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

Umoya Wesiprofetho: Sikhathi Sokulinda Nokusimemeza Kwasemini Yobusuku

Habakkuk's Two Tables

Jadual Dua Habakuk

Author

Jeff Pippenger

Published

October 14, 2012

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## Habakkuk's Two Tables 2 of 95

Tafole Mebedi a Habakuke 2 ya 95

## Understanding the Millerite Calendar and the Tarrying Time

Календарот на Милеритите и времето на одлагањето: разбирање

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.

Dalam pembentangan kita yang lalu, timbul persoalan tentang bagaimana 22 Oktober 1844 boleh menjadi hari kesepuluh bulan yang ketujuh jika 22 Mac 1844 ialah hari pertama bulan yang pertama. Kaum Millerit pada bulan Mac 1844 telah salah faham tentang apa yang mereka percayai sebagai berakhirnya tahun 1843. Selepas kekecewaan itu, mereka meneliti semula perhitungan waktu menurut Alkitab. Hal ini dijelaskan dalam buku Gerhard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, khususnya pada halaman 89 dan 92. Apabila mereka percaya bahawa tahun 1843 telah berakhir, mereka menilai semula dua komponen dalam pemahaman mereka tentang waktu: peralihan dari tahun 1843 kepada 1844, dan hari-hari yang menandai permulaan serta pengakhiran tahun-tahun itu, supaya mereka dapat menghitung hari kesepuluh bulan yang ketujuh.

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.

Saya sering menegaskan bahwa dari 22 Maret hingga 22 Oktober adalah tujuh bulan. Saya tidak sedang menyatakan bahwa ini adalah Gerakan Bulan Ketujuh, tetapi menarik bahwa kaum Millerit meyakini 22 Maret itu penting, dan hal itu merupakan penanda mental yang membantu—tujuh bulan kemudian membawa Anda kepada 22 Oktober. Ini adalah fakta.

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.

Kekecewaan dan masa penangguhan itu bukanlah penggenapan suatu nubuatan waktu, melainkan hasil dari suatu kesalahpahaman oleh kaum Millerit. Kesalahpahaman mereka menggenapi masa penangguhan dan kekecewaan itu; tidak ada nubuatan khusus yang menyatakan bahwa masa penangguhan akan dimulai pada suatu titik tertentu. Keyakinan mereka bahwa tahun 1843 telah berlalu pada 22 Maret 1844 menimbulkan kekecewaan itu.

Damsteegt says:

Damsteegt berkata:

> '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.'

> Хотя караимское исчисление, указывавшее на конец еврейского года в новолуние 17 апреля 1844 года, пользовалось предпочтением в основных периодических изданиях миллеритов, большинство верующих ожидало возвращения Христа 21 марта 1844 года. Вне миллеритского движения дата 21 марта была широко известна, и существовало весьма общее ожидание полного крушения всей системы адвентизма в этот день.

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.

Itina kahapon aya nga ni Miller ket ur-urayenna dayta a petsa. Ti kaaduan kadagiti Millerites ket buybuyaenda dayta a petsa, ket uray dagiti kabusorda ammuda dayta ken agbabantayda iti dayta kas pannakaipakita a biddut dagiti Millerites. Daytoy ti naibatayan a pannakaawat. Kalpasan a nalabsan dayta, nangrugi da nga usisaen a nainget dagiti padto iti tiempo, a nangiturong kadakuada iti Oktubre 22, 1844. Daytoy ket mangited iti maysa a punto a pagbatayan iti saludsod a timmabno idi kahapon.

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

Masa Penantian dan Penglihatan Pertama 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.

ꞌNumi, ꞌnjaꞌa kiŋ tangi kaꞌan naꞌanjoꞌo xini tiñu chi kuu ñuu ini. Yaa iyo kuu ndaꞌvi, ta kuu saa ta kivi ndatuꞌu nuu xini ña Ellen White, nuu kaꞌan ña yichi ndiji ixi nuu xinin deꞌe yivi kuachi ini yika iti nuu Andivi kuu tyiñu Midnight Cry, ta núu ndáñuꞌu o yichi ña, kúu nuu iti nuu Andivi. Sáa ndziñuꞌu ni kuu kundaa ña Midnight Cry nuu xini ña yika nduu ñuu historia tnuu Mensaje del Segundo Ángel.

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.

Ndzi nga vula hi ku kongoma leswaku a ndzi na xiphiqo xo vula leswaku Nkandziyiso wa le Vusiku exikarhi ka xivono xexo, lowu nga eku sunguleni ka ndlela naswona wu hangalasaka ku vonakala endleleni hinkwayo, wu yimela matimu ya vaMillerite ku sukela hi 1840 ku ya eka 1844. Matirhiselo ya matimu wolawo ma fanele ku twisisiwa hi ndlela leyi lulameke. Ku hetiseka ka Nkandziyiso wa le Vusiku exikarhi hi koxe ku ve ku sukela hi ti 12 ku ya hi ti 17 ta August, loko rungula ri humesiwe eNhlengeletanweni ya Tende ya Exeter, kutani endzhaku va fambise rungula kwalomu ka tin’hweti timbirhi—September na October, tin’hweti timbirhi ni masiku ya ntlhanu. Emahlweni ka October 22nd, a va ri karhi va lunghekela ku vuya ka Hosi. Nkarhi lowu wa tin’hweti timbirhi i matimu ya Nkandziyiso wa le Vusiku exikarhi. Hambiswiritano, a wu nge swi koti ku twisisa nkarhi lowu handle ko twisisa magoza lawa ma yiseke eka wona. Eka mina, Nkandziyiso wa le Vusiku exikarhi, hi ku kongoma swinene, i matimu ya nkarhi wo rindza, lowu yaka emahlweni ku fika hi October 22, 1844.

## Locating the Three Angels’ Messages

Ho Fumana Melaetša ya Barongwa ba Bararo

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.

Inilah sejarah dari tahun 1840 hingga 1844. Terdapat beberapa petikan dalam Roh Nubuat di mana Sister White memberitahu kita bahawa kita perlu mengetahui di mana hendak menempatkan pekhabaran-pekhabaran itu. Apabila anda mula menempatkan pekhabaran-pekhabaran itu, anda akan menyedari bahawa semua pekhabaran itu tiba pada suatu titik masa tertentu dan sesudah itu diperlengkapi dengan kuasa.

The First Angel arrived in 1798 at the Time of the End, when the Book of Daniel is unsealed and there was 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.

Angèl Premye a te rive an 1798 nan Tan lafen an, lè Liv Danyèl la te louvri epi te gen yon ogmantasyon konesans. Mesaj Premye Angèl la te resevwa puisans le 11 out 1840, lè prensip yon jou pou yon ane a te konfime pou lemonn antye, sa ki te fè Angèl Revelasyon 10 la desann, ki senbolize bay Mesaj Premye Angèl la puisans.

The Second Angel arrived 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 arrived, because when a Protestant church closes its door against the First Angel's Message, it becomes part of Babylon. The Second Angel's Message is a call out of Babylon. It is progressive.

Malaika wa Pili aliwasili katika Juni 1842. Tulisoma jana kwamba katika Juni 1842, Bw. Miller alitoa mfululizo wake wa pili wa mada katika kanisa la Casco Street. Isipokuwa kwa wachache, makanisa ya Kiprotestanti yalifunga milango yao. Hivyo basi, katika Juni 1842, Ujumbe wa Malaika wa Pili uliwasili, kwa maana wakati kanisa la Kiprotestanti linapofunga mlango wake dhidi ya Ujumbe wa Malaika wa Kwanza, linakuwa sehemu ya Babeli. Ujumbe wa Malaika wa Pili ni mwito wa kutoka Babeli. Ni wa hatua kwa hatua.

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.

Heng Sister White hiar chuan, Protestant-te’n 1842 kum June thlaah an kawngkharte khâr tûrin an tan tawh mah se, Babylon atanga chhuak tûra kohna—Vântirhkoh Pahnihna Thuchah chhûnga thu—chu 1844 kum khawhring lâi thleng hian a tan tak tak lo.

The Second Angel's Message arrived in June of 1842 and is empowered with the message of the Midnight Cry, August 12th–17th, 1844, at the Exeter Camp Meeting.

Mesej Malaikat Kedua tiba pada bulan Jun 1842 dan diperkasakan dengan mesej Seruan Tengah Malam, 12–17 Ogos 1844, pada Perhimpunan Khemah Exeter.

The Third Angel arrived 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 arrived.

Malaikat Ketiga tiba pada 22 Oktober 1844, kerana pada hari itu jalan masuk ke Tempat Yang Mahakudus dibukakan, tempat manusia dapat memahami bahawa Kristus kini ialah Imam Besar di dalam Tempat Yang Mahakudus. Di sana, tabut perjanjian dikenal pasti, dan di dalam tabut itu terdapat Sepuluh Hukum. Apabila Saudari White dibawa masuk ke Tempat Yang Mahakudus dan memandang Sepuluh Hukum itu, dia melihat bahawa Hukum Sabat bersinar mengatasi yang lain, menandakan pentingnya Sabat dalam Pekabaran Malaikat Ketiga. Hal itu akan menjadi suatu ujian mengenai Sabat atau Ahad. Pada 22 Oktober 1844, isi Pekabaran Malaikat Ketiga tiba.

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 arrived, but it takes time before God's people recognize it, and then it is empowered.

Сүх элчийн гурван мэдээний нийтлэг нэг шинж нь: Нэгдүгээр тэнгэрэлчийн мэдээ 1798 онд ирэхэд хэн ч түүнийг ойлгоогүй явдал юм. Эзэн Уильям Миллерийг Нэгдүгээр тэнгэрэлчийн элчээр өргөмжилсөн боловч Миллер тэр мэдээг ойлгож эхэлсэн нь түүнээс хорин жилийн дараа, 1818 он хүртэл биш байв. Мэдээ ирсэн байсан, гэвч Бурханы ард түмэн түүнийг таньж мэдэх хүртэл хугацаа хэрэгтэй байдаг бөгөөд дараа нь тэр нь хүч чадалтай болдог.

The Second Angel's Message arrived 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.

Hamba ya KaBobedi ya Bobedi e tlile ka Seetebosigo sa 1842, eupša ga go na baMillerite ka 1842 bao ba ilego ba thoma go bitša dikereke tša Boprotestanta Babilona. Ba be ba sešo ba e lemoga. E bile feela ka selemo sa 1844 moo ba ilego ba thoma go e lemoga le go biletša batho ka ntle ga dikereke. Molaetša o a tla, ke moka wa kwešišwa, gomme ke moka wa newa maatla.

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.

ថ្ងៃទី ២២ ខែតុលា ឆ្នាំ ១៨៤៤ នៅពេលដែល Hiram Edson មាននិមិត្តអំពីព្រះគ្រីស្ទកំពុងផ្លាស់ទីពី ទីបរិសុទ្ធ ទៅកាន់ ទីបរិសុទ្ធបំផុត ពួកគេបានទទួលពន្លឺខ្លះៗអំពីការផ្លាស់ប្ដូរកិច្ចបម្រើរបស់ព្រះគ្រីស្ទ។ ប៉ុន្តែ នៅថ្ងៃទី ២៣ ខែតុលា ឆ្នាំ ១៨៤៤ Hiram Edson មិនទាន់ត្រៀមខ្លួនរួចជាស្រេចដើម្បីសរសេរអត្ថបទមួយ ឬអធិប្បាយសេចក្ដីអំពីថ្ងៃអាទិត្យថាជាសញ្ញារបស់សត្វសាហាវនោះទេ។ ពួកគេមិនបានយល់អំពីសាររបស់ទេវតាទីបីឡើយ រហូតដល់បន្ទាប់ពីរយៈពេលនោះ។

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.

