Article

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

Ruuxa Waxsii‑sheegidda: Wakhtiga Sugitaanka iyo Qayladii Habeenbarka

Habakkuk's Two Tables

Labada Miis ee Xabaquuq

Author

Jeff Pippenger

Published

October 14, 2012

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A Word of Clarification

Erey Caddayn Ah

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.

Dhawaanahan ayaannu bilownay diyaarinta qoraal-u-rogista Labada Loox ee Xabaquuq si loogu turjumo afafka kala duwan ee ku matalan mareegtadeenna. Hawsha ah in bandhig af ah loo beddelo bandhig qoran waa hawl aad uga culus inta la garan karo haddii aan qofku aqoon u lahayn dhammaan heerarka iyo marxaladaha laga gudbayo si bandhig af ah loogu beddelo bandhig qoran, iyadoo ay weheliyaan caqabadaha lama huraanka ah ee ugu dambaynta la xidhiidha turjumidda maaddada afafka kala duwan ee ku jira mareegta. Waxaannu hadda bilownay tafatirka nuqulka koowaad ee sagaashan iyo shanta bandhig, waxaana aan ogaaday caqabad kale oo ay tahay in aannu iyadana ka gudubno. Waxay la xidhiidhaa horumarka isdaba-joogga ah ee farriintan laga soo bilaabo 1989 ilaa taariikhdeenna hadda jirta.

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.

Bandhigyadii la soo jeediyey qiyaastii shan iyo toban sano ka hor waxaa ku jiray xaqiiqooyin ku jiray heerkii dhallaannimada ee fahamka. Xaqiiqada ugu horraysa ee ay tahay inaan caddeeyo waa imaatinka malaa’igta labaad ee taariikhda Millerite-ka. Wakhtigaas waxaan fahamsanaa in malaa’igta labaad ay timid markii kaniisadaha Protestanka ay bilaabeen inay albaabbadooda ka xidhaan soo-jeedintii Miller ee farriinta malaa’igta kowaad, taas oo la socotay dhammaadka sannadka 1843. William Miller wuxuu ku shaqaynayey xisaab waqtiyeed uu rumaysnaa inay caddaynayso in sannadihii 1843 ay bilaabmeen Maarso 22, 1843 oo ay dhammaadeen Maarso 22, 1844. Wuxuu moodayey in saddexdii waxsii sheegid ee ugu dambayntii lagu dul dhigay labada jaantus ee quduuska ah ay ku ekaan doonaan sannadka 1843, oo wuxuu rumaysnaa in sannadkaasu dhammaaday Maarso 22, 1844. Wuxuu ku qaldanaa laba arrimood.

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.

Saddexda waxsii ee kun iyo saddex boqol iyo shan iyo soddonkii maalmood ee Daanyeel laba iyo toban, laba kun iyo shan boqol iyo labaatankii sannadood ee “toddobada wakhti” ee Laawiyiintii lix iyo labaatan, iyo laba kun iyo saddex boqolkii maalmood ee Daanyeel siddeed, Miller wuxuu u fahmay inay ku dhammaanayeen Maarso 1844. Dabadeed Rabbigu wuxuu hagay Samuel Snow inuusan oo keliya garan in waxsiiyadu aanay dhammaanin 1843, balse 1844; laakiin Snow sidoo kale wuxuu bilaabay inuu adeegsado xisaabinta wakhtiga ee Karaytka, taas oo aan ahayn habkii xisaabinta wakhtiga ee Miller isticmaalayay. Miller wuxuu adeegsanayay xisaabinta wakhtiga ee Rabbaaniyiinta/ku salaysan sinnaanta habeen iyo maalin, taas oo sannadka ka dhigi jirtay gu’ ilaa gu’.

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.

Markii aannu soo bandhigaynnay Labadii Loox ee Xabaquuq, ma aannaan fahmin xaqiiqadan taariikhiga ah, waxaana aannu u adeegsanaynay waayo-aragnimadii Miller si aannu ugu calaamadaynno Maarso 22, 1844 inuu yahay imaatinkii malaa’igta labaad iyo bilowgii wakhtiga dib-u-dhaca. Waxaan fahmay, welina waan rumaysanahay, in imaatinka malaa’igtaasu uu waafaqsanaa goortii Protestanku diideen farriintii malaa’igta kowaad ee Miller, tuducan soo socdana wuxuu ahaa meesha aan tixraaca ka dhiganayay.

> “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.

> “Bishii Juun, 1842, Mudane Miller waxa uu bixiyey taxanihiisii labaad ee muxaadarooyinka kaniisadda Casco Street ee Portland. Waxaan u arkayay mudnaan weyn inaan ka qaybgalo muxaadarooyinkan; waayo, waxaan ku dhacay niyad-jab, mana aanan dareemayn inaan u diyaar ahay la kulanka Badbaadiyahayga. Taxanahan labaad waxa uu magaalada ka abuuray kacsanaan aad uga badan tii hore. Marka laga reebo wax yar, madaahibta kala duwani waxay albaabbada kaniisadahooda ka xidheen Mudane Miller. Wacdiyo badan oo ka imanayay minbarro kala duwan ayaa doonayay inay kashifaan khaladaadka la sheegay ee xamaasadda xad-dhaafka ah ee muxaadiraha; hase yeeshee, dadweyne tiro badan oo dhegaystayaal welwelsan ah ayaa ka qaybgalay kulamadiisii, qaar badanna ma ay awoodin inay guriga galaan. Jamaacooyinku si aan caadi ahayn bay u aamusanayeen oo u feejignaayeen.” 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.

Waxaan fahmay in xidhitaankii albaabbada ee farriintii Miller uu calaamadeeyey bilowgii diidmada malaa’igtii kowaad, oo anigoo waafaqsan fahamkii Miller ee xisaabinta wakhtiga ee ku salaysan Rabbaaniyiinta/isinbarbardhigga gu’ga, waxaan u qaatay in Maarso 22, 1844 ay calaamadaysay dhammaadka 1843. Soo bandhiggii Miller ee Portland bishii Juun ee 1842 runtii waa calaamad-marxaladeed tilmaamaysa diidmo tartiib-tartiib ah oo ugu dambayntii ku soo dhammaatay Abriil 18, 1844, hase ahaatee wakhtigii bandhigyada ma aynaan garanayn dabaqaadkii Samuel Snow ee xisaabinta wakhtiga ee Karayiinta.

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.

Bandhiggii ugu horreeyey ee aan bilownay inaan tafatir ahaan saxno, waxaan bilaabay inaan arko in wixii waagaas la diiwaangeliyey ay u muuqdaan inay ka hor imanayaan waxa aynu hadda barno. Way ka hor imanayaan, haddana ma aha. Tani si fudud waa adkayn ku saabsan imaatinka tartiib-tartiibka ah ee malaa’igta labaad, sidoo kalena waa tusaale muujinaya furfuridda tartiib-tartiibka ah ee farriintan, sida ay sidoo kale ahaan jirtay taariikhda Millerite. Qoraalkan caddaynta ahi waa inuu wax ka qabtaa kuwa ku turunturooday aqoonsigeenna 19-ka Abriil, 1844 inuu ahaa niyad-jabkii ugu horreeyey ee Millerite iyo wixii hore loo baray.

> “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.

> “Farriintii koowaad iyo tii labaad waxaa la bixiyey sannadihii 1843 iyo 1844, oo imminkana waxa aynu ku hoos jirnaa ku dhawaaqidda ta saddexaad; hase yeeshee saddexda farriimood oo dhan weli waa in la sii naadiyaa. Hadda ayay sida mar kasta oo hore oo dhanba lagama maarmaan u tahay in lagu celceliyo kuwa runta doonaya. Qalin iyo codba waa inaynu ku baahinno ku dhawaaqidda, innagoo muujinayna kala horreyntooda, iyo ku-dhaqangelinta waxsii sheegyada ina keenaya farriinta malaa’igta saddexaad. Ma jiri karto ta saddexaad la’aanteed ta koowaad iyo ta labaad. Farriimahan waa inaynu dunida ku gaadhsiinno qoraallo daabacan iyo khudbado, innagoo ku muujinayna xariiqda taariikhda waxsii sheegyada waxyaalihii dhacay iyo waxyaalaha dhici doona.” Selected Messages, book 2, 104.

## Habakkuk's Two Tables 2 of 95

Labada Loox ee Xabaquuq 2 ee 95

## Understanding the Millerite Calendar and the Tarrying Time

Fahamka Kalandarka Millerite-ka iyo Wakhtiga Dib-u-dhaca

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.

