Article

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

Mmụọ nke Amụma: Oge Ichere na Mkpu Etiti Abalị

Habakkuk's Two Tables

Mbadamba Abụọ nke Habakuk

Author

Jeff Pippenger

Published

October 14, 2012

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A Word of Clarification

Okwu Nkọwa doro anya

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.

N’oge na-adịbeghị anya, anyị bidoro ịkwadebe ntughari-ederede nke Tebụl Abụọ nke Habakkuk ka atụgharịa ya n’asụsụ dị iche iche a nọchiri anya ha n’ebe nrụọrụ weebụ anyị. Ọrụ nke ịgbanwe ngosipụta a kọrọ ọnụ gaa n’ime ngosipụta e dere ede bụ ọrụ ka ukwuu karịa ka a pụrụ ịghọta ma ọ bụrụ na mmadụ amaghị usoro mgbagwoju anya niile a ga-agabiga iji mee ka ngosipụta a kọrọ ọnụ ghọọ ngosipụta e dere ede, tinyere nsogbu ndị dị mkpa nke n’ikpeazụ ịtụgharị ihe ahụ n’asụsụ dị iche iche dị n’ebe nrụọrụ weebụ ahụ. Anyị ka malitere idezi mbipụta nke mbụ n’ime ngosipụta iri itoolu na ise ahụ, m wee chọpụta mgbochi ọzọ anyị ga-agafekwa. Ọ metụtara mmepe na-aga n’ihu nke ozi a site n’afọ 1989 ruo n’akụkọ ihe mere eme anyị ugbu a.

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.

N’ihe ngosi e mere ihe dị ka afọ iri na ise gara aga, e nwere eziokwu ụfọdụ ndị nghọta ha ka nọ n’ọnọdụ nwata. Nke mbụ n’ime eziokwu ndị ahụ nke m ga-akọwapụta nke ọma bụ mbata nke mmụọ-ozi nke abụọ n’akụkọ ihe mere eme nke ndị Miller. N’oge ahụ aghọtara m na mmụọ-ozi nke abụọ bịarutere mgbe ụka ndị Protestant malitere imechi ọnụ ụzọ ha megide ngosipụta Miller banyere ozi mmụọ-ozi mbụ, n’otu aka na njedebe nke afọ 1843. William Miller rụrụ ọrụ n’elu ngụkọ oge nke ọ kwenyere na ọ na-egosi na afọ 1843 malitere na March 22, 1843 ma kwụsị na March 22, 1844. O chere na amụma atọ ahụ nke e mechara tinye n’elu chaatị abụọ dị nsọ ga-eru njedebe n’afọ 1843, ma o kwenyere na afọ ahụ kwụsịrị na March 22, 1844. O mehiere n’ihe abụọ.

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.

Amụma atọ ahụ nke ụbọchị 1335 nke Daniel iri na abụọ, afọ 2520 nke “oge asaa” nke Levitikọs iri abụọ na isii, na ụbọchị 2300 nke Daniel asatọ, ka Miller ghọtara dị ka ndị mezuru na Maachị nke afọ 1844. Mgbe nke ahụ gasịrị, Onyenwe anyị duziri Samuel Snow ka ọ bụghị naanị ịghọta na amụma ndị ahụ akwụsịghị na 1843, kama na 1844; ma Snow kwa malitere itinye n’ọrụ usoro ndị Karait si agụ oge, nke na-abụghị usoro itinye oge Miller na-eji arụ ọrụ. Miller na-eji usoro ndị Rabbinik/dabere na equinox agụ oge, nke na-adabere afọ n’usoro sitere n’oge opupu ihe ubi ruo n’oge opupu ihe ubi.

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.

Mgbe anyị na-egosi Tebụl Abụọ nke Habakkuk, anyị aghọtaghị eziokwu akụkọ ihe mere eme a ma na-eji ahụmahụ Miller akọwa Maachị 22, 1844 dịka mbata nke mmụọ ozi nke abụọ na mmalite nke oge ichere ahụ. Aghọtara m, ma ka na-aghọta, na mbata nke mmụọ ozi ahụ kwekọrọ n’oge ndị Protestant jụrụ ozi Miller nke mmụọ ozi mbụ, ma akụkụ Akwụkwọ Nsọ sochirinụ bụ ihe m ji atụnyere ya.

> “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.

> “N’ọnwa Juun, n’afọ 1842, Maazị Miller nyere usoro nkuzi ya nke abụọ n’ụlọ ụka Casco Street dị na Portland. E weere m ya dịka nnukwu ihe ùgwù ịga nkuzi ndị a; n’ihi na nkụda mmụọ ejidere m, ma anaghị m eche na adịla m njikere izute Onye Nzọpụta m. Usoro nke abụọ a kpalitere oke mkpali n’obodo ahụ karịa nke mbụ. Ewezuga ole na ole, òtù ụka dị iche iche mechiri ọnụ ụzọ ụlọ ụka ha megide Maazị Miller. Ọtụtụ okwuchukwu sitere n’oche nkwusa dị iche iche gbalịsiri ike ikpughe mmehie e boro onye nkuzi ahụ na ọ bụ nke imebiga oke okpukpe ókè; ma ìgwè mmadụ juputara n’ime ndị na-ege ntị n’echiche nchegbu gara nzukọ ya, ọtụtụkwa enweghị ike ịbanye n’ụlọ ahụ. Ìgwè ọgbakọ ahụ dị jụụ nke ukwuu, ma na-aṅa ntị nke ọma.” 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.

Aghọtara m na mmechi nke ọnụ ụzọ nye ozi Miller kàrà akara mmalite nke ịjụ mmụọ ozi mbụ, ma n’ịdị n’otu na nghọta Miller banyere mgbakọ oge nke ndị Rabbinic/nke dabeere na equinox, echere m na Maachị 22, 1844 kàrà akara njedebe nke 1843. Nkwupụta Miller na Portland n’ọnwa Juun nke 1842 bụ n’eziokwu ihe-ama nke na-akọwapụta ịjụ na-aga n’ihu nke mechara rute na njedebe ya n’Abụl 18, 1844, ma n’oge e mere nkwupụta ndị ahụ, anyị amatabeghị itinye n’ọrụ Samuel Snow banyere mgbakọ oge nke ndị Karaite.

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.

N’ime ngosipụta mbụ anyị malitere idezi, amalitere m ịhụ na ihe e dekọrọ n’oge ahụ yiri ka ọ na-emegide ihe anyị na-akụzi ugbu a. Ọ na-emegidekwa ya, ọ naghịkwa emegide ya. Ọ bụ nanị nkwụsi-ike n’ịbịarute nke nta nke nta nke mmụọ ozi nke abụọ, ma bụrụkwa ihe atụ nke mmeghe nke nta nke nta nke ozi a, dịka ọ dịkwa na akụkọ ihe mere eme nke ndị Miller. Nkọwa doro anya a kwesịrị ilebara ndị sụrụ ngọngọ anya n’ihi njirimara anyị nyere Eprel 19, 1844 dịka mmechuihu mbụ nke ndị Miller, na ihe e kụziri n’oge gara aga.

> “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.

> “E nyere ozi nke mbụ na nke abụọ n’afọ 1843 na 1844, ma ugbu a anyị nọ n’okpuru nkwusa nke nke atọ; ma a ka ga-ekwusakwa ozi atọ ahụ niile. Ọ dịkwa nnọọ mkpa ugbu a dịka o si dị n’oge ọbụla gara aga na a ga-emegharị ha nye ndị na-achọ eziokwu. Site n’akwụkwọ na site n’olu ka anyị ga-eme ka nkwusa ahụ daa ụda, na-egosi usoro ha, na itinye amụma ndị ahụ n’ọrụ, bụ ndị na-eduba anyị ruo n’ozi nke mmụọ ozi nke atọ. Nke atọ apụghị ịdị ma ọ bụrụ na nke mbụ na nke abụọ adịghị. Ozi ndị a ka anyị ga-enye ụwa n’akwụkwọ e bipụtara, na n’okwu ntụziaka, na-egosi n’usoro akụkọ amụma ihe ndị mereworị na ihe ndị ka ga-eme.” Selected Messages, book 2, 104.

## Habakkuk's Two Tables 2 of 95

Mbadamba Abụọ nke Habakuk 2 n’ime 95

## Understanding the Millerite Calendar and the Tarrying Time

Ịghọta Kàlịnda ndị Millerite na Oge Ichere ahụ

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.

N’ihe ngosipụta anyị gara aga, ajụjụ bilitere banyere otú Ọktoba 22, 1844, pụrụ isi bụrụ ụbọchị nke iri nke ọnwa nke asaa ma ọ bụrụ na Maachị 22, 1844, bụ ụbọchị mbụ nke ọnwa mbụ. Ndị Millerite n’ọnwa Maachị 1844 ghọtahiere ihe ha kweere na ọ bụ njedebe nke 1843. Mgbe ndakpọ olileanya ahụ gasịrị, ha nyochachara ọzọ ngụkọ oge nke Akwụkwọ Nsọ. A kọwara nke a n’akwụkwọ Gerhard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, karịchaa na ibe 89 na 92. Mgbe ha kweere na 1843 agwụla, ha tụlegharịrị akụkụ abụọ nke nghọta ha banyere oge: mgbanwe site na 1843 ruo 1844, na ụbọchị ndị na-akara mmalite na njedebe nke afọ ndị ahụ, ka ha wee nwee ike ịgbakọ ụbọchị nke iri nke ọnwa nke asaa.

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.

Anaghị m ekwusi ike ugboro ugboro na site na Maachị 22 ruo Ọktoba 22 bụ ọnwa asaa. Anaghị m ekwu na nke a bụ Òtù Ngagharị Ọnwa nke Asaa, ma ọ bụ ihe na-akpali mmasị na ndị Miller kwenyere na Maachị 22 dị mkpa, ọ bụkwa ihe enyemaka n’uche—ọnwa asaa gachara na-ewetara gị Ọktoba 22. Nke a bụ eziokwu.

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.

Nkụda mmụọ ahụ na oge nchere ahụ abụghị mmezu nke amụma oge, kama ha bụ nsonaazụ nke nghọtahie nke ndị Millerite. Nghọtahie ha mezuru oge nchere ahụ na nkụda mmụọ ahụ; e nweghị amụma pụrụ iche nke kwuru na oge nchere ahụ ga-amalite n’otu oge a kapịrị ọnụ. Nkwenkwe ha na afọ 1843 agafewo na Maachị 22, 1844, butere nkụda mmụọ ahụ.

Damsteegt says:

Damsteegt na-ekwu:

> '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.'

> N’agbanyeghị na ịgụ oge ndị Karaite, nke gosiri njedebe nke afọ ndị Juu n’ọnwa ọhụụ nke Eprel 17, 1844, ka e nyere nkwado n’akwụkwọ akụkọ oge ụfọdụ bụ isi nke ndị Millerite, ọtụtụ n’ime ndị kwere ekwe lere Maachị 21, 1844 anya dịka oge nlọghachi Kraịst. N’èzí ngagharị ndị Millerite, Maachị 21 bụ ụbọchị a ma nke ọma, ma e nwekwara atụmanya zuru ebe nile banyere mbibi zuru ezu nke usoro Adventism dum n’ụbọchị ahụ.

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.

Anyị gụrụ ụnyaahụ na Miller na-atụ anya ụbọchị ahụ. Ọtụtụ n’ime ndị Millerite na-elekwasị anya n’ụbọchị ahụ, ọbụna ndị na-emegide ha makwaara ya ma na-eche ya dị ka ihe àmà ga-egosi na ndị Millerite bụ ndị ụgha. Nke a bụ nghọta a na-anabatakarị. Mgbe ụbọchị ahụ gafesịrị, ha malitere inyocha amụma oge ndị ahụ nke ọma karị, nke dugara ha n’Ọktoba 22, 1844. Nke a na-enye ntụaka maka ajụjụ ahụ e welitere ụnyaahụ.

## The Tarrying Time and Ellen White’s First Vision

Oge Ịchere na Ọhụ Mbụ nke 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.

Taa, achọrọ m iwepụta oge karịa n’ịtụle oge ichere ahụ. Nke a dị mkpa n’ihi na anyị na-ekwu maka ọhụụ mbụ Ellen White, ebe ọ na-ekwu na ìhè na-enwu enwu nke dị ná mmalite ụzọ ahụ na-eduga n’Eluigwe bụ Mkpu Etiti Abalị, nakwa na ọ bụrụ na ị gọnarị ìhè ahụ, ị ga-ada pụọ n’ụzọ ahụ na-eduga n’Eluigwe. Ana m anwa igosi na Mkpu Etiti Abalị n’ọhụụ ya gụnyere akụkọ ihe mere eme dum nke Ozi nke Mụọ-ozi Nke Abụọ.