Pesan Malaikat Ketiga dikuatkan, sebagaimana diketahui oleh umat Advent Hari Ketujuh, ketika Malaikat Keempat dari Wahyu 18 bergabung dengannya. Bagi mereka yang menyaksikan ini melalui LiveStreaming atau kemudian melalui DVD, mungkin Anda ingin memperdebatkan penentuan waktu bergabungnya Malaikat Keempat dengan Malaikat Ketiga pada 11 September 2001. Pada titik ini, kami tidak sedang mengajukan argumen apa pun mengenai hal itu, tetapi kami juga tidak menyangkalnya: Malaikat Keempat bergabung dengan Malaikat Ketiga ketika Menara Kembar runtuh, dan di sinilah Pesan Malaikat Ketiga dikuatkan.

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

Melaetsa e meraro ya Mangeloi e na le ditshobotsi tsena: e a fihla, e a utlwahala, mme ka mora moo e newa matla.

## The Two Door Closings and Temple Cleansings

Wǒngkhar 2: Gingkhonɡni Jakjak aro Tempelni Rongtalani Kam

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 Holy Place, the door in the parable of the Ten Virgins.

Pada bulan Juni 1842, satu pintu mulai tertutup, yang ditandai oleh gereja-gereja Protestan menutup pintu mereka terhadap Pekabaran Malaikat Pertama. Pada permulaan sejarah ini, kita melihat satu pintu tertutup, dan pada akhir sejarah ini—sejarah Malaikat Kedua—pintu itu tertutup lagi, yaitu pintu menuju Ruang Kudus, pintu dalam perumpamaan tentang Sepuluh Gadis.

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.

ཕྱི་སྒོ་འདི་གཉིས་ཀྱི་སྒོ་འགག་པ་ནི་གསལ་པོར་རྟགས་བཀོད་དགོས་པ་ཧ་ཅང་གལ་ཆེན་ཡིན། ཁྱད་པར་དུ་ཁྱེད་ཀྱིས་ལྷ་ཁང་དག་སེལ་གཉིས་ཀྱི་སྐོར་ལ་གཏན་འཇགས་སྒོ་ནས་བཤད་དགོས་ན། ཡེ་ཤུ་མི་ཡུལ་དུ་བཞུགས་པའི་སྐབས་ལྷ་ཁང་ཐེངས་གཉིས་དག་སེལ་གནང་ཡོད། དེ་བཞིན་སིས་ཊར་ཝཱའིཊ་གིས་ཀྱང་། འཇིག་རྟེན་མཇུག་ཏུ་ཡང་ལྷ་ཁང་དག་སེལ་གཉིས་ཡོང་བར་གསུངས་ཏེ། དེ་ནི་མིལ་ལེ་རའིཊས་ཀྱི་དུས་སུ་བྱུང་བ་དང་འདྲ་བ་ཡིན། མིལ་ལེ་རའིཊས་ཀྱི་དུས་ཀྱི་ལྷ་ཁང་དག་སེལ་རྣམས་ནི་1842 ལོའི་ཟླ་6པར་སྒོ་འགག་པའི་སྐབས་སུ་རྟགས་བཀོད་ཆོག་པ་ཡིན། དེ་ནི་ལྷ་ཁང་གི་སྒོ་དང་པོ་སྟེ། པྲོ་ཊེས་ཊན་ཊི་སམ་ཡིན། དེ་ནས་ལྷ་ཁང་དག་སེལ་གཉིས་པའི་སྐབས་སུ། མིལ་ལེ་རའིཊས་ཀྱི་ལྷ་ཁང་དག་སེལ་མཇུག་རྫོགས་པའི་ཚེའོ།

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.

Kita akan meneliti masa penangguhan itu. Dalam sejarah Malaikat Kedua ini, masa penangguhan itu bermula pada 22 Mac 1844, dan diapit oleh dua penyucian bait suci. Itulah Pekabaran Malaikat Kedua.

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.

Le ke gape pego ya ga Gideone. Go ne go na le ditlhatso tse pedi mo pegong ya ga Gideone, e leng nngwe ya ditshupo tsa ditlhatso tse pedi tsa tempele le Molaetsa wa Moengele wa Bobedi.

## The Tarrying Time and the Midnight Cry in Prophecy

Nako ya Kozela mpe Lele ya Katikati ya Butu na Esakweli

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.

Marilah kita memulai pelajaran kita dengan suatu kutipan dari *Spiritual Gifts*, jilid 1, halaman 195, 196. Kita sedang menelaah masa penantian untuk memahami hubungannya dengan Seruan Tengah Malam, karena kita tidak mau menolak terang dari Seruan Tengah Malam itu; jika kita melakukannya, kita akan jatuh dari jalan itu ke dunia orang fasik di bawah.

Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message,"—Now, she just quoted Revelation 18:4, "Come out of her, my people, . . . ." And she says, "This message seemed to be an addition to the third [Angel's] message and joined it, as the midnight cry joined the second angel's message in 1844."

Malaika walitumwa kumsaidia yule malaika mwenye nguvu kutoka mbinguni, nami nikasikia sauti zilizoonekana kusikika kila mahali, “Tokeni kwake, enyi watu wangu, msije mkashiriki dhambi zake, wala msipokee mapigo yake; kwa maana dhambi zake zimefika hata mbinguni, naye Mungu amekumbuka maovu yake. Ujumbe huu ulionekana kuwa ni nyongeza kwa ujumbe wa tatu,”—Sasa, amenukuu tu Ufunuo 18:4, “Tokeni kwake, enyi watu wangu, . . . .” Naye asema, “Ujumbe huu ulionekana kuwa ni nyongeza kwa ujumbe wa tatu [wa Malaika] na kuungana nao, kama vile kilio cha usiku wa manane kilivyoungana na ujumbe wa malaika wa pili mwaka 1844.”

The Second Angel's Message arrives in June of 1842, and the Midnight Cry joins it in August of 1844. This outpouring of the Spirit upon this message—the call out of Babylon—is the history Sister White uses to describe the history of September 11, 2001, when the Third Angel's Message is joined by the Fourth Angel. The Fourth Angel is when the Mighty Angel of Revelation 18 descends.

Molaetša wa Morongwa wa Bobedi o fihla ka June wa 1842, gomme Mokgoši wa Bošego-gare o tlatša le wona ka August wa 1844. Go tšhologelwa mo ga Moya godimo ga molaetša wo—pitšo ya go tšwa Babilona—ke histori yeo Kgaetšedi White a e dirišago go hlaloša histori ya September 11, 2001, ge Molaetša wa Morongwa wa Boraro o kopanywa le Morongwa wa Bone. Morongwa wa Bone ke ge Morongwa yo Maatla wa Kutollo 18 a theoga.

"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.

“Mesej ini kelihatan sebagai suatu tambahan kepada mesej yang ketiga dan bergabung dengannya, sebagaimana seruan tengah malam bergabung dengan mesej malaikat yang kedua pada tahun 1844. Kemuliaan Allah hinggap atas orang-orang kudus yang sabar dan menanti,”—Atas siapakah kemuliaan Allah hinggap? Yang sabar—apa? Menanti. Orang-orang kudus yang sabar dan menanti. Baik? Orang-orang kudus yang menanti; kerana kita kini berada dalam sejarah di mana nubuat berkata, “Berbahagialah dia yang menanti, dan sampai kepada 1335. Sekalipun penglihatan itu bertangguh, nantikanlah itu.” Orang-orang yang akan menerima pencurahan Roh Kudus ialah orang-orang kudus yang menanti.

"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.

“Tumi jaounabada Iswarni gwswthainai rwzobgashino horkhonnai gwswnao gubaithai, aro biphangdangao raogasiaonai thakhai gubunai dangorni gwswkhou mwdai, Babylonni phraomaonai khasibaiphwlao, aro Iswarni mwdainw heraoni nanga baiphaikho; bima heraoni gajri gwdanikhou danggwthang.” — Nwngthang, beya jwngni santhaini bibar; nathai, jwngni santhaini horkhonnai gwswnao gubaithai mwdai Millerite Itihasni horkhonnai gwswnao gubaithai dwra swrwngbaiphwnai, be itihaskhou jwng daosa gwnaidong.

"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.

“Cahaya yang dicurahkan ke atas mereka yang sedang menanti itu menembusi ke segala tempat, dan mereka yang memiliki sedikit cahaya di dalam gereja-gereja, yang belum mendengar dan menolak ketiga-tiga perkhabaran itu, menyahut panggilan itu, lalu meninggalkan gereja-gereja yang telah jatuh.”—Inilah “Keluarlah daripadanya, hai umat-Ku!” Ini berbicara tentang mereka yang keluar dari gereja-gereja Babilon pada zaman kita apabila Undang-Undang Hari Ahad tiba di Amerika Syarikat. Mereka itulah gereja-gereja yang telah jatuh, iaitu gereja-gereja Babilon.

"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.

“Batho ba bantši ba be ba fihletše mengwageng ya boikarabelo ga e sa le melaetša ye e filwe, gomme seetša sa ba phadimela, gomme ba filwe tokelo ya go kgetha bophelo goba lehu.”—Bjale o re go na le batho dikerekeng tša Boprotestanta lehono bao ba fihletšego mengwageng ya boikarabelo ga e sa le go tloga ka October 22, 1844; gomme, se ke therešo. Batho ba dikerekeng tša Boprotestanta lehono ba be ba se ba phela ge Molaetša wa Morongwa wa Boraro o fihla Historing ya Bamillerite. Ga ba swarwe ba na le boikarabelo ka baka la go gana moo dikereke tša Boprotestanta di go dirilego nakong ya tšona, gomme ye ke ntlha ya bohlokwa yeo e swanetšego go lemogwa ge e ba o ka tsoga o ithuta kamoo histori ya Kriste e swantšhetšago bofelo bja lefase ka gona; gobane, ka botsebi bja boporofeta, Jerusalema e ka be e sentšwe, e be e swanetše go ba e sentšwe ka 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.

Tshifhinga tsha u lingwa ha miṅwaha ya 490 zwo khethwa kha Vhayuda u bva kha miṅwaha ya 2300 yo ṅwalwaho kha Daniele 8 na Daniele 9. Iyo miṅwaha ya 490 yo fhela nga AD 34 nga u kandelwa nga matombo ha Stefano. Nga yeneyo tshifhinga, nga nḓila ya vhuporofita, Yerusalema yo vha i tshi tea u fheliswa, fhedzi a yo ngo fheliswa u swika nga 70. Kha The Great Controversy, Khothe Vho White vha amba zwi fanaho nga ha iyo ḓivhazwakale. Vha ri ho vha hu na vhana na vhaṅwe vhe vha si athu u pfa mulaedza wa Kristo na wa vhafunziwa phanḓa ha 34, nahone Mudzimu nga khathutshelo Yawe a vhaṋea tshifhinga tsha uri vha ṱangane na mulaedza phanḓa ha u fheliswa ha Yerusalema. Vha sumbedza, sa zwe Kristo na ene a ita, uri u fheliswa ha Yerusalema hu khou ṋea tshifanyiso tsha magumo a shango.

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.

Histori itu melambangkan terlebih dahulu sejarah yang sedang dibicarakannya. Apabila Hukum Ahad datang ke Amerika Syarikat dan pekabaran itu akhirnya pergi kepada gereja-gereja yang telah jatuh, anak-anak Tuhan yang kini berada di Babilon tidak akan dipertanggungjawabkan atas penolakan yang telah dibuat oleh gereja-gereja mereka atau nenek moyang mereka pada abad ke-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."