Bandhiggii ugu dambeysay, waxaa ka soo baxay su’aasha ah sida Oktoobar 22, 1844, u noqon karto maalinta tobnaad ee bisha toddobaad, haddii Maarso 22, 1844, ay tahay maalinta kowaad ee bisha kowaad. Millerites-kii bishii Maarso 1844 waxay si khaldan u fahmeen wixii ay rumaysnaayeen inuu ahaa dhammaadka 1843. Niyad-jabkaas dabadiis, waxay dib u baadheen xisaabinta wakhtiga ee Kitaabka Quduuska ah. Arrintan waxaa lagu sharxay buugga Gerhard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, gaar ahaan bogagga 89 iyo 92. Markii ay rumaysteen in 1843 dhammaatay, waxay dib u qiimeeyeen laba qaybood oo ka mid ah fahamkoodii wakhtiga: isbeddelka ka imanaya 1843 ilaa 1844, iyo maalmaha calaamadeeya bilowga iyo dhammaadka sannadaha, si ay u xisaabiyaan maalinta tobnaad ee bisha toddobaad.

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.

Inta badan waxaan adkeeyaa in laga bilaabo 22-ka Maarso ilaa 22-ka Oktoobar ay yihiin toddoba bilood. Ma soo jeedinayo in tani ay tahay Dhaqdhaqaaqa Bisha Toddobaad, hase yeeshee waa arrin xiiso leh in Milleriyiintu rumaysnaayeen in 22-ka Maarso uu ahaa mid muhiim ah, waana astaan maskaxeed oo waxtar leh—in toddoba bilood ka dib lagu gaarayo 22-ka Oktoobar. Tani waa xaqiiqo.

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.

Niyad-jabkii iyo wakhtigii dib-u-dhacu ma ay ahayn rumoobitaanno waxsii-sheegis waqtiyeed, balse waxay ka dhasheen faham-qaladkii Milleriyiinta. Faham-qaladkoodu wuxuu rumoobiyey wakhtigii dib-u-dhaca iyo niyad-jabka; ma jirin wax sii sheegid gaar ah oo sheegaysay in wakhtiga dib-u-dhacu uu ka bilaaban doono meel cayiman. Rumaysadkoodii ahaa in 1843 ay dhammaatay Maarso 22, 1844, ayaa keenay niyad-jabka.

Damsteegt says:

Damsteegt wuxuu yidhi:

> '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.'

> In kasta oo xisaabintii Karaa’iyiinta ee muujinaysay dhammaadka sannadka Yuhuudda marka dayaxa cusubi soo baxo 17-kii Abriil, 1844, ay doorbideen wargeysyadii waaweynaa ee Milleriyiinta, haddana inta badan rumaystayaashu waxay 21-kii Maarso, 1844, u arkayeen wakhtiga soo noqoshada Masiixa. Ka baxsan dhaqdhaqaaqii Milleriyiinta, 21-kii Maarso si wanaagsan baa loo yiqiin, waxaana jiray filasho aad u baahsan oo ahayd in maalintaas gebi ahaanba la afgembin doono nidaamka oo dhan ee Adventism-ka.

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.

Waxaan shalay akhrinay in Miller uu filayay taariikhdaas. Inta badan Milleriyiintu waxay eegayeen taariikhdaas, xataa kuwii ka soo horjeedayna way ogaayeen arrintaas oo way la socdeen iyaga oo u haysta caddayn muujinaysa in Milleriyiintu been yihiin. Tani waxay ahayd fahamka caadiga ah. Markii ay taariikhdaasi dhaaftay, waxay bilaabeen inay waxsii sheegyada wakhtiga si ka dhow u baadhaan, taas oo ku hoggaamisay Oktoobar 22, 1844. Tani waxay bixisaa meel tixraac u ah su’aashii shalay timid.

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

Waqtigii Sugitaanka iyo Aragtidii U Horraysay ee 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.

Maanta, waxaan doonayaa inaan waqti dheeraad ah ku bixiyo eegidda wakhtiga dib-u-dhaca. Tani waa muhiim, maxaa yeelay waxa aynu ka hadlaynaa araggii ugu horreeyey ee Ellen White, halkaas oo ay ku tidhi iftiinkii dhalaalayey ee bilowga jidka Jannada loo maro uu ahaa Qayladii Habeenbadhka, oo haddii aad iftiinkaas diiddo, aad ka dhacaysid jidka Jannada. Waxaan isku dayayaa inaan caddeeyo in Qayladii Habeenbadhka ee ku jirta araggeeda ay ka kooban tahay taariikhda oo dhan ee Fariintii Malaa’igta Labaad.

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.

Anigu shakhsi ahaan wax dhib ah iigama jiro inaan idhaahdo Oohintii Saqdhexe ee ku jirta aragtidaas, taas oo ku taal bilowga jidka oo iftiin ku bixinaysa jidka oo dhan, waxay u taagan tahay taariikhda Milleriyiintii laga bilaabo 1840 ilaa 1844. Dhaqdhaqaaqyada taariikhdaas waa in si sax ah loo fahmaa. Dhammaystirka Oohintii Saqdhexe lafteedu wuxuu ka dhacay Agoosto 12-keedii ilaa 17-keedii, markii farriinta lagu soo bandhigay Shirkii Xerada Exeter, dabadeedna farriinta ayay qaadeen ku dhowaad laba bilood—Sebtembar iyo Oktoobar, laba bilood iyo shan maalmood. Ka hor Oktoobar 22-keedii, waxay isu diyaarinayeen soo noqoshada Rabbiga. Muddadan laba-biloodka ah waa taariikhda Oohintii Saqdhexe. Hase yeeshee, ma fahmi kartid muddadan adigoon fahmin tallaabooyinkii horseeday gelitaankeeda. Aniga ahaan, Oohintii Saqdhexe waa, si ka sii gaar ah, taariikhda wakhtigii dib-u-dhaca, iyada oo sii socota ilaa Oktoobar 22, 1844.

## Locating the Three Angels’ Messages

Helidda Farriimaha Saddexda Malaa’igood

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.

Halkan waxaa ku qoran taariikhda 1840 ilaa 1844. Waxaa jira tuducyo dhowr ah oo ku jira Ruuxa Waxsii-sheegidda halkaas oo Walaasha White noogu sheegto inaan u baahan nahay inaan garanno meesha lagu meeleeyo farriimaha. Markaad bilowdo inaad meelayso farriimaha, waxaad garanaysaa in farriimaha oo dhammu ay yimaadaan waqti cayiman dabadeedna la siiyo awood.

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.

Malaa’igta Kowaad waxay timaaddaa sannadkii 1798 xilligii dhammaadka, marka Kitaabka Daanyeel la furo oo aqoontuna korodho. Farriinta Malaa’igta Kowaad waxaa la siiyaa awood 11-ka Ogoosto, 1840, marka mabda’a sannad-maalin loo xaqiijiyo dunida oo dhan, taasoo soo dejinaysa Malaa’igta Muujintii 10, taas oo astaan u ah awood-siinta Farriinta Malaa’igta Kowaad.

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.

Malaa’igta Labaad wuxuu yimaadaa Juun 1842. Shalay waxaynu akhrinay in Juun 1842, Mudane Miller uu bixiyey taxanihiisii labaad ee muxaadarooyinka kaniisadda Casco Street. Marka laga reebo waxoogaa tiro yar, kaniisadihii Protestanka waxay xidheen albaabbadooda. Sidaas darteed, Juun 1842, Farriinta Malaa’igta Labaad way timaadaa, maxaa yeelay marka kaniisad Protestan ahi ay albaabkeeda ka xidho Farriinta Malaa’igta Kowaad, waxay ka mid noqotaa Baabuloon. Farriinta Malaa’igta Labaad waa baaq looga baxayo Baabuloon. Waa mid horusocod ah.

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.

Walaashay White waxay inoo sheegaysaa in inkasta oo Protestanku ay bilaabeen inay albaabbadooda xidhaan bishii Juun 1842, haddana baaqii ka bixidda Baabuloon—kaas oo ah nuxurka Farriinta Malagga Labaad—uusan dhab ahaan bilaabmin ilaa Xagaagii 1844.

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

Farriintii Malaa’igta Labaad waxay timid Juun 1842, waxaana la xoojiyey farriinta Qaylada Habeenbadhka, Agoosto 12–17, 1844, shirkii teendhooyinka ee 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.

Malaa’igta Saddexaad waxay timaaddaa Oktoobar 22, 1844, maxaa yeelay maalintaas ayaa la furay jidka loo galo Quduuska ugu Quduusan, halkaas oo dadku ka garan karaan in Masiixu imminka yahay Wadaadka Sare ee Quduuska ugu Quduusan. Halkaas waxaa lagu gartaa sanduuqa axdiga, sanduuqa dhexdiisana waxaa ku jira Tobanka Amar. Markii Walaasha White la geeyey Quduuska ugu Quduusan oo ay eegtay Tobanka Amar, waxay aragtay in Amarka Sabtida uu ka iftiimayo kuwa kale dushooda, taas oo muujinaysa muhiimadda Sabtida ee Farriinta Malaa’igta Saddexaad. Waxay noqon doontaa imtixaan ku saabsan Sabti ama Axad. Oktoobar 22, 1844, waxa yimaadda waxa ku jira Farriinta Malaa’igta Saddexaad.

