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

Umoya Wobuprofethi: Isikhathi Sokulibala Nokusitsho Kwamaphakathi Nobusuku

Habakkuk's Two Tables

Matafura Maviri aHabakuki

Author

Jeff Pippenger

Published

October 14, 2012

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A Word of Clarification

Izwi reKujekeswa

Recently we began to prepare the transcription of Habakkuk’s Two Tables to be translated into the various languages represented on our website. The task of changing a spoken presentation into a written presentation is much more of a task than might be understood if one is not familiar with all the hoops that must be jumped through to turn a spoken presentation into a written presentation, along with the necessary problems of ultimately translating the material into the various languages on the website. We just started our copy-editing of the first of the ninety-five presentations and I discovered another hoop that we must also jump through. It has to do with the progressive development of this message from 1989 until our current history.

Munguva pfupi yapfuura takatanga kugadzirira kunyorwa pasi kweHabakkuk’s Two Tables kuti kushandurirwe mumitauro yakasiyana-siyana inomiririrwa pawebhusaiti yedu. Basa rokushandura mharidzo yakataurwa kuva mharidzo yakanyorwa ibasa guru zvikuru kupfuura zvingafungidzirwa nomunhu asina kujairana nezvipingamupinyi zvose zvinofanira kukundwa kuti mharidzo yakataurwa isandurwe kuva mharidzo yakanyorwa, pamwe chete nezvinetso zvinodiwa pakupedzisira pakushandura zvinyorwa izvi mumitauro yakasiyana-siyana iri pawebhusaiti. Tichangotanga kugadzirisa manyorerwo echikamu chokutanga chezviratidzo zvipfumbamwe namakumi mapfumbamwe nezvishanu, uye ndakazoona chimwezve chipingamupinyi chatinofanirawo kukunda. Chinobata nokukura kunopfuurira kweshoko iri kubva muna 1989 kusvikira munhoroondo yedu yazvino.

In the presentations of about fifteen years ago there were truths that were in their infant state of understanding. The first of those truths that I must clarify is the arrival of the second angel in Millerite history. I understood at that time that the second angel arrived when the Protestant churches began to close their doors against Miller’s presentation of the first angel’s message, in conjunction with the termination of the year 1843. William Miller worked upon a reckoning of time that he believed identified that the years of 1843 began on March 22, 1843 and ended on March 22, 1844. He had thought the three prophecies that ultimately were placed upon the two sacred charts would terminate in the year of 1843, and he believed that year ended on March 22, 1844. He was wrong on two points.

Mu maphunziro a pafupifupi zaka khumi ndi zisanu zapitazo munali zowona zomwe panthawiyo zinali zidakali mu msinkhu wa ubwana wa kumvetsetsa. Choyamba mwa zowonazo chimene ndiyenera kufotokoza momveka bwino ndi kufika kwa mngelo wachiwiri m’mbiri ya a Millerite. Panthawiyo ndinamvetsetsa kuti mngelo wachiwiri anafika pamene mipingo ya Chiprotestanti inayamba kutseka zitseko zake motsutsana ndi ulaliki wa Miller wa uthenga wa mngelo woyamba, mogwirizana ndi kutha kwa chaka cha 1843. William Miller anagwira ntchito potengera kuwerengera kwa nthawi komwe ankakhulupirira kuti kumasonyeza kuti zaka za 1843 zinayamba pa March 22, 1843, ndipo zinatha pa March 22, 1844. Iye ankaganiza kuti maulosi atatu amene pambuyo pake anayikidwa pa matchati awiri opatulika adzatha m’chaka cha 1843, ndipo ankakhulupirira kuti chaka chimenecho chinatha pa March 22, 1844. Iye analakwitsa pa mfundo ziwiri.

The three prophecies of the 1335 days of Daniel twelve, the 2520 years of the “seven times” of Leviticus twenty-six and the 2300 days of Daniel eight were understood by Miller to concluded in March of 1844. The Lord thereafter guided Samuel Snow to not only understand that the prophecies ended not in 1843, but 1844; but Snow also began to apply the Karite reckoning of time, that was not the time application Miller had been employing. Miller had been using the Rabbinic/equinox-based reckoning of time that based the year upon spring to spring.

Unabii watatu wa siku 1335 wa Danieli kumi na mbili, miaka 2520 ya “nyakati saba” ya Mambo ya Walawi ishirini na sita, na siku 2300 za Danieli nane, ulieleweka na Miller kuwa ulikuwa unakamilika mwezi wa Machi, 1844. Baada ya hayo Bwana alimwongoza Samuel Snow sio tu kuelewa kwamba unabii huo haukuishia mwaka 1843, bali 1844; bali pia Snow akaanza kutumia hesabu ya wakati ya Wakaraiti, ambayo haikuwa matumizi ya wakati ambayo Miller alikuwa akitumia. Miller alikuwa ametumia hesabu ya wakati ya Kiyahudi ya kirabini/iliyotegemea ikwinoksi, iliyoweka mwaka kuanzia majira ya kuchipua hadi majira ya kuchipua.

When we were presenting Habakkuk’s Two Tables, we had not understood this historical reality and were using Miller’s experience to mark March 22, 1844 as the arrival of the second and the beginning of the tarrying time. I understood, and still do that the arrival of that angel corresponded to when the Protestants rejected Miller’s message of the first angel, and the following passage was my point of reference.

Mu nguva twariko turiko turerekana Imbaho zibiri za Habakuki, ntitwari twatahura ukwo kuri kw’ukuri kw’ivyabaye mu mateka, kandi twariko dukoresha ivyo Miller yaciyemwo kugira ngo dushire ku wa 22 Ntwarante 1844 nk’igihe c’ukuza kw’uwo mumalayika wa kabiri n’intango y’igihe c’ugutarira. Naratatahura, kandi n’ubu ndacabitahura, ko ukuza kw’uwo mumalayika kwahurirana n’igihe Abaporotesitanti bahakana ubutumwa bwa Miller bw’umumalayika wa mbere, kandi igice gikurikira ni co cari icerekezwa canje.

> “In June, 1842, Mr. Miller gave his second course of lectures at the Casco Street church in Portland. I felt it a great privilege to attend these lectures; for I had fallen under discouragements, and did not feel prepared to meet my Saviour. This second course created much more excitement in the city than the first. With few exceptions, the different denominations closed the doors of their churches against Mr. Miller. Many discourses from the various pulpits sought to expose the alleged fanatical errors of the lecturer; but crowds of anxious listeners attended his meetings, and many were unable to enter the house. The congregations were unusually quiet and attentive.” Life Sketches, 27.

> “Muna Chikumi, 1842, VaMiller vakapa dzidziso dzavo dzechipiri pachechi yeCasco Street muPortland. Ndakazviona seropafadzo huru kuenda kunoteerera dzidziso idzi; nokuti ndakanga ndawira mukuora mwoyo, uye ndakanga ndisinganzwi ndakagadzirira kusangana noMuponesi wangu. Iyi dzidziso yechipiri yakamutsa manyukunyuku makuru muguta kupfuura yokutanga. Kunze kwevashoma, mapoka akasiyana-siyana ezvitendero akavharira VaMiller masuo emachechi avo. Mharidzo zhinji dzakabva kumapurupiti akasiyana-siyana dzakaedza kufumura zvikanganiso zvinonzi zvehupengo hwokunyanyisa zvomudzidzisi uyu; asi mapoka makuru avanhu vaiteerera nokushuva akapinda misangano yake, uye vazhinji vakatadza kupinda mumba macho. Ungano dzakanga dzakanyarara zvikuru uye dzakateerera kwazvo.” Life Sketches, 27.

I understood the closing of the doors to Miller’s message marked the beginning of the rejection of the first angel, and in agreement with Miller’s understanding of the Rabbinic/equinox-based reckoning of time I assumed that March 22, 1844 marked the conclusion of 1843. Miller’s presentation in Portland in June of 1842 is actually a waymark that identifies a progressive rejection that ultimately concluded on April 18, 1844, but at the time of the presentations we had not recognized Samuel Snow’s application of the Karaite reckoning of time.

Ndzi twisisile leswaku ku pfariwa ka tinyangwa eka rungula ra Miller a ku kombisa ku sungula ka ku ariwa ka ntsumi yo sungula, naswona hi ku pfumelelana ni ku twisisa ka Miller ka ku hlayiwa ka nkarhi hi ndlela ya Varhabi/leyi sekeriweke eka equinox, ndzi ehlele leswaku March 22, 1844 a yi kombisa ku hela ka 1843. Nkombiso wa Miller ePortland hi June 1842 hakunene i xikombiso xa ndlela lexi kombisaka ku ariwa loku yaka emahlweni loku heteleleke hi April 18, 1844, kambe hi nkarhi wa minkombiso a hi si xi lemuka ku tirhisiwa ka Samuel Snow ka ku hlayiwa ka nkarhi hi ndlela ya Vakaraite.

In the first presentation we began to copy-edit I began to see that what was recorded at that time seems to contradict what we now teach. It does and it doesn’t. It is simply an emphasis upon the progressive arrival of the second angel, and also an illustration of the progressive unsealing of this message, as was the case also in Millerite history. This note of clarification should address those who have stumbled over our identification of April 19, 1844 as the first Millerite disappointment and what was taught in the past.

Muwukambirano wa kwanza tuliouanza kuhariri kwa uangalifu, nilianza kuona kwamba yale yaliyoandikwa wakati huo yanaonekana kupingana na yale tunayofundisha sasa. Ndiyo, na siyo. Hilo ni msisitizo tu juu ya kuwasili kwa hatua kwa hatua kwa malaika wa pili, na pia ni mfano wa kufunuliwa kwa hatua kwa hatua kwa ujumbe huu, kama ilivyokuwa pia katika historia ya Wamileriti. Ufafanuzi huu unapaswa kuwashughulikia wale walioikwazwa na utambulisho wetu wa tarehe 19 Aprili 1844 kuwa ndiyo kukatishwa tamaa kwa kwanza kwa Wamileriti, na yale yaliyofundishwa hapo awali.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.

> “Ujumbe wa kwanza na wa pili ulitolewa mwaka 1843 na 1844, nasi sasa tupo chini ya tangazo la ujumbe wa tatu; lakini jumbe zote tatu bado zapaswa kutangazwa. Ni jambo la lazima sasa kama ilivyokuwa wakati wowote uliopita kwamba zirudiwe kwa wale wanaoutafuta ukweli. Kwa kalamu na kwa sauti twapaswa kulipaza tangazo hilo, tukionyesha mpangilio wake, na matumizi ya unabii yanayotufikisha kwenye ujumbe wa malaika wa tatu. Haiwezekani kuwapo wa tatu bila wa kwanza na wa pili. Jumbe hizi twapaswa kuupa ulimwengu katika machapisho, katika hotuba, tukionyesha katika mfululizo wa historia ya kinabii mambo yaliyokuwako na mambo yatakayokuwako.” Selected Messages, book 2, 104.

## Habakkuk's Two Tables 2 of 95

Matafura Maviri aHabhakuki 2 pa95

## Understanding the Millerite Calendar and the Tarrying Time

Kumvetsetsa Kalendala ya a Millerite ndi Nthawi ya Kuchedwa

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.

Mupharazano yedu yokupedzisira, pakamuka mubvunzo wokuti musi wa22 Gumiguru 1844 ungava sei zuva regumi romwedzi wechinomwe kana musi wa22 Kurume 1844 uri zuva rokutanga romwedzi wokutanga. VaMillerite muna Kurume 1844 vakasanzwisisa zvavaifunga kuti ndiko kuguma kwa1843. Mushure mokuodzwa mwoyo ikoko, vakaongororazve kuverengwa kwenguva kweBhaibheri. Izvi zvinotsanangurwa mubhuku raGerhard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, zvikurukuru pamapeji 89 na92. Pavakatenda kuti 1843 yakanga yapera, vakaongororazve zvikamu zviviri zvokunzwisisa kwavo nguva: kuchinja kubva muna 1843 kuenda muna 1844, nemazuva anoratidza kutanga nokuguma kwemakore, kuti vagone kuverenga zuva regumi romwedzi wechinomwe.

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.