> “Ramai telah mencapai umur pertanggungjawaban sejak pekabaran-pekabaran ini diberikan, dan terang itu bersinar atas mereka, serta mereka mendapat hak istimewa untuk memilih hidup atau mati. Sebagian memilih hidup, dan mengambil pendirian bersama mereka yang menantikan Tuhan mereka, dan menuruti segala perintah-Nya. Pekabaran ketiga itu harus melaksanakan pekerjaannya; semua orang harus diuji olehnya, dan orang-orang yang berharga harus dipanggil keluar dari badan-badan keagamaan. Suatu kuasa yang mendesak menggerakkan orang-orang yang tulus hati, sedangkan pernyataan kuasa Allah menahan dalam ketakutan dan kekangan sanak saudara dan sahabat-sahabat, sehingga mereka tidak berani, dan juga tidak berkuasa, untuk menghalangi mereka yang merasakan pekerjaan Roh Allah atas diri mereka. Panggilan terakhir itu dibawa bahkan kepada budak-budak miskin, dan orang-orang saleh di antara mereka, dengan ungkapan-ungkapan yang rendah hati, mencurahkan nyanyian-nyanyian sukacita yang meluap-luap karena pemandangan kelepasan mereka yang membahagiakan, dan tuan-tuan mereka tidak dapat membungkam mereka; sebab ketakutan dan keheranan membuat mereka tetap diam. Mukjizat-mukjizat besar diadakan, orang-orang sakit disembuhkan, dan tanda-tanda serta keajaiban-keajaiban menyertai orang-orang percaya. Allah ada dalam pekerjaan itu, dan setiap orang kudus, tanpa takut akan akibat-akibatnya, mengikuti keyakinan hati nuraninya sendiri, dan bergabung dengan mereka yang menuruti segala perintah Allah; dan mereka memperdengarkan pekabaran ketiga itu dengan kuasa. Aku melihat bahwa pekabaran ketiga itu akan ditutup dengan kuasa dan kekuatan yang jauh melebihi seruan tengah malam.”

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.

Dalam dua paragraf ini, inilah untuk kedua kalinya ia membandingkan sejarah kita pada masa Undang-Undang Hari Minggu di akhir dunia dengan sejarah Seruan Tengah Malam. Pada kali pertama, ia mengatakan bahwa Malaikat Perkasa dalam Wahyu 18 bergabung dengan Malaikat Ketiga sebagaimana Seruan Tengah Malam bergabung dengan Malaikat Kedua. Meskipun ia sedang membahas sejarah krisis Undang-Undang Hari Minggu, jelaslah bahwa ia menggunakan sejarah Malaikat Kedua sebagai titik acuan. Keduanya adalah sejarah yang sejajar.

> "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."

> “Pelayan-pelayan Tuhan, yang diperlengkapi dengan kuasa dari tempat yang tinggi, dengan wajah mereka bercahaya dan bersinar oleh pentahbisan yang kudus, maju menunaikan tugas mereka, dan memberitakan pekabaran dari surga. Jiwa-jiwa yang tersebar di seluruh badan-badan keagamaan menjawab panggilan itu, dan orang-orang yang berharga segera dibawa keluar dari gereja-gereja yang telah ditentukan untuk kebinasaan, sebagaimana Lot disegerakan keluar dari Sodom sebelum kehancurannya.”

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.

Ema ya kpoitṣe ni tso Babylon me la, fie nuwuwu ga va le xexeame nu alo le Dɔla Evelia Ɛsua gbãme la, Lot nye dzesi na ŋkekea ma kple Sodom gblegbegblẽa.

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.

ถ้าท่านเข้าใจดาเนียลบทที่ 11 อย่างถูกต้อง ในข้อ 41 กษัตริย์ฝ่ายเหนือยกทัพเข้าสู่แผ่นดินอันรุ่งโรจน์ และคนเป็นอันมากก็ล้มพินาศ แต่ “คนเหล่านี้จะพ้นจากมือของเขา คือ เอโดม โมอับ และบรรดาหัวหน้าของชนอัมโมน” โมอับและอัมโมนเป็นบุตรของธิดาทั้งสองของโลท ครอบครัวของโลทเป็นสัญลักษณ์แทนผู้ที่รอดพ้นจากมือของอำนาจสันตะปาปาในวิกฤตกฎหมายวันอาทิตย์

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."

Sister White použiva ovota simbolika. Padnatite crkvi se pretstaveni so Lot, a dragocenite beja zabrazani da izlezat od osudenite crkvi, kako što Lot beše zabrazan da izleze od Sodom pred nejzinoto uničtuvanje. Božjiot narod beše podgotven i zaцврстен od odličnata slava što padna vrz niv vo bogato izobilstvo, podgotvuvajḱi gi da go izdržat časot na iskušenieto. Nasekade se slušaa mnoštvo glasovi, koi zboruvaa: „Eve ja trpelivosta na svetite; eve gi onie što gi pazat Božjite zapovedi i verata Isusova.“

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.

Ha a bua ka pitso ea ho tsoa Babylona qetellong ea lefatše, o sebelisa nalane ea Molaetsa oa Lengeloi la Bobeli mehleng ea ba-Millerite ho hlalosa pitso eo. Molaetsa oa Lengeloi la Bobeli ke pitso ea ho tsoa Babylona, ’me nalane ena e emela ka mohlala nalane ea tlokotsi ea molao oa Sontaha.

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.

Salah satu rujukan alkitabiah yang digunakan Ellen White untuk menggambarkan sejarah ini ialah kisah Sodom dan Gomora. Kita akan membaca daripada Kejadian 19:1-11, yang merupakan sebahagian daripada kisah Lot.

> And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. And Lot went out at the door unto them, and shut the door after him, And said, I pray you, brethren, do not so wickedly. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. But the men put forth their hand, and pulled Lot into the house to them, and shut the door. And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.

> Malaika a mabeli bayaki na Sodoma na mpokwa; mpe Lota afandaki na ekuke ya Sodoma. Bongo Lota, wana amonaki bango, atelemaki mpo na kokutana na bango; mpe agumbamaki, elongi na ye kino na mabele. Mpe alobaki: Tala sikawa, bankolo na ngai, bobaluka, nabondeli bino, bokota na ndako ya mosali na bino, bofanda butu mobimba, bosukola makolo na bino; mpe bokotelema ntongo-tongo, mpe bokokende na nzela na bino. Mpe balobaki: Te; kasi tokofanda butu mobimba na balabala. Kasi asengaki bango makasi mingi; bongo babalukaki epai na ye, bakotaki na ndako na ye; mpe asalelaki bango fɛti, mpe alambaki mapa ezangi levire, mpe baliaki. Kasi liboso ete balala, mibali ya engumba, kutu mibali ya Sodoma, bazingelaki ndako zingazinga, bakóló mpe bilenge, bato nyonso uta na bisika nyonso. Mpe babengaki Lota, mpe balobaki na ye: Wapi mibali oyo bayaki epai na yo na butu oyo? Bimisa bango epai na biso, mpo tóyeba bango. Mpe Lota abimaki epai na bango na ekuke, mpe akangaki ekuke nsima na ye, Mpe alobaki: Nabondeli bino, bandeko na ngai, bosala mabe boye te. Tala sikawa, nazali na bana basi mibale oyo bayebi naino mobali te; tiká, nabondeli bino, nabimisa bango epai na bino, mpe bósala na bango ndenge ezali malamu na miso na bino; kasi bósala mibali oyo eloko te, mpo ezali mpo na yango nde bayaki na nse ya elili ya roof na ngai. Mpe balobaki: Zonga nsima. Mpe balobaki lisusu: Moyei oyo ayaki kofanda lokola mopaya, mpe sikawa alingi kozala mosambisi! Sikawa tokosala yo mabe koleka bango. Mpe batindikaki moto yango makasi, kutu Lota, mpe bapusanaki mpo na kobuka ekuke. Kasi mibali yango basembolaki loboko na bango, babendaki Lota na kati ya ndako epai na bango, mpe bakangaki ekuke. Mpe babɛtaki na bokufi miso mibali oyo bazalaki na ekuke ya ndako, ezala mike to minene; boye balembaki koluka ekuke.

## Progressive Testing and the Tarrying Time

Kujaribiwa kwa Hatua kwa Hatua na Wakati wa Kukawia

Sister White talks about a progressive testing process in the time of Christ and in the time of the Millerites, illustrating a progressive testing process for us. In Early Writings, page 259, she says:

基督时代和米勒派时代，都有一种渐进的试验过程；怀爱伦姐妹藉此说明，对我们而言也有一种渐进的试验过程。在《早期著作》259页，她说：

> "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."

> “Mereka yang tidak mahu menerima pekhabaran Yohanes Pembaptis tidak dapat memperoleh manfaat daripada ajaran Yesus, demikian juga mereka tidak dapat memperoleh manfaat daripada pelayanan Kristus di Bait Suci di atas.” Kemudian beliau berkata, “Mereka yang tidak menerima Pekhabaran Malaikat Pertama tidak dapat memperoleh manfaat daripada Pekhabaran Malaikat Kedua, demikian juga mereka tidak dapat memperoleh manfaat daripada Seruan Tengah Malam.”

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

Dalam petikan dalam *Early Writings*, 259, apabila pintu ditutup pada zaman Kristus, orang-orang Yahudi berada dalam kegelapan dan kebutaan yang sempurna.

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).

ປະຫວັດສາດຂອງຂະບວນການມິນເລີໄຣທ໌ໃນສ່ວນຂອງທູດສະຫວັນອົງທີສອງ ແມ່ນປະຫວັດສາດຂອງໂລດ. ທູດສະຫວັນສອງອົງເຂົ້າມາໃນເມືອງ (ເດືອນມິຖຸນາ 1842), ຂ່າວສານຂອງທູດສະຫວັນອົງທີສອງມາເຖິງ, ແລະໂລດໃຫ້ພວກທ່ານພັກຄ້າງຄືນໜຶ່ງ (ໄລຍະເວລາແຫ່ງການຄອຍຖ້າ). ມີການພິພາກສາ, ແລ້ວປະຕູກໍຖືກປິດລົງ (22 ຕຸລາ 1844).

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

Re tla lebelela histori e nngwe ya Baebele mo go yone nako ya go diega e tsamaelanang le Histori ya Ba-Miller pele re kopanya seno sotlhe.

## Moses, the Sanctuary, and the Tarrying Time

Moses, Sanctuary, ngan Tarrying Time

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

ទំនុកតទៅគឺអំពីលោកម៉ូសេទទួលសេចក្តីបញ្ជាអំពីការសាងសង់ទីបរិសុទ្ធ និងព្រះរាជក្រឹត្យវិន័យ។

> "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.

> “පාඨ හත්වන දින, එනම් සබත් දිනෙහි, මෝසෙස් වලාකුළ තුළට කැඳවනු ලැබීය. ඝන වලාකුළ මුළු ඉශ්‍රායෙල් සෙනඟගේ දර්ශනය ඉදිරියේ විවෘත විය, සමිඳාණන්ගේ මහිමය භක්ෂක ගින්නක් මෙන් ප්‍රකාශ විය. ‘මෝසෙස් වලාකුළ මධ්‍යයට ඇතුළු වී කන්දට නැඟ ගියේය; මෝසෙස් කන්දේ දවස් හතළිහක් හා රාත්‍රි හතළිහක් සිටියේය.’ Patriarchs and Prophets, 313, 314.”

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

ម៉ែសិបថ្ងៃដែលពន្យារពេលនៅលើភ្នំ មិនរាប់បញ្ចូលទាំងប្រាំមួយថ្ងៃនៃការរៀបចំទុកជាមុនទេ។

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.