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.

Mid ka mid ah astaamaha saddexda farriimood oo dhan ayaa ah in markii Farriintii Malaa’igta Kowaad ay timid 1798, aan cidina fahmin. Rabbigu wuxuu kiciyey William Miller si uu u noqdo rasuulkii Malaa’igta Kowaad, laakiin ma ahayn ilaa 1818—labaatan sannadood dabadeed—ayaa Miller bilaabay inuu fahmo farriinta. Farriintu way timaaddaa, laakiin waxay qaadataa wakhti ka hor intaan dadka Ilaah aqoonsan, dabadeedna waxaa lagu hubeeyaa awood.

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.

Farriintii Malagga Labaad wuxuu yimaadaa Juun 1842, laakiin Mileriyiintii 1842 midkoodna ma bilaabin inay kaniisadaha Protestant-ka ugu yeedhaan Baabuloon. Weli may aqoonsanayn. Ma ahayn ilaa Xagaagii 1844 markaas ayay bilaabeen inay aqoonsadaan oo ay dadka ka yeedhaan kaniisadaha. Farriintu way timaadaa, dabadeed waa la fahmaa, dabadeedna awood baa la siiyaa.

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.

Oktoobar 22, 1844, markii Hiram Edson uu arkay riyadiisii ku saabsanayd Masiixa oo ka guuraya Qaybta Quduuska ah una guuraya Qaybta Ugu Quduusan, waxay heleen iftiin ku saabsan isbeddelka adeegga Masiixa. Laakiin Oktoobar 23, 1844, Hiram Edson weli uma diyaarsanayn inuu qoro maqaal ama uu ku wacdiyo khudbad ku saabsan Axadda inay tahay calaamadda bahalka. Ma ayan fahmin Farriinta Malaa’igta Saddexaad ilaa ka dib muddadaas.

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.

Farriinta Malaa’igta Saddexaad waxaa la siiyaa xoog, sida ay Ogaal u yihiin Adventist-ka Maalinta Toddobaad, marka Malaa’igta Afraad ee Muujintii 18 ay ku biirto. Kuwiinna tan ku daawanaya LiveStreaming ama goor dambe DVD-yada, waxaa laga yaabaa inaad doontaan inaad dood ka keentaan wakhtiga Malaa’igta Afraad ay ku biirtay Malaa’igta Saddexaad Sebtembar 11, 2001. Halkan, xilligan, wax dood ah kama samaynayno arrintaas, hase yeeshee mana diidayno sidoo kale: Malaa’igta Afraad waxay ku biirtaa Malaa’igta Saddexaad iyadoo Twin Towers ay soo dhacayaan, waana halkan meesha Farriinta Malaa’igta Saddexaad lagu xoojiyo.

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

Saddexda Fariimood ee Malaa’iguhu dhammaantood waxay leeyihiin sifooyinkan: way yimaadaan, waa la fahmaa, dabadeedna waa la awood siiyaa.

## The Two Door Closings and Temple Cleansings

Labada Xiritaan ee Albaabbada iyo Nadiifinta Macbudka

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.

Bishii Juun ee 1842, albaab baa bilaabay inuu xidhmo, taas oo lagu calaamadeeyey kaniisadihii Protestant-ka oo albaabbadooda ka xidhay Farriintii Malagga Koowaad. Bilowga taariikhdan, waxaynu aragnaa albaab xidhmaya, dhammaadka taariikhdanna—taariikhda Malagga Labaad—albaabku mar kale ayuu xidhmaa, waana albaabka gala Goobta Ugu Quduusan, albaabka ku jira masaalka Tobanka Gabdhood.

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.

Xiritaannadan laba albaab aad bay muhiim u tahay in la garto, gaar ahaan haddii aad ka hadli doonto labada daahirinta macbudka. Masiixu laba jeer ayuu daahiriyey macbudka intii uu dhulka joogay, Sister White-na waxay inoo sheegaysaa in dhammaadka dunida ay jiri doonaan laba daahirin oo macbudka ah, sidii ay u jireen wakhtigii Millerites-ka. Daahirinnada macbudka ee wakhtigii Millerites-ka waxaa lagu calaamadayn karaa xidhitaankii albaabka bishii Juun 1842—albaabkii koowaad ee macbudka, Protestantism—iyo daahirintii labaad ee macbudka, marka daahirintii macbudka ee Millerites-ka la dhammeeyo.

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.

Waxaynu eegi doonnaa wakhtiga dib-u-dhaca. Taariikhdan Malaa’igta Labaad gudaheeda, wakhtiga dib-u-dhacu wuxuu bilaabmaa 22-ka Maarso, 1844, waxaana labada daraf ka xaddidaya laba nadiifin oo macbudka ah. Taasu waa Farriinta Malaa’igta Labaad.

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.

Tani sidoo kale waa qisadii Gideon. Waxaa jiray laba nadiifin qisada Gideon gudaheeda, kuwaas oo ka mid ah astaamaha labada nadiifin ee macbudka iyo Farriinta Malaa’igta Labaad.

## The Tarrying Time and the Midnight Cry in Prophecy

Wakhtiga Dib‑u‑Dhaca iyo Qaylada Habeenbadhka ee Waxsii‑sheegidda

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.

Aynu daraasaddeenna ku bilaabno xigasho ka timid Spiritual Gifts, mugga 1aad, bogagga 195–196. Waxa aynu eegaynaa wakhtiga sugitaanka si aynu u fahanno xidhiidhkiisa la leeyahay Qayladii Saqda Dhexe, maxaa yeelay ma doonayno in aynu diidno iftiinka Qaylada Saqda Dhexe; haddii aynu sidaas yeelno, waxaynu ka dhacaynaa jidka oo aynu ugu dhacaynaa dunida sharka leh ee hoose.

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."

Malaa'igtu waxaa loo soo diray inay caawiyaan malaa'igtii xoogga badnayd ee samada ka timid, oo waxaan maqlay codad u ekaa kuwo meel kasta ka yeedhaya, “Dadkaygow, ka soo baxa iyada, si aydaan dembiyadeeda uga qaybgelin, oo aydaan belaayooyinkeeda u qaadan; waayo, dembiyadeedu samaday gaadheen, oo Ilaah xumaatooyinkeedii wuu soo xusuustay. Farriintan waxay u muuqatay inay ku kordhayso farriintii saddexaad,”—Hadda, waxay haddaba soo xigatay Muujintii 18:4, “Dadkaygow, ka soo baxa iyada, . . . .” Oo waxay leedahay, “Farriintan waxay u muuqatay inay ku kordhayso farriintii saddexaad [ee Malaa'igta] oo ay la midoobayso, sidii qayladii saqbadhku ula midoowday farriintii malaa'igta labaad sannadkii 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.

Farriintii Malaa’igta Labaad waxay timaaddaa bisha Juun ee 1842, waxaana Oohintii Saqdhexe ku biirta bisha Ogoosto ee 1844. Daadinta Ruuxa ee ku dul timid farriintan—yeedhista ka bixidda Baabuloon—waa taariikhda ay Sister White u adeegsato inay ku sharraxdo taariikhda Sebtembar 11, 2001, markaas oo Farriintii Malaa’igta Saddexaad ay ku biirto Malaa’igta Afraad. Malaa’igta Afraad waa marka Malaa’igta Xoogga badan ee Muujintii 18 ay soo degto.

"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.

“Farriintani waxay u muuqatay inay tahay ku-daris lagu sameeyey farriintii saddexaad oo ay la midoowday, sidii qayladii saqda dhexe ula midoowday farriintii malaa’igta labaad sannadkii 1844. Ammaanta Ilaahna waxay ku degtay quduusiinta samirka leh ee sugaya,”—Yay ammaanta Ilaah ku degtay? Kuwa samirka leh—maxay? Sugaya. Quduusiinta samirka leh ee sugaya. Hagaag? Quduusiinta sugaya; waayo, hadda waxaynu ku jirnaa taariikhdaas oo wax sii sheegiddu leedahay, “Waxaa barakaysan kii suga oo gaadha 1335. In kastoo waxyigu raago, sug isaga.” Dadka heli doona shubashada Ruuxa Quduuska ah waa quduusiinta sugaya.

"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.

“Ammaanta Ilaah waxay ku dul degtay quduusiintii samirka iyo sugitaanka lahaa, waxayna si aan cabsi lahayn u bixiyeen digniintii ugu dambaysay ee aadka u culus, iyagoo ku dhawaaqaya dhicitaankii Baabuloon, oo ugu yeedhaya dadka Ilaah inay ka soo baxaan iyada; si ay uga baxsadaan halaaggeeda cabsida leh.” —Dabcan, tani waxay ku saabsan tahay maalmaheenna iyo wakhtigeenna; hase yeeshee, quduusiinta sugaya ee maalmaheenna iyo wakhtigeenna waxa hore loo sii sawiray quduusiintii sugayay ee Taariikhda Millerite-ka ee aynu eegayno.