Ndinowanzira kazhinji kuti kubva musi wa22 Kurume kusvika musi wa22 Gumiguru imwedzi minomwe. Handisi kureva kuti uku ndiko kufamba kweMwedzi Wechinomwe, asi zvinonakidza kuti vaMillerite vaidavira kuti musi wa22 Kurume waive wakakosha, uye chiratidzo ichi chinobatsira pakurangarira—mwedzi minomwe gare gare unosvika pa22 Gumiguru. Ichi ichokwadi.

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.

Kuhungika mwoyo neŋuva yokumirira hazvina kuva kuzadzikiswa kwechiporofita chenguva, asi zvakakonzerwa nokusanzwisisa kwevaMillerite. Kusanzwisisa kwavo ndiko kwakazadzisa nguva yokumirira nekuhungika mwoyo; pakanga pasina chiporofita chakatsanangura pachena kuti nguva yokumirira yaizotanga pane imwe nguva yakatarwa. Kutenda kwavo kuti gore ra1843 rakanga rapfuura musi wa22 Kurume 1844 ndiko kwakakonzera kuhungika mwoyo.

Damsteegt says:

Damsteegt anoti:

> '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.'

> නමුත් 1844 අප්‍රේල් 17 දින නව සඳේදී යුදෙව් අවුරුද්දේ අවසානය දක්වනු ලැබූ කරායිට් ගණනය ප්‍රධාන මිලෙරයිට් වාරික ප්‍රකාශනවල අනුග්‍රහය ලැබූ නමුත්, විශ්වාසිකයන්ගෙන් බහුතරය ක්‍රිස්තුස්වහන්සේගේ නැවත පැමිණීම සඳහා 1844 මාර්තු 21 දෙස බලා සිටියහ. මිලෙරයිට් ව්‍යාපාරයෙන් පිටත 1844 මාර්තු 21 පුළුල් ලෙස ප්‍රසිද්ධව තිබූ අතර, එම දිනයේදී සම්පූර්ණ ඇඩ්වෙන්ටිස්ට් පද්ධතියම මුළුමනින්ම පෙරළා දැමෙනු ඇතැයි අතිශයින් සාමාන්‍ය අපේක්ෂාවක් පැවතිණි.

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.

Takaiverenga nezuro kuti Miller aitarisira zuva iroro. Vazhinji veMillerites vakanga vakatarisa pazuva iroro, uye kunyange vaipikisa navo vaizviziva uye vakanga vachirimirawo seuchapupu hwokuti vaMillerites vaiva venhema. Iyi ndiyo yaiva nzwisiso yakajairika. Mushure mokunge rapfuura, vakatanga kunyatsoongorora zviporofita zvenguva pedyo, izvo zvakavatungamirira kuna Gumiguru 22, 1844. Izvi zvinopa poindi yokureverera kumubvunzo wakamuka nezuro.

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

Nthawi Yodikirira ndi Masomphenya Oyamba a 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.

Nhasi, ndinoda kupedza nguva yakawanda tichiongorora nguva yekunonoka. Izvi zvakakosha nokuti tiri kubata nechiratidzo chokutanga chaEllen White, apo anoti chiedza chinopenya pakutanga penzira inoenda Kudenga chaiva Mhere yoPakati peUsiku, uye kana ukaramba chiedza ichocho, unowira kubva panzira inoenda Kudenga. Ndiri kuedza kuratidza kuti Mhere yoPakati peUsiku muchiratidzo chake inobatanidza nhoroondo yose yeShoko reNgirozi yeChipiri.

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 ri hi mina n’wini a ndzi na xiphiqo xo vula leswaku Ndzandzelelo wa le Vusiku bya Xikarhi eka xivono xexo, lexi nga eku sunguleni ka ndlela naswona xi hangalasaka ku vonakala endleleni hinkwayo, wu yimela matimu ya vaMillerite ku suka hi 1840 ku ya fika hi 1844. Matirhelo ya matimu wolawo ma fanele ku twisisiwa hi ndlela leyinene. Ku hetiseka ka Ndzandzelelo wa le Vusiku bya Xikarhi hi byoxe a ku ri ku suka hi ti 12 ta August ku fikela hi ti 17, loko rungula ri nyiketeriwa eNhlengeletanweni ya Tende ya le Exeter, kutani va rhwala rungula rero ku ringana tin’hweti to tanihi timbirhi—September na October, tin’hweti timbirhi ni masiku ya ntlhanu. Emahlweni ka ti 22 ta October, a va lunghekela ku vuya ka Hosi. Nkarhi lowu wa tin’hweti timbirhi i matimu ya Ndzandzelelo wa le Vusiku bya Xikarhi. Hambiswiritano, a wu nge swi koti ku twisisa nkarhi lowu handle ko twisisa magoza lama yeke emahlweni ma wu nghenisa. Eka mina, Ndzandzelelo wa le Vusiku bya Xikarhi, hi ku kongoma swinene, i matimu ya nkarhi wo hlwela, lowu yaka emahlweni ku fikela hi ti 22 ta October, 1844.

## Locating the Three Angels’ Messages

Kuwana Maṅganja Mataru ya Vatumiki Vatatuੵ

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.

Heino nhoroondo ya1840 kusvika 1844. Pane ndima dzinoverengeka muMweya weChiporofita umo Hanzvadzi White anotitaurira kuti tinofanira kuziva pokumisa mashoko acho. Paunotanga kumisa mashoko acho panzvimbo pawo, unoziva kuti mashoko ose anosvika pane imwe nguva yakatarwa uye pashure pacho anopiwa simba.

The First Angel arrives in 1798 at the Time of the End, when the Book of Daniel is unsealed and there is an increase of knowledge. The First Angel's Message is empowered on August 11, 1840, when the year-day principle is confirmed for the whole world, bringing down the Angel of Revelation 10, which symbolizes the empowerment of the First Angel's Message.

Malaika wa Kwanza anakuja mwaka wa 1798 katika Wakati wa Mwisho, wakati Kitabu cha Danieli kimefunguliwa muhuri na kuna kuongezeka kwa maarifa. Ujumbe wa Malaika wa Kwanza unawezeshwa tarehe 11 Agosti 1840, wakati kanuni ya siku-mwaka inapothibitishwa kwa ulimwengu wote, na hivyo kumshusha Malaika wa Ufunuo 10, ambaye ni ishara ya kutiwa nguvu kwa Ujumbe wa Malaika wa Kwanza.

The Second Angel arrives in June of 1842. We read yesterday that in June of 1842, Mr. Miller gave his second course of presentations at the Casco Street church. With few exceptions, the Protestant churches closed their doors. So, in June of 1842, the Second Angel's Message arrives, because when a Protestant church closes its door against the First Angel's Message, it becomes part of Babylon. The Second Angel's Message is a call out of Babylon. It is progressive.

Ngirozi yeChipiri inosvika muna Chikumi 1842. Takaverenga nezuro kuti muna Chikumi 1842, VaMiller vakapa nhevedzano yavo yechipiri yemharidzo paChechi yeCasco Street. Kunze kwezvishoma zvisaririra, machechi echiPurotesitendi akavhara mikova yawo. Naizvozvo, muna Chikumi 1842, Shoko reNgirozi yeChipiri rinosvika, nokuti kana chechi yechiPurotesitendi ikavhara suo rayo ichirwisa Shoko reNgirozi Yokutanga, inova chikamu cheBhabhironi. Shoko reNgirozi yeChipiri kudana kubuda muBhabhironi. Rinofambira mberi.

Sister White tells us that even though the Protestants began to close their doors in June of 1842, the call out of Babylon—the content of the Second Angel's Message—did not actually begin until the Summer of 1844.

Dada White vanotiudza kuti kunyange hazvo maPurotesitendi vakatanga kuvhara mikova yavo muna Chikumi cha1842, kudanwa kuti vanhu vabude muBhabhironi—izvo zviri mukati meShoko reMutumwa weChipiri—hakuna kutanga chaiko kusvikira muZhizha ra1844.

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

Ujumbe wa Malaika wa Pili unawadia mnamo Juni 1842 na kutiwa nguvu kwa ujumbe wa Kilio cha Usiku wa Manane, Agosti 12–17, 1844, katika Mkutano wa Kambi wa Exeter.

The Third Angel arrives on October 22, 1844, because on that day the way into the Most Holy Place is opened, where men can understand that Christ is now the High Priest in the Most Holy Place. There, the ark of the covenant is recognized, and in the ark are the Ten Commandments. When Sister White was taken into the Most Holy Place and looked at the Ten Commandments, she saw that the Sabbath Commandment shone above the others, marking the significance of the Sabbath in the Third Angel's Message. It will be a test over Sabbath or Sunday. On October 22, 1844, the content of the Third Angel's Message arrives.

Malaika wa Tatu anawasili tarehe 22 Oktoba 1844, kwa sababu katika siku hiyo njia ya kuingia Patakatifu pa Patakatifu hufunguliwa, ambako watu wanaweza kufahamu kwamba Kristo sasa ndiye Kuhani Mkuu katika Patakatifu pa Patakatifu. Humo, sanduku la agano hutambuliwa, na ndani ya sanduku mna Amri Kumi. Dada White alipopelekwa katika Patakatifu pa Patakatifu na kuzitazama Amri Kumi, aliona kwamba Amri ya Sabato iling'aa juu ya zile nyingine, ikionyesha umuhimu wa Sabato katika Ujumbe wa Malaika wa Tatu. Hilo litakuwa jaribio kuhusu Sabato au Jumapili. Tarehe 22 Oktoba 1844, maudhui ya Ujumbe wa Malaika wa Tatu yanawasili.

One characteristic of all three messages is that when the First Angel's Message arrived in 1798, no one understood it. The Lord raised up William Miller to be the messenger of the First Angel, but it was not until 1818—twenty years later—that Miller began to understand the message. The message arrives, but it takes time before God's people recognize it, and then it is empowered.

Chinhu chimwe chinozivikanwa pamashoko ose ari matatu ndechekuti, apo Shoko roMutumwa Wokutanga rakasvika muna 1798, kwakanga kusina munhu airinzwisisa. Ishe vakasimudza William Miller kuti ave mutumwa woMutumwa Wokutanga, asi hazvina kuitika kusvikira muna 1818—makore makumi maviri gare gare—apo Miller akatanga kunzwisisa shoko racho. Shoko rinouya, asi zvinotora nguva vanhu vaMwari vasati variziva, uye ipapo rinopiwa simba.

The Second Angel's Message arrives in June of 1842, but no Millerites in 1842 began calling the Protestant churches Babylon. They did not recognize it yet. It was not until the Summer of 1844 that they began to recognize it and call people out of the churches. The message arrives, then it is understood, and then it is empowered.

Mharidzo yeNgirozi yeChipiri inosvika muna Chikumi cha1842, asi hapana vaMillerite muna 1842 vakatanga kudana machechi ePurotesitendi kuti Bhabhironi. Vakanga vasati vazviziva panguva iyoyo. Hazvina kuzosvika muZhizha ra1844 ndipo pavakatanga kuzviziva uye kudana vanhu kuti vabude mumachechi. Mharidzo inosvika, yobva yanzwisiswa, uye yobva yapihwa simba.

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.

Pa Gumiguru 22, 1844, Hiram Edson paakava nechiratidzo chaKristu achibva muNzvimbo Tsvene achienda muNzvimbo Tsvene-tsvene, vakagamuchira chiedza chakati pamusoro pokushanduka kwebasa raKristu rouprista. Asi paGumiguru 23, 1844, Hiram Edson akanga asati agadzirira kunyora chinyorwa kana kuparidza mharidzo pamusoro peSvondo sechiratidzo chechikara. Vakanga vasinganzwisisi Shoko reMutumwa weChitatu kusvikira pashure penguva iyoyo.

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.

Shoko reNgirozi Yetatu rinoiswa nesimba, sezvinozivikanwa nevaSeventh-day Adventist, apo Ngirozi yeChina yaZvakazarurwa 18 inobatana naro. Kune avo vari kuona izvi paLiveStreaming kana kuti gare gare pamaDVD, mungada kukakavadzana pamusoro penguva yakabatanidzwa Ngirozi yeChina neYeTatu musi waGunyana 11, 2001. Panguva ino, hatisi kupa nharo pamusoro pazvo, asiwo hatisi kuzviramba: Ngirozi yeChina inobatana neNgirozi Yetatu pakuputsika kweTwin Towers, uye ipapo ndipo panopiwa simba kuShoko reNgirozi Yetatu.

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

Imiyalezo yomithathu Yezingelosi inalezi zimpawu: iyafika, iqondwe, bese inikwa amandla.