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.

N'onwe m, enweghị m nsogbu ikwu na Mkpu Etiti Abalị ahụ n'ọhụụ ahụ, nke dị ná mmalite nke ụzọ ahụ ma na-enwu ìhè n’ụzọ ahụ dum, na-anọchi anya akụkọ ihe mere eme nke ndị Millerite site n’afọ 1840 ruo 1844. A ghaghị ịghọta ngagharị na usoro nke akụkọ ihe mere eme ahụ nke ọma n’ezi ụzọ. Mmezu nke Mkpu Etiti Abalị n’onwe ya sitere n’ụbọchị Ọgọst 12 ruo 17, mgbe e gosipụtara ozi ahụ na Nzukọ Ọmụma Ụlọikwuu nke Exeter, ma emesịa ha buuru ozi ahụ ihe dị ka ọnwa abụọ—Septemba na Ọktoba, ọnwa abụọ na ụbọchị ise. Tupu Ọktoba 22, ha nọ na-akwadebe maka nlọghachi nke Onyenwe anyị. Oge a nke ọnwa abụọ bụ akụkọ ihe mere eme nke Mkpu Etiti Abalị. Otú ọ dị, ị gaghị aghọta oge a ma ọ bụrụ na ị naghị aghọta nzọụkwụ ndị butere n’ime ya. Maka m, Mkpu Etiti Abalị bụ, n'ụzọ kpọmkwem karị, akụkọ ihe mere eme nke oge ichere ahụ, na-aga n’ihu ruo Ọktoba 22, 1844.

## Locating the Three Angels’ Messages

Ịchọta Ozi Ndị Mmụọ Ozi Atọ ahụ

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.

Nke a bụ akụkọ ihe mere eme site n’afọ 1840 ruo 1844. E nwere ọtụtụ amaokwu n’ime Mmụọ nke Amụma ebe Nwannaanyị White na-agwa anyị na anyị kwesịrị ịma ebe a ga-edobe ozi ndị ahụ. Mgbe ị malitere idebe ozi ndị ahụ n’ebe ha kwesịrị ịdị, ị na-amata na ozi niile na-abata n’otu oge kpọmkwem, ma emesịa e nyekwa ha ike.

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.

Mmụọ-ozi Mbụ na-abịa n’afọ 1798 n’Oge Ọgwụgwụ, mgbe a kpughere Akwụkwọ Daniel ma ihe ọmụma amụba. E nyere Ozi nke Mmụọ-ozi Mbụ ike n’ụbọchị Ọgọst 11, 1840, mgbe e kwadoro ụkpụrụ ụbọchị-afọ nye ụwa dum, nke wetara Mmụọ-ozi nke Mkpughe 10 ala, nke na-anọchi anya inye Ozi nke Mmụọ-ozi Mbụ ike.

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.

Mmụọ-ozi nke Abụọ bịara n’ọnwa Juun nke afọ 1842. Anyị gụrụ ụnyaahụ na n’ọnwa Juun nke afọ 1842, Mista Miller nyere usoro nke abụọ nke nkwupụta ya n’ụlọ ụka Casco Street. Ewezuga ole na ole, ụka ndị Protestant mechiri ụzọ ha. Ya mere, n’ọnwa Juun nke afọ 1842, Ozi Mmụọ-ozi nke Abụọ bịara, n’ihi na mgbe ụka Protestant mechiri ụzọ ya megide Ozi Mmụọ-ozi Mbụ, ọ ghọọ akụkụ nke Babilọn. Ozi Mmụọ-ozi nke Abụọ bụ oku ịpụ na Babilọn. Ọ na-aga n’ihu n’usoro ya.

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.

Sista White gwara anyị na, ọ bụ ezie na ndị Protestant malitere imechi ọnụ ụzọ ha n’ọnwa Juun nke afọ 1842, oku ahụ nke ịpụ na Babilọn—ihe dị n’ime Ozi nke Mụọ-ozi nke Abụọ—amaliteghị n’ezie ruo n’oge ọkọchị nke afọ 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.

Ozi nke Mmụọ-Ozi nke Abụọ na-abịa n’ọnwa Juun nke afọ 1842, e nyekwara ya ike site n’ozi nke Mkpu Etiti Abalị, Ọgọọst 12–17, 1844, n’Ogige Nzukọ 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.

Mmụọ-ozi nke Atọ bịarutere na Ọktoba 22, 1844, n’ihi na n’ụbọchị ahụ ka e meghere ụzọ banye n’Ebe Kachasị Nsọ, ebe mmadụ pụrụ ịghọta na Kraịst ugbu a bụ Onye Nnukwu Nchụàjà n’Ebe Kachasị Nsọ. N’ebe ahụ, a na-amata igbe ọgbụgba ndụ ahụ, ma n’ime igbe ahụ ka Iwu Iri ahụ dị. Mgbe e dọtara Sister White banye n’Ebe Kachasị Nsọ ma o lee Iwu Iri ahụ anya, ọ hụrụ na Iwu gbasara Ụbọchị Izu Ike na-enwu karịa ndị ọzọ, na-akara mkpa Ụbọchị Izu Ike ahụ n’Ozi Mmụọ-ozi nke Atọ. Ọ ga-abụ ule banyere Ụbọchị Izu Ike ma ọ bụ Sọnde. N’Ọktoba 22, 1844, ọdịnaya nke Ozi Mmụọ-ozi nke Atọ bịarutere.

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.

Otu njirimara nke ozi atọ ahụ niile bụ na mgbe Ozi Mmụọ Ozi Mbụ bịarutere n’afọ 1798, ọ dịghị onye ghọtara ya. Onye-nwe-anyị welitere William Miller ka ọ bụrụ onye ozi nke Mmụọ Ozi Mbụ, ma ọ bụghị ruo n’afọ 1818—afọ iri abụọ ka e mesịrị—ka Miller malitere ịghọta ozi ahụ. Ozi ahụ na-abịarute, ma ọ na-ewe oge tupu ndị nke Chineke amata ya, mgbe ahụ ka a na-enye ya ike.

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.

Ozi nke Mmụọ-ozi nke Abụọ bịara n’ọnwa Juun nke afọ 1842, ma ọ dịghị ndị Millerite n’afọ 1842 malitere ịkpọ ụka Protestant ndị ahụ Babilọn. Ha amatabeghị ya n’oge ahụ. Ọ bụghị ruo n’oge ọkọchị nke afọ 1844 ka ha malitere ịmata ya ma kpọọ ndị mmadụ ka ha si n’ụka ndị ahụ pụta. Ozi ahụ na-abịa, e mesịa aghọta ya, mgbe ahụkwa a na-enye ya ike.

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.

N’ụbọchị Ọktoba 22, 1844, mgbe Hiram Edson hụrụ ọhụụ ya banyere Kraịst ka Ọ na-esi n’Ebe Nsọ banye n’Ebe Kachasị Nsọ, ha natara ụfọdụ ìhè gbasara mgbanwe n’ozi nchụàjà Kraịst. Ma n’ụbọchị Ọktoba 23, 1844, Hiram Edson adịghị njikere ide otu isiokwu ma ọ bụ kwusaa otu ozizi banyere ụbọchị Sọnde ịbụ akara nke anụ ọhịa ahụ. Ha aghọtaghị Ozi nke Mmụọ-ozi nke Atọ ruo mgbe oge ahụ gachara.

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.

A na-enye Ozi Mụọ-ozi nke Atọ ike, dịka ndị Seventh-day Adventists maara, mgbe Mụọ-ozi nke Anọ nke Mkpughe 18 sonyere ya. Maka ndị na-ekiri nke a n’elu LiveStreaming ma ọ bụ emesịa na DVDs, unu pụrụ ịchọ ịrụ ụka banyere oge Mụọ-ozi nke Anọ ji sonyere nke Atọ n’ụbọchị Septemba 11, 2001. N’oge a, anyị adịghị ebute arụmụka ọ bụla banyere nke ahụ, ma anyị anaghịkwa agọnarị ya: Mụọ-ozi nke Anọ na-esonyere Mụọ-ozi nke Atọ mgbe Ụlọ Elu Ejima ahụ dara, ma ebe a ka a na-enye Ozi Mụọ-ozi nke Atọ ike.

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

Ozi Ndị-mmụ-ozi atọ ahụ nile nwere àgwà ndị a: ha na-abịa, a na-aghọta ha, emesịa a na-enye ha ike.

## The Two Door Closings and Temple Cleansings

Mmechi Ọnụ Ụzọ Abụọ na Nsacha Ụlọ Nsọ abụọ

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.

N’ọnwa Juun nke afọ 1842, otu ụzọ malitere imechi, nke e ji akara site n’imechi ụzọ ha nke ụka Protestant megide Ozi nke Mmụọ Ozi Mbụ. Ná mmalite nke akụkọ ihe mere eme a, anyị na-ahụ ụzọ ka ọ na-emechi, ma ná njedebe nke akụkọ ihe mere eme a—akụkọ ihe mere eme nke Mmụọ Ozi nke Abụọ—ụzọ ahụ na-emechi ọzọ, ụzọ ahụ na-abanye n’Ebe Nsọ Kachasị Nsọ, ụzọ ahụ dị n’ilu nke Ụmụ Agbọghọ Iri ahụ.

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.

Mmechi ọnụ ụzọ abụọ a dị mkpa ka a kpọmkwem mara ha, karịsịa ma ọ bụrụ na ị ga-elebara nsacha ụlọ nsọ abụọ ahụ anya. Kraịst sachara ụlọ nsọ ugboro abụọ mgbe Ọ nọ n’ụwa, ma Sister White na-agwa anyị na a ga-enwe nsacha ụlọ nsọ abụọ na njedebe nke ụwa, dịka o siri bụrụ n’oge ndị Millerite. A pụrụ ịkọwa nsacha ụlọ nsọ n’oge ndị Millerite site n’imechi ọnụ ụzọ ahụ n’ọnwa Juun 1842—ọnụ ụzọ mbụ nke ụlọ nsọ ahụ, Protestantism—na n’oge nsacha ụlọ nsọ nke abụọ, mgbe a gwụchara nsacha ụlọ nsọ nke ndị Millerite.

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.

Anyị ga-eleba anya n’oge ichere ahụ. N’akụkọ ihe mere eme a nke Mmụọ Ozi nke Abụọ, oge ichere ahụ malitere na Maachị 22, 1844, ma e ji nsacha ụlọ nsọ abụọ kee ya ókè n’akụkụ abụọ. Nke ahụ bụ Ozi Mmụọ Ozi nke Abụọ.

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.

Nke a bụkwa akụkọ Gideọn. E nwere ime ka e dị ọcha ugboro abụọ n’akụkọ Gideọn, nke bụ otu n’ime ihe nnọchianya nke ime ka e dị ọcha nke ụlọ nsọ ugboro abụọ na Ozi nke Mmụọ-ozi Nke Abụọ.

## The Tarrying Time and the Midnight Cry in Prophecy

Oge Ichere Echere na Mkpu Etiti Abalị n’Amụma

Let us begin our study with a quote from Spiritual Gifts, volume 1, pages 195–196. We are looking at the tarrying time to understand its connection with the Midnight Cry, because we do not want to reject the light of the Midnight Cry; if we do, we fall off the path to the wicked world below.

Ka anyị bido ọmụmụ anyị site n’otu nkebi okwu sitere na Spiritual Gifts, olu nke 1, peeji nke 195–196. Anyị na-ele anya n’oge ichere ahụ iji ghọta njikọ ya na Mkpu Etiti Abalị, n’ihi na anyị achọghị ịjụ ìhè nke Mkpu Etiti Abalị; ọ bụrụ na anyị emee otú ahụ, anyị ga-esi n’ụzọ ahụ daa banye n’ụwa ọjọọ dị n’okpuru.

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."

E zigara ndị mmụọ ozi ka ha nyere nnukwu mmụọ ozi ahụ si n’eluigwe aka, m wee nụ olu ndị yiri ka ha na-ada n’ebe niile, “Sitenụ n’ime ya pụta, ndị m, ka unu ghara iketa òkè ná mmehie ya, ka unu wee ghara ịnara n’ihe otiti ya; n’ihi na mmehie ya eruwo ruo n’eluigwe, Chineke echetakwala ajọ omume ya nile. Ozi a yiri ka ọ bụ mgbakwunye nye ozi nke atọ,”—Ugbu a, ọ ka kwuputara Mkpughe 18:4, “Sitenụ n’ime ya pụta, ndị m, . . . .” Ọ sịkwa, “Ozi a yiri ka ọ bụ mgbakwunye nye ozi [Mmụọ Ozi] nke atọ, ma sonyere ya, dịka mkpu etiti abalị siri sonye na ozi mmụọ ozi nke abụọ n’afọ 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.