"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.

“Iftiinkii lagu iftiimiyey kuwii sugayey wuxuu gaadhay meel kasta, oo kuwii kaniisadaha ku jiray ee lahaa iftiin kasta oo ayan maqlin oo diidin saddexda farriimood, waxay ka jawaabeen baaqii, oo waxay ka soo baxeen kaniisadihii dhacay.”—Tanu waa “Ka soo baxa iyada, dadkaygiiyow!” Tanu waxay ka hadlaysaa kuwa ka soo baxa kaniisadaha Baabuloon ee wakhtigeenna iyo da’deenna marka Sharciga Axadda uu yimaado Maraykanka gudaheeda. Iyagu waa kaniisadaha dhacay, kaniisadaha Baabuloon.

"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.

“Qaar badan ayaa gaadhay sannadihii isla‑xisaabtanka tan iyo markii farriimahan la bixiyey, iftiinkiina wuu ku ifay iyaga, waxaana la siiyey mudnaanta ay ku doortaan nolosha ama dhimashada.”—Haddaba iyadu waxay leedahay in maanta ay kaniisadaha Protestant‑ka ku jiraan dad gaadhay da’da isla‑xisaabtanka tan iyo Oktoobar 22, 1844; waana sidaas. Dadka maanta ku jira kaniisadaha Protestant‑ka ma ay noolayn markii Farriintii Malaa’igta Saddexaad timid taariikhda Millerite‑ka. Looguma qabsanayo mas’uuliyadda diidmada ay kaniisadaha Protestant‑ku sameeyeen xilligoodii, tanina waa qodob muhiim ah oo ay tahay in la ogaado haddii aad mar uun barato sida taariikhda Masiixu u tusaalayso dhammaadka dunida; maxaa yeelay, si farsamo ahaan ah, si nebiyad ahaan ah, Yeruusaalem waxay kari lahayd, waana ay ahayd in la baabi’iyo sannadkii 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.

Waxaa jiray 490 sano oo waqti tijaabo ah oo Yuhuudda looga gooyay 2300-kii sano ee lagu calaamadeeyey Daanyeel 8 iyo Daanyeel 9. Afartaas boqol iyo sagaashanka sano waxay ku dhammaadeen AD 34, markii Istefanos la dhagxiyey. Halkaas markay arrintu maraysay, Yeruusaalem, sida wax sii sheegiddu tilmaamayso, waxay ahayd in la dumiyo, laakiin lama dumin ilaa sannadkii 70. Buugga The Great Controversy, Sister White waxay ka sheegaysaa taariikhdaas isla waxaas oo kale. Waxay leedahay waxaa jiray carruur iyo kuwo kale oo aan maqlin farriinta Masiixa iyo xertiisa ka hor 34, oo Ilaah naxariistiisa darteed ayuu wakhti u siiyey si farriinta loogu hor keeno ka hor burburkii Yeruusaalem. Waxay sheegaysaa, sida Masiixuna yeelay, in burburkii Yeruusaalem uu tusaale u yahay dhammaadka dunida.

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.

Taariikhdaasu waxay sii-sheegaysaa isla taariikhda ay ka hadlayso. Marka Sharciga Axadda uu yimaado Maraykanka, oo farriintu ugu dambayntii gaadho kaniisadaha dhacay, carruurta Ilaah ee hadda Baabuloon ku jirta looma qaban doono mas’uuliyadda diidmada ay sameeyeen kaniisadahoodu ama awoowayaashood qarnigii 19aad.

> "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."

> Qaar badan ayaa gaadhay da’dii masuuliyadda tan iyo markii farriimahan la bixiyey, iftiinkiina wuu ku dul ifay, waxaana la siiyey mudnaanta inay doortaan nolol ama dhimasho. Qaar baa doortay nolol, oo waxay la safteen kuwa Rabbigood sugaya oo amarradiisa oo dhan xajinaya. Farriinta saddexaad waxay ahayd inay qabato shaqadeeda; dhammaantoodna waa in lagu tijaabiyaa iyada, kuwa qaaliga ahna waa in laga yeedhaa ururrada diineed dhexdooda. Awood qasabta ayaa dhaqaajisa kuwa qalbiga toosan, halka muujinta xoogga Ilaah ay cabsi iyo xannibaad ku hayso qaraabada iyo saaxiibbada, oo aanay ku dhicin, awoodna u lahayn, inay hor istaagaan kuwa dareemaya shuqulka Ruuxa Ilaah oo ku dul shaqaynaya. Yeedhiddii ugu dambaysayna waxay gaadhaa xataa addoommada saboolka ah, kuwa cibaado badanna ee iyaga ka mid ahi, iyagoo hadallo is-hoosaysiin leh ku shubaya heesahooda farxadda xad-dhaafka ah iyagoo eegaya rajada xoreyntooda farxadda leh, sayidyadooduna ma joojin karaan; waayo cabsi iyo amakaag ayaa ka dhiga kuwo aamusnaan ku hadha. Mucjisooyin waaweyn ayaa la sameeyaa, kuwa bukana waa la bogsiiyaa, calaamado iyo yaababna way raacaan rumaystayaasha. Ilaah baa hawsha ku jira, quduus kastaana, isagoo aan ka cabsanayn waxa ka dhalan kara, wuxuu raacaa qancidda damiirkiisa qudhiisa, wuxuuna ku midoobaa kuwa xajinaya amarrada Ilaah oo dhan; iyaguna waxay meel walba ka dhawaaqaan farriinta saddexaad iyagoo leh awood. Waxaan arkay in farriinta saddexaad ay ku xidhmi doonto awood iyo xoog aad uga sarreeya qayladii saqdhexe.

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.

Labadan sadaradood, tani waa markii labaad ee ay taariikhdeenna ee Xeerka Axadda dhammaadka dunida la barbar dhigto taariikhda Qayladii Saqda Dhexe. Markii ugu horraysay, waxay tidhaahdaa Malaa’igta Xoogga Badan ee Muujintii 18 waxay ku biirtaa Malaa’igta Saddexaad sida Qayladii Saqda Dhexe ugu biirtay Malaa’igta Labaad. In kasta oo ay ka hadlayso taariikhda dhibaatada Xeerka Axadda, haddana si cad ayay u adeegsanaysaa taariikhda Malaa’igta Labaad sidii qodob tixraac ah. Waa taariikho isu barbar socda.

> "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."

> “Addoommada Ilaah, iyagoo lagu mannaystay xoog xagga sare ka yimid, wajiyadooduna iftiiminayeen oo ka dhalaalayeen quduusaysi muqaddas ah, ayay baxeen iyagoo gudanaya hawshoodii, kuna dhawaaqaya farriinta samada ka timid. Nafihii ku kala firidhsanaa ururrada diineed oo dhan ayaa ka jawaabay baaqii, kuwii qaaliga ahaana si degdeg ah ayaa looga soo saaray kiniisadaha la xukumay, sida Luud si degdeg ah looga soo saaray Sodom ka hor halligeedii.”

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.

Marka ay timaaddo baaqa ka soo bixidda Baabuloon, ha ahaato dhammaadka dunida ama Fariintii Malaa’igta Labaad, Luud waa astaan u ah taariikhdaas iyo baabbi’inta Sodom.

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.

Haddii aad si sax ah u fahamto Daanyeel 11, aayadda 41 boqorka woqooyi wuxuu galaa dhulka quruxda badan, oo kuwo badanna waa la afgembiyaa; laakiin “kuwani gacantiisa way ka baxsan doonaan, kuwaasoo ah Edom, Moo’aab, iyo madaxdii carruurta Cammoon.” Moo’aab iyo Cammoon waa carruurtii labada gabdhood ee Luud. Qoyska Luud wuxuu u taagan yahay kuwa ka baxsada gacanta baabbanimada inta lagu jiro qalalaasaha Sharciga Axadda.

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."

Walaashaaytadu White waxay isticmaashaa astaan-tuskan. Kaniisadaha dhacay waxaa metela Luud, kuwa qaaliga ahna si degdeg ah ayaa looga saaray kaniisadaha halaagga ku xukuman, sidii Luud si degdeg ah looga saaray Sodom ka hor baabba’eedii. Dadka Ilaah waxaa loo diyaariyey oo lagu xoojiyey ammaanta aad u sarraysa ee ku dul degtay iyaga iyada oo faro-badan ugu soo degtay, si loogu diyaariyo inay u adkaystaan saacadda jirrabaadda. Codad badan ayaa meel kasta laga maqlay, iyagoo leh, “Waa tan samirka quduusiinta; waa kuwan kuwa xajiya amarrada Ilaah iyo rumaysadka Ciise.”

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.