## The Two Door Closings and Temple Cleansings

ਦੋ ਦਰਵਾਜ਼ਿਆਂ ਦੇ ਬੰਦ ਹੋਣ ਅਤੇ ਮੰਦਰ ਦੀਆਂ ਸ਼ੁੱਧੀਆਂ

In June of 1842, a door began to close, marked by the Protestant churches closing their doors against the First Angel's Message. At the beginning of this history, we see a door closing, and at the end of this history—the history of the Second Angel—the door closes again, the door into the Most Holy Place, the door in the parable of the Ten Virgins.

Muna Chikumi cha 1842, musuwo wakatanga kuvharika, zvichiratidzwa nekuti machechi ePurotesitendi akavharira musuwo Mharidzo yeNgirozi Yokutanga. Pakutanga kwenhoroondo iyi, tinoona musuwo uchivharika, uye pakuguma kwenhoroondo iyi—nhoroondo yeNgirozi Yechipiri—musuwo unovharika zvakare, iwo musuwo unopinda muNzvimbo Tsvene-tsvene, musuwo uri mumufananidzo weMhandara Gumi.

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.

Mikova miviri ya kuvharwa kwemasuo inokosha kuicherechedza, zvikuru kana muchizobata nyaya yokucheneswa kuviri kwetembere. Kristu akachenesa tembere kaviri paakanga ari panyika, uye Hanzvadzi White inoti kuchavawo nokucheneswa kuviri kwetembere pakuguma kwenyika, sezvazvakanga zvakadaro munguva yavaMillerite. Kucheneswa kwetembere munguva yavaMillerite kunogona kucherechedzwa pakuvharwa kwesuo muna Chikumi 1842—suo rokutanga retembere, chiPurotesitendi—uye pakucheneswa kwechipiri kwetembere, apo kucheneswa kwetembere kwavaMillerite kunenge kwapedzwa.

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.

Tichatarisa nguva yokunonoka. Munhoroondo iyi yeMutumwa Wechipiri, nguva yokunonoka inotanga pana 22 Kurume, 1844, uye yakakomberedzwa nokucheneswa kwetembere kaviri. Ndiro Shoko reMutumwa Wechipiri.

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.

Leyi yindzaba yaGideoni futsi. Kwaba nekucocwa lokubili endzabeni yaGideoni, lokungulolunye lwetimphawu tekucocwa kwethempeli lokubili kanye neMbiko weNgelosi yesiBili.

## The Tarrying Time and the Midnight Cry in Prophecy

Nthawi ya Kudikira ndi Kulira kwa Pakati pa Usiku mu Ulosi

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.

Tichatanga fundo yedu nechirevo chakatorwa mubhuku rinonzi *Spiritual Gifts*, vhoriyamu 1, mapeji 195–196. Tiri kutarisa nguva yokunonoka kuti tinzwisise kubatana kwayo neMhere Yapakati Peusiku, nokuti hatidi kuramba chiedza cheMhere Yapakati Peusiku; kana tikadaro, tinowira tichibva panzira tichienda kunyika yakaipa iri pasi.

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."

Iingelosi zathunyelwa ukuba zimsize ingelosi enamandla evela ezulwini, yaye ndeva amazwi awayebonakala ngathi avakala kuyo yonke indawo, esithi, “Phumani kuye, bantu bam, ukuze ningabi ngabahlanganyeli ezonweni zakhe, nokuze ningamkelwa zizibetho zakhe; kuba izono zakhe zifikile zaya kufikelela ezulwini, yaye uThixo uzikhumbule izenzo zakhe zobugwenxa.” Lo myalezo wawubonakala ngathi usisihlomelo kumyalezo wesithathu,”—Ngoku, usandul’ ukucaphula isiTyhilelo 18:4, “Phumani kuye, bantu bam, . . . .” Yaye uthi, “Lo myalezo wawubonakala ngathi usisihlomelo kumyalezo wesithathu [wengelosi] waza wadibana nawo, njengoko isikhalo sasezinzulwini zobusuku sadibana nomyalezo wengelosi yesibini ngowe-1844.”

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

Ujumbe wa Malaika wa Pili unakuja mwezi Juni wa mwaka 1842, na Kilio cha Usiku wa Manane kinaungana nao mwezi Agosti wa mwaka 1844. Kumiminwa huku kwa Roho juu ya ujumbe huu—mwito wa kutoka Babeli—ndio historia ambayo Dada White anaitumia kueleza historia ya Septemba 11, 2001, wakati Ujumbe wa Malaika wa Tatu unaunganishwa na Malaika wa Nne. Malaika wa Nne ni wakati Malaika Mwenye Nguvu wa Ufunuo 18 anaposhuka.

"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.

“Uhu ujumbe ulionekana kuwa nyongeza kwa ujumbe wa tatu na kuungana nao, kama vile kilio cha usiku wa manane kilivyoshikamana na ujumbe wa malaika wa pili mwaka wa 1844. Utukufu wa Mungu ulitulia juu ya watakatifu wavumilivu, wanaongoja,”—Utukufu wa Mungu ulitulia juu ya nani? Wavumilivu—wa nini? Wanaongoja. Watakatifu wavumilivu, wanaongoja. Sawa? Watakatifu wanaongoja; kwa maana sasa tuko katika historia ambayo unabii unasema, “Heri yeye angojayeye, naye akafika kwenye 1335. Maono yajapokawia, yangojee.” Watu watakaopokea kumwagwa kwa Roho Mtakatifu ni watakatifu wanaongoja.

"The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God's people to come out of her; that they might escape her fearful doom."—Of course, this is in our day and age; but, the waiting saints in our day and age are prefigured by the waiting saints in the Millerite History which we are looking at.

“Ukubukeka kukaNkulunkulu kwehla phezu kwabangcwele ababebekezela, belindile, futhi ngesibindi esingenakwesatshiswa banikeza isixwayiso sokugcina esinesizotha, bememezela ukuwa kweBabiloni, bebiza abantu bakaNkulunkulu ukuba baphume kulo; ukuze baphunyuke esahlulelweni salo esesabekayo.”—Kunjalo, lokhu kukhuluma ngosuku lwethu nesikhathi sethu; kodwa abangcwele abalindileyo osukwini lwethu nesikhathi sethu bafanekiselwa ngaphambili ngababangcwele abalindileyo emlandweni wamaMillerite esiwubhekile.

"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.

“Chiedza chakapenyerwa pamusoro paavo vakanga vakamirira chakapinda kwose-kwose, uye avo vose vakanga vane chiedza chipi nechipi mumachechi, vakanga vasina kunzwa nokuramba mashoko matatu iwayo, vakateerera kudanwa uku, vakabuda mumachechi akawa.”—Uku ndiko kunzi, “Budai mariri, imi vanhu vangu!” Izvi zviri kutaura pamusoro paavo vanobuda mumachechi eBhabhironi munguva yedu uno kana mutemo weSvondo wasvika muUnited States. Ndiwo machechi akawa, machechi eBhabhironi.

"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.

“Vazhinji vakanga vasvika pazera rokuzvidavirira kubvira pakapiwa mashoko aya, uye chiedza chakavapenyerawo, uye vakapiwa ropafadzo yokusarudza upenyu kana rufu.”—Zvino pano ari kutaura kuti nhasi mune vanhu vari mumachechi ePurotesitendi vakasvika pazera rokuzvidavirira kubva muna Gumiguru 22, 1844; uye izvi ndizvo zvazviri. Vanhu vari mumachechi ePurotesitendi nhasi vakanga vasati vararama apo Shoko reNgirozi yeChitatu rakasvika munhoroondo yevaMillerite. Havasi kuverengerwa mhaka yokuramba kwakaitwa nemachechi ePurotesitendi munguva yavo, uye ichi chinhu chinokosha chokucherechedza kana ukamboongorora kuti nhoroondo yaKristu inoratidza sei kuguma kwenyika; nokuti, zvamazvirokwazvo muprofita, Jerusarema ringadai rakaparadzwa, uye raifanira kunge rakaparadzwa, muna 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.

Pamaive nemakore 490 okunzwisisa akaganhurirwa vaJudha kubva mumakore 2300 akaratidzwa muna Dhanieri 8 naDhanieri 9. Makore 490 iwayo akaguma muna AD 34 pakutemwa namabwe kwaSitefani. Panguva iyoyo, Jerusarema, maererano nechiratidzo chechiprofita, raifanira kuparadzwa, asi harina kuparadzwa kusvikira muna 70. Mubhuku rinonzi *The Great Controversy*, Hanzvadzi White vanotaura chinhu chimwe chete pamusoro penhoroondo iyoyo. Vanoti pakanga paine vana nevamwewo vakanga vasati vanzwa shoko raKristu nera vadzidzi vasati vasvika muna 34, uye Mwari munyasha dzavo akavapa nguva yokuti vasangane neshoko iri kusati kwaitika kuparadzwa kweJerusarema. Vanoratidza, sezvinoitawo Kristu, kuti kuparadzwa kweJerusarema mufananidzo unorondedzera kuguma kwenyika.

That history prefigures the very history she is speaking about. When The Sunday Law comes to the United States and the message finally goes to the fallen churches, God's children now in Babylon will not be held accountable for the rejection their churches or ancestors made in the 19th Century.

Iyo nhoroondo inomiririra mberi chaizvo nhoroondo yaari kutaura pamusoro payo. Kana Mutemo weSvondo wauya kuUnited States uye shoko razosvika kumachechi akawa, vana vaMwari vari zvino muBhabhironi havanganzi vane mhosva nokuda kwekuramba kwakaitwa nemachechi avo kana madzitateguru avo muzana remakore rechi19.

> "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."

> “Vunyingi a va va se va fikile eminyakeni ya vutihlamuleri ku sukela loko marungula lawa ma nyiketiwile, naswona ku vonakala a ku va voningela, kutani va nyikiwa lunghelo ro hlawula vutomi kumbe rifu. Van’wana va hlawule vutomi, kutani va yima va tiya ni lava a va langutele Hosi ya vona, naswona va hlayisa hinkwaswo leswi a yi swi lerisile. Marungula ya vunharhu a ma fanele ku endla ntirho wa wona; hinkwavo a va fanele ku ringiwa hi wona, naswona lava risima a va fanele ku vitaniwa leswaku va huma emibyeletweni ya vukhongeri. Matimba lama sindzisaka ma susumeta lava tshembekaka, kasi ku vonakaliswa ka matimba ya Xikwembu ku khoma maxaka ni vanghana hi ku chava ni hi ku sivela, kutani a va nga vuli, naswona a va nga ri na matimba, yo sivela lava twaka ntirho wa Moya wa Xikwembu ehenhla ka vona. Ku vitaniwa ko hetelela ku fikisiwa hambi eka mahlonga lama nga swisiwana, naswona lava chavaka Xikwembu exikarhi ka wona, hi marito ya ku titsongahata, va humesela ehandle tinsimu ta vona ta ntsako lowu tlulaka mpimo hikwalaho ka ku langutela ku kutsuriwa ka vona loku tsakisaka, naswona vini va vona a va nge swi koti ku va miyeta; hikuva ku chava ni ku hlamala swi va miyisa. Ku endliwa masingita lamakulu, lava vabyaka va hanyisiwa, naswona swikombiso ni masingita swi landzela vapfumeri. Xikwembu xi le ntirhweni, naswona mukwetsimi un’wana ni un’wana, a nga chavi vuyelo byihi na byihi, u landzela ku khorwiseka ka ripfalo rakwe n’wini, naswona u hlangana ni lava hlayisaka hinkwaswo leswi Xikwembu xi swi lerisaka; kutani va twarisa marungula ya vunharhu hi matimba. Ndzi vone leswaku marungula ya vunharhu a ma ta gimeta hi matimba ni hi ku tiya leswi tlulaka swinene xirilo xa vusiku bya le xikarhi.”

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.

Mundime ndima mbiri idzi, aka n’kachiwiri kuti iye wayerekezera mbiri yathu pa Lamulo la Lamlungu pa mapeto a dziko lapansi ndi mbiri ya Kulira kwa Pakati pa Usiku. Poyamba, iye akunena kuti Mngelo Wamphamvu wa Chivumbulutso 18 amalumikizana ndi Mngelo Wachitatu monga momwe Kulira kwa Pakati pa Usiku kunalumikizanira ndi Mngelo Wachiwiri. Ngakhale kuti iye akulankhula za mbiri ya vuto la Lamulo la Lamlungu, mwachionekere akugwiritsa ntchito mbiri ya Mngelo Wachiwiri ngati malo owerengera. Ndi mbiri zofanana.