Ozi nke Mụọ-ozi nke Abụọ bịara n’ọnwa Juun nke afọ 1842, Mkpu nke Etiti Abalị wee sonyere ya n’ọnwa Ọgọst nke afọ 1844. Nwụsa nke Mmụọ a n’elu ozi a—ọkpụkpọ ka a pụta na Babilọn—bụ akụkọ ihe mere eme Nwanyị White ji kọwaa akụkọ ihe mere eme nke Septemba 11, 2001, mgbe Ozi nke Mụọ-ozi nke Atọ sonyere ya Mụọ-ozi nke Anọ. Mụọ-ozi nke Anọ bụ mgbe Mụọ-ozi Dị Ike nke Mkpughe 18 na-arịdata.

"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.

“Ozi a yiri ka ọ bụ mgbakwunye nye ozi nke atọ ma jikọta ya na ya, dịka mkpu etiti abalị jikọtara ozi mmụọ ozi nke abụọ n’afọ 1844. Ebube nke Chineke biri n’elu ndị nsọ ndidi, ndị na-eche,”—N’elu ndị ònye ka ebube nke Chineke biri? Ndị ndidi—gịnị? Ndị na-eche. Ndị nsọ ndidi, ndị na-eche. Ọ dị mma? Ndị nsọ na-eche; n’ihi na anyị nọ ugbu a n’akụkọ ihe mere eme ebe amụma na-ekwu, “Ngọzi na-adịrị onye ahụ nke na-eche, ma rute na 1335. Ọ bụ ezie na ọhụụ ahụ egbuo oge, chere ya.” Ndị ga-anata iwụsara Mmụọ Nsọ ahụ bụ ndị nsọ na-eche.

"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.

“Ebube Chineke bikwasịrị n’elu ndị nsọ ahụ nwere ndidi, ndị na-eche; ha wee n’enweghị ụjọ nye ịdọ aka ná ntị ikpeazụ ahụ dị nsọ, na-ekwusa ọdịda Babilọn, ma na-akpọ ndị Chineke ka ha si n’ime ya pụta; ka ha wee gbanarị mbibi ya dị egwu.”—N’ezie, nke a dị n’ụbọchị na ọgbọ anyị; ma ndị nsọ na-eche n’ụbọchị na ọgbọ anyị ka e sere onyinyo ha tupu oge eruo site n’aka ndị nsọ na-eche n’Akụkọ Ndị Millerite nke anyị na-eleba anya na ya.

"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.

“Ìhè ahụ a wụsara n’ahụ ndị nọ na-echere gbasara ebe niile, ma ndị niile nwere ìhè ọ bụla n’ime ụka dị iche iche, ndị na-anụbeghị ma jụ ozi atọ ahụ, zara oku ahụ, wee pụọ n’ime ụka ndị dara ada.”—Nke a bụ “Sitenụ n’ime ya pụta, ndị m!” Nke a na-ekwu banyere ndị ahụ na-apụta n’ime ụka Babilọn n’oge anyị a mgbe Iwu Ụbọchị Ụka abịa na United States. Ha bụ ụka ndị dara ada, bụ ụka Babilọn.

"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.

“Ọtụtụ eruola n’afọ ịza ajụjụ kemgbe e nyere ozi ndị a, ìhè wee mụkwasị ha, e nyekwara ha ohere ịhọrọ ndụ ma ọ bụ ọnwụ.”—Ugbu a ọ na-ekwu na e nwere ndị nọ n’ime ụka Protestant taa ndị eruola n’oge ịza ajụjụ kemgbe Ọktoba 22, 1844; ma nke a bụ eziokwu. Ndị nọ n’ime ụka Protestant taa adịghị ndụ mgbe Ozi Mmụọ-Ozi nke Atọ bịarutere n’Akụkọ Millerite. A naghị ajụ ha ajụjụ n’ihi ịjụ nke ụka Protestant mere n’oge nke ha, nke a bụkwa isi ihe dị mkpa iburu n’uche ma ọ bụrụ na ị ga-amụ otu akụkọ ihe mere eme nke Kraịst si bụrụ ihe atụ nke njedebe ụwa; n’ihi na, n’ụzọ teknụzụ, n’amụma, a pụrụ ibibi Jeruselem, a gaara ebibi ya, na AD34.

There were 490 years of probationary time cut off for the Jews out of the 2300 years marked in Daniel 8 and Daniel 9. Those 490 years ended in AD 34 with the stoning of Stephen. At that point, Jerusalem, prophetically, was to be destroyed, but it was not destroyed until 70. In The Great Controversy, Sister White says the same thing about that history. She says there were children and others who had not heard the message of Christ and the disciples before 34, and God in His mercy gave them time to be confronted with the message before the destruction of Jerusalem. She identifies, as does Christ, the destruction of Jerusalem as illustrating the end of the world.

E nwere afọ 490 nke oge nnwale e bepụrụ maka ndị Juu n’ime afọ 2300 ndị e depụtara na Daniel 8 na Daniel 9. Afọ 490 ahụ kwụsịrị n’afọ AD 34 site n’ikụ Stivin nkume. N’oge ahụ, n’ụzọ amụma, a ga-ebibi Jerusalem, ma e bibighị ya ruo n’afọ 70. N’akwụkwọ The Great Controversy, Nwanyị White kwuru otu ihe ahụ gbasara akụkọ ihe mere eme ahụ. Ọ na-ekwu na e nwere ụmụaka na ndị ọzọ ndị na-anụbeghị ozi Kraịst na nke ndị na-eso ụzọ ya tupu afọ 34, ma Chineke n’ebere Ya nyere ha oge ka a kpọrọ ha ihu n’ihu na ozi ahụ tupu mbibi Jerusalem. Ọ na-akọwapụta, dị ka Kraịst mere, mbibi Jerusalem dịka ihe na-egosi njedebe nke ụwa.

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.

Akụkọ ihe mere eme ahụ na-anọchi anya kpọmkwem akụkọ ihe mere eme ahụ ọ na-ekwu maka ya. Mgbe Iwu Ụbọchị Ụka bịara na United States, ozi ahụ emechaa eruo ụka ndị dara ada, a gaghị ejide ụmụ Chineke ndị nọ ugbu a na Babịlọn n’aka n’ihi ịjụ ahụ ụka ha ma ọ bụ ndị nna nna ha mere na narị afọ nke 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."

> Ọtụtụ mmadụ eruola afọ nke ịza ajụjụ kemgbe e nyere ozi ndị a, ìhè ahụ wee nwukwasị ha, e nyekwara ha ohere ịhọrọ ndụ ma ọ bụ ọnwụ. Ụfọdụ họọrọ ndụ, wee guzoro n’otu na ndị ahụ na-ele anya n’Ọnwụnye ha, na-edebekwa iwu Ya niile. Ozi nke atọ kwesịrị ịrụ ọrụ ya; a ga-anwale mmadụ nile site na ya, a ga-akpọpụtakwa ndị dị oké ọnụ ahịa n’etiti òtù okpukpe dị iche iche. Ike na-adọta n’ike na-akpali ndị ezi obi, ebe ngosipụta nke ike Chineke na-ejide ndị ikwu na ndị enyi n’egwu na mgbochi, ha agaghị anwa, ma ọ bụkwa na ha enweghị ike, igbochi ndị na-anụ ọrụ nke Mmụọ nke Chineke n’ahụ ha. A na-eburu oku ikpeazụ ahụ ruo ọbụna n’ebe ndị ogbenye ohu nọ, ndị nsọ n’etiti ha, site n’okwu dị umeala n’obi, na-awụpụta abụ ha nke ọṅụ dị ukwuu n’ihi atụmanya nke nnwere onwe ha nke obi ụtọ, ndị nna ukwu ha apụghịkwa igbochi ha; n’ihi na egwu na ijuanya na-eme ka ha gbachi nkịtị. A na-arụ nnukwu ọrụ ebube, a na-agwọ ndị ọrịa, ihe ịrịba ama na ọrụ ebube dị iche iche na-eso ndị kwere ekwe. Chineke nọ n’ọrụ ahụ, onye nsọ ọ bụla, n’atụghị egwu ihe ga-esi na ya pụta, na-agbaso nkwenye nke akọ na uche nke ya, soro ndị na-edebe iwu nile nke Chineke jikọta onwe ya; ha na-ezisa ozi nke atọ ahụ n’ike. Ahụrụ m na ozi nke atọ ahụ ga-ejedebe n’ike na n’ume karịrị nke mkpu etiti abalị.

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.

N’ime paragraf abụọ ndị a, nke a bụ ugboro nke abụọ ọ ji tụnyere akụkọ ihe mere eme anyị na Iwu Ụbọchị Ụka n’oge ọgwụgwụ nke ụwa na akụkọ ihe mere eme nke Mkpu Etiti Abalị. N’oge mbụ, ọ na-ekwu na Mụọ-ozi Dị Ike nke Mkpughe 18 sonyere Mụọ-ozi nke Atọ dịka Mkpu Etiti Abalị siri sonye Mụọ-ozi nke Abụọ. N’agbanyeghị na ọ na-ekwu maka akụkọ ihe mere eme nke nsogbu Iwu Ụbọchị Ụka, o doro anya na ọ na-eji akụkọ ihe mere eme nke Mụọ-ozi nke Abụọ dịka ebe ntụaka. Ha bụ akụkọ ihe mere eme ndị na-agbakọ ibe ha.

> "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."

> “Ụmụohu nke Chineke, ndị e nyere ike site n’eluigwe, ndị ihu ha ji ìhè na-enwu, ma na-amụcha site n’ido nsọ dị nsọ, gara ije imezu ọrụ ha, na-ekwusakwa ozi sitere n’eluigwe. Mkpụrụobi ndị gbasasịrị n’ime òtù okpukpe nile zara oku ahụ, e wee mee ngwa ngwa wepụta ndị dị oké ọnụ ahịa n’ime ụka ndị ahụ e kpebiri ibibi, dịka e si mee ngwa ngwa wepụta Lot n’Sọdom tupu mbibi ya.”

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.

Mgbe a bịa n’ihe gbasara ọkpụkpọ ka e si na Babilọn pụta, ma ọ bụ n’ọgwụgwụ ụwa ma ọ bụ n’Ozi nke Mụọ-ozi nke Abụọ, Lot bụ ihe nnọchianya nke akụkọ ihe mere eme ahụ na mbibi nke Sọdọm.

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.

Ọ bụrụ na ị ghọta Daniel 11 nke ọma, n’amaokwu 41, Eze nke Ugwu na-abanye n’ala ahụ dị ebube, a na-akwatu kwa ọtụtụ mmadụ; ma “ndị a ga-agbanarị n’aka ya, ya bụ Edom, Moab, na ndị isi nke ụmụ Amọn.” Moab na Amọn bụ ụmụ ụmụanyị abụọ Lọt mụtara. Ezinụlọ Lọt na-anọchi anya ndị na-agbanarị n’aka ọchịchị popu n’oge nsogbu Iwu Ụka nke Ụbọchị Sọnde.

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."

Nwanneanyị White ji ihe nnọchianya a eme ihe. A na-anọchi anya ụka ndị dara ada site n’aka Lot, e we meekwa ka ndị dị oké ọnụ ahịa pụta ngwa ngwa n’ime ụka ndị a kara aka ibibi, dịka e mere ka Lot pụta ngwa ngwa na Sọdọm tupu mbibi ya. E dobere ndị nke Chineke nke ọma, ma mee ka ha sie ike site n’ebube ahụ dị oke mma nke dakwasịrị ha n’ụba bara ụba, na-akwadebe ha ka ha tachie obi n’oge awa nke ọnwụnwa. A nụrụ ọtụtụ olu n’ebe nile, na-asị, “Nke a bụ ntachi-obi nke ndị nsọ; ndị a bụ ndị na-edebe iwu nile nke Chineke, na okwukwe Jisọs.”

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.

