao yalikuwa yameponywa na Mwana wa Mungu, waliongoza mbele.
Who leads the way? Those who used to be Laodicean's.
Ni nani aongozaye njia? Wale waliokuwa wa Laodikia.
"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.
Walimsongamana karibu na Yesu, huku yule aliyekuwa amemfufua kutoka kwa wafu akiiongoza mnyama aliyempanda. Wale waliokuwa hapo kwanza viziwi na mabubu, ambao sasa walikuwa wameponywa, walisaidia kuzifanya hosana za furaha zivume zaidi. Viwete, ambao sasa walitembea, walikata matawi ya mitende na kuyatandaza njiani mwake.
"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.'
Mwenye ukoma, ambaye hapo kwanza alikuwa ametengwa na jamii, alikuwapo pale, akiwa ametakaswa kwa uweza wa Mwokozi. Aliitandaza vazi lake njiani pa Mwokozi, akisema kwa sauti kuu, “Mshukuruni Bwana; kwa kuwa ni mwema; kwa maana rehema zake ni za milele.”
"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.'
Yule aliyekuwa amepagawa na pepo naye alikuwapo, sasa akiwa katika akili zake timamu, akiongeza ushuhuda wake: “Bwana amenitendea mambo makuu, nami ninafurahi.”
"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."
Wafu waliorejeshwa walikuwapo pale, wakimsifu Yeye. Mjane na yatima walieleza juu ya matendo Yake ya ajabu. Watoto wadogo, wale walioponywa magonjwa, na wale waliorudishwa kutoka kaburini, waliitandaza njia ya Mkombozi kwa matawi ya mitende na maua.
So, Jesus tarries in the House of the Poor, referring to the Tarrying Time.
Hivyo basi, Yesu anakawia katika Nyumba ya Maskini, akirejelea Wakati wa Kukawia.
Why? Because He is about to pour out His Holy Spirit and open their understanding, referring to the Midnight Cry.
Kwa nini? Kwa sababu yu karibu kumimina Roho Wake Mtakatifu na kufungua ufahamu wao, akirejelea Kilio cha Usiku wa Manane.
In this story, He is coming as a King, referring to October 22, 1844. Does Jesus come to receive a kingdom on October 22, 1844? Yes.
Katika kisa hiki, Yeye anakuja kama Mfalme, akirejelea tarehe 22 Oktoba, 1844. Je, Yesu anakuja kuupokea ufalme tarehe 22 Oktoba, 1844? Ndiyo.
This is the Triumphal Entry, and there are those who will raise the Midnight Cry.
Hii ndiyo Kuingia kwa Ushindi, na wapo wale watakaoipaza Sauti ya Usiku wa Manane.
Who are these people? They are those transformed by the power of Christ.
Hawa watu ni akina nani? Hao ni wale waliobadilishwa kwa uweza wa 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?
Ujumbe wa haki ya Kristo, wa uwezo Wake wa kutubadili kutoka vipofu kuwa waonaji, kutoka wafu kuwa hai, kutoka wenye ukoma kuwa safi, umebebwa katika historia ya Kuingia kwa Ushindi, ukiitangulia kwa mfano Kilio cha Usiku wa Manane. Ni nini hubeba ujumbe huo?
What is Christ riding upon? An ass. It is the Message of Islam that carries the message of Christ's righteousness.
Kristo amepanda juu ya nini? Punda. Ni Ujumbe wa Uislamu unaoubeba ujumbe wa haki ya 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.
Mnamo mwaka 1840, kutiwa nguvu kwa Ujumbe wa Malaika wa Kwanza kulihusiana na kuzuiwa kwa Uislamu. Ujumbe wa Kwanza huongoza kwenye Ujumbe wa Pili; hayawezi kutenganishwa.
The First Message carries the Second Message.
Ujumbe wa Kwanza unabeba Ujumbe wa Pili.