> "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."

> வானத்திலிருந்து வந்த வல்லமையால் அருளப்பெற்ற தேவனுடைய ஊழியக்காரர், தங்கள் முகங்கள் ஒளியால் பிரகாசித்து, பரிசுத்த அர்ப்பணிப்பினால் ஜொலித்தபடி, தங்கள் பணியை நிறைவேற்றவும், வானத்திலிருந்து வந்த செய்தியை அறிவிக்கவும் புறப்பட்டுச் சென்றார்கள். மதக் குழுக்களெங்கும் சிதறிக்கிடந்த ஆத்துமாக்கள் அந்த அழைப்பிற்கு மறுமொழி அளித்தன; அழிவிற்காக நியமிக்கப்பட்டிருந்த சபைகளிலிருந்து, சோதோம் அழிவதற்கு முன் லோத்து அவசரமாக வெளியே கொண்டு வரப்பட்டதுபோல, விலையுயர்ந்தவர்கள் விரைவாக வெளியே கொண்டு வரப்பட்டார்கள்.

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.

Kana kuri kudanwa kubuda muBhabhironi, kungava pakuguma kwenyika kana muShoko reMutumwa weChipiri, Roti mucherechedzo wenhoroondo iyoyo pamwe chete nekuparadzwa kweSodhoma.

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.

Kana muchinzwisisa Dhanieri 11 zvakarurama, mundima 41 Mambo wokumusoro anopinda munyika inobwinya uye vazhinji vanokurirwa, asi “ava ndivo vachapukunyuka paruoko rwake, ivo Edhomu, Moabhu, navakuru vavana vaAmoni.” Moabhu naAmoni ndivo vana vevanasikana vaviri vaRoti. Mhuri yaRoti inomirira avo vanopukunyuka paruoko rweupapa panguva yedambudziko reMutemo weSvondo.

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."

Sisi White vanoshandisa chiratidzo ichi. Machechi akawa anomiririrwa naRoti, uye vakakosha vakakurumidzirwa kubudiswa mumachechi akatongerwa kuparadzwa, sezvakakurumidzirwa Roti kubudiswa muSodhoma risati raparadzwa. Vanhu vaMwari vakagadziridzwa uye vakasimbiswa nokubwinya kukuru kwazvo kwakaburukira pamusoro pavo nokuwanda kukuru, zvichivagadzirira kutsungirira nguva yokuedzwa. Inzwi zhinji dzakanzwika pose pose, dzichiti, “Hechino kutsungirira kwavatsvene; ava ndivo vanochengeta mirayiro yaMwari nokutenda kwaJesu.”

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.

Nakong eo a buang ka pitso ya ho tswa Babilona qetellong ya lefatshe, o sebedisa nalane ya Molaetsa wa Lengeloi la Bobedi mehleng ya ba-Millerite ho hlalosa pitso eo. Molaetsa wa Lengeloi la Bobedi ke pitso ya ho tswa Babilona, mme nalane ena e tšoantšetsa nalane ya maqakabetsi a Molao wa 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.

Imwe yereferensi dzeBhaibheri dzinoshandiswa naEllen White kutsanangura nhoroondo iyi inyaya yeSodoma neGomora. Tichaverenga kubva muna Genesisi 19:1–11, iyo iri chikamu chenyaya yaRoti.

> 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.

> Anavadzimu vaviri vakasvika muSodhoma madekwana; uye Roti akanga agere pasuo reSodhoma; zvino Roti akati avaona, akasimuka kuzosangana navo; akakotama nechiso chake chakatarira pasi. Akati, Tarirai zvino, madzishe angu, pindai henyu, ndinokumbira, mumba momuranda wenyu, murare usiku hwose, mugosuka tsoka dzenyu, mugomuka mangwanani, moenderera mberi nenzira dzenyu. Ivo ndokuti, Kwete; asi tichavata panzvimbo yakazaruka usiku hwose. Asi akavamanikidza kwazvo; vakatendeukira kwaari, vakapinda mumba make; akavagadzirira mutambo, akabika chingwa chisina mbiriso, vakadya. Asi vasati vavata pasi, varume veguta, ivo varume veSodhoma, vakakomba imba vachipoteredza, kubva kumukweguru kusvikira kumujaya, vanhu vose vachibva kumativi ose. Vakashevedzera kuna Roti, vakati kwaari, Varipi varume vauya kwauri usiku huno? Vabudise kwatiri, kuti tivazive. Roti akabuda akaenda kwavari pamusuo, akavhara suo shure kwake, akati, Ndinokumbira, hama dzangu, regai kuita zvakaipa zvakadai. Tarirai zvino, ndine vanasikana vaviri vasina kumboziva murume; ndinokumbira, ndichavabudisira kwamuri, mugovaitira sezvakanaka pamberi penyu; chete kuvarume ava musavaita chinhu, nokuti ndicho chikonzero vakapinda pasi pemumvuri wedenga reimba yangu. Ivo vakati, Ibva ipapo. Vakati zvakare, Munhu uyu mumwe chete akauya kuzogara somutorwa, zvino ava kuda kuva mutongi; zvino tichakuitira zvakaipisisa kupfuura zvatichavaitira ivo. Vakamanikidza munhu uya, iye Roti, zvikuru, vakaswedera pedyo kuti vaputse suo. Asi varume vaya vakatambanudza maoko avo, vakakwevera Roti mumba kwavari, vakavhara suo. Vakazadza upofu varume vakanga vari pamusuo peimba, vaduku navakuru; naizvozvo vakazvinetesa kutsvaka suo.

## Progressive Testing and the Tarrying Time

ការសាកល្បងជាបន្តបន្ទាប់ និង​រយៈពេលនៃការយឺតយ៉ាវ

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:

Dade White vanotaura pamusoro pehurongwa hunofambira mberi hwekuyedzwa munguva yaKristu uye munguva yevaMillerite, achiratidza hurongwa hunofambira mberi hwekuyedzwa kwatiri. Mu *Early Writings*, peji 259, vanoti:

> "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."

> “Vaya vakanga vasingadi kugamuchira shoko raJohani Mubhabhatidzi vaisagona kubatsirwa nedzidziso dzaJesu, uyezve vaisakwanisawo kubatsirwa nebasa raKristu muNzvimbo Tsvene iri kumusoro.” Ipapo vanoti, “Avo vasina kugamuchira Shoko reMutumwa Wokutanga vaisagona kubatsirwa neShoko reMutumwa Wechipiri, uyezve vaisakwanisawo kubatsirwa neMhere yoPakati pousiku.”

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

Mundimaoyo iḽa kha *Early Writings*, 259, musi muṋango u tshi valwa nga tshifhinga tsha Kristo, Vhayuda vha vha vhe swiswini lwo fhelelaho, vhe vhupofu.

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).

Nhoroondo yeMillerite yeMutumwa Wechipiri ndiyo nhoroondo yaRoti. Vatumwa vaviri vanosvika muguta (Chikumi 1842), Shoko reMutumwa Wechipiri rinosvika, uye Roti anovagarisa kuti varare usiku ihwohwo (Nguva Yokunonoka). Kune kutongwa, uye ipapo musuwo unovharwa (22 Gumiguru 1844).

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

Tichaongorora imwe nhoroondo yeBhaibheri umo nguva yokunonoka inowirirana neNhoroondo yeMillerite tisati tabatanidza izvi pamwe chete.

## Moses, the Sanctuary, and the Tarrying Time

Moses, the Sanctuary, and the Tarrying Time

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

Bamuhari inotevera ndeyaMosesi achigamuchira mirayiridzo pamusoro pokuvakwa kwetabhenakeri nomurayiro.

> "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.

> “Pazuva rechinomwe, iro rakanga riri Sabata, Mozisi akadana kuti akwire apinde mugore. Gore gobvu rakazaruka pamberi paIsraeri yose, uye kubwinya kwaIshe kukabudira pachena somoto unoparadza. ‘Zvino Mozisi akapinda pakati pegore, akakwira mugomo; uye Mozisi akagara mugomo mazuva ana makumi mana nousiku ana makumi mana.’ Patriarchs and Prophets, 313, 314.

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

Mazu makumi mana ekumirira mugomo haana kusanganisira mazuva matanhatu okugadzirira.

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.

Pamwe muzvakaitika izvi, Mozisi akapedza mazuva 46 achigamuchira mirayiridzo pamusoro pokuvakwa kwetembere, zvichifananidza makore 46 okuva muna 1798 kusvika muna 1844 apo Ishe vakasimudza tembere yeMillerite, nemakore 46 okuvakazve tembere naHerodhe anotaurwa muna Johane 2:20, pamwe chete nema chromosome 46 etembere yomunhu. Mumazuva matanhatu iwayo, Joshua akanga aina Mozisi, uye pamwe chete vakadya mana nokunwa pamurwizi rwakayerera ruchibva mugomo. Joshua haana kupinda mugore pamwe chete naMozisi, asi akaramba ari kunze, achidya nokunwa zuva rimwe nerimwe achimirira kudzoka kwaMozisi, ukuwo Mozisi akatsanya mumazuva makumi mana.

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.

Panguva yokugara kwake mugomo, Mozisi akagamuchira mirayiridzo yokuvakwa kwenzvimbo tsvene umo kuvapo kwaMwari kwaizoratidzwa nenzira yakasarudzika. “Ngavandiitire nzvimbo tsvene; kuti ndigare pakati pavo” (Ekisodho 25:8), ndiwo wakanga uri murayiro waMwari.

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

Anangaki ndimo matisangana na nambala 46 yikukoleraniskika na kuzenga malo ghatuŵa.

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.

Tichaverenga kubva muna Eksodho uye toona nguva yokunonoka iri munyaya iyi, sezvainofananidzira nguva yokunonoka munguva yaKristu, yavaMillerite, uye pakuguma kwenyika. Nguva yokunonoka inobereka mamiriro ezvinhu anobvumira kuti Kuchema kwaPakati pousiku kuziviswe uye kubudise mapoka maviri avanamati. Pasina nguva yokunonoka, kufambiswa kwezvinhu munhoroondo iyoyo kwaisazovapo kuitira izvo Ishe vanoda kuzadzisa paKuchema kwaPakati pousiku. Tinofanira kuona zvinomirirwa nenguva yokunonoka.

> 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.

> उहाँले मोशालाई भन्नुभयो, “तिमी, हारून, नादाब, अबीहू, र इस्राएलका सत्तरी जना एल्डरहरू परमप्रभुकहाँ माथि आओ; र टाढैबाट आराधना गर। . . .” अनि मोशाले रगतको आधा भाग लिएर कचौराहरूमा राखे; र रगतको आधा भाग वेदीमाथि छर्के। अनि उनले करारको पुस्तक लिएर मानिसहरूलाई सुनाए; र तिनीहरूले भने, “परमप्रभुले भन्नुभएका सबै कुरा हामी गर्नेछौं, र आज्ञाकारी रहनेछौं।” अनि मोशाले रगत लिएर मानिसहरूमाथि छर्के, र भने, “हेर, यो करारको रगत हो, जुन परमप्रभुले यी सबै वचनहरूको विषयमा तिमीहरूसँग बाँध्नुभएको छ।” प्रस्थान 24:1, 6-8.

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

Այս 46-օրյա ժամանակահատվածը, այս Սպասման Ժամանակը, այն ժամանակն է, երբ Տերը ուխտի մեջ է մտնում մի ժողովրդի հետ։

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

Je, Bwana aliingia katika agano na Wamillerite katika historia hii? Ndiyo.

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

Je, Alichukua agano na kanisa la Kikristo wakati wa Pentekoste katika siku za Kristo? Ndiyo.

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

Naizvozvo, iyi nguva yokunonoka ndechimwe chezviratidzo zvenzira zvaIshe pakupinda musungano navanhu.

> 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.