Mgbe ọ na-ekwu banyere ọkpụkpọ a na-akpọ ka e si na Babilọn pụta n’ọgwụgwụ ụwa, ọ na-eji akụkọ ihe mere eme nke Ozi nke Mụọ-ozi nke Abụọ n’oge ndị Millerite kọwaa ọkpụkpọ ahụ. Ozi nke Mụọ-ozi nke Abụọ bụ ọkpụkpọ ka e si na Babilọn pụta, ma akụkọ ihe mere eme a na-anọchi anya akụkọ ihe mere eme nke nsogbu Iwu Ụka.

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.

Otu n’ime amaokwu Akwụkwọ Nsọ nke Ellen White ji kọwaa akụkọ a bụ akụkọ banyere Sọdọm na Gọmọra. Anyị ga-agụ site na Jenesis 19:1-11, nke bụ akụkụ nke akụkọ banyere Lọt.

> 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.

> Ndị mmụọ ozi abụọ ahụ bịarutere na Sọdọm n’anyasị; Lot nọkwa ọdụ n’ọnụ ụzọ ámá Sọdọm: Lot, mgbe ọ hụrụ ha, biliri izute ha; o wee kpọọ isi ala, kụrie ihu ya n’ala; sị, Lee ugbu a, ndị nwe m, bianụ, arịọ m unu, n’ụlọ ohu unu, nọrọ abalị niile, sachakwa ụkwụ unu, unu ga-ebilikwa n’isi ụtụtụ, gaa n’ụzọ unu. Ha wee sị, Mba; kama anyị ga-anọ n’okporo ụzọ abalị niile. Ma o rịgidere ha ike nke ukwuu; ha wee banye n’ebe ọ nọ, banye n’ụlọ ya; o wee kwadebeere ha oriri, sie achịcha na-ekoghị eko, ha wee rie. Ma tupu ha alaa ụra, ndị ikom nke obodo ahụ, bụ́ ndị ikom Sọdọm, gbara ụlọ ahụ gburugburu, ma ndị agadi ma ndị ntorobịa, mmadụ niile sitere n’akụkụ niile: ha wee kpọkuo Lot, sị ya, Òleekwa ebe ndị ikom ahụ nọ, ndị bịakwutere gị n’abalị a? kpọpụta ha n’èzí ka anyị mara ha. Lot wee pụọ n’ọnụ ụzọ gaa n’ebe ha nọ, mechie ụzọ ahụ n’azụ ya, sị, Biko, ụmụnna m, emela ihe ọjọọ dị otu a. Lee ugbu a, enwere m ụmụ agbọghọ abụọ ndị na-amaghị nwoke; biko, ka m kpọpụta ha nye unu, unu meekwa ha ihe dị mma n’anya unu: naanị ka unu ghara ime ndị ikom a ihe ọbụla; n’ihi na ọ bụ n’ihi nke a ka ha ji bata n’okpuru onyinyo ụlọ m. Ha wee sị, Laghachi azụ. Ha wee sịkwa ọzọ, Nwoke a bịara ibi n’etiti anyị dịka ọbịa, ma ugbu a ọ chọrọ ịbụ onyeikpe: ugbu a anyị ga-emeso gị ihe ka njọ karịa ha. Ha wee pịgide nwoke ahụ, ya bụ Lot, ike nke ukwuu, bịaruo nso imebi ụzọ ahụ. Ma ndị ikom ahụ setịpụrụ aka ha, dọpụta Lot n’ụlọ banye n’ebe ha nọ, mechie ụzọ ahụ. Ha wee tụọ ndị ikom ahụ nọ n’ọnụ ụzọ ụlọ ahụ ìsì, ma ndị nta ma ndị ukwu: nke mere na ha gwụrụ onwe ha ike ịchọta ụzọ ahụ.

## Progressive Testing and the Tarrying Time

Nnwale Na-aga n’Ihu na Oge Ichere ogologo

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:

Nwanyị White na-ekwu maka usoro nnwale na-aga n’ihu n’oge Kraịst na n’oge ndị Millerait, na-egosi usoro nnwale na-aga n’ihu maka anyị. N’akwụkwọ Early Writings, peeji nke 259, ọ na-asị:

> "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."

> “Ndị jụrụ ịnara ozi Jọn Baptist enweghị ike irite uru n’ozizi Jizọs, otukwa ahụ ha enweghị ike irite uru n’ozi Kraịst n’Ụlọ Nsọ nke dị n’elu.” O wee kwuo, “Ndị na-anataghị Ozi Mmụọ-Ozi Mbụ enweghị ike irite uru n’Ozi Mmụọ-Ozi nke Abụọ, otukwa ahụ ha enweghị ike irite uru na Mkpu Etiti Abalị.”

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

N’ebe ahụ dị n’akwụkwọ *Early Writings*, 259, mgbe a mechiri ụzọ n’oge Kraịst, ndị Juu nọ n’ọchịchịrị zuru ezu, n’ìsì ime mmụọ.

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).

Akụkọ ihe mere eme nke Ndị Millerite banyere Mmụọ-ozi nke Abụọ bụ akụkọ Lot. Ndị mmụọ-ozi abụọ ahụ bịara n’obodo (Juun 1842), ozi nke Mmụọ-ozi nke Abụọ bịarutere, Lot wee mee ka ha nọrọ abalị ahụ (Oge Ichere). E nwere ikpe, ma mgbe ahụ ọnụ ụzọ mechiri (Ọktoba 22, 1844).

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

Anyị ga-eleba anya n’akụkọ Akwụkwọ Nsọ ọzọ ebe oge nchere kwekọrọ n’Akụkọ ndị Millerite tupu anyị achịkọta nke a ọnụ.

## Moses, the Sanctuary, and the Tarrying Time

Mosis, Ụlọ Nsọ, na Oge Ichere ogologo oge

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

Akụkọ na-esonụ bụ banyere Mosis na-anata ntụziaka gbasara iwulite ebe nsọ na Iwu ahụ.

> "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.

> “N’ụbọchị nke asaa, nke bụ ụbọchị Izu-ike, a kpọrọ Mosis ka ọ rịgoro n’ime igwe ojii ahụ. Igwe ojii ahụ gbara ọchịchịrị meghere n’ihu Izrel niile, ebube Onyenwe anyị wee pụta ìhè dị ka ọkụ na-erechapụ. ‘Mosis wee banye n’etiti igwe ojii ahụ, rịgoro n’ugwu ahụ; Mosis nọkwa n’ugwu ahụ ụbọchị iri anọ na abalị iri anọ.’ Patriarchs and Prophets, 313, 314.”

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

Ụbọchị iri anọ ahụ e ji nọduo n’ugwu ahụ agụnyeghị ụbọchị isii nke nkwadebe.

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.

N’ime akụkọ ihe mere eme a, Mosis nọrọ ụbọchị iri anọ na isii na-anata ntụziaka banyere iwu ụlọ nsọ ahụ, nke na-adaba n’afọ iri anọ na isii site na 1798 ruo 1844 mgbe Onyenwe anyị welitere ụlọ nsọ Millerite, na afọ iri anọ na isii nke nrụgharị Herọd mere n’ụlọ nsọ ahụ dịka e kwuru na Jọn 2:20, nakwa kromosom iri anọ na isii nke ụlọ nsọ mmadụ. N’ime ụbọchị isii ahụ, Joshua nọnyere Mosis, ma ọnụ ha riri mana ma ṅụọkwa mmiri si n’iyi ahụ nke si n’ugwu ahụ na-asọpụta. Joshua esoghị Mosis banye n’urukpuru ahụ kama ọ nọgidere n’èzí, na-eri ma na-aṅụ kwa ụbọchị ka ọ na-eche nloghachi Mosis, ebe Mosis buru ọnụ n’ime ụbọchị iri anọ ahụ.

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.

N’oge ọ nọrọ n’ugwu ahụ, Mozis natara ntụziaka maka iwulite ebe nsọ nke a ga-eme ka ọnụnọ nke Chineke pụta ìhè n’ụzọ pụrụ iche. “Ka ha meere M ebe nsọ; ka M wee biri n’etiti ha” (Ọpụpụ 25:8), bụ iwu nke Chineke.

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

Nke a bụ ebe anyị hụrụ ọnụọgụgụ 46 ka e jikọtara ya na iwulite ebe nsọ ahụ.

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.

Anyi ga-agụ site n’Akwụkwọ Ọpụpụ ma hụ oge ichere n’akụkọ a, dịka ọ na-ebu ụzọ gosipụta oge ichere n’oge Kraịst, nke ndị Millerait, na na ngwụcha ụwa. Oge ichere ahụ na-emepụta ọnọdụ nke na-eme ka e nwee ike ikwusa Mkpu Etiti Abalị ma mee ka e nwee klaasị abụọ nke ndị na-efe ofufe. Enweghị oge ichere ahụ, mmegharị nke akụkọ ihe mere eme ahụ agaghị adị n’ọnọdụ kwesịrị ekwesị maka ihe Onyenwe anyị chọrọ imezu n’oge Mkpu Etiti Abalị. Anyị aghaghị ịhụ ihe oge ichere ahụ na-anọchi anya ya.

> 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.

> O wee gwa Mozis, Rigo n’iru Onyenwe anyị, gị onwe gị, na Erọn, Nedab, na Abihu, na iri mmadụ asaa n’ime ndị okenye Izrel; kpọọkwa isiala n’ebe dị anya. . . . Mozis weere ọkara nke ọbara ahụ, tinye ya n’efere; ọkara nke ọzọ nke ọbara ahụ ka ọ fesaara n’elu ebe ịchụàjà. O wee were akwụkwọ nke ọgbụgba ndụ ahụ, gụrụ ya n’ọnụ ndị mmadụ; ha wee sị, Ihe niile Onyenwe anyị kwuru ka anyị ga-eme, anyị ga-erubekwa isi. Mozis wee were ọbara ahụ, fesa ya n’elu ndị mmadụ, sị, Lee ọbara nke ọgbụgba ndụ ahụ, nke Onyenwe anyị na unu meworo banyere okwu ndị a niile. Ọpụpụ 24:1, 6-8.

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

Oge a nke ụbọchị iri anọ na isii, oge a nke ichere n’ihu Onyenwe anyị, bụ mgbe Onyenwe anyị na-abanye n’ọgbụgba-ndụ na otu ndị mmadụ.

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

Ònye-nwe-anyị batara n’ọgbụgba ndụ na ndị Millerite n’akụkọ a? Ee.

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

Ọ̀ batara ọgbụgba-ndụ na ụka Ndị Kraịst n’oge Pentikọst n’oge Kraịst? Ee.

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

Ya mere, oge nchere a bụ otu n’ime akara-ụzọ nke Onyenwe anyị ji abanye n’ọgbụgba ndụ ya na ndị mmadụ.

> 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.

> Jehova we si Mosis, Rigota n’ugwu biakutem, nọkwa n’ebe ahụ: m ga-enyekwa gị mbadamba nkume, na iwu, na ihe ndị m nyere n’iwu nke m dere; ka i wee kuziere ha. Mosis wee bilie, ya na Jọshua, onye na-ejere ya ozi: Mosis wee rigoo n’ugwu Chineke. O wee sị ndị okenye ahụ, Cherenụ anyị ebe a, ruo mgbe anyị ga-alọghachikwute unu ọzọ: ma, lee, Eron na Hoa nọnyere unu: ọ bụrụ na nwoke ọbụla nwere okwu ọ bụla ọ ga-eme, ka ọ bịakwute ha. Mosis wee rigoo n’ugwu ahụ, igwe ojii wee kpuchie ugwu ahụ. Ebube Jehova wee biri n’elu ugwu Saịnai, igwe ojii wee kpuchie ya ụbọchị isii: n’ụbọchị nke asaa o wee kpọọ Mosis n’etiti igwe ojii ahụ. Ma ọdịdị ebube Jehova dị ka ọkụ na-erechapụ ihe n’elu ugwu ahụ n’anya ụmụ Izrel. Mosis wee banye n’etiti igwe ojii ahụ, rigookwa n’ugwu ahụ: Mosis nọkwara n’ugwu ahụ ụbọchị iri anọ na abalị iri anọ. Ọpụpụ 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.

N’akụkọ banyere Moses, anyị na-ahụ oge ichere. N’oge a, mbadamba nkume abụọ ahụ na-anọchi anya ọgbụgba ndụ, Onye-nwe-anyị na-abanyekwa n’ọgbụgba ndụ ma na-enye Moses ntụziaka banyere iwu ụlọ nsọ ahụ.

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

Site n’afọ 1798 ruo 1844, n’ime afọ iri anọ na isii ahụ, Onyenwe anyị nọ na-ewuli ụlọ nsọ Millerite ka O wee banye n’ọgbụgba-ndụ na Izrel nke oge a.