Iyadoo ka hadlaysa baaqa looga soo baxayo Baabuloon dhammaadka dunida, waxay adeegsanaysaa taariikhda Farriintii Malaa’igta Labaad ee xilligii Millerite si ay u sharraxdo baaqaas. Farriintii Malaa’igta Labaad waa baaq looga soo baxayo Baabuloon, taariikhdanna waxay astaan u tahay taariikhda qalalaasaha Sharciga Axadda.

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.

Mid ka mid ah tixraacyada Kitaabka Quduuska ah ee Ellen White u adeegsato inay ku sharraxdo taariikhdan waa qisada Sodom iyo Gomoraah. Waxaynu ka akhrin doonnaa Bilowgii 19:1-11, taas oo qayb ka ah qisada Luud.

> 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.

> Oo laba malaa’ig ayaa fiidkii yimid Sodom; Luudna wuxuu fadhiyey iridda Sodom. Oo Luud markuu arkay, ayuu u kacay inuu ka hor tago; wuxuuna sujuuday isaga oo wejigiisa dhulka u jeediyey. Oo wuxuu yidhi, Bal eega hadda, sayidyadaydow, waxaan idinka baryayaaye, u leexda guriga addoonkiinna, oo habeenka jooga, oo cagihiinna dhaqda; markaas aroor hore ayaad kici doontaan oo jidkiinna sii mari doontaan. Oo iyana waxay yidhaahdeen, Maya; laakiinse jidka ayaannu ku hoyan doonnaa habeenka oo dhan. Laakiinse aad buu ugu adkaystay; markaasay isaga u leexdeen, oo gurigiisii galeen; isna wuxuu u sameeyey diyaafad, oo wuxuu dubay kibis aan khamiir lahayn, wayna cuneen. Laakiinse intaanay jiifsan, raggii magaalada, oo ahaa raggii Sodom, ayaa gurigii hareereeyey, yar iyo weynba, dadka oo dhan ee xaafad kasta ka yimid. Oo waxay u dhawaaqeen Luud, oo ku yidhaahdeen, Meeye nimankii caawa kuu yimid? Banaanka noo soo saar, si aannu u ogaanno iyaga. Markaasaa Luud albaabka uga baxay xaggoodii, oo albaabkiina gadaashiisa ka xidhay, oo yidhi, Waxaan idinka baryayaaye, walaalahayow, xumaan sidan u weyn ha samaynina. Bal eega hadda, waxaan leeyahay laba gabdhood oo aan nin aqoon; waan idinka baryayaaye, aan idiin soo bixiyo iyaga, oo waxaad ku samaysaan wixii indhihiinna ku wanaagsan; nimankanse waxba ha ku samaynina, maxaa yeelay taas aawadeed ayay hoos yimaadeen hadhka saqafkayga. Oo waxay yidhaahdeen, Dib u noqo. Oo haddana waxay yidhaahdeen, Ninkan keligiis ahu wuxuu yimid inuu degganaado, haddana wuxuu doonayaa inuu xaakin noqdo; hadda waxaannu kula dhaqmi doonnaa si ka sii xun sidaa aannu iyaga ula dhaqmi lahayn. Oo aad bay ninkii, oo ahaa Luud, ugu cadaadiyeen, waxayna u soo dhowaadeen inay albaabka jebiyaan. Laakiinse nimankii gacmahooday fidiyeen, oo Luud gurigii bay ugu jiideen xaggoodii, albaabkiina way xidheeen. Oo raggii albaabka guriga joogay ayay indho la’aan ku dhufteen, yar iyo weynba; sidaas daraaddeed way daaleen iyagoo doonaya inay albaabka helaan.

## Progressive Testing and the Tarrying Time

Imtixaanka Isdaba-joogga ah iyo Wakhtiga Dib-u-dhaca

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:

Walaal White waxay ka hadlaysaa hab imtixaan oo tartiib-tartiib u socda wakhtigii Masiixa iyo wakhtigii Milleriyiinta, taasoo inoo muujinaysa hab imtixaan oo tartiib-tartiib ah oo innagana ina khuseeya. Buugga Early Writings, bogga 259, waxay ku leedahay:

> "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."

> “Kuwii aan aqbalaynin farriintii Yooxanaa Baabtiisaha wax faa’iido ah kama heli karin waxbaristii Ciise, sidoo kalena wax faa’iido ah kama heli karin adeegga Masiixa ee ka socda Macbudka sare.” Dabadeedna waxay tiri, “Kuwii aan aqbalin Farriintii Malaa’igta Kowaad wax faa’iido ah kama heli karin Farriintii Malaa’igta Labaad, sidoo kalena wax faa’iido ah kama heli karin Qayladii Habeenbadhka.”

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

Qoraalkaas ku jira Early Writings, 259, marka albaabku xidhmo wakhtigii Masiixa, Yuhuuddu waxay ku sugan yihiin gudcur buuxa iyo indho-la’aan.

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).

Taariikhda Mileriyiinta ee Malaa’igta Labaad waa taariikhda Luud. Labadii malaa’ig ayaa magaalada yimid (Juun 1842), Farriintii Malaa’igta Labaadna way timid, oo Luudna habeenkii ayuu iyaga dejiyey (Waqtigii Sugitaanka). Waxaa dhacay xukun, dabadeedna albaab baa xirmay (Oktoobar 22, 1844).

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

Waxa aynu eegi doonnaa taariikh kale oo Kitaabiga ah oo waqti dib-u-dhac ahi la jaanqaadayo Taariikhda Millerite-ka ka hor intaanan arrintan isu geynin.

## Moses, the Sanctuary, and the Tarrying Time

Muuse, Macbudka, iyo Wakhtiga Dib-u-dhaca

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

Taariikhda xigta waa Muuse oo helaya tilmaamo ku saabsan dhismaha meesha quduuska ah iyo Sharciga.

> "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.

> Maalintii toddobaad, oo ahayd Sabtida, Muuse waxaa loogu yeedhay inuu daruurta u koro. Daruurtii weynayd ayaa ka furantay araggii reer binu Israa’iil oo dhan hortooda, oo ammaantii Rabbiguna waxay u soo baxday sidii dab wax guba. “Markaasaa Muuse galay daruurtii dhexdeeda, oo buurtii fuulay; Muusena wuxuu buurta ku jiray afartan maalmood iyo afartan habeen.” Patriarchs and Prophets, 313, 314.

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

Afartan maalmood ee uu buurta ku raagay kuma ay jirin lixdii maalmood ee diyaarinta.

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.

Taariikhdan dhexdeeda, Muuse wuxuu qaatay 46 maalmood isagoo helaya tilmaamo ku saabsan dhismaha macbudka, taas oo barbar socota 46-kii sannadood ee 1798 ilaa 1844 markii Rabbigu kor u taagay macbudkii Millerite-ka, iyo 46-kii sannadood ee dib-u-dhiska macbudka ee Herodos ee lagu xusay Yooxanaa 2:20, iyo sidoo kale 46-da kromosoom ee macbudka aadanaha. Intii lagu jiray lixdaas maalmood, Yashuuca wuxuu la joogay Muuse, labadooduna waxay cuneen maannada oo waxay ka cabbeen durdurkii ka soo degayay buurta. Yashuuca daruurta lama gelin Muuse la jirkiis, balse dibadda ayuu joogay, maalin kasta wax cunaya oo wax cabbaya isagoo sugaya soo-noqoshada Muuse, halka Muuse soomanaa afartan maalmood.

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.

Intii uu buurtay buurta dusheeda, Muuse wuxuu helay tilmaamo ku saabsan dhismaha quduus laga dhiso oo joogitaanka Ilaah si gaar ah loogu muujin doono. “Ha ii sameeyeen meel quduus ah, si aan ugu dhex dego iyaga” (Baxniintii 25:8), ayaa ahayd amarkii Ilaah.

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

Halkaas baynu ka helaynaa tirada 46 oo la xidhiidha dhismaha meesha quduuska ah.

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.

Waxaan ka akhrin doonnaa Baxniintii, oo ku xusi doonnaa waqti dib-u-dhac ah sheekadan gudaheeda, maadaama uu sii sawirayo waqtiyada dib-u-dhaca ee xilligii Masiixa, xilligii Millerites-ka, iyo dhammaadka dunida. Waqtiga dib-u-dhacu wuxuu abuuraa jawiga oggolaanaya in Baaqii Habeenbadhkii la naadiyo, isla markaana uu soo saaro laba nooc oo caabudayaal ah. Haddii aanu jiri lahayn waqtiga dib-u-dhacu, dhaqdhaqaaqyada taariikhdaas ma jiri lahaayeen si loogu diyaargaroobo waxa Rabbigu doonayo inuu ku dhammaystiro Baaqii Habeenbadhkii. Waa in aynu aragnaa waxa waqtiga dib-u-dhacu u taagan yahay.

> 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.