> Zvino Jehovha akati kuna Mozisi, Kwira kwandiri mugomo, ugarepo; uye ndichakupa mahwendefa amabwe, nomurayiro, nemitemo yandakanyora, kuti uvadzidzise. Ipapo Mozisi akasimuka, naJoshua mushumiri wake; Mozisi akakwira mugomo raMwari. Akati kuvakuru, Timirirai pano nokuda kwedu, kusvikira tadzoka kwamuri; uye tarirai, Aroni naHuri vanemi; kana munhu upi noupi ane mhaka, ngaauye kwavari. Mozisi akakwira mugomo, gore rikafukidza gomo. Kubwinya kwaJehovha kwakagara pamusoro pegomo reSinai, uye gore rakarifukidza mazuva matanhatu; nezuva rechinomwe akadanira Mozisi ari pakati pegore. Kuonekwa kwokubwinya kwaJehovha kwakanga kwakaita somoto unoparadza pamusoro pegomo pamberi pavaIsraeri. Mozisi akapinda pakati pegore, akakwira mugomo; Mozisi akava mugomo mazuva ana makumi mana nousiku ana makumi mana. Ekisodho 24:12-18.

In the history of Moses, we see a tarrying time. During this time, the two tables symbolize the covenant, and the Lord is entering into covenant and giving Moses instructions on building the temple.

Mu nhoroondo yaMozisi, tinoona nguva yokunonoka. Panguva iyi, mahwendefa maviri anomiririra sungano, uye Ishe vari kupinda musungano uye vachipa Mozisi mirayiridzo pamusoro pokuvaka temberi.

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

Kusukela ngo-1798 kuya ku-1844, kuleyo minyaka engama-46, iNkosi yayivusa ithempeli lamaMillerite ukuze ingene esivumelwaneni no-Israyeli wanamuhla.

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.

Nthawi imene tangowerenga yokhudza Mose ndi nthawi yodikira ya akulu makumi asanu ndi awiri imatchedwa Pentekosite m’mbiri ya Baibulo—masiku makumi asanu pambuyo pa Pasika. Ambuye analamula Israeli kuti azikumbukira Pentekosite kwamuyaya. Mu Chipangano Chatsopano, Pentekosite ndi nkhani yofunika kwambiri ya mpingo wachikhristu woyambirira, yokumbukira mbiri yomweyiyi. Timapeza zigawo zomwezo pa Pentekosite m’nthawi ya Khristu, m’mbiri ya a Millerite, ndipo zigawo zimenezi zidzabwerezedwanso pa mapeto a dziko lapansi.

## Pentecost and the Tarrying Time in the New Testament

Pentekosta neNkathi Yokulindela eTestamenteni Lelisha

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

A re hlahlobeng Pentekose ho latela Luka 24:44-52, nakong ea pale ea tsela e eang Emmause.

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.

Kare mukutanga muna Ruka, vadzidzi vaviri vaifamba naJesu vanomukumbira kuti agare navo. Bhaibheri rinoshandisa shoko rokuti “tarry.” Pane nguva yokugara yakatarwa ipapo, asi isu tinoda kuratidza imwe nguva yokugara munhoroondo imwechete iyi.

> 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.

> Ipapo iye [Jesu] akati kwavari, Aya ndiwo mashoko andakakutaurirai ndichiri nemi, kuti zvinhu zvose zvinofanira kuzadziswa, zvakanyorwa mumurayiro waMozisi, nomuvaporofita, nomumaPisarema, pamusoro pangu. Ipapo akazarura njere dzavo, kuti vanzwisise Magwaro. Zvino akati kwavari, Ndizvo zvakanyorwa, uye ndizvo zvaitofanira kuti Kristu atambudzike, uye kuti amuke kuvakafa nezuva rechitatu; uye kuti kutendeuka nokukanganwirwa kwezvivi zviparidzwe muzita rake pakati pendudzi dzose, zvichitangira paJerusarema. Imi muri zvapupu zvezvinhu izvi. Uye tarirai, ndinotuma pamusoro penyu chipikirwa chaBaba vangu; asi garai muguta reJerusarema, kusvikira mapfekedzwa simba rinobva kumusoro.

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.

Nthawi ya kuyembekezera ikusonyezedwa ndi lamulo lakuti adikire mu Yerusalemu kuti alandire mphamvu. Pamenepa ndipamene uthenga umapatsidwa mphamvu kwa a Millerite.

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

Ukuhlala kuthetha ukulinda. “Unoyolo lowo ulindayo.” Ulindele ntoni? Ukuxhotyiswa ngamandla.

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.

Hamungagoni kunyatsonzwisisa kusimbiswa kweKuchema kwePakati peUsiku kana musinganzwisisi nguva yekumirira, umo vanorairwa kumirira simba iroro. Icho chikamu chenhoroondo yacho. Kuti chiedza chakagadzwa kumashure kwenyu chirambe chichivhenekera, munofanira kunzwisisa nhoroondo yose.

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

តើ​អ្នក​ប្រហែល​ជា​មិន​ទាន់​អាច​ឃើញ​ថា​រឿង​នេះ​កំពុង​ឆ្ពោះ​ទៅ​កាន់​ទិស​ណា​នៅ​ឡើយ​ទេ ប៉ុន្តែ​នៅ​ថ្ងៃ​ស្អែក វា​នឹង​ក្លាយ​ជា​ច្បាស់​លាស់។

## The Three Prophecies and the Tarrying Time

Utatu wa Unabii na Wakati wa Kukawia

Three prophecies led the Millerites to a misconception that caused the tarrying time and the first disappointment. These prophecies are the same three that William Miller said he was given the commencement for: the 1335, the 2520, and the 2300 days.

Buporofita butatu bwakatungamirira baMillerite ku kusadondwa bwino uko kwakaleta nguva ya kutalala na kukhumudwa kwakudanga. Ubu buporofita ni bumo bwene butatu ubwene William Miller wakati wakapegwa kutandikira kuli obo: amsumba 1335, 2520, na amsumba 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.

Kana muchinzwisisa kuti nguva yokunonoka chikamu chakasarudzika cheKuchema kwapakati pousiku, munofanira kubvunza kuti chii chakaburitsa nguva yokunonoka iyoyo. Yakabudiswa nezviporofita zvitatu zvenguva izvi: 1335, 2520, ne2300.

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.

Kana ukaramba chiporofita che2520 ne1335, uri kuramba Kudanidzira kwaPakati peUsiku, uye unobva watsauka panzira uchiwira kunyika yakaipa iri pasi.

That is where we are heading with all this.

நாம் இவற்றையெல்லாம் கொண்டு சென்றடைவது அங்கேயே ஆகும்.

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

Ivo vanononoka nokuti vaifanira kumirira simba rinobva kumusoro, uye muNhoroondo yevaMillerite, simba iroro rakanga riri Kuchema kwePakati pousiku.

> But tarry ye in the city of Jerusalem, until ye be endued with power from on high. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy. Luke 24:44-52.

> Asi garai henyu muguta reJerusarema, kusvikira mapfekedzwa simba rinobva kumusoro. Akavatungamirira akabuda navo kusvikira kuBhetani; akasimudza maoko ake, akavaropafadza. Zvino zvakaitika kuti, achiri kuvaropafadza, akaparadzaniswa navo, akatorwa akakwidzwa kudenga. Vakamunamata, vakadzokera kuJerusarema nomufaro mukuru. Ruka 24:44-52.

Bethany is a suburb of Jerusalem, about a mile and a half outside the city. In Jesus' day, this was a significant distance, as people walked everywhere.

Bethany yisigodi reJerusarema, anenge maira nehafu kubva kunze kweguta. Mumazuva aJesu, uhwu hwaiva urefu hwakakosha, nokuti vanhu vaifamba netsoka kwose kwose.

Bethany means 'House of the Poor.'

IBhethaniya lithetha ukuthi “Indlu Yabampofu.”

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

Yesu a ƒe nɔƒe si wònye be yelɔ̃ geɖe lae nye Betania, afi si Lazarus, Maria, kple Marta nɔna.

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

Zvinokosha kucherechedzwa kuti Kupinda kwaJesu kweKukunda ndiko nhoroondo inoshandiswa naHanzvadzi White kutsanangura Kuchema kwePakati pousiku.

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.

Yesu asati apinda muJerusarema paKupinda kweMukurumbira, akambononoka kugara muBhetani, Imba yeVarombo. Kune nguva yokunonoka yokumirira inotangira Kupinda kweMukurumbira, sezvakangovapo nguva yokunonoka yokumirira inotangira Kuchema kwePakati peUsiku. Idzo inhoroondo dzinofambirana, asi tichiri kubata naRuka 24:44–52 uye takamirira nokunonoka kugara muJerusarema.

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

Katika *Maandishi ya Awali*, ukurasa wa 247, akizungumzia historia ya Wamilleri, Dada White anasema:

> "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."

> Avo vakanyadziswa vakaona kubva muMagwaro kuti vakanga vari munguva yokunonoka, uye kuti vaifanira kumirira nokushivirira kuzadzikiswa kwechiratidzo. Uchapupu humwe chete hwakavatungamirira kutarisira Ishe wavo muna 1843, ndihwo hwakavaita kuti vatarisire kuuya Kwake muna 1844.

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

Pakuchema kwepakati pousiku, vaMillerite vakazarurirwa kunzwisisa kwavo kweMagwaro.

"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.

“Vakhunguvanyisi” va ku vilela ko sungula va vone hi Matsalwa leswaku a va ri enkarhini wo hlwela, naswona vumbhoni byebyo byi fanaka lebyi va kongomiseke ku profeta 1843 tanihi ku vuya ka Hosi, sweswi a byi tiyisekisa 1844.

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

Ishe yakanga yavaitireiko? Akazarura kunzwisisa kwavo. Iyi inhoroondo inoenderana neyevadzidzi.

## Jacob’s Tarrying Time and the Covenant

Luugooyinkii Yacquub iyo Axdiga

There is a tarrying time in the story of Jacob. This tarrying time illuminates many prophetic truths, though we will only touch on some of them.

Kuna wakati wa kukawia katika simulizi la Yakobo. Wakati huu wa kukawia huangazia kweli nyingi za kinabii, ingawa tutagusia baadhi yake tu.

Genesis 28, beginning with verse 10, shows that the story of Jacob prefigures the end of the world. Jacob's sons represent the 144,000 at the end of the world.

Gwaro raGenesi 28, kutanga pandima 10, rinoratidza kuti nyaya yaJakobho inofananidzira kuguma kwenyika. Vanakomana vaJakobho vanomirira vane zviuru zana namakumi mana nezvina (144,000) pakuguma kwenyika.

Jacob had sons from four women—two wives, Rachel and Leah, and two concubines. He had to work for his wives: 2520 days for Leah and 2520 days for Rachel. In Jacob's story, we see both 2520s, representing the Northern and Southern Kingdoms.

Yakobo aive navanakomana kubva kuvakadzi vana—vakadzi vaviri, Rakeri naRea, navarongo vaviri. Akafanira kushandira vakadzi vake: mazuva 2520 nokuda kwaRea, uye mazuva 2520 nokuda kwaRakeri. Munyaya yaYakobo, tinoona ese ari maviri ma2520, anomirira Humambo hweKumusoro neHumambo hweKumaodzanyemba.

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.

Jakobo ni ishara ya Historia ya Wamilleri na ya wale 144,000. Kisa chake kinapaswa kutupatia nuru sisi katika mwisho wa ulimwengu.

> And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed: And thy seed shall be as the dust of the earth, and thou shall spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of. Genesis 28:10-15.

> Jakobho akabva paBheerishebha, akaenda kurutivi rweHarani. Akasvika pane imwe nzvimbo akagarapo usiku hwose, nokuti zuva rakanga rovira; akatora mamwe matombo enzvimbo iyoyo, akaaisa somutsago wake, akavata panzvimbo iyoyo kuti arare. Akarota; zvino tarira, pakanga pava nemanera akamiswa panyika, uye musoro wawo wakasvika kudenga; uye tarira, vatumwa vaMwari vakanga vachikwira nokuburuka pamusoro pawo. Uye tarira, Jehovha akanga amire pamusoro pawo, akati, Ndini Jehovha, Mwari waAbrahama baba vako, naMwari waIsaka; nyika yaurere pairi ndichaipa kwauri nokumbeu yako. Uye mbeu yako ichava seguruva renyika, uye uchapararira kumavirazuva, nokumadokero, nokuchamhembe, nokumaodzanyemba; uye mauri nomumbeu yako marudzi ose enyika acharopafadzwa. Uye tarira, ndinewe, ndichakuchengetedza pose paunoenda, uye ndichakudzosazve kunyika ino; nokuti handingakusiye kusvikira ndaita zvandakakuvimbisa. Genesi 28:10-15.