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.

A na-akpọ oge ahụ anyị ka gụrụ banyere ya, ya na Mosis na oge ichere nke ndị okenye iri asaa ahụ, Pentikọst n’akụkọ ihe mere eme nke Akwụkwọ Nsọ—ụbọchị iri ise mgbe Ememe Ngabiga gasịrị. Onyenwe anyị nyere Izrel iwu ka ha na-eme ncheta Pentikọst ruo mgbe ebighị ebi. N’Agba Ọhụrụ, Pentikọst bụ isi ihe a na-elekwasị anya na ya n’ụlọ nzukọ Ndị Kraịst mbụ, dịka ncheta kpọmkwem nke akụkọ a. Anyị na-ahụkwa otu ihe ndị ahụ mejupụtara Pentikọst n’oge Kraịst, n’akụkọ ihe mere eme nke ndị Millaịt, ma a ga-emegharịkwa ihe ndị a mejupụtara ya na njedebe nke ụwa.

## Pentecost and the Tarrying Time in the New Testament

Pentikost na Oge Ichere N’Agba Ọhụrụ

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

Ka anyị leba anya na Pentikọst site na Luk 24:44-52, n’oge akụkọ ụzọ gaa Emọs.

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.

Na mbụ n’Akwụkwọ Luk, ndịozi abụọ ahụ na Jisọs na-eje ije na-arịọ Ya ka Ọ nọrọnyere ha. Akwụkwọ Nsọ ji okwu ahụ, “nọrọ.” E nwere oge ịnọ e depụtara n’ebe ahụ, ma anyị chọrọ ịkọwapụta oge ịnọ ọzọ dị iche n’ime otu akụkọ a.

> 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.

> O wee sị ha, Ndị a bụ okwu ndị m gwara unu mgbe m ka nọnyere unu, na a ghaghị imezu ihe nile e dere n’iwu Mozis, na n’aka ndị-amụma, na n’abụ ọma, banyere m. Mgbe ahụ o meghere nghọta ha, ka ha wee ghọta Akwụkwọ Nsọ. O wee sị ha, Otú a ka e dere ya, na otu a ka o kwesịrịrị Kraịst ịta ahụhụ, ma bilie n’ọnwụ n’ụbọchị nke atọ: na kwa na a ga-ekwusa nchegharị na mgbaghara mmehie n’aha ya n’etiti mba nile, bido na Jerusalem. Unu onwe unu bụkwa ndị àmà nke ihe ndị a. Ma, lee, m na-ezite nkwa nke Nna m n’elu unu: ma nọdunu n’obodo Jerusalem, ruo mgbe e ji ike si n’elu yikwasị unu.

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.

A na-akara oge ichere ahụ site n’iwu ka ha nọrọ na Jerusalem ichere ike. N’ebe a ka inye ozi ahụ ike maka ndị Millerite na-eme.

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

Ịnọrịrị pụtara ichere. “Ngọzi nādiri onye nāchere.” Gịnị ka ọ nāchere? Ike ahụ.

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.

Ị gaghị enwe ike ịghọta nke ọma inye ike nke Mkpu Etiti Abalị ma ọ bụrụ na ị naghị aghọta oge ichere ahụ, ebe e nyere ha iwu ichere maka ike ahụ. Ọ bụ akụkụ nke akụkọ ahụ. Ka ìhè e guzobere n’azụ gị wee nọgide na-enwu, ị ga-aghọta akụkọ ihe mere eme ahụ dum.

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

O nwere ike ịbụ na ị ka na-ahụbeghị ebe nke a na-eduga, ma echi ọ ga-apụta ìhè.

## The Three Prophecies and the Tarrying Time

Amụma Atọ na Oge Ịchere Ahụ

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.

Amụma atọ dugara ndị Millerite n’ime nghọtahie nke butere oge nchere na nkụda mmụọ mbụ ahụ. Amụma ndị a bụ otu amụma atọ ahụ William Miller kwuru na e nyere ya mmalite ha: ụbọchị 1335, 2520, na ụbọchị 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.

Ọ bụrụ na ị ghọta na oge ichere bụ otu akụkụ pụrụ iche nke Mkpu Etiti Abalị, ị ga-ajụ ihe kpatara oge ichere ahụ. Ọ bụ amụma oge atọ ndị a mere ka ọ pụta: 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.

Ọ bụrụ na ị jụ amụma nke 2520 na nke 1335, ị na-agọnarị Mkpu Etiti Abalị ma dapụ n’ụzọ ahụ gaa n’ụwa ajọ omume dị n’okpuru.

That is where we are heading with all this.

Ọ bụ ebe ahụ ka anyị na ihe ndị a niile na-aga.

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

Ha ji nọrọ ka ha chere ike sitere n’elu; ma n’akụkọ ihe mere eme nke ndị Millerite, ike ahụ bụ Mkpu Etiti Abalị.

> 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.

> Ma unu nọrọ n’obodo Jerusalem, rue mgbe a ga-eyikwasị unu ike sitere n’elu. O wee duru ha pụta ruo Bethany; o weliri aka-Ya elu, gọzie ha. O wee ruo na, mgbe Ọ nọ na-agọzi ha, e kewapụrụ Ya n’etiti ha, e welikwara Ya elu n’ime eluigwe. Ha wee kpọọ isiala nye Ya, laghachikwa na Jerusalem n’oké ọṅụ. Luke 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.

Betani bụ mpaghara dịpụrụ adịpụ nke Jerusalem, ihe dị ka otu maịl na ọkara n’èzí obodo ahụ. N’oge Jizọs, nke a bụ anya dị mkpa nke ukwuu, ebe ndị mmadụ na-aga ije n’ebe niile.

Bethany means 'House of the Poor.'

Betani pụtara “Ụlọ Ndị Ogbenye.”

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

Ebe Jizọs kasị hụrụ ịnọ bụ Betani, ebe Lazarọs, Meri, na Mata bi.

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

Ọ bara uru ịrịba ama na Mbata nke Mmeri bụ akụkọ ihe mere eme Nwanyị White ji akọwa Mkpu Etiti Abalị.

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.

Tupu Jisọs abanye na Jerusalem maka Nbata Mmeri ahụ, Ọ nọrọ obere oge na Betani, Ụlọ ndị Ogbenye. E nwere oge ichere nke na-ebute ụzọ tupu Nbata Mmeri ahụ, dịka e nwekwara oge ichere nke na-ebute ụzọ tupu Mkpu Etiti Abalị. Ha bụ akụkọ ihe mere eme ndị yiri ibe ha, ma anyị ka na-atụle Luk 24:44-52 na ichere na ịnọgide na Jerusalem.

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

N’akwụkwọ Early Writings, peeji nke 247, mgbe ọ na-ekwu banyere Akụkọ Ndị Millerite, Sista White na-ekwu:

> "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."

> Ndị ahụ nwere nkụda mmụọ hụrụ site n’Akwụkwọ Nsọ na ha nọ n’oge nchere ahụ, nakwa na ha ga-eji ndidi chere mmezu nke ọhụụ ahụ. Otu ihe akaebe ahụ nke dugara ha ile anya Onyenwe ha n’afọ 1843, dugara ha ịtụ anya Ya n’afọ 1844.

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

N’oge Mkpu nke Etiti Abalị, e meghere nghọta nke Akwụkwọ Nsọ nye ndị Millerite.

"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.

“Ndị ahụ nwere nkụda mmụọ” site na nkụda mmụọ mbụ hụrụ site n’Akwụkwọ Nsọ na ha nọ n’oge ichere ahụ, otu ihe àmà ahụ kwa nke dugara ha ibu amụma afọ 1843 dị ka nloghachi nke Onyenwe anyị, gosikwara ugbu a afọ 1844.

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

Gịnị ka Onyenwe anyị meere ha? O mepere nghọta ha. Nke a bụ akụkọ ihe mere eme nke yiri nke ndị na-eso ụzọ ya.

## Jacob’s Tarrying Time and the Covenant

Oge Ichere Jekọb na Ọgbụgba-ndụ ahụ

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.

E nwere oge ịnọgide n’echere n’akụkọ Jekọb. Oge a nke ịnọgide n’echere na-eme ka ọtụtụ eziokwu amụma pụta ìhè, ọ bụ ezie na anyị ga-emetụ naanị ụfọdụ n’ime ha aka.

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.

Jenesis 28, malite n’amaokwu nke 10, na-egosi na akụkọ Jekọb na-ebu amụma tupu oge eruo banyere ọgwụgwụ ụwa. Ụmụ Jekọb na-anọchi anya ndị 144,000 n’ọgwụgwụ ụwa.

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.

Jekọb nwere ụmụ site n’aka ụmụnwaanyị anọ—nwunye abụọ, Rechel na Lia, na iko nwanyị abụọ. Ọ ghaghị ịrụ ọrụ iji nweta nwunye ya: ụbọchị 2520 n’ihi Lia na ụbọchị 2520 n’ihi Rechel. N’akụkọ Jekọb, anyị na-ahụ ma 2520 abụọ ahụ, ndị na-anọchi anya Alaeze Ugwu na Alaeze Ndịda.

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.

Jekọb bụ ihe nnọchianya nke Akụkọ Ihe Mere Eme nke ndị Millerite na nke 144,000. Akụkọ ndụ ya kwesịrị inye anyị ìhè n’ọgwụgwụ ụwa.

> 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.

> Jekọb siri Bia-ṣeba pụọ, gaa n’ihu Hẹran. O rue otu ebe, nọrọ ebe ahụ abalị ahụ, n’ihi na anyanwụ adala; o wee were ụfọdụ nkume nke ebe ahụ, dozie ha n’okpuru isi ya, dinara n’ebe ahụ hie ụra. O rọrọ nrọ, ma lee, otu ubube guzoro n’elu ụwa, isi ya ruru n’eluigwe; ma lee, ndị mmụọ-ozi nke Chineke na-arịgo ma na-arịda n’elu ya. Ma lee, Onyenwe anyị guzo n’elu ya, sị, Abụ m Onyenwe anyị, Chineke nke Ebreham nna gị, na Chineke nke Aịzik; ala nke ị dina n’elu ya, aga m enye gị ya, na mkpụrụ gị: Mkpụrụ gị ga-adịkwa ka ájá nke ụwa, ị ga-agbasakwa n’ebe ọdịda anyanwụ, na n’ebe ọwụwa anyanwụ, na n’ebe ugwu, na n’ebe ndịda: n’ime gị na n’ime mkpụrụ gị ka a ga-agọzi ezi-na-ụlọ niile nke ụwa. Ma lee, anọ mnyere gị, echebekwa m gị n’ebe niile ị na-aga, meekwa ka ị laghachi ọzọ n’ala a; n’ihi na agaghị m ahapụ gị, ruo mgbe m mezuru ihe ahụ nke m gwara gị. Jenesis 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.

Onyenwe anyị na Jekọb na-abanye n’ọgbụgba-ndụ. Mgbe Onyenwe anyị na Mosis na Izrel na-abanye n’ọgbụgba-ndụ, e nwere oge ichere; mgbe Ọ na Jekọb na-abanye n’ọgbụgba-ndụ, e nwere oge ichere; mgbe Ọ na Izrel nke oge a n’akụkọ ihe mere eme nke ndị Millerite na-abanye n’ọgbụgba-ndụ, e nwere oge ichere; ma mgbe Ọ na nzukọ Kraịst n’oge Pentikọst na-abanye n’ọgbụgba-ndụ, e nwere oge ichere.

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.

N’akụkọ a, n’oge ichere ahụ, Onyenwe anyị na-emepe nghọta nke ndị Ya n’Okwu Ya, nke e ji ubube ahụ nke ndị mmụọ ozi na-arịgo ma na-arịda nọchite anya ya—ihe nnọchianya nke nkwurịta okwu n’etiti Chineke na mmadụ.

> 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.

> Jekọb wee teta n’ụra ya, sị, N’ezie, Onyenwe anyị nọ n’ebe a; ma amaghị m ya. Egwu wee jide ya, ọ sị, Lee ka ebe a si dị egwu! Nke a abụghị ihe ọzọ ma ọ bụghị ụlọ nke Chineke, nke a bụkwa ọnụ-ụzọ eluigwe. Jenesis 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.

N’oge Mkpu Etiti Abalị, ụmụ agbọghọ na-amaghị nwoke nke òtù Millerite na-eteta ma na-aghọ Ụlọ Chineke. Ọ na-abanye n’ọgbụgba ndụ ya na ha, na-eme ka ha bụrụ Izrel nke oge a.