Sepanjang sejarah ini, Musa menghabiskan 46 hari untuk menerima petunjuk tentang pembangunan bait suci, selaras dengan 46 tahun dari 1798 hingga 1844 ketika Tuhan membangkitkan bait suci Millerite, dan 46 tahun pembangunan semula bait suci oleh Herodes yang dicatat dalam Yohanes 2:20, serta 46 kromosom bagi bait suci manusia. Sepanjang enam hari itu, Yosua bersama-sama dengan Musa, dan mereka makan manna serta minum dari anak sungai yang mengalir turun dari gunung itu. Yosua tidak masuk ke dalam awan bersama Musa, tetapi tetap berada di luar, makan dan minum setiap hari sambil menantikan kembalinya Musa, sementara Musa berpuasa selama empat puluh hari.

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.

Salama ny fijanonany teny an-tendrombohitra, Mosesy dia nandray toromarika momba ny fanorenana fitoerana masina izay hanehoana manokana ny fanatrehan’Andriamanitra. “Ary aoka hanao fitoerana masina ho Ahy izy; mba hitoerako eo aminy” (Eksodosy 25:8), no didin’Andriamanitra.

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

Di sinilah kita mendapati angka 46 dikaitkan dengan pembangunan tempat kudus.

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.

Tsa ro tla bala go tswa mo go Ekesodo mme re lemoge nako ya go diega mo pegong eno, ka e sa le pele e supa nako ya go diega mo nakong ya ga Keresete, ya Bamilerete, le kwa bokhutlong jwa lefatshe. Nako ya go diega e bopa maemo a a letlang Mokgosi wa Bosigogare go bolelwa le go tsala mekgatlho e mebedi ya baobamedi. Fa go se na nako ya go diega, dintlha tse di tsamaisang histori eo di ka bo di seyo gore se Morena a batlang go se fitlhelela ka Mokgosi wa Bosigogare se diragale. Re tshwanetse go bona se nako ya go diega e se emelang.

> 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.

> I Andriamanitra nilaza tamin’i Mosesy hoe: Miakara atỳ amin’i Jehovah ianao sy Arona sy Nadaba sy Abio, ary fito-polo tamin’ny loholon’ny Isiraely; ka miankohofa eny lavitra eny ianareo. . . . Ary Mosesy naka ny antsasaky ny rà ka nataony tao anaty lovia famafazana; ary ny antsasaky ny rà dia nafarafazany tamin’ny alitara. Dia nalainy ny bokin’ny fanekena ka novakiny teo anatrehan’ny vahoaka; ary hoy ireo: Izay rehetra nolazain’i Jehovah dia hataonay sady hankatò izahay. Ary Mosesy naka ny rà ka nafafiny tamin’ny vahoaka, dia hoy izy: Indro ny ran’ny fanekena izay nataon’i Jehovah taminareo momba izany teny rehetra izany. Eksodosy 24:1, 6-8.

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

Nkua yi a dume la son nsiɛsa yi, Tarrying Time yi, nye bere a Awurade refi ase ne ɔman bi reyɛ apam.

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

Na bisemi ya Tlhôgô e tsene mo kgolaganong le ba Millerite mo hisitoring eno? Ee.

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

Adakah Dia mengadakan perjanjian dengan gereja Kristian pada Pentakosta pada zaman Kristus? Ya.

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

Jadi, masa penantian ini merupakan salah satu penanda ketika Tuhan mengikat perjanjian dengan suatu umat.

> 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.

> Nang ka ngan ni Yahweh kenni Moises, Umuli ka kaniak idiay bantay, ket adda ka sadiay; ket itedkonto kenca dagiti tapias a bato, ken maysa a linteg, ken dagiti bilin nga insuratko; tapno isuroam ida. Ket bimmangon ni Moises, ken ni Josue nga adipenna: ket simmang-at ni Moises idiay bantay ti Dios. Ket kinunana kadagiti lallakay, Urayenyo kami ditoy, agingga nga agsubli kami kanyayo: ket, adtoy da Aaron ken Hur nga adda kadakayo: no adda iti asinoman a tao dagiti banag a maipablaakna, umay koma isuna kadakuada. Ket simmang-at ni Moises idiay bantay, ket inabbongan ti ulep ti bantay. Ket ti dayag ni Yahweh nagnaed iti bantay Sinai, ket ti ulep inabbonganna iti innem nga aldaw: ket iti maikapito nga aldaw inayabanna ni Moises manipud iti tengnga ti ulep. Ket ti pannakakita iti dayag ni Yahweh ket kasla mangur-urmot nga apuy idiay tuktok ti bantay iti imatang dagiti annac ti Israel. Ket simrek ni Moises iti tengnga ti ulep ken simmang-at idiay bantay: ket ni Moises adda idiay bantay iti uppat a pulo nga aldaw ken uppat a pulo a rabii. Exodo 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.

Dalam sejarah Musa, kita melihat suatu masa penangguhan. Pada masa ini, kedua loh itu melambangkan perjanjian, dan Tuhan sedang mengikat perjanjian serta memberikan kepada Musa petunjuk tentang pembangunan Bait Suci.

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

Ho tloga ka 1798 go fihla ka 1844, mo dingwageng tseo tše 46, Morena o be a tsoša tempele ya Millerite gore a tle a tsene kgweranong le Isiraele ya mehleng ya bjale.

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.

Nako eo re sa tsoa e bala mabapi le Moshe le nako ya tieho ya baholo ba mashome a supileng e bitswa Pentekonta nalaneng ya Bibele—matsatsi a mashome a mahlano ka mora Paseka. Morena o ile a laela Iseraele hore e keteke Pentekonta ka ho sa feleng. Testamenteng e Ntjha, Pentekonta ke taba ya bohlokwa kerekeng ya pele ya Bokreste, e le sehopotso sa yona histori ena. Re fumana dikarolo tsona tseo Pentekonteng mehleng ya Kreste, nalaneng ya ba-Millerite, mme dikarolo tsena di tla boela di phetoe qetellong ya lefatshe.

## Pentecost and the Tarrying Time in the New Testament

Pentekosta na Nako ya Kozela na Kondimana ya Sika

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

Ndzi languteni Pentekosta hi ku ya hi Luka 24:44-52, hi nkarhi wa xiviko xa ndlela yo ya Emawusi.

Earlier in Luke, the two disciples walking with Jesus ask Him to tarry with them. The Bible uses the word 'tarry.' There is a tarrying time marked there, but we want to mark a different tarrying time in this same history.

Lebaka la pele mo go Luka, barutwa ba babedi ba ba tsamayang le Jesu ba mo kopa gore a nne le bone. Baebele e dirisa lefoko “nna.” Go na le nako ya go nna e e supilweng foo, mme rona re batla go supa nako e nngwe ya go nna mo ditiragalong tseno tsotlhe tse di tshwanang.

> 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.

> Lalu Ia [Yesus] berkata kepada mereka, “Inilah perkataan-perkataan yang telah Kukatakan kepadamu ketika Aku masih bersama-sama dengan kamu, yaitu bahwa segala sesuatu yang tertulis tentang Aku dalam Taurat Musa, kitab para nabi, dan kitab Mazmur harus digenapi.” Kemudian Ia membuka pikiran mereka, sehingga mereka dapat memahami Kitab Suci. Lalu Ia berkata kepada mereka, “Demikianlah ada tertulis, dan demikianlah Kristus harus menderita dan bangkit dari antara orang mati pada hari yang ketiga; dan bahwa pertobatan dan pengampunan dosa harus diberitakan dalam nama-Nya kepada segala bangsa, mulai dari Yerusalem. Kamu adalah saksi dari semuanya ini. Dan lihatlah, Aku mengirimkan kepadamu janji Bapa-Ku; tetapi tinggallah kamu di kota Yerusalem sampai kamu diperlengkapi dengan kuasa dari tempat yang mahatinggi.”

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.

Nako ea go diega e swailwe ka taelo ya go diega mo Jerusalema gore go amogelwe maatla. Ke fa tshegetso ya maatla ya molaetsa e diragalang teng bakeng sa Bamillerite.

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

Ho tarry ho bolela ho leta. “Ho lehlohonolo ea letang.” O letela eng? Matlafatso.

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.

Kammaan nyiing ŵod piny e teko mar Dwok mar Otieno e yoo ma ber, ka ingeyoonge kinde mar kuro, kama osikogi ni gichungʼ mondo giyud teko no. Mano en but itoro mar lok no. Mondo ler mane otingʼo gi chien mar nyuma dhi nyime ka lero, nyaka inge history duto.

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

U nga ha iohi ia kane, hynrei lashai kan sa paw shai.

## The Three Prophecies and the Tarrying Time

Ubuporofita Butatu n’Igihe cyo Gutinda

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.

Dinthoh dihna pahnihte in hriatlohna pakhatah Millerite-te a hruai a, chu hriatlohna chuan rei deuh hun leh hriatthiam lohna hmasa ber a thlen. He hrilhlawkna pathum hi William Miller-in a tanphakna a dawn tih a sawi ang khan a ni: ni 1335, ni 2520, leh ni 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.

यदि आप समझते हैं कि ठहरने का समय मध्यरात्रि की पुकार का एक विशिष्ट अंग है, तो आपको यह पूछना चाहिए कि उस ठहरने के समय को किसने उत्पन्न किया। वे ये तीन समय-संबंधी भविष्यवाणियाँ थीं: 1335, 2520, और 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.

Jika engkau menolak nubuatan 2520 dan 1335, engkau menyangkal Seruan Tengah Malam dan jatuh dari jalan itu ke dunia fasik di bawah.

That is where we are heading with all this.

Iyao ni indawo re lebeletse go ya kwa go yone ka tsotlhe tse.

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

Mereka berlambat-lambat kerana mereka harus menantikan kuasa dari tempat yang mahatinggi, dan dalam Sejarah Millerit, kuasa itu ialah Seruan Tengah Malam.

> 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 24:49-52.

> Namun tinggallah kamu di kota Yerusalem, sampai kamu diperlengkapi dengan kuasa dari tempat yang mahatinggi. Lalu Ia membawa mereka ke luar sampai dekat Betania, dan Ia mengangkat tangan-Nya serta memberkati mereka. Dan terjadilah, ketika Ia sedang memberkati mereka, Ia berpisah dari mereka dan terangkat ke surga. Maka mereka menyembah Dia, lalu kembali ke Yerusalem dengan sukacita yang besar. Lukas 24:49-52.

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.

Betania ezali mboka moko ya pembeni ya Yerusaleme, pene na kilomɛtrɛ mibale na ndambo libándá ya engumba. Na mikolo ya Yesu, yango ezalaki ntaka monene, mpamba te bato bazalaki kotambola bisika nyonso na makolo.

Bethany means 'House of the Poor.'

Betania berarti “Rumah Orang Miskin.”

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

Te bo Yésus a ratang go nna mo go yone e ne e le Bethania, kwa go neng go nna Lasaro, Maria, le Maretha.

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

Ke habohlokoa ho ela hloko hore Keno ea Tlholo ke pale eo Morali’abo rona White a e sebelisang ho hlalosa Sello sa Har’a Bosiu.

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.

Sebelum Yesus memasuki Yerusalem untuk Perarakan Kemenangan, Ia tinggal seketika di Betania, Rumah Orang Miskin. Ada suatu masa penantian yang mendahului Perarakan Kemenangan, sama seperti ada suatu masa penantian yang mendahului Seruan Tengah Malam. Keduanya merupakan sejarah yang sejajar, tetapi kita masih sedang membahas Lukas 24:44-52 serta menantikan dan tinggal di Yerusalem.

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

Dalam Early Writings, halaman 247, ketika berbicara tentang Sejarah Millerite, Sister White berkata:

> "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."