The Lord is entering into covenant with Jacob. When the Lord enters into covenant with Moses and Israel, there is a tarrying time; when He enters into covenant with Jacob, there is a tarrying time; when He enters into covenant with modern Israel in the Millerite History, there is a tarrying time; and when He enters into covenant with the Christian church at Pentecost, there is a tarrying time.

Bwana anaingia katika agano na Yakobo. Bwana anapoingia katika agano na Musa na Israeli, kuna wakati wa kukawia; anapoingia katika agano na Yakobo, kuna wakati wa kukawia; anapoingia katika agano na Israeli wa kisasa katika Historia ya Wamillerite, kuna wakati wa kukawia; na anapoingia katika agano na kanisa la Kikristo wakati wa Pentekoste, kuna wakati wa kukawia.

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

Mu nkuru iyi, mu gihe cyo gutinda, Uwiteka akingura ubwenge bw’ubwoko bwe ngo busobanukirwe Ijambo rye, bishushanywa n’urwego ruriho abamarayika bazamuka kandi bakamanuka—ikimenyetso cy’itumanaho hagati y’Imana n’umuntu.

> And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven. Genesis 28:16-17.

> Jakobho akamuka muhope dzake, akati, Zvirokwazvo, Jehovha ari panzvimbo ino; asi ini handina kuzviziva. Akatya, akati, Nzvimbo ino inotyisa sei! Haisi imwewo asi imba yaMwari, uye iri ndiro suwo rokudenga. Genesisi 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.

PaMhere Pakati Peusiku, mhandara dzechiMillerite dziri kumuka uye dziri kuva Imba yaMwari. Ari kupinda nadzo musungano, achidziita Isiraeri yazvino.

> 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.

> Jakob akamuka mangwanani-ngwanani, akatora ibwe raakanga aisa pasi pomusoro wake, akarimisa rive shongwe, akadurura mafuta pamusoro paro. Akatumidza zita renzvimbo iyo kuti Bheteri; asi zita reguta iro pakutanga rainzi Ruzi. Genesi 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” anochinjwa. Vamillerite vakanga vasiri vanhu vaMwari muna 1798. Nhoroondo yevaMillerite inhoroondo yokuti Iye anopinda sei musungano navo uye achivaita vanhu Vake, achivashandura kubva ku“Luz” kuva “Betheli.”

> And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, So that I come again to my father's house in peace; then shall the Lord be my God: And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee. Genesis 28:20-22.

> Jakobo akapika nadhiri, akati, Kana Mwari achava neni, akandichengeta munzira iyi yandinoenda, akandipa chingwa chokudya nezvokupfeka zvokupfeka, zvokuti ndidzokere kumba kwababa vangu norugare; ipapo Jehovha achava Mwari wangu. Uye ibwe iri randamisa sechitsiko richava imba yaMwari; uye pane zvose zvamuchandipa ndichakupai zvirokwazvo chegumi. Genesisi 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.

Ekifungo kya Yakobo kuleya mu cipangano. Alomba Lesa amucingilile mu nshila—Imyeo ya Kale—kabili amupe umukate wa kulya. AbaMillerite balingile ukulya umukate wabo bene no kutabwelamo ku buwelewele bwa baProtestanti.

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.

Kana tikaramba tichidya chingwa chatinopiwa naMwari, Iye acharamba akachengeta sungano Yake nesu. Chingwa nenguo zviri mumhiko yaJakobho zvinomirira zvokwadi dziri pa1843 Chart, idzo Ellen White anodana kuti Dombo reMazera—Nzira Dzekare nechingwa.

> "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.

> “Iladi Yakobe aliona katika maono ya usiku, msingi wake ukiwa umetua juu ya dunia na daraja lake la juu kabisa likifika mpaka mbingu zilizo juu sana; Mungu mwenyewe akiwa juu ya lile ladi, na utukufu Wake ukiangaza juu ya kila daraja; malaika wakipanda na kushuka juu ya ladi hili lenye mwangaza unaong’aa, ni ishara ya mawasiliano ya daima yanayodumishwa kati ya ulimwengu huu na mahali pa mbinguni. Mungu hutimiza mapenzi Yake kwa njia ya utumishi wa malaika wa mbinguni katika mawasiliano ya kudumu na wanadamu. Ladi hili hufunua njia ya moja kwa moja na ya muhimu ya mawasiliano na wakaaji wa dunia hii. Ladi hili lilimwakilisha kwa Yakobe Mkombozi wa ulimwengu, ambaye huiunganisha dunia na mbingu pamoja. Kila mtu aliyeona uthibitisho na nuru ya kweli na kuikubali kweli, akitangaza imani yake katika Yesu Kristo, ni mmishonari katika maana ya juu kabisa ya neno hilo. Yeye ni mpokeaji wa hazina za mbinguni, na ni wajibu wake kuzitoa kwa wengine, kueneza kile alichokipokea.” Fundamentals of Christian Education, 270.

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

Akapula kumvwisisa kwavo munguva yokumirira, anoita izvozvo nokutumira vatumwa vachikwira nokudzika pamanera.

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.

Ngalokhu ngabe wemukele liqiniso, unelijoka lekulabelana ngalo. Nangabe ufeza lijoka lakho, uba sibhidvo—indlela yekuchumana. Sibitelwe kutsi sibe yileyo ndlela.

> "The ladder represented Christ; he is the channel of communication between heaven and earth, and angels go to and fro in continual intercourse with the fallen race. The words of Christ to Nathanael were in harmony with the figure of the ladder, when he said, 'Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.' Here the Redeemer identifies himself as the mystic ladder, that makes communication possible between heaven and earth." Review and Herald, November 11, 1890.

> “Ngazi ilimwakilisha Kristo; yeye ndiye njia ya mawasiliano kati ya mbingu na dunia, na malaika hupanda na kushuka katika mawasiliano ya daima na jamii iliyoanguka. Maneno ya Kristo kwa Nathanaeli yalipatana na mfano wa ngazi, aliposema, ‘Amin, amin, nawaambia, Tangu sasa mtaona mbingu zimefunguka, na malaika wa Mungu wakipanda na kushuka juu ya Mwana wa Adamu.’ Hapa Mkombozi anajitambulisha mwenyewe kuwa ngazi ya fumbo, inayowezesha mawasiliano kati ya mbingu na dunia.” Review and Herald, November 11, 1890.

Jacob has a tarrying time; he tarries and dreams of the ladder, which represents the Lord opening the understanding of His Word to His people during the tarrying time. In this history, the Lord is entering into covenant with His people, taking them from Luz and making them Bethel—the House of God.

Jakobo ana wakati wa kungoja; anakawia na kuota juu ya ngazi, ambayo inamwakilisha Bwana akifungua ufahamu wa Neno Lake kwa watu Wake wakati wa kipindi cha kungoja. Katika historia hii, Bwana anaingia katika agano na watu Wake, akiwatoa kutoka Luzi na kuwafanya Betheli—Nyumba ya Mungu.

The channel of communication represented by the angels ascending and descending on the ladder, who is Christ, is also represented in Zechariah. Sister White comments on this in Review and Herald, July 20, 1897, though she uses a different symbol.

Mugero wokutaurirana unomiririrwa nengirozi dzinokwira nokudzika pamanera, iye ari Kristu, unomiririrwawo muna Zekaria. Sista White anotsinhira pamusoro peizvi mu Review and Herald, Chikunguru 20, 1897, kunyange hazvo achishandisa chiratidzo chakasiyana.

> "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."

> Avo vakazodzwa vamire pamberi paIshe wenyika yose, vane chinzvimbo chakambopiwa kuna Satani sekerubhi rinofukidza. Nezvisikwa zvitsvene zvakakomberedza chigaro chake choushe.

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.

Kodi “zolengedwa zopatulika” ndi ziti? Ndi angelo. “Mwa zolengedwa zopatulika zozungulira mpando wake wachifumu, Ambuye amasunga kulumikizana kosalekeza ndi okhala pa dziko lapansi.” Umenewo ndi makwerero. Komabe, apa Mlongo White sadzagwiritsa ntchito makwerero monga chizindikiro.

> "The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God's Spirit, the agencies of evil would have entire control over men.

> “Mafuta endarama anomirira nyasha idzo Mwari anochengeta nadzo marambi avatendi achizadzwa, kuti arege kupenya-penya odzima. Dai zvisiri zvekuti mafuta matsvene aya anodururwa achibva kudenga kubudikidza nemashoko oMweya waMwari, masimba ezvakaipa aizova nesimba rose pamusoro pavanhu.

> "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.

> Mwari anonyadziswa kana tisingagamuchiri mashoko aanotitumira. Nokudaro tinoramba mafuta endarama aaida kudurura mumweya yedu, kuti aparadzirwe kune vari murima. Kana kudanwa kuchisvika kuchinzi, “Tarirai, chikomba chauya; budai munomuchingamidza,” avo vasina kugamuchira mafuta matsvene, vasina kuchengeta nyasha dzaKristu mumwoyo yavo, vachawana, sezvakaitika kumhandara dzakapusa, kuti havana kugadzirira kusangana naIshe wavo. Havana, mukati mavo, simba rokuti vawane mafuta acho, uye upenyu hwavo hunoparara. Asi kana Mweya Mutsvene waMwari ukakumbirwa, kana tikanyengetera sezvakaita Mozisi tichiti, “Ndiratidzei kubwinya kwenyu,” rudo rwaMwari ruchadururwa mumwoyo yedu. Kubudikidza nemapaipi endarama, mafuta endarama achasvitswa kwatiri. “Hazviitwi nesimba, kana neukuru, asi noMweya wangu, ndizvo zvinotaura Jehovha wehondo.” Nokugamuchira mwaranzi inopenya yeZuva Rokururama, vana vaMwari vanopenya sezviedza munyika. Review and Herald, July 20, 1897.

In the story of Jacob, we have the story of the Millerite History. There is a tarrying time, and he sees the ladder representing communication between Heaven and Earth.

Mu nyaya yaJakobo, tinoona nyaya yeNhoroondo yeMillerite. Pane nguva yokumirira, uye anoona manera anomiririra kutaurirana pakati peDenga nenyika.

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

Zakaria anatuzungumzia kuhusu mabomba mawili ya dhahabu. Ngazi ina miimo miwili mikuu, lakini Zakaria anaiita mabomba mawili ya dhahabu.

We are to receive the messages that come down from the ladder of Heaven and communicate them to others. If we do that, we become part of the ladder, part of the communication process.

Tinofanira kugamuchira mashoko anoburuka kubva pamanera eKudenga, uye toaaudza vamwe. Kana tikadaro, tinova chikamu chemanera acho, chikamu chegadziriro yokufambiswa kweshoko.

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

దీనిని సిస్టర్ వైట్ పది కన్యల ఉపమానంతో అనుసంధానిస్తుంది.

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."

Mumhara yeMillerite, vakanga vachizadzisa mufananidzo weMhandara Gumi. Nguva yaJakobho yokunonoka ndiyo nguva yokunonoka yaMateo 25 naHabhakuki 2, inoti: “Kunyange zvazvo chiratidzo chikanonoka, chimirira.”

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

Nyaya ya Yakobo na Zekaria ni nyakati zilezile za kukawia.

The tarrying time marks, among other things, that the Lord is about to increase His followers' understanding of the Word of God. If you do not receive that Holy Oil, you are a foolish virgin.

Nguva yokulibala ikhomba, phakathi kwezinye izinto, kutsi iNkhosi seyitawukhulisa kuvisisa kweBalandzeli bayo ngeLivi laNkulunkulu. Uma ungayemukeli leyo Mafutsa laNgcwele, unguntfombi lesiwula.

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.'"

Loko ufika kule mbali, xa ucango luvaleka yaye wena uyintombi esisiyatha, uDade White uthi, “Awona mazwi alusizi awakha aviwa ngala, ‘Andizange ndinazi.’”

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.

Haukwanisi kupatsanura nguva yokunonoka neKudanidzira kwePakati poUsiku. Nguva yokunonoka inoburitsa kudururwa koMweya Mutsvene, uko kunozarurira vanhu vaMwari kunzwisisa kweShoko paKudanidzira kwePakati poUsiku uye kunopa mafuta anopatsanura mhandara dzakachenjera nedzakapusa.