> Oo isna wuxuu Muuse ku yidhi, Rabbiga u soo kac, adiga, iyo Haaruun, Naadaab, iyo Abiihuu, iyo toddobaatan ka mid ah odayaasha reer binu Israa'iil; oo meel fog ka caabuda. . . . Markaasaa Muuse dhiiggii badhkiis qaaday, oo maddiibado ku shubay; badhkii kalena wuxuu ku rusheeyey meeshii allabariga. Oo wuxuu qaaday kitaabkii axdiga, oo wuxuu ku akhriyey dhegaha dadka; markaasay yidhaahdeen, Wax kasta oo Rabbigu sheegay waannu yeeli doonnaa, waanna addeeci doonnaa. Markaasaa Muuse dhiiggii qaaday, oo dadka ku rusheeyey, oo yidhi, Bal eega dhiigga axdiga, kaas oo Rabbigu idinkula dhigtay erayadan oo dhan. Baxniintii 24:1, 6-8.

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

Muddadan 46-ka maalmood ah, Muddadan Sugitaanka ah, waa xilligii Rabbigu uu axdi kula gelayey dad.

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

Ma Rabbigu axdi ma la galay Millerites-ta taariikhdan dhexdeeda? Haa.

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

Miyuu Axdiga ayuu axdi la galay kaniisadda Masiixiyiinta maalintii Bentakostiga xilligii Masiixa? Haa.

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

Sidaas daraaddeed, wakhtigan dib-u-dhacu waa mid ka mid ah calaamadaha jidka ee Rabbigu kula gelayo axdi dad.

> 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.

> Oo Rabbiguna wuxuu Muuse ku yidhi, Kaalay buurta dusheedda ii soo fuul, oo halkaas joog; aniguna waxaan ku siin doonaa looxyo dhagax ah, iyo sharci, iyo amarradii aan qoray, si aad iyaga u baratid. Markaasaa Muuse kacay, isagii iyo midiidinkiisii Yashuuca; oo Muuse wuxuu fuulay buurta Ilaah. Oo wuxuu odayaashii ku yidhi, Halkan noogu suga, ilaa aannu idiin soo noqonno; oo bal eega, Haaruun iyo Xuur way idinla joogaan; nin kasta oo arrin leh ha u yimaado iyaga. Markaasaa Muuse buurta fuulay, daruur baana buurtii qarisay. Oo ammaantii Rabbigu waxay dul degtay buur Siinay, oo daruurtiina lix maalmood bay qarisay; maalintii toddobaadna wuxuu Muuse uga yeedhay daruurta dhexdeeda. Oo muuqashadii ammaanta Rabbigu waxay indhaha reer binu Israa'iil ugu ekayd sida dab wax gubaya oo ku yaal buurta dusheeda. Markaasaa Muuse galay daruurta dhexdeeda oo buurta kor ugu baxay; Muusena buurta ayuu ku jiray afartan maalmood iyo afartan habeen. Baxniintii 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.

Taariikhdii Muuse, waxaynu ku aragnaa wakhti dib-u-dhac ah. Inta wakhtigan lagu jiro, labada loox waxay astaan u yihiin axdiga, Rabbiguna wuxuu gelayaa axdi oo Muuse siinayaa tilmaamo ku saabsan dhismaha macbudka.

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

Laga soo bilaabo 1798 ilaa 1844, muddadaas 46-ka sano ah, Rabbigu wuxuu dhisayay macbudka Millerite si uu axdi ula galo Israa’iilka casriga ah.

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.

Muddadii aynu hadda ka akhrinnay ee ku saabsan Muuse iyo wakhtigii sugitaanka ee toddobaatanka waayeel waxaa taariikhda Kitaabka Quduuska ah lagu magacaabaa Bentekoste—konton maalmood ka dib Kormaridda. Rabbigu wuxuu Israa’iil ku amray inay Bentekoste weligeed u xusaan. Axdiga Cusub dhexdiisa, Bentekoste waa udub-dhexaad u ah kaniisaddii Masiixiyiinta ee hore, iyadoo lagu xusayo taariikhdan qudheeda. Waxaan ka helaynaa isla qodobbadii Bentekoste wakhtigii Masiixa, taariikhda Milleriyiinta, qodobadaasna waa lagu soo celin doonaa dhammaadka dunida.

## Pentecost and the Tarrying Time in the New Testament

Bentakostiga iyo Wakhtiga Sugitaanka ee Axdiga Cusub

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

Aan ka eegno Bentakostiga sida ku qoran Luukos 24:44–52, intii lagu jiray qisada jidka Emma'us.

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.

Markii hore ee Injiilka Luukos, labadii xertiisii ee la socotay Ciise waxay ka baryeen inuu la joogo. Kitaabku wuxuu adeegsadaa erayga “ku raag.” Halkaas waxaa lagu calaamadeeyey wakhti ku-raagis ah, laakiin innagu waxaynu doonaynaa inaynu ku calaamadino wakhti kale oo ku-raagis ah oo ku jira taariikhdan isla ah.

> 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.

> Markaasuu [Ciise] wuxuu ku yidhi, Kuwanu waa erayadii aan idinkula hadlay intii aan weli idinla joogay, in wax walba oo layga qoray ay tahay inay rumoobaan, kuwaas oo ku qoran sharciga Muuse, iyo nebiyada, iyo sabuurrada. Markaasuu maskaxdoodii furay, si ay Qorniinka u gartaan. Oo wuxuu ku yidhi, Sidaas ayaa loo qoray, oo sidaas bay Masiixu ugu waajibnayd inuu xanuunsado, oo maalinta saddexaad kuwii dhintay ka soo sara kaco; Iyo in towbadkeen iyo dembidhaaf lagu wacdiyo magiciisa quruumaha oo dhan dhexdooda, laga bilaabo Yeruusaalem. Idinkuna waxaad tihiin markhaatiyaasha waxyaalahan. Oo bal eega, waxaan idiin soo dirayaa ballankii Aabbahay; laakiin magaalada Yeruusaalem jooga ilaa laydiinku huwi doono xoogga xagga sare ka imanaya.

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.

Waqtiga sugitaanku waxaa lagu calaamadeeyey amarka ah in Yeruusaalem lagu sugo si xoog loo helo. Halkaas ayaana xoojinta farriintu uga dhacdaa reer Miler.

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

Dib u joogiddu waxay ka dhigan tahay in la sugo. “Waxaa barakaysan kii suga.” Maxaa loo sugayaa? Awood-siinta.

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.

Ma fahmi kartid si sax ah xoojinta Qaylada Saqda-dhexe haddii aydnaan fahmin wakhtiga dib-u-dhaca, meesha lagu amray inay ku sugaan xooggaas. Taasu waa qayb ka mid ah sheekada. Si iftiinka gadaashiinna laga taagay uu u sii iftiimo, waa inaad fahamtaan taariikhda oo dhan.

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

Waxaa laga yaabaa inaadan weli arkin halka ay tani ku socoto, laakiin berri way kuu caddaan doontaa.

## The Three Prophecies and the Tarrying Time

Saddexda Waxsii iyo Wakhtiga Dib-u-dhaca

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.

Saddex waxsii sheeg ayaa Milleriyiinta u horseeday faham khaldan oo sababay wakhtigii dib-u-dhaca iyo niyad-jabkii ugu horreeyey. Waxsii sheegyadani waa isla saddexdii uu William Miller sheegay in la siiyey bilowgooda: 1335, 2520, iyo 2300 maalmood.

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.

Haddii aad garanayso in wakhtiga dib-u-dhaca ahi yahay qayb gaar ah oo ka mid ah Qaylada Saqda-Dhexe, waa inaad isweydiisaa waxa sababay wakhtiga dib-u-dhaca. Waxa soo saaray waxay ahaayeen saddexdan waxsii-sheegyada wakhtiga ah: 1335, 2520, iyo 2300.

If you reject the prophecy of the 2520 and the 1335, you are denying the Midnight Cry and fall off the path to the wicked world below.

Haddii aad diiddo waxsii sheegidda 2520 iyo 1335, waxaad diidaysaa Qayladii Saqda Dhexe, oo waxaad ka dhacaysaa jidka kuna dhacaysaa dunida sharka leh ee hoose.

That is where we are heading with all this.

Halkaas ayaan waxan oo dhan ku wajahan nahay.

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

Way daahiyeen, maxaa yeelay waa inay sugaan xoog ka imanaya xagga sare; taariikhdii Millerite-kana, xooggaasu wuxuu ahaa Oohintii Habeenbadhka.

> 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.

> Laakiin idinku magaalada Yeruusaalem ku nagaada, ilaa laydiin huwiya awood xagga sare ka timaadda. Markaasuu dibadda ugu kaxeeyey ilaa Beytaniya; gacmihiisiina kor buu u taagay, wuuna barakeeyey. Oo waxaa dhacday, intuu barakaynayay, in laga soocay iyaga, oo samada loo qaaday. Iyaguna way caabudeen isaga, oo waxay Yeruusaalem ugu noqdeen farxad weyn. Luukos 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.