> A ba ba swabisitsweng ba ne ba bona mo Dikwalong gore ba ne ba le mo nakong ya go diega, le gore ba tshwanetse go leta ka bopelotelele go diragadiwa ga pono. Bosupi jo bo tshwanang jo bo ba dirileng gore ba lebelele Morena wa bone ka 1843, bo ne jwa ba dira gore ba mo lebelele ka 1844.

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

Pada Seruan Tengah Malam, pengertian kaum Millerit terhadap Kitab Suci dibukakan.

"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.

“Ba ba nyamilego” ba ba tšwago go nyamišong ya pele ba ile ba bona go tšwa Mangwalong gore ba be ba le nakong ya go diega, gomme bohlatse bjoo bjoo bo ilego bja ba iša go bolela e sa le pele 1843 bjalo ka go boa ga Morena bjale bo ile bja netefatša 1844.

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

Tuhan telah berbuat apa bagi mereka? Dia telah membuka pengertian mereka. Ini ialah sejarah yang selari dengan para murid.

## Jacob’s Tarrying Time and the Covenant

Nako ya Jacob ya Koulisa mpe Boyokani

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.

Ku na nkarhi wa ku hlwela eka mhaka ya Yakobo. Nkarhi lowu wa ku hlwela wu voningisa ntiyiso wo tala wa vuprofeta, hambileswi hi nga ta khumba ntsena yin’wana ya wona.

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.

Génesis 28, comenzando con el versículo 10, muestra que la historia de Jacob prefigura el fin del mundo. Los hijos de Jacob representan a los 144,000 al fin del mundo.

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.

Jakob mempunyai anak-anak daripada empat orang perempuan—dua orang isteri, iaitu Rahel dan Lea, serta dua orang gundik. Dia harus bekerja untuk mendapatkan isteri-isterinya: 2520 hari bagi Lea dan 2520 hari bagi Rahel. Dalam kisah Jakob, kita melihat kedua-dua 2520 itu, yang melambangkan Kerajaan Utara dan Kerajaan Selatan.

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.

Jakob adalah lambang bagi Sejarah Millerite dan 144.000. Kisahnya seharusnya memberikan terang bagi kita pada akhir dunia.

> 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.

> A Jakobo a tswile kwa Beersheba, a ya kwa Harane. A fitlha mo lefelong lengwe, a robala teng bosigo jotlhe, ka gonne letsatsi le ne le phirima; mme a tsaya mangwe a maje a lefelo leo, a a baya gore e nne mosamo wa gagwe, a bo a bothama mo lefelong leo go robala. Mme a lora, mme bonang, go ne go eme lere mo lefatsheng, mme ntlhora ya lone e ne e fitlha kwa legodimong; mme bonang, baengele ba Modimo ba ne ba palama ba bo ba fologa ka lone. Mme bonang, Jehofa o ne a eme fa godimo ga lone, a re: Ke nna Jehofa, Modimo wa ga Aborahame rrago, le Modimo wa ga Isake; lefatshe le o bothameng mo go lone, ke tla le naya wena le losika lwa gago; Mme losika lwa gago lo tla nna jaaka lorole lwa lefatshe, mme o tla anama go ya bophirima, le botlhabatsatsi, le bokone, le borwa; mme mo go wena le mo losikeng lwa gago malapa otlhe a lefatshe a tla segofadiwa. Mme bonang, ke na le wena, mme ke tla go boloka gongwe le gongwe kwa o yang teng, mme ke tla go busetsa gape mo lefatsheng leno; gonne ga nkitla ke go tlogela, go fitlha ke dirile se ke se buileng le wena. Genesise 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.

Tʼatã yvyrã yvágag̃ua oñemoĩ hag̃ua joajúpe Jacob ndive. Tʼatã yvyrã yvágag̃ua oñemoĩ jave joajúpe Moisés ha Israel ndive, oĩ peteĩ ñembotavyʼi ára; oñemoĩ jave joajúpe Jacob ndive, oĩ avei peteĩ ñembotavyʼi ára; oñemoĩ jave joajúpe Israel pyahu ndive pe Millerita rembiasakue-pe, oĩ peteĩ ñembotavyʼi ára; ha oñemoĩ jave joajúpe pe iglesia cristiana ndive Pentecostés-pe, oĩ avei peteĩ ñembotavyʼi ára.

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.

Dalam kisah ini, pada masa penantian itu, Tuhan membuka pengertian umat-Nya kepada Firman-Nya, yang dilambangkan oleh tangga dengan malaikat-malaikat naik dan turun—suatu lambang perhubungan antara Allah dan manusia.

> 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.

> Moo Jakobe a tsoga mo borokong jwa gagwe, a re, Ruri Morena o mo lefelong leno; mme nna ke ne ke sa go itse. Mme a boifa, a re, Lefelo leno le boitshega jang ne! Ga se sepe fa e se ntlo ya Modimo, mme fano ke kgoro ya legodimo. Genesise 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.

Pada Seruan Tengah Malam, para dara Millerit sedang dibangunkan dan menjadi Rumah Tuhan. Ia sedang mengikat perjanjian dengan mereka, menjadikan mereka Israel modern.

> 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.

> Maka Yakub bangun pagi-pagi, lalu mengambil batu yang dipakainya sebagai alas kepalanya, dan menegakkannya menjadi sebuah tugu, serta menuangkan minyak ke atas puncaknya. Dan ia menamai tempat itu Betel; tetapi nama kota itu mula-mula ialah Lus. Kejadian 28:18, 19.

"Luz" is changed. The Millerites were not God's people in 1798. The history of the Millerites is the history of how He enters into covenant with them and makes them His people, changing them from "Luz" to "Bethel."

“Luz” diubah. Kaum Millerit bukanlah umat Allah pada tahun 1798. Sejarah kaum Millerit ialah sejarah tentang bagaimana Dia mengikat perjanjian dengan mereka dan menjadikan mereka umat-Nya, mengubah mereka daripada “Luz” kepada “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.

> Yakub bernazar, katanya: “Jika Allah menyertai aku, dan memelihara aku di jalan yang kutempuh ini, serta memberi aku roti untuk dimakan dan pakaian untuk dipakai, sehingga aku kembali dengan selamat ke rumah ayahku, maka TUHAN akan menjadi Allahku. Dan batu ini, yang telah kutegakkan menjadi tugu, akan menjadi rumah Allah; dan dari segala yang akan Engkau berikan kepadaku, pasti sepersepuluh akan kuberikan kepada-Mu.” Kejadian 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.

Majakwabo a Jakobo ke go tsena mo kgolaganong. O rapela Modimo gore a mo boloke mo tseleng—Ditsela tsa Bogologolo—le gore a mo neye senkgwe sa go ja. Ba-Millerite ba tshwanetse go ja senkgwe sa bone, mme ba se ka ba boela mo boeleeleng jwa Boprotestanta.

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.

Ha mi továbbra is esszük azt a kenyeret, amelyet Isten ad nekünk, Ő fenntartja velünk kötött szövetségét. A kenyér és a ruha Jákób fogadalmában az 1843-as táblázaton szereplő igazságokat jelképezik, amelyeket Ellen White a Korszakok Sziklájának — a régi ösvényeknek és a kenyérnek — nevez.

> "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.

> ꯅꯨꯡꯉꯥꯏꯗꯕ ꯃꯤꯡꯂꯦꯟ ꯌꯥꯛꯀꯣꯕꯅ ꯃꯤꯇꯝ ꯅꯣꯡꯃꯥꯏ ꯑꯁꯤꯗ ꯎꯠꯄꯥ ꯂꯥꯞꯄꯨ, ꯃꯈꯥ ꯃꯌꯥꯝ ꯃꯥꯂꯦꯝꯗ ꯂꯦꯟꯈ꯭ꯔꯦ, ꯃꯇꯦꯝ ꯈ꯭ꯋꯥꯏꯗꯒꯤ ꯁ꯭ꯋꯔꯒꯒꯤ ꯃꯄꯥꯟꯗ ꯌꯧꯔꯦ; ꯂꯥꯞꯄꯨ ꯑꯁꯤꯒꯤ ꯃꯇꯨꯡꯗ ꯑꯇꯩꯌꯥ ꯈꯨꯗꯣꯡꯆꯥꯕꯁꯦ ꯏꯁꯣꯔꯅ ꯂꯦꯛꯈꯦ, ꯑꯃꯁꯨꯡ ꯃꯔꯨꯟ ꯄꯨꯝꯅꯃꯛꯇ ꯃꯍꯥꯛꯀꯤ ꯃꯥꯌꯥꯏ ꯅꯨꯡꯁꯤꯠꯄ ꯃꯥꯡꯂꯦ; ꯃꯥꯡꯂꯤꯕ ꯃꯥꯌꯥꯏ ꯀꯌꯥꯒꯤ ꯂꯥꯞꯄꯨ ꯑꯁꯤꯗ ꯁ꯭ꯋꯔꯒꯒꯤ ꯑꯉꯥꯡꯁꯤꯡ ꯀꯥꯛꯄ ꯑꯃꯁꯨꯡ ꯅꯨꯡꯁꯤꯜꯂꯤ। ꯑꯁꯤꯅ ꯃꯥꯂꯦꯝ ꯑꯁꯤ ꯑꯃꯁꯨꯡ ꯁ꯭ꯋꯔꯒꯤ ꯃꯐꯝꯁꯤꯡꯒꯤ ꯃꯔꯛꯇ ꯃꯇꯝ ꯄꯨꯝꯅꯃꯛ ꯃꯄꯨꯡ ꯐꯥꯔꯤꯕ ꯃꯗꯨꯗꯤ ꯈꯣꯠꯅꯅꯕ ꯋꯥꯔꯣꯜꯒꯤ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯑꯃꯅꯤꯕꯁꯤ ꯐꯣꯡꯗꯣꯛꯂꯤ। ꯏꯁꯣꯔꯅ ꯁ꯭ꯋꯔꯒꯤ ꯑꯉꯥꯡꯁꯤꯡꯒꯤ ꯁꯤꯟꯅꯔꯤꯕ ꯁꯦꯕꯥ ꯁꯤꯗꯒꯤ, ꯃꯤꯑꯣꯏꯕ ꯃꯤꯌꯥꯝꯁꯤꯡꯒꯥ ꯃꯇꯝ ꯄꯨꯝꯅꯃꯛ ꯃꯐꯝ ꯄꯨꯝꯅꯃꯛꯇ ꯅꯣꯡꯃꯥꯏꯅ ꯃꯔꯛ ꯃꯈꯥ ꯇꯧꯅ, ꯃꯍꯥꯛꯀꯤ ꯏꯆꯥꯁꯤꯡ ꯃꯄꯨꯡ ꯊꯣꯛꯂꯤ। ꯂꯥꯞꯄꯨ ꯑꯁꯤꯅ ꯃꯥꯂꯦꯝ ꯑꯁꯤꯒꯤ ꯃꯤꯌꯥꯝꯁꯤꯡꯒꯥ ꯃꯅꯥꯛꯇ ꯑꯃꯁꯨꯡ ꯃꯔꯨ ꯑꯉꯥꯡꯕ ꯋꯥꯔꯣꯜ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯑꯃ ꯂꯦꯕꯁꯤ ꯎꯠꯂꯤ। ꯂꯥꯞꯄꯨ ꯑꯁꯤꯅ ꯌꯥꯛꯀꯣꯕꯗ ꯃꯥꯂꯦꯝ ꯑꯁꯤꯒꯤ ꯈꯟꯖꯤꯠꯄ ꯃꯤꯄꯨꯅ, ꯃꯥꯂꯦꯝ ꯑꯃꯁꯨꯡ ꯁ꯭ꯋꯔꯒ ꯑꯅꯤꯕꯨ ꯑꯃꯃꯃꯨꯝ ꯁꯝꯅꯍꯜꯂꯤꯕ ꯑꯗꯣꯝꯒꯤ ꯈꯟꯖꯤꯠꯄ ꯐꯣꯡꯗꯣꯛꯈꯤ। ꯀꯅꯥꯒꯨꯝꯕ ꯃꯤ ꯑꯃꯅ ꯑꯁꯤꯒꯤ ꯁꯥꯈꯤ ꯑꯃꯁꯨꯡ ꯑꯍꯥꯟꯕ ꯎꯠꯄꯥ ꯑꯗꯨ ꯎꯕ ꯃꯇꯨꯡꯗ, ꯑꯁꯤꯒꯤ ꯑꯆꯨꯝꯕ ꯌꯥꯕꯗꯒꯤ ꯆꯥꯡꯌꯦ, ꯌꯦꯁꯨ ꯈ꯭ꯔꯥꯏꯁꯠꯇ ꯃꯍꯥꯛꯀꯤ ꯊꯥꯖꯕ ꯐꯣꯡꯗꯣꯛꯅ, ꯋꯥꯈꯜ ꯑꯁꯤꯒꯤ ꯈ꯭ꯋꯥꯏꯗꯒꯤ ꯃꯔꯣꯡꯗ ꯃꯤꯁꯅꯔꯤ ꯑꯃꯅꯤ। ꯃꯍꯥꯛ ꯁ꯭ꯋꯔꯒꯒꯤ ꯂꯥꯏꯔꯦꯟ ꯄꯣꯠꯁꯛꯁꯤꯡꯒꯤ ꯈꯟꯕꯥꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯇꯧꯔꯤꯕ ꯊꯕꯛꯇꯪ ꯑꯁꯤꯅ ꯃꯗꯨꯁꯤꯡ ꯄꯤꯕ, ꯃꯍꯥꯛꯅ ꯐꯪꯈꯤꯕ ꯑꯗꯨ ꯊꯥꯗꯣꯛꯄꯅꯤ, ꯃꯥꯡꯍꯜꯄꯅꯤ। Christian Education ꯒꯤ Fundamentals, 270.