> 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.

> Jekob wee bilie n’ụtụtụ, were nkume ahụ o doro n’okpuru isi ya, guzobe ya ka ọ bụrụ ogidi, wụkwasịkwa mmanụ n’elu ya. Ọ kpọkwara aha ebe ahụ Betel; ma aha obodo ahụ na mbụ bụ Luz. Jenesis 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."

A gbanwere “Luz.” Ndị Miller abụghị ndị nke Chineke n’afọ 1798. Akụkọ ihe mere eme nke ndị Miller bụ akụkọ ihe mere eme nke otú Ọ na-esi banye n’ọgbụgba ndụ na ha ma mee ka ha bụrụ ndị nke Ya, na-agbanwe ha site na “Luz” bụrụ “Betel.”

> 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.

> Jekọb wee kwe nkwa, sị, Ọ bụrụ na Chineke anọnyere m, ma chekwaa m n’ụzọ a m na-aga, ma nye m nri m ga-eri, na uwe m ga-eyikwasị, ka m wee lọghachi n’udo n’ụlọ nna m; mgbe ahụ, Onyenwe anyị ga-abụ Chineke m: nkume a kwa, nke m guzosiri dịka ogidi, ga-abụ ụlọ Chineke: ma n’ihe niile ị ga-enye m, n’ezie, aga m enye gị otu ụzọ n’ụzọ iri. Jenesis 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.

Nkwekọ Jacob bụ ịbanye n’ọgbụgba-ndụ. Ọ na-arịọ Chineke ka O debe ya n’ụzọ ahụ—Ụzọ Ochie ndị ahụ—ma nye ya achịcha ka o rie. Ndị Millerite kwesịkwara iri achịcha nke ha, ghara ịlaghachikwa n’ime nzuzu nke ndị Protestant.

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.

Ọ bụrụ na anyị na-aga n’ihu iri achịcha Chineke na-enye anyị, Ọ ga-eme ka ọgbụgba ndụ Ya na anyị guzosie ike. Achịcha na uwe dị n’ọṅụṅụ Jacob na-anọchi anya eziokwu ndị dị na Chaatị 1843, nke Ellen White kpọrọ Nkume nke Ọgbọ nile—Ụzọ Ochie na achịcha.

> "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.

> “Ụgbọ̀elu nke Jekọb hụrụ n’ọhụ abalị, isi ya guzo n’elu ụwa, ebe ogo ya kacha elu ruru n’eluigwe kachasị elu; Chineke n’onwe ya nọ n’elu ụgbọ̀elu ahụ, ebube Ya na-enwukwa n’elu ogo ọ bụla; ndị mmụọ-ozi na-arịgo ma na-arịdata n’elu ụgbọ̀elu a nke ìhè na-enwu enwu, bụ ihe nnọchianya nke nkwurịta okwu na-adịgide adịgide a na-edobe n’etiti ụwa a na ebe ndị dị n’eluigwe. Chineke na-emezu uche Ya site n’ọrụ ndị mmụọ-ozi nke eluigwe n’ime mkparịta ụka na-aga n’ihu na mmadụ. Ụgbọ̀elu a na-ekpughe ụzọ nkwurịta okwu kpọmkwem ma dị mkpa ya na ndị bi n’ụwa a. Ụgbọ̀elu ahụ nọchiri anya Onye Mgbapụta nke ụwa nye Jekọb, Onye na-ejikọta ụwa na eluigwe ọnụ. Onye ọ bụla nke ahụla ihe akaebe na ìhè nke eziokwu ma nabata eziokwu ahụ, na-ekwupụta okwukwe ya n’ime Jisọs Kraịst, bụ onye ozi n’ọkwa kachasị elu nke okwu ahụ pụtara. Ọ bụ onye natara akụ nke eluigwe, ọ bụkwa ọrụ ya ịkekọrịta ha, ịgbasa ihe ahụ ọ natara.” Fundamentals of Christian Education, 270.

When He opens up their understanding in the tarrying time, He does so by sending angels up and down the ladder.

Mgbe Ọ na-emepe nghọta ha n’oge ichere ahụ, Ọ na-eme ya site n’iziga ndị mmụọ ozi ka ha na-arịgo ma na-arịda n’akịrịka ahụ.

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.

Ọ bụrụ na ị natara eziokwu ahụ, ị nwere ọrụ ịkekọrịta ya. Ọ bụrụ na i mezuo ọrụ gị, ị ghọọ ubube ahụ—ụzọ nzikọrịta ozi ahụ. A kpọrọ anyị ka anyị bụrụ ụzọ ahụ.

> "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.

> “Ubube ahụ nọchiri anya Kraịst; ọ bụ ụzọ nkwurịta okwu dị n’etiti eluigwe na ụwa, ndị mmụọ ozi na-agakwa na-abịakwa n’ime mmekọrịta na-adịghị akwụsị akwụsị ha na agbụrụ dara ada. Okwu Kraịst gwara Natanayel kwekọrọ n’ihe oyiyi nke ubube ahụ, mgbe ọ sịrị, ‘N’ezie, n’ezie, asị m unu, Site ugbu a gaa n’ihu unu ga-ahụ eluigwe ka e meghere, na ndị mmụọ ozi nke Chineke ka ha na-arịgoro na-ada kwa n’elu Nwa nke mmadụ.’ N’ebe a, Onye mgbapụta ahụ kọwara onwe ya dịka ubube omimi ahụ, nke na-eme ka nkwurịta okwu dị n’etiti eluigwe na ụwa kwe omume.” 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.

Jekọb nwere oge ichere; ọ na-echere ma rọọ nrọ banyere ubube ahụ, nke na-anọchi anya Onyenwe anyị imeghe nghọta nke Okwu Ya nye ndị Ya n’oge ichere ahụ. N’akụkọ ihe mere eme a, Onyenwe anyị na ndị Ya na-abanye n’ọgbụgba-ndụ, na-ewepụ ha na Luz ma mee ha Betel—Ụlọ nke Chineke.

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.

Ụzọ nkwurịta okwu nke ndị mmụọ ozi na-arịgo ma na-arịda n’elu ubube ahụ, onye bụ Kraịst, nọchiri anya, ka e nwekwara ihe nnọchianya ya n’akwụkwọ Zekaraya. Nwanyị White kwuru okwu banyere nke a na Review and Herald, July 20, 1897, ọ bụ ezie na o ji akara nnọchianya dị iche.

> "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."

> “Ndị e tere mmanụ guzo n’akụkụ Onyenwe ụwa nile, nwere ọnọdụ ahụ e nyere Setan n’oge gara aga dị ka cherub na-ekpuchi ihe. Site n’aka ndị dị nsọ gbara ocheeze ya gburugburu.”

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.

Gịnị bụ “ndị nsọ” ahụ? Ndị mmụọ ozi. “Site n’aka ndị nsọ gbara ocheeze Ya gburugburu, Onyenwe anyị na-edebe nkwurịta okwu na-adịgide adịgide n’etiti Ya na ndị bi n’ụwa.” Nke ahụ bụ ubube ahụ. Naanị, n’ebe a, Sister White agaghị eji ubube ahụ dịka ihe nnọchianya.

> "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.

> “Mmanụ ọlaedo ahụ na-anọchi anya amara nke Chineke ji edozi ka a na-enye oriọna ndị kwere ekwe mmanụ mgbe niile, ka ha ghara ịma jijiji ma gbanyụọ. Ọ bụrụ na a naghị awụsa mmanụ nsọ a site n’eluigwe n’ozi nke Mmụọ Chineke, ndị ọrụ nke ajọ ihe ga-enwe ọchịchị zuru ezu n’ebe ụmụ mmadụ nọ.”

> "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.

> A na-emebi nsọpụrụ Chineke mgbe anyị na-anabataghị ozi ndị Ọ na-ezitere anyị. N’ụzọ dị otú a, anyị na-ajụ mmanụ ọlaedo ahụ Ọ chọrọ ịwụba n’ime mkpụrụobi anyị ka e wee zipụ ya nye ndị nọ n’ọchịchịrị. Mgbe oku ahụ bịara, “Lee, onye na-alụ nwanyị ọhụrụ na-abịa; pụtanụ izute ya,” ndị na-anataghị mmanụ nsọ ahụ, ndị na-edebebeghị amara Kraịst n’ime obi ha, ga-achọpụta, dịka ụmụ agbọghọ ndị ahụ nzuzu, na ha adịghị njikere izute Onyenwe ha. Ha enweghị, n’ime onwe ha, ike inweta mmanụ ahụ, ndụ ha agbakwasịkwaala n’iyi. Ma ọ bụrụ na a rịọ maka Mmụọ Nsọ nke Chineke, ma anyị arịọsi ike, dịka Mosis mere, “Gosi m ebube gị,” a ga-awụsa ịhụnanya Chineke n’obi anyị. Site n’ọkpọkọ ọlaedo ndị ahụ, a ga-ebufe mmanụ ọlaedo ahụ nye anyị. “Ọ bụghị site n’ike, ọ bụghịkwa site n’ọchịchị, kama site na Mmụọ m, ka Jehova nke Ndị Agha kwuru.” Site n’inweta ìhè na-egbuke egbuke nke Anyanwụ nke Ezi Omume, ụmụ Chineke na-enwu dị ka ìhè n’ụwa. 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.

N’akụkọ banyere Jekọb, anyị nwere akụkọ nke Akụkọ ihe mere eme nke ndị Millerite. E nwere oge nchere, ma ọ na-ahụ ubube ahụ nke na-anọchi anya nkwurịta okwu n’etiti Eluigwe na Ụwa.

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

Zekaraya na-agwa anyị banyere ọkpọkọ ọlaedo abụọ. Ugo nwere ogwe isi abụọ, ma Zekaraya na-akpọ ha ọkpọkọ ọlaedo abụọ.

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.

Anyị ga-anata ozi ndị na-esite n’ụzọ ubube nke Eluigwe na-abịa ma nyefee ha ndị ọzọ. Ọ bụrụ na anyị emee nke ahụ, anyị aghọọ akụkụ nke ubube ahụ, akụkụ nke usoro nkwurịta okwu ahụ.

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

Nwannaanyị White jikọtara nke a na ilu nke Agbọghọ Iri ahụ.

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."

N’akụkọ ihe mere eme nke ndị Millerite, ha na-emezu ilu nke ụmụ agbọghọ iri ahụ. Oge ịtụ uche nke Jekọb bụ oge ịtụ uche nke Matiu 25 na Habakuk 2: “Ọ bụrụgodị na ọhụụ ahụ egbu oge, chere ya.”

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

Akụkọ Jekọb na Zekaraya bụ otu oge ichere ogologo ahụ.

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.

Oge ichere ahụ na-egosi, n’etiti ihe ndị ọzọ, na Onyenwe anyị dị njikere ịbawanye nghọta nke ndị na-eso Ya banyere Okwu Chineke. Ọ bụrụ na ịnataghị Mmanụ Nsọ ahụ, ị bụ nwaagbọghọ-amaghị-uche.

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.'"

Mgbe ị rutere n’akụkọ ihe mere eme a, mgbe ọnụ ụzọ mechiri ma ị bụrụ amaghị ama na-amaghị ihe, Sista White na-ekwu, “Okwu ndị kasị nwute e nụtụrụla, ‘Amaghị m unu.’”

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.

Ị pụghị ikewapụ oge ichere ahụ n’Iti Mkpu Etiti Abalị. Oge ichere ahụ na-emepụta mwụsa nke Mmụọ Nsọ, nke na-emepe nghọta nke ndị Chineke nwere n’Okwu ahụ n’oge Iti Mkpu Etiti Abalị, ma na-enye mmanụ ahụ nke na-ekewa ụmụagbọghọ-amaghị nwoke ndị maara ihe n’aka ndị nzuzu.

## The Tarrying Time and Christ’s Crowning Miracle

Oge Ichere na Ọrụ Ebube Kasị Elu nke Ikpube Kraịst Okpueze

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

E nwere oge ichere mgbe Kraịst rụrụ ọrụ Ya kacha ebube—ịkpọlite Lazarọs.

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

Jisọs nụrụ ozi ahụ, sị: “Lazarọs na-arịa ọrịa. Bịa lekọta ya.” Ma Jisọs agaghị ozugbo.

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.

Nwannaanyị White na-ekwu na nke a mere ka ndị na-eso ụzọ ya sụọ ngọngọ. Ha jụrụ onwe ha ihe mere O ji agaghị enyere enyi Ya aka, ma ọ bụ gosi ike Ya dịka Mesaịa. Ma O nọgidere n’ịtụ uche.