The First Message was confirmed when Islam was restrained, fulfilling prophecy. This confirmation empowered the First Angel's Message and led to the Protestants closing their doors against it.
Ujumbe wa Kwanza ulithibitishwa wakati Uislamu ulipozuiwa, na hivyo kutimiza unabii. Uthibitisho huo uliutia nguvu Ujumbe wa Malaika wa Kwanza na kuwasababisha Waprotestanti kufunga milango yao dhidi yake.
The closing of the doors by the Protestant churches was the rejection of the Message of Islam.
Kufungwa kwa milango na makanisa ya Kiprotestanti kulikuwa ni kukataliwa kwa Ujumbe wa Uislamu.
The Millerite history prefigures our history.
Historia ya Wamillerite inaashiria mapema historia yetu.
The message of Christ's righteousness in the sealing time of the 144,000, when the Lord pours out His Holy Spirit and opens the Scriptures to the Laodicean's and lepers of Adventism, is again carried by the ass—the Message of Islam.
Ujumbe wa haki ya Kristo katika wakati wa kutiwa muhuri wa wale 144,000, wakati Bwana anamimina Roho Wake Mtakatifu na kuyafungua Maandiko kwa Walaodikia na wenye ukoma wa Waadventista, unabebwa tena na punda—Ujumbe wa Uislamu.
"In the summer and autumn of 1844 the proclamation, 'Behold, the Bridegroom cometh,' was given. The two classes represented by the wise and foolish virgins were then developed—one class who looked with joy to the Lord's appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the parable, when the bridegroom came, 'they that were ready went in with him to the marriage.' The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. . . ." The Great Controversy, 427
Katika majira ya kiangazi na mapukutiko ya mwaka 1844 tangazo hili, “Tazama, Bwana-arusi anakuja,” lilitolewa. Wakati huo makundi mawili yaliyowakilishwa na wanawali wenye busara na wapumbavu yalidhihirishwa—kundi moja ambalo lilitazamia kwa furaha kuonekana kwa Bwana, na ambalo lilikuwa likijiandaa kwa bidii kukutana Naye; na kundi jingine ambalo, likiongozwa na hofu na kutenda kwa msukumo wa ghafla, lilikuwa limeridhishwa na nadharia ya ukweli, lakini lilikuwa halina neema ya Mungu. Katika mfano huo, bwana-arusi alipokuja, “wale waliokuwa tayari wakaingia pamoja naye arusini.” Kuja kwa bwana-arusi, kunakoonyeshwa hapa, hutukia kabla ya arusi. Arusi hiyo inawakilisha kupokewa na Kristo kwa ufalme Wake. . . . Pambano Kuu, 427
The Triumphal Entry is the King coming. On October 22, 1844, He receives the Kingdom. This is the Triumphal Entry.
Kuingia kwa Ushindi ni kuja kwa Mfalme. Tarehe 22 Oktoba, 1844, Yeye anapokea Ufalme. Hii ndiyo Kuingia kwa Ushindi.
It is in this time period that the two classes are being sealed into their fate.
Ni katika kipindi hiki cha wakati ambapo yale madaraja mawili yanatiwa muhuri katika hatima yao.
"The proclamation, 'Behold, the Bridegroom cometh,' in the summer of 1844, led thousands to expect the immediate advent of the Lord. At the appointed time the Bridegroom came, not to the earth, as the people expected, but to the Ancient of Days in heaven, to the marriage, the reception of His kingdom. 'They that were ready went in with Him to the marriage: and the door was'—what?—'shut.' They were not to be present in person at the marriage; for it takes place in heaven, while they are upon the earth. The followers of Christ are to 'wait for their Lord, when He will return from the wedding.' Luke 12:36. But they are to understand His work, and to follow Him by faith as He goes in before God. It is in this sense that they are said to go in to the marriage." The Great Controversy, 427.