Beytaniya waa xaafad ka tirsan Yeruusaalem, qiyaastii hal mayl iyo badh ka baxsan magaalada. Wakhtigii Ciise, tani waxay ahayd masaafo weyn, maadaama dadku meel kasta lug ku tegi jireen.

Bethany means 'House of the Poor.'

Beytani waxay ka dhigan tahay “Guriga Masaakiinta.”

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

Meesha uu Ciise ugu jeclaa inuu joogo wuxuu ahaa Beytaniya, halkaas oo Laasaros, Maryan, iyo Maarta degganaayeen.

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

Waxaa mudan in la xuso in Gelitaankii Guusha lahaa uu yahay taariikhda ay Sister White u adeegsato inay ku sharaxdo Qayladii Saqda Dhexe.

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.

Ka hor intuusan Ciise gelin Yeruusaalem Gelitaankii Guusha lahaa, wuxuu joogay Beytaniya, Guriga Masaakiinta. Waxaa jira wakhti sugitaan ah oo ka horreeya Gelitaanka Guusha leh, sida ay u jirto wakhti sugitaan ah oo ka horreeya Oohintii Habeenbarka. Waa taariikho is barbar socda, hase yeeshee weli waxaan ka hadlaynaa Luukos 24:44-52 iyo sugidda iyo ku raagidda Yeruusaalem.

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

Qoraalladii Hore, bogga 247, iyadoo ka hadlaysa Taariikhda Millerite‑ka, Walaasha White waxay tidhaahdaa:

> "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."

> Kuwii niyad jabay waxay ka arkeen Qorniinka in ay ku jireen wakhtigii dib-u-dhaca, iyo in ay ahayd in ay samir ku sugaan dhammaystirka riyooyinka. Isla caddayntii ku hoggaamisay inay Rabbigood sugaan sannadkii 1843, ayaa ku hoggaamisay inay filayaan sannadkii 1844.

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

Markii Qayladii Habeennimo-dhexe la dhawaaqay, Milleriyiintu fahamkoodii Qorniinka waa loo furay.

"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.

“Kuwii niyad-jabay” ee ka dhashay niyad-jabkii ugu horreeyey waxay Qorniinka ka arkeen inay ku jireen wakhtigii dib-u-dhaca, isla caddayntii ku hoggaamisay inay sii saadaaliyaan 1843 inuu yahay soo-noqoshada Rabbiga ayaana hadda caddeysay 1844.

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

Maxaa Rabbigu u sameeyey iyaga? Wuxuu furay garashadooda. Tani waa taariikh la barbar socota tii xertii.

## Jacob’s Tarrying Time and the Covenant

Waqtigii Dib-u-dhigashada 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.

Waxaa jirta xilli dib-u-dhac ah sheekada Yacquub. Xilligan dib-u-dhaca ahi wuxuu iftiiminayaa xaqiiqooyin badan oo nebiyannimo, in kastoo aynu taaban doonno oo keliya qaar ka mid ah.

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.

Bilowgii 28, laga bilaabo aayadda 10, waxay muujinaysaa in qisadii Yacquub ay sii-sawirayso dhammaadka dunida. Wiilashii Yacquubna waxay matalaan 144,000 ee dhammaadka dunida.

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.

Yacquub wuxuu carruur ka dhalay afar dumar ah—laba xaasood, Raaxeel iyo Lee’ah, iyo laba addoommo-surriyadood. Wuxuu ku qasbanaaday inuu u shaqeeyo xaasaskiisa: 2520 maalmood Lee’ah aawadeed iyo 2520 maalmood Raaxeel aawadeed. Sheekada Yacquub gudaheeda, waxaynu ku aragnaa labada 2520, kuwaas oo matalaya Boqortooyooyinkii Waqooyi iyo Koonfurta.

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.

Yacquub waa astaan u ah Taariikhda Millerite-ka iyo 144,000-ka. Qisadiisu waa inay iftiin inoo siisaa innaga dhammaadka dunida jooga.

> 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.

> Yacquubna wuxuu ka baxay Bi'ir Shebac, oo wuxuu u kacay xagga Haaraan. Markaasuu yimid meel gaar ah, oo habeenkii halkaas ku hoyday, maxaa yeelay qorraxdu way dhacday; oo wuxuu qaatay dhagaxyadii meeshaas qaar ka mid ah, oo barkimo ahaan ugu dhigtay, dabadeedna meeshaas ayuu seexday. Oo wuxuu ku riyooday, oo bal eeg, sallaan baa dhulka lagu taagay, oo madaxeeduna samada gaadhayay; oo bal eeg, malaa'igihii Ilaah baa korkiisa kor ugu kacayay oo ka soo degayay. Oo bal eeg, Rabbigu wuxuu istaagay korkiisa, oo wuxuu yidhi, Anigu waxaan ahay Rabbiga ah Ilaaha awowgaa Ibraahim, iyo Ilaaha Isxaaq; dhulka aad ku jiifto waxaan siin doonaa adiga iyo farcankaagaba. Oo farcankaaguna wuxuu ahaan doonaa sida boodhka dhulka; oo waxaad ku fidi doontaa xagga galbeed, iyo xagga bari, iyo xagga woqooyi, iyo xagga koonfureed; oo adiga iyo farcankaagaba waxaa ku barakoobi doona qolooyinka dhulka oo dhan. Oo bal eeg, anigu waan kula jiraa, oo waan kugu ilaalin doonaa meel kasta oo aad tagto, oo mar kale ayaan kugu soo celin doonaa dalkkan; waayo, kaa tegi maayo ilaa aan ka sameeyo wixii aan kaaga hadlay. Bilowgii 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.

Rabbigu wuxuu axdi la gelayaa Yacquub. Marka Rabbigu axdi la galo Muuse iyo Israa’iil, waxaa jira wakhti dib-u-dhac ah; marka uu axdi la galo Yacquub, waxaa jira wakhti dib-u-dhac ah; marka uu axdi la galo Israa’iilka casriga ah ee Taariikhda Millerite, waxaa jira wakhti dib-u-dhac ah; oo marka uu axdi la galo kaniisadda Masiixiga ah maalintii Bentakostiga, waxaa jira wakhti dib-u-dhac ah.

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.

Sheekadan, intii lagu jiray wakhtiga sugitaanka, Rabbigu wuxuu fahamka dadkiisa u furaa Eraygiisa, taas oo lagu astaan yeelay jaranjarada ay malaa’iguhu ku korayaan kuna soo degayaan—taas oo ah astaan muujinaysa xidhiidhka u dhexeeya Ilaah iyo dadka.

> 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.

> Markaasaaquub hurdo ka toosay, oo wuxuu yidhi, Runtii Rabbigu meeshan wuu joogaa; anna ma aanan ogayn. Wuuna cabsaday, oo yidhi, Meeshanu sidee bay u cabsi badan tahay! Kanu wax kale ma aha ee waa gurigii Ilaah, tanuna waa iriddii samada. Bilowgii 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.

Markii Oohinta Habeenbadhka, bikradihii Milleri waxay soo jeedayaan oo waxay noqonayaan Guriga Ilaah. Isagu axdi buu la gelayaa iyaga, isaga oo ka dhigaya Israa’iilka casriga ah.

> 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.

> Markaasaa Yacquub aroor hore kacay, oo wuxuu qaaday dhagixii uu barkinta uga dhigtay, wuuna taagay tiir ahaan, saliidna dusheedii ku shubay. Meeshaasna wuxuu magaceedii u bixiyey Beytel; hase yeeshee magaaladdaas markii hore waxaa la odhan jiray Luus. Bilowgii 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."

“Luus” waa la beddelay. Milleriyiintu ma ahayn dadkii Ilaah sannadkii 1798. Taariikhda Milleriyiintu waa taariikhda sida uu Axdiga ula galo iyaga oo uga dhigo dadkiisa, isaga oo ka beddelaya “Luus” una beddelaya “Beytel.”

> 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.

> Markaasuu Yacquub nidar nidray, isagoo leh, Haddii Ilaah ila jiri doono, oo uu igu ilaalin doono jidkan aan ku socdo, oo uu i siin doono kibis aan cuno, iyo dhar aan xidho, si aan nabad ugu soo noqdo guriga aabbahay; markaas Rabbigu wuxuu ahaan doonaa Ilaahayga. Oo dhagaxan aan tiir ahaan u taagay wuxuu ahaan doonaa guriga Ilaah; oo wax kasta oo aad i siin doonto, hubaal tobnaad ayaan kuu bixin doonaa. Bilowgii 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.

Nidarkii Yacquub waa gelitaan axdi. Wuxuu Ilaah ka baryayaa inuu ku hayo jidka—Waddooyinkii Hore—oo uu siiyo kibis uu cuno. Milleriyiintu waa inay cunaan kibistooda oo aanay ku noqon nacasnimada Protestant-ka.