> "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.

> “N’ịkwụsị ịbịa n’ebe Lazarọs nọ, Kraịst nwere nzube nke ebere n’ebe ndị ahụ nọ ndị na-anabatabeghị Ya. Ọ nọrọ oge, ka site n’ịkpọlite Lazarọs n’ọnwụ, O wee nye ndị Ya ndị isiike na ndị na-ekweghị ekwe ihe àmà ọzọ na Ọ bụ n’ezie ‘mbilite n’ọnwụ, na ndụ.’ Ọ chọghị ịhapụ olileanya niile banyere ndị ahụ, ndị atụrụ ogbenye, ndị na-awagharị awagharị nke ụlọ Izrel. Obi Ya na-agbaji n’ihi ekweghị nchegharị ha. N’ebere Ya, O kpebiri inye ha otu ihe àmà ọzọ na Ọ bụ Onye Nweghachite, Onye ahụ bụ nanị Ya nwere ike ime ka ndụ na anwụghị anwụ pụta ìhè. Nke a ga-abụ ihe àmà nke ndị nchụàjà na-agaghị enwe ike ịkọwa n’ụzọ na-ezighị ezi. Nke a bụ ihe kpatara igbu oge Ya n’ịga Betani.” The Desire of Ages, 529.

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

Ọ dọrọ aka ná ntị ka O nye ha otu ihe àmà ọzọ na O nwere ike ime ka ndị nwụrụ anwụ dịrị ndụ.

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

Ọrụ ebube a nke kachasi elu, mbilite n’ọnwụ Lazarọs, tụkwasịrị akara nke Chineke n’ọrụ Ya na n’ihe Ọ kpọrọ ịbụ Chukwu.

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.

N’oge Mkpu N’etiti Abalị, Onyenwe anyị na-ebuli ndị amamihe n’ime ụmụ agbọghọ na-amaghị nwoke. Nke a bụ ihe atụ nke usoro ịkaa akara. A na-akaa ndị Millerite akara, na-enye ihe atụ nke ịkaa akara nke 144,000 ahụ.

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

Ihe mmụta sitere n’aka Lazarọs bụ na Kraịst pụrụ iwere onye nwụrụ anwụ n’ihe njehie na mmehie wee mee ka ọ dị ndụ.

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

N’akụkụ akụkọ Lazarọs, Kraịst kọwara ọnwụ dịka ụra.

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.

Ha niile nọ n’ụra. Ọ na-egbu oge. Ọ ga-akpọlite Lazarọs n’ọnwụ, mee ka ha dịrị ndụ, ma tinye akara Ya n’elu ha. Nke a bụ ọrụ ebube Ya kasị dị ukwuu.

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

N’akụkọ ihe mere eme anyị, mgbe Ọ na-akara ndị 144,000 akara, Ọ na-ebuli ha elu dịka ọkọlọtọ.

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

Zekaraya na-ekwu na ọkọlọtọ ahụ dị ka nkume ọnụ ahịa dị n’okpueze. Nke a bụ omume Ya nke ikpu okpueze.

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.

Site n’ịwụsa ma meghee eziokwu n’akụkọ ihe mere eme nke ndị Millerite, oge nchere ahụ na-egosi mgbe Onyenwe anyị meghere eziokwu ahụ. Ọkwá ahụ, nke ndị mmụọ ozi na-arịgo ma na-arịda n’elu ya, bụ ebe usoro nke ịka akara na-eme.

## The Triumphal Entry and the Midnight Cry

Mbata Mmeri na Mkpu Etiti Abalị

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

Ugbu a, anyị na-eleba anya n’Ọbịbịa Mmeri ahụ. Lezienụ anya n’ihe Nwanyị White jiri tụnyere Ọbịbịa Mmeri ahụ n’akwụkwọ Spirit of Prophecy, olu nke 4, ibe 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!'"

> “A kpọsaghị mkpu etiti abalị ahụ nke ukwuu site n’ọrụ ụka, ọ bụ ezie na ihe àmà nke Akwụkwọ Nsọ doro anya ma bụrụ nke na-emechi okwu. E nwere ike na-amanye mmadụ nke soro ya, nke kpaliri mkpụrụobi. Enweghị obi abụọ, enweghị ajụjụ. N’oge mbata mmeri nke Kraịst banye na Jerusalem, ndị mmadụ ndị si n’akụkụ niile nke ala zukọtara idobe ememme ahụ, gbakọrọ n’Ugwu Olive, ma ka ha sonyere igwe mmadụ ahụ nke na-eso Jisọs, ha jidere mmụọ nsọ nke oge ahụ, wee nyere aka ime ka mkpu ahụ bawanye, ‘Ngọzi nādiri onye ahụ nke na-abịa n’aha Onyenwe anyị!’ [Matthew 21:9.] N’otu aka ahụ ka ndị na-ekweghị ekwe ndị gbakọrọ ná nzukọ ndị Adventist—ụfọdụ n’ihi ọchịchọ ịmata, ụfọdụkwa naanị iji kwaa emo—nụrụ ike nkwenye ahụ nke na-eso ozi ahụ, ‘Lee, Nwunye Ọhụrụ na-abịa!’”

The Triumphal Entry represents the Midnight Cry.

Nbata Nmeri ahụ n’Otuto na-anọchite anya Mkpu Etiti Abalị.

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

Ka anyị gụọ ihe Nwanyị White kwuru banyere Nbata nke Mmeri ahụ n’akwụkwọ The Youth’s Instructor, Febrụwarị 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."

> “Oge Kraịst banyere n’ime Jerusalem bụ oge kachasị maa mma n’afọ. E ji akwụkwọ ndụ akwụkwọ ndụ kpuchie Ugwu Oliv, ọhịa nta ya dịkwa mma site n’akwụkwọ osisi dị iche iche. Site n’ógbè ndị gbara Jerusalem gburugburu, ọtụtụ mmadụ abịawo n’ememme ahụ n’ọchịchọ siri ike ịhụ Jisọs.”

Why? Because, they heard about Lazarus.

Gịnị kpatara ya? N’ihi na ha nụrụ banyere Lazarọs.

> "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."

> “Ọrụ ebube kachasị elu nke Onye Nzọpụta, n’ịkpọlite Lazarọs n’ọnwụ, emetụwo ndị mmadụ n’ụzọ dị ịtụnanya, ma nnukwu ìgwè mmadụ jupụtara n’ọṅụ na ịnụ ọkụ n’obi bịakwutere ebe Jizọs nọ na-anọ.”

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

Ya mere, Ọ na-anọ ọdụ na Betani tupu Nbata Mmeri ahụ.

This refers to the Tarrying Time.

Nke a na-ekwu maka Oge Ichere.

> "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.'

> Mgbe ehihie agafela ọkara, Jisọs zitere ndị na-eso ụzọ Ya n’obodo Betfage, na-asị: “Gaanụ n’obodo dị n’ihu unu, ozugbo kwa unu ga-ahụ nne ịnyịnya ibu e kegidere, na nwa ya nọnyere ya: tọpụnụ ha, kpọtaranụ m ha. Ma ọ bụrụ na onye ọ bụla asị unu okwu ọbụla, unu ga-asị, Onyenweanyị chọrọ ha; ozugbo kwa ọ ga-ezite ha.”

> "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?

> “Nke a bụ oge mbụ n’oge ozi Ya ka Kraịst kwetara ịnya ịnyịnya, ndị na-eso ụzọ Ya wee kọwaa nke a dịka ihe ịrịba ama na Ọ na-achọ ịkpọpụta ike na ọchịchị eze Ya, ma were ọnọdụ Ya n’ocheeze Devid. Ha ji ọṅụ mezuo ozi ahụ e nyere ha. Ha hụrụ nwa ịnyịnya ibu ahụ, tọhapụrụ ya, wee kpọta ya n’ihu Jisọs, Onye nọdụrụ n’elu ya. Ka Jisọs nọdụrụ n’elu anụmanụ ahụ, ikuku jupụtara n’ịkpọku otuto na mmeri. O nweghị ihe ịrịba ama nke eze n’èzí, Ọ yikwaghị uwe ọchịchị, ọ dịghịkwa ndị agha soro Ya. Ma ìgwè mmadụ gbara Ya gburugburu, ndị jupụtara n’atụmanya. Ọ ka kpọlitere ndị nwụrụ anwụ. Ndị mmadụ chere na Ọ na-abịa ịbụ Onye Nzọpụta nke Izrel. Ònye bụ ndị a?”

> "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.'

> Ọtụtụ na-arafu onwe ha n’echiche na oge nnwereonwe nke Izrel eruola nso. N’echiche ha, ha na-ahụ ndị agha Rom ka achụsasịrị ha, ma chụpụ ha n’Jerusalem, ka mba ndị Juu wee bụrụ ọzọ ndị nweere onwe ha pụọ n’okpuru yoke nke onye mmegbu. Site n’ọnụ ruo n’ọnụ ka ajụjụ ahụ na-agafe, “Ọ ga-eweghachikwa n’oge a alaeze ahụ nye Izrel?” Ọtụtụ n’ime ìgwè mmadụ ahụ na-echeta okwu onye amụma ahụ: “Ṅụrịa ọṅụ nke ukwuu, ada Zayọn; tie mkpu, ada Jerusalem: lee, eze gị na-abịakwute gị: ọ bụ onye ezi omume, ma nwee nzọpụta; onye dị umeala n’obi, na-agba ịnyịnya ibu.” Onye ọ bụla na-agbalị ịkarị ibe ya n’ịzaghachi ihe gara aga nke amụma ahụ. Mkpu ahụ na-ada ụda site n’ugwu na ndagwurugwu, “Hosanna nye Nwa Devid:” — Mkpu Etiti Abalị — “Ngọzi nādiri onye ahụ nke na-abịa n’aha Onyenwe anyị; hosanna n’ebe kachasị elu.”

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.

Ọ dịghị iru uju ma ọ bụ iti mkpu a nụrụ n’ime ngagharị ahụ. Ndị bụbu ndị ìsì, ma Onye Ọkpara Chineke gwọrọ anya ha, bụ ndị duru ụzọ.

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

Ònye na-edu ụzọ? Ndị bụbu ndị Laodisia.

> "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.

> Ha bịaruru Jisọs nso, ebe otu onye Ọ kpọlitere n’ọnwụ na-edu anụmanụ ahụ Ọ nọkwasịrị. Ndị bụbu ndị nti chiri ma bụrụkwa ndị ogbi, ndị a gwọrọ ugbu a, nyere aka ime ka hosanna ọṅụ ahụ too. Ndị ngwụrọ, ndị na-ejegharị ugbu a, gbajiri alaka nkwụ ma tọsa ha n’ụzọ Ya.

> "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.'

> “Onye ekpenta ahụ, onye e kewapụrụbu n’ọha mmadụ, nọ ebe ahụ, e meekwa ka ọ dị ọcha site n’ike nke Onye Nzọpụta. Ọ tọgbọrọ uwe ya n’ụzọ Onye Nzọpụta, na-ekwupụta, ‘Ekele dịrị Jehova; n’ihi na Ọ dị mma: n’ihi na ebere Ya na-adịgide ruo ebighị ebi.’”

> "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.'

> Onye ahụ mmụọ ọjọọ ji, nke e mechara gwọọ, nọ n’ebe ahụ, ugbu a n’uche ziri ezi ya, na-agbakwunye àmà ya: “Onyenwe anyị emeerela m nnukwu ihe, nke a na-enye m ọṅụ.”

> "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."

> “Ndị ahụ e weghachiri n’ọnwụ nọ ebe ahụ, na-eto Ya. Nwanyị di ya nwụrụ na nwa mgbei ahụ kọọrọ banyere ọrụ ebube Ya. Ụmụntakịrị, ndị a gwọrọ ọrịa, na ndị e si n’ili kpọghachi, gbasara alaka nkwụ na okooko osisi n’ụzọ nke Onye Mgbapụta.”

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

Ya mere, Jisọs na-anọte n’Ụlọ Ndị Ogbenye, nke na-ezo aka n’Oge Ịnọte.

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

Gịnị mere? N’ihi na Ọ dị njikere ịwụsa Mmụọ Nsọ Ya ma meghee nghọta ha, nke na-ezo aka n’Iti Mkpu Etiti Abalị.

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.

N’akụkọ a, Ọ na-abịa dịka Eze, nke na-ezo aka na Ọktoba 22, 1844. Jizọs ọ̀ na-abịa ịnata alaeze n’Ọktoba 22, 1844? Ee.