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

Ha A ba phetlela kutlwisiso ya bona mo nakong ya go leta, O dira jalo ka go roma baengele ba tlhatloga ba bo ba fologa ka lere.

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.

Ane niʼ a wɔde nokware ama wo no, ɛyɛ w’asɛde sɛ wode bɛkyerɛ afoforo. Sɛ wudi w’asɛde ho dwuma a, wubɛyɛ atwedeɛ no—nkitahodi kwan no. Yɛafrɛ yɛn sɛ yɛnyɛ saa kwan no.

> "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.

> “Tangga itu melambangkan Kristus; Dialah saluran perhubungan antara syurga dan bumi, dan para malaikat pergi dan datang dalam pergaulan yang berterusan dengan umat manusia yang telah jatuh. Perkataan Kristus kepada Natanael selaras dengan gambaran tangga itu, ketika Dia berkata, ‘Sesungguh-sungguhnya Aku berkata kepadamu, mulai sekarang kamu akan melihat syurga terbuka, dan malaikat-malaikat Tuhan naik dan turun ke atas Anak Manusia.’ Di sini Penebus mengenal pasti diri-Nya sebagai tangga mistik itu, yang memungkinkan perhubungan antara syurga dan bumi.” 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.

Yakub mempunyai suatu masa penantian; ia menanti dan bermimpi tentang tangga, yang melambangkan Tuhan membuka pengertian akan Firman-Nya kepada umat-Nya selama masa penantian itu. Dalam sejarah ini, Tuhan sedang mengikat perjanjian dengan umat-Nya, membawa mereka dari Luz dan menjadikan mereka Betel—Rumah Allah.

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.

Saluran perhubungan yang dilambangkan oleh malaikat-malaikat yang naik dan turun pada tangga itu, yaitu Kristus, juga dilambangkan dalam kitab Zakharia. Sister White mengulas hal ini dalam Review and Herald, 20 Julai 1897, walaupun beliau menggunakan lambang yang berbeza.

> "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."

> “Ba tloditsweng ba ba emeng fa thoko ga Morena wa lefatshe lotlhe ba na le boemo jo bo kileng jwa newa Satane e le keruba yo o khurumetsang. Ke dibopiwa tse di boitshepo tse di dikologileng setulo sa gagwe sa bogosi.”

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.

“ဘုရားသခင်ဆိုင်ရာ သန့်ရှင်းသောသတ္တဝါများ” သည် အဘယ်သူများနည်း။ ကောင်းကင်တမန်များဖြစ်ကြသည်။ “မိမိ၏ ရာဇပလ္လင်ကို ဝိုင်းရံလျက်ရှိသော သန့်ရှင်းသောသတ္တဝါများအားဖြင့်၊ ထာဝရဘုရားသည် မြေကြီးသားတို့နှင့် အဆက်မပြတ် ဆက်သွယ်တော်မူ၏။” ထိုအရာပင် လှေကားဖြစ်သည်။ သို့ရာတွင် ဤနေရာ၌ Sister White သည် လှေကားကို သင်္ကေတအဖြစ် အသုံးပြုမည် မဟုတ်ပါ။

> "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.

> “Minyak emas itu melambangkan anugerah yang dengannya Allah memelihara pelita orang-orang percaya tetap terisi, sehingga tidak berkelap-kelip lalu padam. Seandainya minyak kudus ini tidak dicurahkan dari surga melalui pekabaran-pekabaran Roh Allah, maka kuasa-kuasa kejahatan akan sepenuhnya menguasai manusia.

> "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.

> “Ang Dios ay nalalapastangan kapag hindi natin tinatanggap ang mga pahayag na Kaniyang ipinadadala sa atin. Sa gayon ay tinatanggihan natin ang gintong langis na ibig Niyang ibuhos sa ating mga kaluluwa upang maiparating sa mga nasa kadiliman. Kapag dumating ang panawagang, ‘Narito, dumarating ang kasintahang lalake; magsilabas kayo upang salubungin siya,’ yaong mga hindi tumanggap ng banal na langis, yaong mga hindi nag-ingat sa biyaya ni Cristo sa kanilang mga puso, ay masusumpungang, gaya ng mga mangmang na dalaga, na hindi sila handang sumalubong sa kanilang Panginoon. Wala sa kanilang sarili ang kapangyarihang magtamo ng langis, at ang kanilang mga buhay ay nagiging wasak. Ngunit kung hihingin ang Banal na Espiritu ng Dios, kung magsusumamo tayo, gaya ng ginawa ni Moises, ‘Ipakita mo sa akin ang iyong kaluwalhatian,’ ang pag-ibig ng Dios ay ibubuhos sa ating mga puso. Sa pamamagitan ng mga gintong tubo, ang gintong langis ay maipararatang sa atin. ‘Hindi sa pamamagitan ng kalakasan, ni sa pamamagitan man ng kapangyarihan, kundi sa pamamagitan ng aking Espiritu, sabi ng Panginoon ng mga Hukbo.’ Sa pagtanggap ng maningning na mga sinag ng Araw ng Katuwiran, ang mga anak ng Dios ay nagniningning bilang mga ilaw sa sanlibutan.” 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.

Dalam kisah Yakub, kita mendapati kisah sejarah Millerit. Terdapat suatu masa penangguhan, dan dia melihat tangga yang melambangkan perhubungan antara Syurga dan bumi.

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

Zakaria memberitahu kita tentang dua pipa emas. Sebuah tangga memiliki dua rel utama, tetapi Zakaria menyebutnya dua pipa emas.

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.

Re tshwanetse go amogela melaetsa e e fologang ka lere la Legodimo mme re e fetisetse kwa go ba bangwe. Fa re dira jalo, re nna karolo ya lere, karolo ya tsamaiso ya puisano.

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

小白姊妹將此與十個童女的比喻聯繫起來。

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."

Sejarah Millerite sedang menggenapi perumpamaan tentang Sepuluh Anak Dara. Masa penangguhan Yakub ialah masa penangguhan dalam Matius 25 dan Habakuk 2: “Sekalipun penglihatan itu berlambat-lambat, nantikanlah itu.”

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

Pale ya Jakobo na Zekaria ezali bileko ya kozela ya lolenge moko.

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.

Nako ea tieho e bontša, har’a lintho tse ling, hore Morena o haufi le ho eketsa kutloisiso ea balateli ba Hae ea Lentsoe la Molimo. Haeba u sa amohele Oli eo e Halalelang, u moroetsana ea hlokang kelello.

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.'"

Apabila engkau sampai kepada sejarah ini, apabila pintu tertutup dan engkau ialah anak dara yang bodoh, Sister White berkata, “Kata-kata yang paling menyedihkan yang pernah didengar ialah, ‘Aku tidak mengenal kamu.’”

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.

Tarrying time dan Laungan Tengah Malam tidak dapat dipisahkan. Tarrying time menghasilkan pencurahan Roh Kudus, yang membuka pengertian umat Allah terhadap Firman pada waktu Laungan Tengah Malam dan menyediakan minyak yang membedakan gadis-gadis bijaksana daripada gadis-gadis bodoh.

## The Tarrying Time and Christ’s Crowning Miracle

Nako ea go Letela le Mohlolo wa Kgabiso ya Kriste

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

Go na le sebaka sa go diega ge Kriste a dirile tiragalo ya Gagwe ya godimo kudu—go tsoša Lasaro.

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

Yesu o amogetse molaetsa o o reng, “Lasaro oa lwala. Tla, o mo tlhokomele.” Mme Jesu ga a a ka a tsamaya ka bonako.

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.

Gogo White uthi abafundi bakhubeka ngalokhu. Bazibuza ukuthi kungani engayi ukusiza umngane wakhe, noma abonakalise amandla akhe njengoMesiya. Kodwa walibala.

> "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.

> "Dengan berlambat-lambat untuk datang kepada Lazarus, Kristus mempunyai suatu maksud belas kasihan terhadap mereka yang belum menerima Dia. Ia tinggal lebih lama, supaya dengan membangkitkan Lazarus dari antara orang mati Ia dapat memberikan kepada umat-Nya yang keras kepala dan tidak percaya itu suatu bukti lagi bahwa Ia sungguh-sungguh adalah 'kebangkitan dan hidup itu.' Ia enggan melepaskan segala pengharapan bagi umat itu, domba-domba yang miskin dan mengembara dari kaum Israel. Hati-Nya hancur karena ketidakbertobatan mereka. Dalam kemurahan-Nya Ia bermaksud memberi kepada mereka satu bukti lagi bahwa Ialah Pemulih itu, Dia satu-satunya yang dapat mendatangkan hidup dan kebakaan kepada terang. Ini harus menjadi suatu bukti yang tidak dapat disalahtafsirkan oleh imam-imam. Inilah sebab penundaan-Nya untuk pergi ke Betania." The Desire of Ages, 529.

He tarried to give them one more evidence that He had the ability to bring the dead to life. This crowning miracle, the raising of Lazarus, set the seal of God on His work and claim to Divinity. 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. The lesson of Lazarus is that Christ can take someone dead in trespasses and sins and bring them to life. In the passage of Lazarus, Christ defines death as sleep. 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. In our history, when He seals the 144,000, He lifts them up as an ensign. Zechariah says that ensign is as jewels in a crown. This is His crowning act.