Tangazo, “Tazama, Bwana-arusi anakuja,” katika majira ya kiangazi ya mwaka 1844, liliwaongoza maelfu kutazamia ujio wa mara moja wa Bwana. Wakati uliowekwa ulipofika, Bwana-arusi alikuja, si duniani, kama watu walivyotarajia, bali kwa Mzee wa Siku mbinguni, kwenye arusi, yaani, kupokea ufalme Wake. “Nao waliokuwa tayari wakaingia pamoja naye arusini; na mlango ukafungwa”—nini?—“ukafungwa.” Hawakupaswa kuwepo binafsi kwenye arusi; kwa maana hufanyika mbinguni, huku wao wakiwa juu ya dunia. Wafuasi wa Kristo wanapaswa “kumngojea Bwana wao, atakaporudi kutoka arusini.” Luka 12:36. Lakini wanapaswa kuelewa kazi Yake, na kumfuata kwa imani aingiapo mbele za Mungu. Ni katika maana hii kwamba husemwa kuwa wanaingia arusini.” Pambano Kuu, 427.
Scriptural References to the Tarrying Time
Marejeo ya Kimaandiko kuhusu Wakati wa Kukawia
A few Scriptures highlight the tarrying time. We will go through them quickly and close with a statement by Sister White.
Maandiko machache yanaangazia wakati wa kukawia. Tutayapitia kwa haraka na kumalizia kwa kauli ya Dada White.
While the bridegroom tarried, they all slumbered and slept. Matthew 25:5.
Bwana-arusi alipokawia, wote wakasinzia na kulala. Mathayo 25:5.
Right here, March 22, 1844, referring to the Tarrying Time.
Hapa hapa, Machi 22, 1844, ikirejelea Wakati wa Kukawia.
March 22, 1844, is not a prediction of Bible prophecy. It is the date the Millerites misunderstood, but it produced the first disappointment and marked the tarrying time.
Tarehe 22 Machi 1844 si utabiri wa unabii wa Biblia. Ni tarehe ambayo Wamillerite waliielewa vibaya, lakini ilizalisha kukatishwa tamaa kwa kwanza na ikaashiria wakati wa kukawia.
The Scriptures do not claim that God produces the tarrying time. It is the people's misunderstanding that produces it: 'Though the vision tarry, wait for it, for it will not tarry, it does not lie.'
Maandiko hayadai kwamba Mungu ndiye anayeleta wakati wa kukawia. Ni kutoelewa kwa watu kunakousababisha: “Ijapokuwa maono yanakawia, yaingojeni; kwa maana hayatakawia, hayasemi uongo.”
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.
Heri yeye anayengoja, naye akafikilia siku elfu moja mia tatu na thelathini na tano. Lakini enenda zako hata mwisho utakapokuwa; maana utastarehe, nawe utasimama katika sehemu yako mwishoni mwa siku hizo. Danieli 12:12-13.
You can read this two ways. Either way:
Unaweza kusoma hili kwa njia mbili. Kwa vyovyote vile:
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.
Heri yeye angojeaye, naye heri yeye afikiaye siku elfu moja mia tatu na thelathini na tano. Lakini enenda njia yako mpaka mwisho utakapokuwa; kwa maana utastarehe, nawe utasimama katika sehemu yako mwishoni mwa siku.
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."
Baraka ya kuifikia 1335 haihusu tu kufikia mwisho wa unabii wa wakati. Kwenye Chati, 1335 inaishia katika mwaka 1843. Baraka hiyo si tu mwisho wa unabii, bali ni uzoefu wa wakati wa kukawia. Baraka hiyo hutukia kati ya Wakati wa Kukawia na Oktoba 22, 1844. Hapa ndipo unapopaswa kungoja. “Heri yeye angojaye.”
And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:18.
Na kwa hiyo Bwana atangoja, ili awafadhili ninyi, na kwa hiyo atatukuzwa, ili awarehemu ninyi; kwa maana Bwana ni Mungu wa hukumu; wamebarikiwa wote wamngojeao. Isaya 30:18.