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

Nke a bụ Nbata nke Mmeri, ma e nwere ndị ga-ebuli Mkpu Etiti Abalị.

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

Ònye ka ndị a bụ? Ha bụ ndị e gbanwere site n’ike nke Kraịst.

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?

Ozi nke ezi omume Kraịst, ike Ya ịgbanwe anyị site n’ịbụ ndị ìsì ka ha bụrụ ndị na-ahụ ụzọ, site n’ịbụ ndị nwụrụ anwụ ka ha bụrụ ndị dị ndụ, site n’ịbụ ndị ekpenta ka ha bụrụ ndị dị ọcha, dị n’akụkọ banyere Mbata Mmeri ahụ, nke na-egosi n’ihu Mkpu Etiti Abalị. Gịnị na-ebu ozi ahụ?

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

Gịnị ka Kraịst nọ n’elu ya na-agba? Ịnyịnya ibu. Ọ bụ Ozi nke Islam ka ozi nke ezi omume Kraịst ji aga.

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.

N’afọ 1840, e jikọtara inye ike nke Ozi Mmụọ-Ozi Mbụ na igbochi Islam. Ozi Mbụ ahụ na-eduga n’Ozi nke Abụọ; a pụghị ikewa ha.

The First Message carries the Second Message.

Ozi Mbụ ahụ na-eburu Ozi nke Abụọ.

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.

E kwadoro Ozi Mbụ ahụ mgbe e gbochiri Islam, nke mezuru amụma. Nkwado a nyere Ozi Mmụọ-Ozi Mbụ ahụ ike ma duru ndị Protestant ka ha mechie ọnụ ụzọ ha megide ya.

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

Mmechi nke ọnụ ụzọ ndị ahụ site n’aka ụka ndị Protestant bụ ịjụ Ozi nke Alakụba.

The Millerite history prefigures our history.

Akụkọ ihe mere eme nke ndị Millerite na-egosi tupu oge eruo akụkọ ihe mere eme anyị.

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.

Ozi nke ezi omume Kraịst n’oge a na-akara akara nke puku narị iri anọ na puku anọ (144,000), mgbe Onyenwe anyị na-awụsa Mmụọ Nsọ Ya ma meghee Akwụkwọ Nsọ nye ndị Laodisia na ndị ekpenta nke Adventizim, ka a na-ebukwa ọzọ site n’ibu-asu—Ozi nke Alakụba.

> "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

> “N’oge ọkọchị na mgbụsịakwụkwọ nke afọ 1844, e nyere nkwusa a, ‘Lee, Nwoke-alụanyị na-abịa.’ N’oge ahụ ka e kpughere klaasị abụọ ahụ nke ndị amamihe na ndị nzuzu na-amaghị nwoke nọchiri anya ha—otu klaasị nke ji ọṅụ na-ele anya n’ọbịbịa nke Onyenweanyị, ma nke ji ịdị uchu na-akwadebe izute Ya; klaasị ọzọ nke, ebe ụjọ na-emetụta ha ma na-eme ihe site n’mmali obi, juputara afọ n’ozizi banyere eziokwu, ma bụrụ ndị amara Chineke na-adịghị n’ime ha. N’ilu ahụ, mgbe nwoke-alụanyị bịara, ‘ndị dị njikere sooro ya banye n’oriri alụmdi na nwunye.’ Ọbịbịa nke nwoke-alụanyị, dịka e si gosi ya ebe a, na-eme tupu alụmdi na nwunye ahụ. Alụmdi na nwunye ahụ na-anọchi anya nnabata Kraịst nabatara alaeze Ya. . . .” The Great Controversy, 427

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

Mbata Mmeri ahụ bụ ọbịbịa nke Eze. N’ụbọchị Ọktoba 22, 1844, Ọ na-anata Alaeze ahụ. Nke a bụ Mbata Mmeri ahụ.

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

Ọ bụ n’oge a ka a na-emechi akara akara ndị otu abụọ ahụ n’aka ọdịnihu ha.

> "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.

> “Nkwusa ahụ, ‘Lee, Onye Nwunye na-abịa,’ n’oge okpomọkụ nke afọ 1844, mere ka ọtụtụ puku mmadụ tụọ anya ọbịbịa Onyenwe anyị ozugbo. N’oge e kenyere, Onye Nwunye ahụ bịara, ọ bụghị n’ụwa, dịka ndị mmadụ tụrụ anya ya, kama ọ bịakwutere Onye Ochie nke Ụbọchị n’eluigwe, n’emume alụmdi na nwunye ahụ, n’ịnara alaeze Ya. ‘Ndị ahụ dị njikere soro Ya banye n’emume alụmdi na nwunye ahụ: e wee’—gịnị?—‘mechie ọnụ ụzọ ahụ.’ Ha agaghị anọ n’onwe ha n’emume alụmdi na nwunye ahụ; n’ihi na ọ na-eme n’eluigwe, ebe ha nọ n’ụwa. Ndị na-eso ụzọ Kraịst ga ‘eche Onyenwe ha nche, mgbe Ọ ga-alọghachi site n’emume alụmdi na nwunye ahụ.’ Luk 12:36. Ma ha ga-aghọta ọrụ Ya, ma soro Ya site n’okwukwe ka Ọ na-abanye n’ihu Chineke. Ọ bụ n’uche a ka a na-ekwu na ha na-abanye n’emume alụmdi na nwunye ahụ.” The Great Controversy, 427.

## Scriptural References to the Tarrying Time

Ntụaka Akwụkwọ Nsọ Banyere Oge Ichere ahụ

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

Akwụkwọ Nsọ ole na ole na-eme ka oge ichere ahụ pụta ìhè. Anyị ga-agabiga ha ngwa ngwa ma mechie site n’okwu Nwanneanyị White.

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

> Mgbe nwoke-na-alụ nwanyị ahụ nọ n’ịla oge, ha niile dara n’ụra ma hie ụra. Matthew 25:5.

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

Nke a kpọmkwem ebe a, Maachị 22, 1844, na-ezo aka n’Oge Ichere.

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.

Ụbọchị 22 Maachị, 1844, abụghị amụma e buru n’Akwụkwọ Nsọ. Ọ bụ ụbọchị ndị Millerite ghọtahịrị n’ụzọ na-ezighị ezi, ma o butere ndakpọ olileanya mbụ ma kpọọkwa oge nchere ahụ.

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.'

Akwụkwọ Nsọ ekwughị na Chineke na-eme ka oge ichere ahụ dị. Ọ bụ nghọtahie nke ndị mmadụ na-ebute ya: “Ọ bụ ezie na ọhụụ ahụ yie ka ọ na-egbu oge, chere ya; n’ihi na ọ gaghị egbu oge, ọ dịghị agha ụgha.”

> 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.

> Ngọzi nādiri onye ahụ nke na-eche, ma rute n’ime ụbọchị otu puku na narị atọ na iri atọ na ise ahụ. Ma gị onwe gị, gaa n’ụzọ gị ruo mgbe ọgwụgwụ ga-abịa: n’ihi na ị ga-ezu ike, ma guzoro n’oke gị n’ọgwụgwụ ụbọchị ndị ahụ. Daniel 12:12-13.

You can read this two ways. Either way:

Ị pụrụ ịgụ nke a n’ụzọ abụọ. N’agbanyeghị ụzọ ọ bụla:

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.

Ngọzi nādiri onye ahụ nke na-eche, ngọzi nādikwara onye ahụ nke ruru puku otu narị atọ na iri atọ na ise. Ma jee n’ụzọ gị ruo ọgwụgwụ: n’ihi na ị ga-ezu ike, ma guzo n’oke gị na njedebe nke ụbọchị ndị ahụ.

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."

Ngọzi nke ịbịarute na 1335 abụghị naanị iru ọgwụgwụ nke amụma oge ahụ. 1335 ahụ na-agwụ n’afọ 1843 n’elu Chaatị ahụ. Ngọzi ahụ abụghị naanị ọgwụgwụ nke amụma ahụ, kama ọ bụ ahụmịhe nke oge ịla azụ. Ngọzi ahụ na-eme n’etiti Oge Ịla Azụ na Ọktoba 22, 1844. Nke a bụ ebe ị ga-eche. “Ngọziri agọzi ka onye ahụ bụ nke na-eche.”

> 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.

> Ya mere, Onyenwe anyị ga-eche, ka O wee meere unu amara; ya mere kwa, a ga-ebuli Ya elu, ka O wee nwee obi ebere n’ebe unu nọ: n’ihi na Onyenwe anyị bụ Chineke nke ikpe ziri ezi: ndị a gọziri agọzi bụ ndị niile na-eche Ya. Aịzaya 30:18.

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

Ichere ahụ bụ site n’Oge Ịnọchere ruo Ọktoba 22, 1844. Ọ bụrụ na ị na-eche Ya, a ga-agọzi gị.

> 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.

> N’ihi na ọhụ ahụ ka dị maka oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghị aghakwa ụgha: ọ bụ ezie na ọ na-egbu oge, chere ya; n’ihi na n’ezi-okwu ọ ga-abịa, ọ gaghị egbu oge. Habakkuk 2:3.

It was the misunderstanding of the Millerites that brought about the tarrying time. The vision is for an appointed time—October 22, 1844. It is not going to lie, but you will think it tarries because of misunderstanding.

Ọ bụ nghọtahie nke ndị Millerite kpatara oge ichere ahụ. Ọhụ ahụ dịrị oge a kara aka—October 22, 1844. Ọ gaghị aghọ ụgha, ma unu ga-eche na ọ na-egbu oge n’ihi nghọtahie.

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

Ọ̀ bụ Onyenwe anyị chepụtara nghọtahie ahụ? Ee. Nwanneanyị White kwuru otu a.

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.

Onyenwe anyị wepụtara nghọtahie ahụ site n’Atụmatụ 1843. William Miller kwuru na ọ dịghị mgbe o kwuru n’ụzọ doro anya ma mechie okwu na ọ bụ 1843, ma n’afọ 1843 ụmụnna ahụ rịọrọ ya ka o wepụ “if” ahụ ma kaa 1843 dịka ihe-ama nke ụzọ. Sister White na-ekwu na nke a bụ ihe-ama amụma, mmezu nke Habakkuk 2. Ihe-ama nke ụzọ a, nke ji nkwenye na-enweghị mgbagha kaa 1843, wepụtara oge ichere ahụ.

> "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.

> “Ngọziri agọzi ka anya ndị ahụ bụ́ ndị hụrụ ihe ndị a hụrụ n’afọ 1843 na 1844. E nyere ozi ahụ. Ma ekwesịghị inwe oge ọ bụla a ga-egbu n’ikwughachi ozi ahụ, n’ihi na ihe ịrịba ama nke oge ndị a na-emezu; a ghaghị ịrụ ọrụ mmechi ahụ. A ga-arụ nnukwu ọrụ n’oge dị mkpirikpi. N’oge na-adịghị anya, a ga-enye ozi site n’ịtọlite Chineke nke ga-ebili bụrụ oké mkpu. Mgbe ahụ Daniel ga-eguzo n’oke ya, inye àmà ya.” Manuscript Releases, volume 21, 437.

Notice Daniel 12:12-13: "Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days."—"Blessed is he that comes to the 1335. Blessed is he that comes to 1843," that is verse 12.

Lezienụ Daniel 12:12-13: “Ngọzi nādiri onye nāchere, ma rute kwa n’ụbọchị otu puku narị atọ na iri atọ na ise.”—“Ngọzi nādiri onye ahụ nke na-abịa ruo na 1335. Ngọzi nādiri onye ahụ nke na-abịa ruo na 1843,” nke ahụ bụ amaokwu nke 12.

Verse 13:

Amaokwu nke 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.

> Ma gaa n’ụzọ gị ruo ọgwụgwụ ga-adị: n’ihi na ị ga-ezu ike, ma guzoro n’òkè gị na njedebe nke ụbọchị ndị ahụ. Daniel 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.

Nwanneanyị White jikọtara amaokwu nke 12 na nke 13 ọnụ, na-ekwu na ngọzi nke 1335 mezuru n’afọ 1843 na 1844. Ọ bụghị banyere otu kpọmkwem oge, kama ọ bụ banyere ndị na-eche maka Nbata Mmeri nke Kraịst n’ime Jerusalem, na-amata ndị mmụọ ozi ka ha na-arịgo ma na-arịda n’elu ubube ahụ, ma na-abanye n’ọgbụgba ndụ na Onyenwe anyị dịka Ọ na-enye ha mbadamba nkume abụọ nke ọgbụgba ndụ ahụ.

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