## The Tarrying Time and Christ’s Crowning Miracle

Nthawi Yodikira ndi Chozizwitsa Chachikulu Kwambiri cha Khristu

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

Muna nguva yokunonoka apo Kristu akaita chiito Chake chokupedzisira chikuru—kumutsa Razaro.

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

Yesu wakagamuchira shoko rokuti, “Razaro ari kurwara. Uyai, mumuchengete.” Asi Jesu haana kubva aenda pakarepo.

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.

UMfundisi White uthi abafundi bakhubeka ngale nto. 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.

> “လာဇရုထံသို့ ကြွလာရန် နှောင့်နှေးတော်မူခြင်း၌ ခရစ်တော်သည် မိမိကို လက်မခံကြသေးသောသူတို့အပေါ် ကရုဏာတော်၏ ရည်ရွယ်ချက်တစ်ရပ်ကို ထားတော်မူ၏။ သေခြင်းမှ လာဇရုကို ပြန်လည်ထမြောက်စေခြင်းအားဖြင့် မိမိသည် အမှန်ပင် ‘ထမြောက်ခြင်းနှင့် အသက်’ ဖြစ်တော်မူကြောင်းကို မာကျော၍ မယုံကြည်သော မိမိလူမျိုးအား သက်သေအထောက်အထားတစ်ခု ထပ်မံပေးတော်မူရန် ကိုယ်တော်သည် စောင့်နေလေ၏။ အစ္စရေးအိမ်တော်၏ ဆင်းရဲ၍ လမ်းလွဲနေသော သိုးများဖြစ်သည့် ထိုလူမျိုးအပေါ် မျှော်လင့်ချက်အားလုံးကို စွန့်လွှတ်ပစ်ရန် ကိုယ်တော်သည် မလိုလားတော်မူ။ သူတို့၏ နောင်တမရခြင်းကြောင့် ကိုယ်တော်၏ နှလုံးသည် ကွဲကြေလျက်ရှိ၏။ ကိုယ်တော်၏ ကရုဏာတော်အားဖြင့် မိမိသည် ပြန်လည်တည်ဆောက်ပေးသောအရှင်၊ အသက်နှင့် မသေနိုင်ခြင်းကို ထင်ရှားပေါ်လွင်စေနိုင်သော တစ်ပါးတည်းသောအရှင် ဖြစ်တော်မူကြောင်းကို သူတို့အား သက်သေအထောက်အထားတစ်ခု ထပ်မံပေးတော်မူရန် ရည်ရွယ်တော်မူ၏။ ဤအရာသည် ယဇ်ပုရောဟိတ်များက မှားယွင်းဖော်ပြ၍ မရနိုင်သော သက်သေဖြစ်ရမည်။ ဤသို့သောအကြောင်းကြောင့်ပင် ဗေသနိရွာသို့ ကြွသွားတော်မူရန် ကိုယ်တော် နှောင့်နှေးတော်မူခြင်းဖြစ်၏။” The Desire of Ages, 529.

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

Akabva kuti avape chimwe chiratidzo zvakare chokuti akanga ane simba rokumutsa vakafa.

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

Khwaja rawatan ya xihlamariso, ku pfuxiwa ka Lazaro, ku tiyise hi mfungho wa Xikwembu ntirho wa Yena ni ku tivula ka Yena tanihi Xikwembu.

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.

Pakati pa Kudanidzira kwePakati pousiku, Ishe ari kusimudza mhandara dzakangwara. Uyu mufananidzo webasa rokuiswa chisimbiso. VaMillerite vakanga vachiiswa chisimbiso, vachipa mufananidzo wokuiswa chisimbiso kwe144,000.

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

Chidzidzo chaRazaro ndechokuti Kristu anogona kutora munhu akafa mukudarika nezvivi, omumutsa kuupenyu.

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

Mundima ya Lazaro, Kristu u hlamusela rifu tanihi vurhongo.

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.

Vose vari kurara. Ari kunonoka. Achamutsa Razaro, achivapa upenyu uye achiisa chisimbiso Chake pamusoro pavo. Ichi ndicho chishamiso Chake chikurusa.

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

M’mbiri yathu, pamene Iye asindikiza 144,000wo, amawauza mmwamba monga mbendera.

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

Sekaria anoti mureza iwoyo wakaita sematombo anokosha ari mukorona. Ichi ndicho chiito Chake chokupfekedzwa korona.

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.

Na kuimiminika na kufunuliwa kwa ukweli katika historia ya Wamileriti, wakati wa kukawia ndio unaoashiria wakati ambapo Bwana anaufunua ukweli. Ngazi, pamoja na malaika wakipanda na kushuka, ndipo mahali ambapo mchakato wa kutiwa muhuri hufanyika.

## The Triumphal Entry and the Midnight Cry

Kuŋenela ka Bucindami na Kulila kwa Pakatici ka Bufuku

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

Amuhla sesibheka Ukungena Kokunqoba. Nakani lokho uDzadze White akufanisa nako Ukungena Kokunqoba encwadini ethi Spirit of Prophecy, umqulu 4, likhasi 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!'"

> “Kilaka cha usiku wa manane hakikubebwa sana kwa hoja, ijapokuwa uthibitisho wa Maandiko ulikuwa wazi na wa mwisho. Pamoja nacho kulikuwapo nguvu ya kusukuma iliyoiamsha nafsi. Hakukuwa na shaka, wala kuhoji. Katika tukio la kuingia kwa ushindi kwa Kristo katika Yerusalemu, watu waliokuwa wamekusanyika kutoka sehemu zote za nchi ili kuishika sikukuu walimiminika kwenda Mlima wa Mizeituni, na walipojiunga na umati uliokuwa ukimsindikiza Yesu, walishikwa na msukumo wa saa ile, na kusaidia kuikuza sauti, ‘Amebarikiwa yeye ajaye kwa jina la Bwana!’ [Mathayo 21:9.] Vivyo hivyo, wasioamini waliomiminika kwenye mikutano ya Waadventista—baadhi kwa udadisi, baadhi kwa kusudi la kudhihaki tu—waliisikia nguvu ya usadikisho iliyofuatana na ujumbe huu, ‘Tazama, Bwana-arusi yuaja!’”

The Triumphal Entry represents the Midnight Cry.

Ukungena kokunqoba kufanekisa Ukukhala kwaphakathi kobusuku.

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

A hi hlayeni leswi Makwerhu White a swi vulaka malunghana ni ku Nghena hi ku Hlula eka 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."

> ගැලවීමකරු යේසුස් ක්‍රිස්තුන් වහන්සේ යෙරුසලමට පිවිසුණු කාලය වර්ෂයේ අතිශය සුන්දර සමය විය. ඔලිව් කන්ද සසිරින්ම හරිත පැළෑටිවලින් ආවරණය වී තිබූ අතර, විවිධ වර්ණවත් පත්‍රසමූහයන්ගෙන් අලංකෘත වනාන්තරයන් අතිශය අලංකාරව දිස්විය. යෙරුසලම අවට ප්‍රදේශවලින් බොහෝ ජනතාව උත්සවයට පැමිණ සිටියේ, යේසුස් වහන්සේ දැකගැනීමට දැඩි ආශාවකින් යුතුවය.

Why? Because, they heard about Lazarus.

Ngekhatsi? Ngobe beve ngaLazaru.

> "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."

> “Chishamiso chikuru-chikuru chaMuponesi, mukumutsa Razaro kubva kuvakafa, chakanga chaita mhedzisiro inoshamisa pamusoro pavanhu, uye vanhu vazhinji, vaine shungu huru, vakakwezvwa kuenda panzvimbo yakanga yakagarwa naJesu.”

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

Phela, Ulibala eBhethaniya ngaphambi kokungena koKunqoba.

This refers to the Tarrying Time.

Hii inarejelea wakati wa kungojea.

> "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.'

> Masikati akanga atopfuura nepakati apo Jesu akatuma vadzidzi vake kumusha weBethphage, achiti: “Endai kumusha uri pamberi penyu, uye pakarepo muchawana mbongoro yakasungwa, pamwe chete nechana chayo; zvisunungurei, muuye nazvo kwandiri. Uye kana munhu upi noupi akataura chinhu kwamuri, muchati, Ishe anozvida; uye pakarepo achazvituma.”

> "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?

> Ichi chikuwa chihula cha pakutanga panguva yo ushumiri Hwake apo Kristu wakabvuma kukwira, zvino vadzidzi vakazvidudzira sechiratidzo chokuti Aive ava kuda kuratidza simba Rake roumambo nesimba Rake rokutonga, uye kutora nzvimbo Yake pachigaro chaDhavhidhi. Nomufaro vakaita basa ravakanga varayirwa. Vakawana mhuru yembongoro, vakaimusunungura, vakaunza kuna Jesu, uyo akagara pamusoro payo. Jesu paakanga agara pamusoro pemhuka iyo, mhepo yakazadzwa nokudanidzira kwokurumbidza nokukunda. Akanga asina chiratidzo chipi nechipi chokunze choumambo, asina kupfeka nguo dzeumambo, uye akanga asingateverwi navarwi. Asi akanga akakomberedzwa neboka rakanga razadzwa nokutarisira. Akanga achangobva kumutsa vakafa. Vanhu vakafunga kuti Aive achiuya kuzova Muponesi waIsraeri. Vanhu ava vaiva vanaani?

> "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.'

> Vazhinji vanozvinyengera kuti nguva yokusunungurwa kwaIsiraeri yasvika. Mumifungo yavo vanoona hondo yeRoma yaparadzirwa, nokudzingwa kubva muJerusarema, uye rudzi rwavaJudha rwavazve rwakasununguka kubva pajoko romudzvinyiriri. Kubva pamuromo kuenda pamuromo mubvunzo unopfuudzwa uchiti, “Ko panguva ino uchadzorera ushe kuna Isiraeri here?” Vazhinji vari muruzhinji vanorangarira shoko romuporofita: “Fara zvikuru, iwe mwanasikana weZioni; danidzira, iwe mwanasikana weJerusarema: tarira, mambo wako unouya kwauri: iye akarurama, uye ane ruponeso; munyoro, akatasva mbongoro.” Mumwe nomumwe anotsvaka kupfuura mumwe pakupindura zvakataurwa nouporofita hwekare. Kudanidzira kunodzokororwa kubva kumakomo nokumipata, “Hosana kuMwanakomana waDhavhidhi;”—Kuchema kwapakati pousiku—“Ngaarumbidzwe iye unouya muzita raShe; hosana kumusoro-soro.”

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.

Akukho kulila noma ukulokhu kukhala okwezwakala kulowo mbuthano wokuhamba. Labo ababeke baba yizimpumputhe, kodwa amehlo abo ayesephulukisiwe yiNdodana kaNkulunkulu, babengaphambili behola indlela.

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

Ngubani okhokhelayo? Yilabo ababekade bengabakaLawodike.

> "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.

> Vakamanikidzana pedyo naJesu, apo uyo waakanga amutsa kubva kuvakafa akanga achitungamirira mhuka yaakanga akatasva. Avo vakanga vambova matsi nezvimumumu, zvino vaporeswa, vakabatsira kuwedzera mahosana omufaro. Vakaremara, zvino vava kufamba, vakadambura matavi emichindwe ndokuawarira munzira yake.

> "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.'

> “Waḽe wa mapele, we a vhuya a valelwa kule na tshitshavha, o vha e henefho, o kunakiswa nga maanḓa a Mutshidzi. O andadza nguvho yawe nḓilani ya Mutshidzi, a huwelela a tshi ri, ‘Livhuwani Yehova; ngauri ndi wavhuḓi: ngauri khathutshelo yawe i dzula i hone lini na lini.’”

> "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.'

> “Wakayezwariwa aivepo, zvino ava nepfungwa dzake dzakadzikama, achiwedzera uchapupu hwake achiti: ‘Ishe akandiitira zvinhu zvikuru, izvo zvandinofara nazvo.’”

> "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."

> Bafileyo ababebuyiselwe ebomini babekhona apho, bemdumisa. Umhlolokazi nenkedama babalisa ngemisebenzi Yakhe emangalisayo. Abantwana abancinane, abo babenyangwe kwizifo, kwanabo babebuyiswe engcwabeni, bawuhombisa umendo woMkhululi ngamasebe omnquma neentyatyambo.

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

Naizvozvo, Jesu anononoka muImba yeVarombo, zvichireva Nguva Yokunonoka.