The waiting is from the Tarrying Time to October 22, 1844. If you are waiting for Him, you will be blessed.
Kungoja huko ni tangu Wakati wa Kukawia hadi Oktoba 22, 1844. Ikiwa unamngoja Yeye, utabarikiwa.
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.
Kwa maana maono haya bado ni kwa wakati uliowekwa; lakini mwisho wake yatasema, wala hayatadanganya; ijapokawia, yakingoje; kwa sababu hakika yatakuja, hayatachelewa. 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.
Ilikuwa ni kutoelewa kwa Wamileri kulikosababisha wakati wa kukawia. Maono ni kwa wakati uliowekwa—Oktoba 22, 1844. Hayatasema uongo, lakini mtafikiri yanakawia kwa sababu ya kutoelewa.
Did the Lord design the misunderstanding? Yes. Sister White says so.
Je, Bwana alikusudia kutokuelewana huko? Ndiyo. Dada White anasema hivyo.
The Lord produced the misunderstanding through the 1843 Chart. William Miller said he never conclusively stated 1843, but in 1843 the brethren asked him to remove the 'if' and mark 1843 as a waymark. Sister White says this is a prophetic waymark, a fulfillment of Habakkuk 2. This waymark, dogmatically marking 1843, produced the tarrying time.
Bwana alisababisha kutoelewana huko kupitia Chati ya 1843. William Miller alisema kwamba hakuwahi kusema kwa uthabiti mwaka 1843, lakini katika mwaka 1843 ndugu walimwomba aondoe neno “ikiwa” na kuuweka mwaka 1843 kuwa alama ya njia. Dada White anasema kwamba hii ni alama ya njia ya kinabii, utimizo wa Habakuki 2. Alama hii ya njia, kwa kuweka mwaka 1843 kwa mtazamo wa kidogma, ilileta wakati wa kukawia.
"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.
“Heri ni macho yaliyoona mambo yale yaliyoonekana katika 1843 na 1844. Ujumbe ulitolewa. Nayo hakupaswi kuwapo na kuchelewa katika kuurudia ujumbe huo, kwa maana ishara za nyakati zinatimia; kazi ya kufunga lazima ifanyike. Kazi kubwa itafanyika kwa muda mfupi. Hivi karibuni ujumbe utatolewa kwa kuwekwa na Mungu ambao utakua na kuwa kilio kikuu. Ndipo Danieli atasimama katika sehemu yake, ili kutoa ushuhuda wake.” Manuscript Releases, juzuu ya 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.
Angalia Danieli 12:12-13: “Heri yeye angojaye, naye akafika siku elfu moja mia tatu na thelathini na tano.”—“Heri yeye afikaye kwenye zile 1335. Heri yeye afikaye kwenye 1843,” hilo ni fungu la 12.
Verse 13:
Aya ya 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.
Lakini enenda zako hata mwisho utakapokuwa; kwa maana utastarehe, nawe utasimama katika sehemu yako mwishoni mwa siku. Danieli 12:12-13.
Sister White ties together verses 12 and 13, saying the blessing of the 1335 is fulfilled in 1843 and 1844. It is not about a point in time, but about those who wait for the Triumphal Entry into Jerusalem by Christ, recognize the angels ascending and descending on the ladder, and enter into covenant with the Lord as He gives them the two tables of the covenant.
Dada White anaunganisha pamoja aya ya 12 na ya 13, akisema kwamba baraka ya hao 1335 inatimizwa katika mwaka wa 1843 na 1844. Haimaanishi kuhusu nukta fulani ya wakati, bali kuhusu wale wanaongoja Kuingia kwa Ushindi katika Yerusalemu kwa Kristo, wanaotambua malaika wakipanda na kushuka juu ya ngazi, na kuingia katika agano na Bwana anapowapa yale mabamba mawili ya agano.