උන්වහන්සේ මළවුන් ජීවනයට ගෙන එන්නට හැකියාව ඇති බව ඔවුන්ට තවත් එක් සාක්ෂියක් දීමට ප්‍රමාද වූ සේක. මෙම අතිශ්‍රේෂ්ඨ ආශ්චර්යය වූ ලාසරුස්ව නැඟිටවීම, උන්වහන්සේගේ කාර්යයත් දේවත්වය පිළිබඳ ප්‍රකාශයත් මත දෙවියන්වහන්සේගේ මුද්‍රාව තැබීය. මධ්‍යම රාත්‍රියේ හඬ නඟන කල, ස්වාමීන්වහන්සේ ඥානවන්ත කන්‍යාවන් නැඟිටුවන සේක. මෙය මුද්‍රා තැබීමේ ක්‍රියාවලිය පිළිබඳ දර්ශනයකි. මිලේරයිට්වරු මුද්‍රා තබනු ලැබූහ; එයින් 144,000 දෙනාගේ මුද්‍රා තැබීම පිළිබඳ දර්ශනයක් සැපයුණි. ලාසරුස්ගේ පාඩම නම්, ක්‍රිස්තුස්වහන්සේ අකටයුතුකම් හා පව්වලින් මළාවූ කෙනෙකු රැගෙන ඔහුට ජීවනය දිය හැකි බවය. ලාසරුස් පිළිබඳ ඡේදය තුළ, ක්‍රිස්තුස්වහන්සේ මරණය නින්ද ලෙස නිර්වචනය කරන සේක. ඔවුන් සියල්ලෝම නිදා සිටිති. උන්වහන්සේ ප්‍රමාද වන සේක. උන්වහන්සේ ලාසරුස්ව නැඟිටුවමින්, ඔවුන් ජීවනයට ගෙන, ඔවුන් මත තම මුද්‍රාව තබන සේක. මෙය උන්වහන්සේගේ අතිශ්‍රේෂ්ඨ ආශ්චර්යයයි. අපගේ ඉතිහාසයේ, උන්වහන්සේ 144,000 දෙනාට මුද්‍රා තබන විට, ඔවුන් ධජයක් ලෙස උස් කරන සේක. සෙකරියා පවසන්නේ එම ධජය කුඩා මණි මෙන් කිරුළක ඇති බවය. මෙය උන්වහන්සේගේ කිරුළුගන්වන ක්‍රියාවයි.

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.

Ka go tšholotšwa le go utollwa ga therešo historing ya ba-Millerite, nako ya go diega e swaya ge Morena a utolla therešo. Lere, leo go lona barongwa ba rotogelago le go fologa, ke moo tshepedišo ya go swaya ka leswao e diregago gona.

## The Triumphal Entry and the Midnight Cry

Үеңкрахти Аоп гәы Аҳазча

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

Sekarang kita melihat kepada Kemasukan Kemenangan. Perhatikan dengan apa Sister White membandingkan Kemasukan Kemenangan dalam Spirit of Prophecy, jilid 4, halaman 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!'"

> Tangis tengah malam itu tidak begitu disampaikan melalui perdebatan, walaupun bukti Kitab Suci itu jelas dan meyakinkan. Bersamanya menyertai suatu kuasa yang mendesak yang menggerakkan jiwa. Tidak ada keraguan, tidak ada pertanyaan. Pada peristiwa kemasukan Kristus secara kemenangan ke Yerusalem, orang ramai yang berhimpun dari seluruh pelosok negeri untuk merayakan perayaan itu berduyun-duyun ke Bukit Zaitun, dan ketika mereka bergabung dengan rombongan yang mengiringi Yesus, mereka menangkap ilham saat itu, lalu turut memperbesarkan seruan, “Diberkatilah Dia yang datang dalam nama Tuhan!” [Matthew 21:9.] Demikian juga orang-orang yang tidak percaya yang datang berbondong-bondong ke pertemuan-pertemuan Adventis—sebahagiannya kerana rasa ingin tahu, sebahagiannya semata-mata untuk mengejek—merasakan kuasa yang meyakinkan yang menyertai pekabaran itu, “Lihatlah, Pengantin Lelaki datang!”

The Triumphal Entry represents the Midnight Cry.

Ukungena Kwenkhosi kumelela Isililo Saphakathi Kwamabili.

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

A re baleng seo Kgaitsadi White a se buang ka ga Keno ya Phenyo mo go The Youth Instructor, February 21, 1901.

> "The time of Christ's entry into Jerusalem was the most lovely season of the year. The mount of Olives was carpeted with green, and the groves were beautiful with varied foliage. From the regions round about Jerusalem many people had come to the feast with an earnest desire to see Jesus."

> “Waktu kemasukan Kristus ke Yerusalem ialah musim yang paling indah dalam setahun. Bukit Zaitun diliputi hamparan kehijauan, dan rimbunannya indah dengan pelbagai dedaunan. Dari daerah-daerah di sekitar Yerusalem, ramai orang telah datang ke perayaan itu dengan kerinduan yang sungguh-sungguh untuk melihat Yesus.”

Why? Because, they heard about Lazarus.

Mengapa? Karena mereka telah mendengar tentang Lazarus.

> "The crowning miracle of the Saviour, in raising Lazarus from the dead, had had a wonderful effect upon the people, and a large and enthusiastic multitude was drawn to the place where Jesus was tarrying."

> “Muujiza wa kilele wa Mwokozi, katika kumfufua Lazaro kutoka kwa wafu, ulikuwa na athari ya ajabu juu ya watu, na umati mkubwa na wenye shauku ulivutwa kwenda mahali ambapo Yesu alikuwa akikaa.”

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

Jadi, Dia sedang bertangguh di Bethany sebelum Perarakan Kemenangan.

This refers to the Tarrying Time.

Eyi e bua ka Nako ya go Leta.

> "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.'

> Petang itu sudah separuh berlalu ketika Yesus mengutus murid-murid-Nya ke kampung Betfage, dengan berkata: “Pergilah ke kampung yang di hadapanmu itu, dan serta-merta kamu akan mendapati seekor keledai betina tertambat, dan seekor anak keledai bersama-sama dengannya; lepaskanlah keduanya, dan bawalah kepada-Ku. Dan jikalau seseorang mengatakan sesuatu kepadamu, hendaklah kamu berkata, Tuhan memerlukan keduanya; maka serta-merta ia akan mengirimkannya.”

> "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?

> Eli kwali okokuqala ngexesha lenkonzo yaKhe uKristu avuma ukukhwela, yaye abafundi bakutolika oku njengophawu lokuba wayeseza kubonakalisa amandla negunya laKhe obukumkani, aze athabathe indawo yaKhe etroneni kaDavide. Bakwenza ngovuyo oko babethunyiwe ukuba bakwenze. Bayifumana ithole le-esile, balikhulula, baza balizisa kuYesu, owahlala phezu kwalo. Akuba uYesu ehleli phezu kwesilwanyana, umoya wazala zizikhuzo zendumiso nenkqubela yoloyiso. Wayengenawo umqondiso wangaphandle wobukumkani, enganxibanga mpahla yobukhosi, engalandelwa nangamasoldati. Kodwa wayengqongwe liqela elalixhalabile kukulindela okukhulu. Wayesandula ukuvusa abafileyo. Abantu babecinga ukuba uyeza ukuba nguMsindisi kaSirayeli. Ngoobani na aba bantu?

> "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.'

> ဘဟိုလ်ရေလ၏ လွတ်မြောက်ခြင်းအချိန်သည် လက်တလော၌ ရောက်ရှိနေပြီဟု များစွာသောသူတို့သည် မိမိတို့ကိုယ်ကို မောဟချော့မြူကြ၏။ စိတ်ကူးအမြင်၌ သူတို့သည် ရောမတပ်ကို ခွဲခန့်ပျောက်ကွယ်စေ၍ ယေရုရှလင်မြို့မှ နှင်ထုတ်ခြင်းခံရသည်ကိုလည်းကောင်း၊ ယုဒလူမျိုးသည် ဖိနှိပ်သူ၏ ထမ်းပိုးအောက်မှ တစ်ဖန် လွတ်လပ်လာသည်ကိုလည်းကောင်း မြင်ကြ၏။ “ဤအချိန်၌ သူသည် ဣသရေလအတွက် နိုင်ငံတော်ကို ပြန်လည်တည်ထောင်တော်မူမည်လော” ဟူသော မေးခွန်းသည် နှုတ်မှနှုတ်သို့ ကူးဆက်သွား၏။ လူအုပ်အတွင်းရှိ များစွာသောသူတို့သည် ပရောဖက်၏ နှုတ်ကပတ်တော်ကို ပြန်လည်အောက်မေ့ကြ၏။ “အို ဇိအုန်သမီး၊ အလွန်ဝမ်းမြောက်လော့။ အို ယေရုရှလင်သမီး၊ ကြွေးကြော်လော့။ ကြည့်ရှုလော့၊ သင်၏ဘုရင်သည် သင့်ထံသို့ ကြွလာတော်မူ၏။ ကိုယ်တော်သည် ဖြောင့်မတ်တော်မူ၍ ကယ်တင်ခြင်းကို ဆောင်တော်မူလျက်၊ နူးညံ့သိမ်မွေ့၍ မြည်းတစ်ကောင်ပေါ် စီးနင်းလျက် ရှိတော်မူ၏။” ပရောဖက်ပြုခဲ့သော အတိတ်စကားကို တုံ့ပြန်ရာ၌ တစ်ဦးချင်းစီသည် အခြားသူထက်သာလွန်စေရန် ကြိုးပမ်းကြ၏။ “ဒါဝိဒ်၏သားတော်အား ဟောရှဏ္ဏာ” ဟူသော အော်ဟစ်သံ—အလယ်ည၏ ကြွေးကြော်သံ—“ထာဝရဘုရား၏ နာမတော်ဖြင့် ကြွလာတော်မူသောသူသည် မင်္ဂလာရှိစေသတည်း။ အမြင့်ဆုံးသောအရပ်၌ ဟောရှဏ္ဏာ” ဟူသော အသံသည် တောင်တန်းနှင့် ချိုင့်ဝှမ်းတို့၌ ပဲ့တင်ထပ်လျက် ရှိ၏။

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.

Tidak kedengaran ratapan atau tangisan dalam perarakan itu. Mereka yang dahulunya buta, tetapi yang matanya telah disembuhkan oleh Anak Tuhan, memimpin di hadapan.

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

Ke mang yo o etelelang pele? Bao ba pele e neng e le ba Laodikea.

> "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.

> Mereka berdesak-desakan mendekati Yesus, sementara seorang yang telah dibangkitkan-Nya dari antara orang mati menuntun hewan yang ditunggangi-Nya. Mereka yang dahulu tuli dan bisu, namun kini telah disembuhkan, turut memperbesar hosana yang penuh sukacita. Orang-orang lumpuh, yang sekarang telah berjalan, mematahkan ranting-ranting palma dan menaburkannya di jalan-Nya.

> "The leper, once shut out from society, was there, cleansed by the Saviour's power. He laid his garment in the path of the Saviour, exclaiming, 'O give thanks unto the Lord; for he is good: for his mercy endureth forever.'

> Mwenye ukoma, ambaye hapo kwanza alikuwa ametengwa na jamii, alikuwapo hapo, akiwa ametakaswa kwa nguvu za Mwokozi. Akaweka vazi lake njiani pa Mwokozi, akisema kwa sauti, “Mshukuruni Bwana; kwa maana ni mwema; kwa maana fadhili zake zadumu milele.”

> "The healed demoniac was there, now in his right mind, adding his testimony: 'The Lord hath done great things for me, whereof I am glad.'

> “Motho yo a bego a foditšwego o be a le gona, bjale a boetše monaganong wa gagwe wa go loka, a tlaleletša bohlatse bja gagwe: ‘Morena o ntiretše dilo tše dikgolo, tšeo ke thabago ka tšona.’”

> "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."

> “Ba ba tsositsweng mo losong ba ne ba le gone, ba Mo baka. Mmotlholagadi le khutsana ba ne ba bolela ka ditiro tsa Gagwe tse dikgolo. Bana ba bannye, ba ba neng ba fodisitswe malwetseng, le ba ba neng ba buseditswe go tswa kwa lebitleng, ba ne ba ala tsela ya Morekolodi ka dikalana tsa palema le dipalesa.”