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

Xana? Hikuva U le kusuhi ni ku chulula Moya wa Yena lowo Kwetsima ni ku pfula ku twisisa ka vona, leswi kombaka Nkosi ya le Vusikunyini bya Kati.

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.

Munyaya iyi, Ari kuuya saMambo, zvichireva Gumiguru 22, 1844. Ko Jesu anouya kuzogamuchira umambo here musi waGumiguru 22, 1844? Hongu.

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

Ichi ndicho Kuingia kwa Ushindi, na wapo watakaoinua Kilio cha Usiku wa Manane.

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

ये मानिसहरू को हुन्? तिनीहरू ख्रीष्टको शक्तिद्वारा रूपान्तरित गरिएका मानिसहरू हुन्।

The message of Christ's righteousness, His power to change us from blind to seeing, from dead to living, from leper to pure, is carried in the history of the Triumphal Entry, prefiguring the Midnight Cry. What carries that message?

Ujumbe wa haki ya Kristo, wa uwezo Wake wa kutubadili kutoka upofu hadi kuona, kutoka mauti hadi uzima, kutoka ukoma hadi usafi, umebebwa katika historia ya Kuingia kwa Ushindi, ukiutangulia kwa mfano Mlio wa Usiku wa Manane. Ni nini hubeba ujumbe huo?

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

Kristu ari kutasva chii? Mbongoro. Ndiro Shoko reIslam rinotakura shoko rokururama kwaKristu.

In 1840, the empowerment of the First Angel's Message was connected to the restraint of Islam. The First Message leads to the Second Message; they cannot be separated.

Mu 1840, kulimbikitsidwa kwa Uthenga wa Mngelo Woyamba kunalumikizidwa ndi kuletsedwa kwa Chisilamu. Uthenga Woyamba umatsogolera ku Uthenga Wachiwiri; sizingalekanitsidwe.

The First Message carries the Second Message.

Umyalezo Wekucala uphatse Umyalezo Wesibili.

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.

Kho U Thlahnaka Hmasa chu Islama kha tihsawmdawl a nih avangin, hrilhlawkna a famkim tih rintlak taka nemnghet a ni. He nemnghehna hian Vantirhkoh Hmasa Thuchah chu chakna a pe a, chu chuan Protestant-te’n anmahni kawngkharte chu a chungah an khar tlat theih nan a hruai a ni.

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

Ukufungwa kwa milango na makanisa ya Kiprotestanti kulikuwa kukataliwa kwa Ujumbe wa Uislamu.

The Millerite history prefigures our history.

Histori ya Wamileraiti inatangulia kuonesha historia yetu.

The message of Christ's righteousness in the sealing time of the 144,000, when the Lord pours out His Holy Spirit and opens the Scriptures to the Laodicean's and lepers of Adventism, is again carried by the ass—the Message of Islam.

Ujumbe wa haki ya Kristo katika wakati wa kutiwa muhuri kwa wale 144,000, Bwana anapomimina Roho Wake Mtakatifu na kufungua Maandiko kwa Walaodikia na wenye ukoma wa Uadventista, unabebwa tena na punda—Ujumbe wa Uislamu.

> "In the summer and autumn of 1844 the proclamation, 'Behold, the Bridegroom cometh,' was given. The two classes represented by the wise and foolish virgins were then developed—one class who looked with joy to the Lord's appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the parable, when the bridegroom came, 'they that were ready went in with him to the marriage.' The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. . . ." The Great Controversy, 427

> “Mu chirimwe nomumatsutso a1844 chiziviso chokuti, ‘Tarirai, Chikomba chiri kuuya,’ chakapiwa. Panguva iyoyo mapoka maviri anomiririrwa nemhandara dzakangwara nemapenzi akabva aoneka pachena—rimwe boka rakatarisira nokuufara kuonekwa kwaShe, uye rakanga richigadzirira nokushingaira kusangana Naye; rimwe boka, rakanga richikurudzirwa nokutya uye richiitira zvinhu pakumhanya kwemanzwiro, rakanga ragutsikana nedzidziso yechokwadi chete, asi rakanga risina nyasha dzaMwari. Mumufananidzo, chikomba pachakauya, ‘vakanga vakagadzirira vakapinda naye kumuchato.’ Kuuya kwechikomba, kunoratidzwa pano, kunoitika muchato usati wavapo. Muchato unomirira kugamuchira kwaKristu ushe Hwake. . . .” The Great Controversy, 427

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

Ukungena Kokunqoba kuwukufika kweNkosi. Ngo-Okthoba 22, 1844, yemukela uMbuso. Lokhu kungukungena Kokunqoba.

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

Ni mu gihe nk’iki ayo matsinda yombi ashyirwaho ikimenyetso kibaharurira iherezo ryayo.

> "The proclamation, 'Behold, the Bridegroom cometh,' in the summer of 1844, led thousands to expect the immediate advent of the Lord. At the appointed time the Bridegroom came, not to the earth, as the people expected, but to the Ancient of Days in heaven, to the marriage, the reception of His kingdom. 'They that were ready went in with Him to the marriage: and the door was'—what?—'shut.' They were not to be present in person at the marriage; for it takes place in heaven, while they are upon the earth. The followers of Christ are to 'wait for their Lord, when He will return from the wedding.' Luke 12:36. But they are to understand His work, and to follow Him by faith as He goes in before God. It is in this sense that they are said to go in to the marriage." The Great Controversy, 427.

> Muporofita wokuti, “Tarirai, Mwenga auya,” muzhizha ra1844, wakatungamirira zviuru kuti zvitarisire kuuya kwaShe pakarepo. Panguva yakatarwa Mwenga akauya, kwete panyika, sezvaitarisirwa navanhu, asi kuna Wekare Pamazuva kudenga, kumuchato, kugamuchirwa kweumambo Hwake. “Avo vakanga vakagadzirira vakapinda naye kumuchato; uye suo” — chii? — “rakavharwa.” Vakanga vasingafaniri kuvapo pachavo pamuchato; nokuti unoitirwa kudenga, ivo vari panyika. Vateveri vaKristu vanofanira “kumirira Tenzi wavo, paachadzoka kubva kumuchato.” Ruka 12:36. Asi vanofanira kunzwisisa basa Rake, uye kumutevera nokutenda paanopinda pamberi paMwari. Nenzira iyi ndipo pavanonzi vanopinda kumuchato.” The Great Controversy, 427.

## Scriptural References to the Tarrying Time

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

Mamwe magwaro anoburitsa pachena nguva yokunonoka. Tichaapfuura nokukurumidza, tobva tapedzisa neshoko rakataurwa naSista White.

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

> Murusaru paakarira chikiro, vose vakakotsira, vakavata. Mateo 25:5.

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

Hano hapa, Machi 22, 1844, akirejelea Wakati wa Kukawia.

March 22, 1844, is not a prediction of Bible prophecy. It is the date the Millerites misunderstood, but it produced the first disappointment and marked the tarrying time.

Machi 22, 1844, haisi utabiri wa unabii wa Biblia. Ni tarehe ambayo Wamilerite waliielewa vibaya, lakini ilizaa kukatishwa tamaa kwa kwanza na ikaashiria wakati wa kukawia.

The Scriptures do not claim that God produces the tarrying time. It is the people's misunderstanding that produces it: 'Though the vision tarry, wait for it, for it will not tarry, it does not lie.'

Magwaro haatauri kuti Mwari ndivo vanokonzera nguva yokunonoka. Kunonoka ikoko kunokonzerwa nokusanzwisisa kwevanhu: “Kunyange chiratidzo chikanonoka, chimirira; nokuti hachizononoki, hachirevi nhema.”

> 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.

> Wakaropafadzwa iye anomirira, achisvika kumazuva ane chiuru chimwe namazana matatu namakumi matatu namashanu. Asi iwe enda nenzira yako kusvikira kumugumo wasvika; nokuti uchazorora, uye uchamira munhaka yako pakuguma kwamazuva. Danieri 12:12-13.

You can read this two ways. Either way:

Unokufunda lokhu ngezindlela ezimbili. Noma ngabe iyiphi indlela:

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.

Makomborero kuna iye anomirira, uye makomborero kuna iye anosvika pa1335. Asi iwe, enda nenzira yako kusvikira kuguma kwavapo; nokuti uchazorora, ugomira panzvimbo yako yawakagoverwa pakuguma kwamazuva.

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."

Hungu hwekusvika pa1335 hahungori hwekusvika kumagumo echiporofita chenguva. PaChati, 1335 inopera muna 1843. Hungu hahungori magumo echiporofita chete, asi chiitiko chenguva yokunonoka. Hungu ihwohwo hunoitika pakati peNguva Yokunonoka naGumiguru 22, 1844. Pano ndipo paunofanira kumirira. “Akaropafadzwa ndiye anomirira.”

> 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.

> Uye nokudaro Ishe achamirira, kuti akunzwirei nyasha, uye nokudaro achakudzwa, kuti akuitirei tsitsi; nokuti Ishe ndiMwari wokururamisira; vakaropafadzwa vose vanomumirira. Isaya 30:18.

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

Kumirira uku kunobva panguva yeTarrying Time kusvikira kuna Gumiguru 22, 1844. Kana muchimumirira, mucharopafadzwa.

> 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.

> Nokuti chiono chichakamirira nguva yakatarwa, asi pakuguma chichataura, uye hachizorevi nhema; kunyange chikanonoka, chimirira; nokuti zvirokwazvo chichasvika, hachizononoki. Habhakuki 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.

Kwa sababu ya kutoelewa kwa Wamillerite ndiko kulikosababisha wakati wa kukawia. Maono ni kwa wakati uliowekwa—Oktoba 22, 1844. Hayatakawia kutimia, bali mtadhani yanakawia kwa sababu ya kutoelewa.

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

Je, Bwana alikusudia kutokuelewana huko? Ndiyo. Dada White anasema hivyo.

The Lord produced the misunderstanding through the 1843 Chart. William Miller said he never conclusively stated 1843, but in 1843 the brethren asked him to remove the 'if' and mark 1843 as a waymark. Sister White says this is a prophetic waymark, a fulfillment of Habakkuk 2. This waymark, dogmatically marking 1843, produced the tarrying time.

Bwana alizaa kutoelewana kupitia Chati ya 1843. William Miller alisema kwamba hakuwahi kutamka kwa uthabiti mwaka 1843, lakini mwaka 1843 ndugu walimwomba aondoe “kama” na kuutia alama mwaka 1843 kuwa alama ya njiani. Dada White anasema kwamba hii ni alama ya njiani ya kinabii, utimilifu wa Habakuki 2. Alama hii ya njiani, kwa kuutia alama mwaka 1843 kwa kauli ya mkazo, ilizaa wakati wa kukawia.

> "Blessed are the eyes which saw the things that were seen in 1843 and 1844. The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.

> “Zvakakomborerwa meso akaona zvinhu zvakaonekwa muna 1843 na1844. Shoko rakapiwa. Uye hakufaniri kuva nokunonoka mukudzokorora shoko iri, nokuti zviratidzo zvenguva zviri kuzadziswa; basa rokupedzisira rinofanira kuitwa. Basa guru richaitwa munguva pfupi. Shoko richakurumidza kupiwa nokugadzwa kwaMwari iro richakura rikava kuchema kukuru. Ipapo Danieri achamira panzvimbo yake, kuti ape uchapupu hwake.” Manuscript Releases, vhoriyamu 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.

Cherechedzai Dhanieri 12:12-13: “Akaropafadzwa iye anomirira, achisvika pamazuva ane chiuru chimwe namazana matatu namakumi matatu namashanu.”—“Akaropafadzwa iye anosvika pa1335. Akaropafadzwa iye anosvika pana 1843,” ndiro vhesi 12.

Verse 13:

Vesi 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.

> Asi enda hako kusvikira kumagumo asvika; nokuti uchazorora, uye uchamira panzvimbo yako yawakagoverwa pakuguma kwamazuva.” Danieri 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.

Sista White anobatanidza pamwechete ndima 12 na13, achiti chikomborero cheva1335 chinozadzikiswa muna 1843 na1844. Hazvisi pamusoro pechinguva chenguva, asi pamusoro peavo vanomirira Kupinda kweKukunda muJerusarema kwaKristu, vanoziva vatumwa vachikwira nokudzika pamanera, uye vanopinda musungano naIshe pavanovapa mahwendefa maviri esungano.

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