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

O tshwanetse lo seale mo Ntlong ya Bafenyi, go supa Nako ya go Seala.

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

Thina? Ka gore O tloga a tšhollela Moya wa Gagwe o Mokgethwa godimo ga bona gomme a bula kwešišo ya bona, go šupa go Sello sa Bošegogare.

In this story, He is coming as a King, referring to October 22, 1844. Does Jesus come to receive a kingdom on October 22, 1844? Yes.

Katika kisa hiki, Yeye anakuja kama Mfalme, akirejelea Oktoba 22, 1844. Je, Yesu anakuja kupokea ufalme mnamo Oktoba 22, 1844? Ndiyo.

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

Bu adalah Pemasukan Kemenangan, dan ada orang-orang yang akan mengangkat Seruan Tengah Malam.

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

Boono ke bo-mang? Ke ba fetotsoeng ke matla a Kriste.

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?

Molaetsa wa tshiamo ya ga Keresete, maatla a Gagwe a go re fetola go tswa mo bofofung go ya mo go boneng, go tswa mo losong go ya mo botshelong, go tswa mo lephera go ya mo boitshekong, o rwetswe mo pegong ya go Tsena ga Phenyo, e e supelang pele Mokgosi wa Bosigogare. Ke eng se se rwetseng molaetsa oo?

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

Kristos akʉlʉe pa? Mpunda. Ŋani Uislamu ye ikwiga ŋani ja haki ya Kristos.

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.

Ta'ri 1840, pale ea Molaetsa oa Lengeloi la Pele e ile ea amahanngoa le thibelo ea Boislamo. Molaetsa oa Pele o isa ho Molaetsa oa Bobeli; e ke ke ea aroloa.

The First Message carries the Second Message.

Pesan Pertama membawa Pesan Kedua.

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.

Pesan Pertama telah diteguhkan apabila Islam dibendung, dengan demikian menggenapi nubuatan. Peneguhan ini memperkasakan Mesej Malaikat Pertama dan membawa kepada tindakan golongan Protestan menutup pintu-pintu mereka terhadapnya.

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

Penutupan pintu-pintu oleh gereja-gereja Protestan merupakan penolakan terhadap Risalah Islam.

The Millerite history prefigures our history.

Nalane ea Bamillerite e tšoantšetsa pele nalane ea rona.

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.

Mesej kebenaran Kristus pada waktu pemeteraian 144,000, apabila Tuhan mencurahkan Roh Kudus-Nya dan membuka Kitab Suci kepada orang-orang Laodikia dan para kusta Adventisme, sekali lagi dibawa oleh keledai—Mesej Islam.

> "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

> "Pada musim panas dan musim gugur tahun 1844, pekabaran, ‘Lihatlah, Mempelai datang,’ diberitakan. Dua golongan yang dilambangkan oleh gadis-gadis bijaksana dan gadis-gadis bodoh pada waktu itu pun tampak nyata—satu golongan yang memandang dengan sukacita kepada kedatangan Tuhan dan yang dengan tekun telah mempersiapkan diri untuk menyambut-Nya; golongan yang lain, yang dipengaruhi oleh ketakutan dan bertindak karena dorongan sesaat, merasa puas dengan suatu teori tentang kebenaran, tetapi tidak memiliki kasih karunia Allah. Dalam perumpamaan itu, ketika mempelai datang, ‘mereka yang telah siap sedia masuk bersama-sama dengan dia ke perjamuan kawin.’ Kedatangan mempelai, yang di sini ditunjukkan, terjadi sebelum pernikahan itu. Pernikahan itu melambangkan penerimaan kerajaan-Nya oleh Kristus. . . ." The Great Controversy, 427

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

Kemaluan dengan kemenangan ialah kedatangan Raja. Pada 22 Oktober 1844, Dia menerima Kerajaan. Inilah Kemasukan dengan kemenangan.

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

Ka pakhat hi hian class pahnihte chu an tawpna turah seal an ni mek a ni.

> "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.

> “Pengumuman, ‘Lihatlah, Mempelai Lelaki datang,’ pada musim panas tahun 1844, menyebabkan ribuan orang mengharapkan kedatangan Tuhan yang segera. Pada waktu yang telah ditetapkan Mempelai Lelaki itu datang, bukan ke bumi, seperti yang diharapkan orang banyak, melainkan kepada Yang Lanjut Usianya di syurga, kepada perkahwinan itu, iaitu penerimaan kerajaan-Nya. ‘Mereka yang telah bersedia masuk bersama-sama dengan Dia ke perkahwinan itu: dan pintu itu’—apa?—‘tertutup.’ Mereka tidak akan hadir secara peribadi pada perkahwinan itu; kerana perkahwinan itu berlangsung di syurga, sedangkan mereka berada di atas bumi. Para pengikut Kristus harus ‘menantikan Tuhan mereka, apabila Dia akan kembali dari perkahwinan itu.’ Lukas 12:36. Tetapi mereka harus memahami pekerjaan-Nya, dan mengikut Dia melalui iman ketika Dia masuk ke hadirat Allah. Dalam pengertian inilah mereka dikatakan masuk ke perkahwinan itu.” The Great Controversy, 427.

## Scriptural References to the Tarrying Time

Tšhupetšo ya Mangwalo ka ga Nako ya go Diega

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

Dingwalo tsiṅwe ta Mangwalo ti kombetela nkarhi wo langa. Hi ta hundza eka tona hi ku hatlisa kutani hi gimeta hi xitatimende xa Sesi White.

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

> “E mi brudgroom i tarri, olketa evriwan olketa slumber mo slip.” Matthew 25:5.

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

Tepat di sini, 22 Mac 1844, merujuk kepada Masa Penantian.

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.

22 Mac 1844, tema nte Bible prophecy. Millerites bi anuanom no na wɔnte ase yiye wɔ ho, nanso ɛmaa wɔn awerɛhow a edi kan no bae na ɛhyɛɛ bere a wɔtwɛn no nsow.

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.'

Kitab Suci tidak mengatakan bahwa Allah menghasilkan masa penangguhan itu. Yang menghasilkannya ialah kesalahpahaman umat: “Sekalipun penglihatan itu berlambat-lambat, nantikanlah itu, sebab itu tidak akan berlambat-lambat, itu tidak berdusta.”

> 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.

> Berbahagialah orang yang menanti dan mencapai seribu tiga ratus tiga puluh lima hari itu. Tetapi engkau, berjalanlah terus sampai pada akhirnya; sebab engkau akan beristirahat dan akan berdiri dalam bagianmu pada akhir zaman itu. Daniel 12:12, 13.

You can read this two ways. Either way:

O ka bala se ka ditsela tse pedi. Ka tsela efe le efe:

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.

Berbahagialah dia yang menanti, dan berbahagialah dia yang datang kepada 1335. Tetapi engkau, pergilah menurut jalanmu sampai pada kesudahannya; kerana engkau akan beristirahat, dan akan berdiri dalam bahagianmu pada akhir segala hari.

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."

Tlatsego ya go tla go 1335 ga se fela ka ga go fitlha kwa bokhutlong jwa porofeto ya nako. 1335 e khutla ka 1843 mo Chate. Tlatsego ga se fela bokhutlo jwa porofeto, mme ke maitemogelo a nako ya go diega. Tlatsego e diragala magareng ga Nako ya go Diega le October 22, 1844. Fano ke moo o tshwanetseng go leta gone. “Go segofetse yo o letang.”

> 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.

> ते ओलोसें प्रभुं तुमचेर कृपाळ जावपाखातीर वाट पळयतलो, आनी ते ओलोसें तो उंचावटलो, तुमचेर दया करपाखातीर: कारण प्रभु न्यायाचो देव आसा: धन्यात ते सगळे जे ताचे खातीर वाट पळयतात. यशया 30:18.

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

Ki por kiei kio gimin Tarrying Time tichakna October 22, 1844 ona. Na∙a Uni seng∙soaniko dakenggenchimode, na∙a pattianiko man∙gen.

> 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.

> 因为这异象还有一定的日期，到末时必要显明，并不虚谎；虽然迟延，还要等候；因为必然临到，不再迟延。哈巴谷书 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.

E ne e le ho se utloisise ha ba-Millerite ho ileng ha tlisa nako ea ho lieha. Pono ke ea nako e behiloeng—22 Mphalane, 1844. E ke ke ea bua leshano, empa le tla nahana hore ea lieha ka lebaka la ho se utloisise.

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

Tuhan merancang kesalahpahaman itu? Ya. Sister White mengatakan demikian.

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.

Rabbi, ta yi rashin fahimtar ta wajen ginshiƙin zane na 1843. William Miller ya ce bai taɓa ayyana 1843 a matsayin tabbataccen lokaci ba; amma a 1843 ’yan’uwa suka roƙe shi ya cire “idan” ɗin, ya kuma sanya 1843 a matsayin alamar hanya. Sister White ta ce wannan alamar hanya ce ta annabci, cikar Habakkuk 2. Wannan alamar hanya, wadda ta yi wa 1843 alama cikin ƙa’ida mai tsauri, ta haifar da lokacin jinkiri.

> "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.

> “ເປັນສຸກແກ່ຕາທັງຫລາຍທີ່ໄດ້ເຫັນສິ່ງທັງຫລາຍທີ່ໄດ້ຖືກເຫັນໃນປີ 1843 ແລະ 1844. ຂ່າວສານນັ້ນໄດ້ຖືກປະກາດແລ້ວ. ແລະບໍ່ຄວນມີການຊັກຊ້າໃນການປະກາດຂ່າວສານນັ້ນອີກຄັ້ງ, ເພາະວ່າໝາຍສຳຄັນແຫ່ງຍຸກສະໄໝກຳລັງສຳເລັດຕາມຄຳພະຍາກອນ; ວຽກງານສຸດທ້າຍຈະຕ້ອງຖືກເຮັດໃຫ້ສຳເລັດ. ວຽກງານອັນຍິ່ງໃຫຍ່ຈະຖືກກະທຳໃນເວລາອັນສັ້ນ. ໃນໄມ່ຊ້ານີ້ ຂ່າວສານໜຶ່ງຈະຖືກປະທານຕາມການແຕ່ງຕັ້ງຂອງພຣະເຈົ້າ ຊຶ່ງຈະຂະຫຍາຍຕົວຂຶ້ນເປັນສຽງຮ້ອງດັງກ້ອງ. ແລ້ວດານີເອນຈະຢືນຢູ່ໃນສ່ວນຂອງຕົນ, ເພື່ອໃຫ້ຄຳພະຍານຂອງຕົນ.” 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.

Perhatikan Daniel 12:12, 13: “Berbahagialah dia yang menanti-nantikan dan mencapai seribu tiga ratus tiga puluh lima hari.”—“Berbahagialah dia yang mencapai 1335. Berbahagialah dia yang mencapai 1843,” itulah ayat 12.

Verse 13:

Ayat 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.

> Tetapi pergilah engkau sampai kepada kesudahannya; sebab engkau akan beristirahat, dan akan berdiri dalam bagianmu pada akhir zaman. 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.

Sister White menghubungkan ayat 12 dan 13, dengan menyatakan bahwa berkat dari 1335 itu digenapi pada tahun 1843 dan 1844. Hal itu bukanlah mengenai suatu titik waktu, melainkan mengenai mereka yang menantikan Masuknya Kristus ke Yerusalem dalam kemenangan, mengenali para malaikat yang naik dan turun pada tangga itu, dan masuk ke dalam perjanjian dengan Tuhan ketika Ia memberikan kepada mereka dua loh perjanjian.

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