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.

Haddii aynu sii wadno cunista kibista Ilaah ina siiyo, Isagu axdigiisa buu nala sii hayn doonaa. Kibista iyo dharka ku jira nidarkii Yacquub waxay astaan u yihiin runnada ku qoran Shaxdii 1843, kuwaas oo Ellen White ugu yeedho Dhagaxii Weligiis—Jidadkii Hore iyo kibista.

> "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.

> Sallaan Yacquub ku arkay araggii habeenkii, salkeeduna dhulka ku taagnaa, halka jaranjaradii ugu sarraysayna gaadhaysay samooyinka ugu sarreeya; Ilaah qudhiisuna wuxuu ka sarreeyey sallaanka, oo ammaantiisuna waxay ka iftiimaysay jaranjaro kasta; malaa’iguna waxay ku korayeen oo ku soo degayeen sallaankan iftiinka dhalaalaya leh—taasu waa astaan muujinaysa xidhiidh joogto ah oo ka dhexeeya dunidan iyo meelaha samada. Ilaah doonistiisa wuxuu ku fuliyaa adeegga malaa’igta samada iyaga oo had iyo goor xidhiidh la leh aadanaha. Sallaankani wuxuu muujinayaa marin toos ah oo muhiim ah oo isgaadhsiineed oo lala leeyahay dadka deggan dhulkan. Sallaanku wuxuu Yacquub u matalay Bixiyaha dunida, kaas oo dhulka iyo samada isku xidha. Qof kasta oo arkay caddaynta iyo iftiinka runta oo aqbala runta, isaga oo qiranaya rumaysadkiisa Ciise Masiix, waa adeegge warfaafin ah macnaha ugu sarreeya ee erayga. Isagu waa qaataha khasnadaha samada, waana waajibaadkiisa inuu kuwaas gaadhsiiyo dadka kale, inuu faafiyo wixii uu helay.” 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.

Markuu furfuro garashadooda wakhtiga sugitaanka, wuxuu sidaas ku sameeyaa isagoo malaa'igaha kor iyo hoos uga diraya sallaan.

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.

Haddii aad runta heshay, waxaa ku saaran mas’uuliyadda inaad la wadaagto. Haddii aad gudato mas’uuliyaddaada, waxaad noqotaa jaranjarada—marinka isgaadhsiinta. Waxaa naloo yeedhay inaynu noqono marinkaas.

> "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.

> Jaranjaradu wuxuu matalayay Masiixa; isagu waa marinka isgaarsiinta u dhexeeya samada iyo dhulka, malaa’igtuna way kor iyo hoos u socdaan iyagoo xiriir joogto ah la leh qoomiyadda dhacday. Erayadii Masiixu ku yidhi Nathana’el waxay waafaqsanaayeen sawirka jaranjarada, markuu yidhi, “Runtii, runtii, waxaan idinku leeyahay, Hadda ka dib waxaad arki doontaan samadu oo furantay, iyo malaa’igta Ilaah oo kor u kacaya oo ku soo degaya Wiilka Aadanaha.” Halkan Bixiyuhu wuxuu isu aqoonsanayaa inuu yahay jaranjarada qarsoon ee suuragelinaysa isgaarsiinta u dhexaysa samada iyo dhulka. 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.

Yacquub wuxuu leeyahay wakhti hakad ah; wuu hakadaa oo wuxuu ku riyoodaa sallaanka, kaas oo ka dhigan Rabbigu inuu furo fahamka Eraygiisa dadkiisa inta lagu jiro wakhtiga hakadka. Taariikhdan dhexdeeda, Rabbigu wuxuu axdi la gelayaa dadkiisa, isaga oo ka soo qaadaya Luus oo ka dhigaya Beytel—Guriga Ilaah.

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.

Jidka isgaadhsiinta ee ay matalaan malaa’igta ku koraya oo ku soo degaya jaranjarada, taas oo ah Masiixa, ayaa sidoo kale lagu matalay Sekaryaah. Sister White waxay arrintan kaga faallootaa Review and Herald, Luulyo 20, 1897, in kastoo ay adeegsato astaan ka duwan.

> "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."

> “Kuwa subkan ee ag taagan Rabbiga dhulka oo dhan, waxay hayaan jagadii mar Shayddaanka loo siiyey isagoo ahaa keruubka daboola. Iyagoo ka mid ah makhluuqaadka quduuska ah ee ku wareegsan carshigiisa.”

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.

Waa maxay “makhluuqaadka quduuska ah”? Waa malaa’igaha. “Sayidku, isaga oo adeegsanaya makhluuqaadka quduuska ah ee ku wareegsan carshigiisa, wuxuu sii wadaa xidhiidh joogto ah oo uu la leeyahay dadka deggan dhulka.” Taasu waa jaranjaradii. Hase yeeshee, halkan Sister White ma adeegsan doonto jaranjarada sida astaanta.

> "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.

> Saliidda dahabiga ahi waxay ka dhigan tahay nimcada uu Ilaah ku sii quudiyo laambadaha rumaystayaasha, si aanay u liicliicin oo u bakhtiyin. Haddaanay ahayn in saliiddan quduuska ahi samada laga soo shubo farriimaha Ruuxa Ilaah, wakiillada sharka ayaa si buuxda u xukumi lahaa dadka.

> "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.

> Ilaah waa la quudhsadaa markaanan aqbalin fariimaha uu noo soo diro. Sidaas ayaan ku diidnaa saliidda dahabka ah ee uu doonayo inuu ku shubo nafahayaga si loogu gaadhsiiyo kuwa gudcurka ku jira. Markuu dhawaaqu yimaado, “Bal eega, aroosgalku waa imanayaa; u baxa oo la kulma isaga,” kuwa aan helin saliidda quduuska ah, oo aan qalbiyadooda ku hayn nimcada Masiixa, waxay ogaan doonaan, sidii bikradihii nacasyada ahaa, inaanay diyaar u ahayn inay Rabbigood la kulmaan. Iyagu qudhooda kuma hayaan awood ay ku helaan saliidda, nololshooduna way burburtaa. Laakiin haddii Ruuxa Quduuska ah ee Ilaah la weydiisto, haddii aynu baryo sida Muuse u baryay, “I tus ammaantaada,” jacaylka Ilaah ayaa qalbiyadeenna lagu shubi doonaa. Tuubooyinka dahabka ah dhexdood ayaa saliidda dahabka ah naloo soo gudbin doonaa. “Mana aha ciidan, mana aha xoog, laakiinse waa Ruuxayga, ayaa Rabbiga ciidammadu leeyahay.” Markay helaan fallaadhaha dhalaalaya ee Qorraxda Xaqnimada, carruurta Ilaah waxay dunida uga ifayaan sidii iftiinno. Review and Herald, Luulyo 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.

Sheekada Yacquub, waxaynu ku haynaa sheekada Taariikhda Millerite-ka. Waxaa jira wakhti dib-u-dhac ah, oo isagu wuxuu arkayaa sallaan metelaya xidhiidhka u dhexeeya Samada iyo Dhulka.

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

Sakariyaa wuxuu inoo sheegayaa laba tuubbo oo dahab ah. Jaranjaro waxay leedahay laba dhinac oo waaweyn, laakiin Sakariyaa wuxuu ugu yeedhaa laba tuubbo oo dahab ah.

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.

Waa in aynu aqbalno farriimaha ka soo degaya jaranjarada Jannada oo aynu kuwa kale gaadhsiinno. Haddii aynu sidaas yeelno, waxaynu ka mid noqonaynaa jaranjarada, kana mid noqonaynaa habka isgaadhsiinta.

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

Walaashu White waxay tan la xiriirisaa masaalkii Tobanka Bikradood.

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."

Taariikhdii Millerite-ka, waxay gudanayeen masalka Tobanka Gabdhood. Wakhtigii dib-u-dhigashada ee Yacquub waa wakhtiga dib-u-dhigashada ee Matayos 25 iyo Xabaquuq 2: “In kastoo aragtidu raagto, haddana sug iyada.”

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

Qisada Yacquub iyo Sekaryaah waa isku xilliyo sugitaan ah.

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.

Waqtiga dib-u-dhaca ahi, waxyaalaha kale ka mid ah, wuxuu calaamad u yahay in Rabbigu ku dhow yahay inuu kordhiyo fahamka kuwa raacsan Erayga Ilaah. Haddii aadan helin Saliiddaas Quduuska ah, waxaad tahay bikrad nacas ah.

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.'"

Markaad taariikhdan gaadhaan, marka albaabku xidhmo adiguna aad tahay bikrad nacas ah, Sister White waxay tidhaahdaa, “Erayadii ugu murugada badnaa ee abid la maqlo, ‘Idinma aqoon.’”

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.

Ma kala saari kartid wakhtiga dib-u-dhaca iyo Qayladii Habeenbadhka. Wakhtiga dib-u-dhacu wuxuu dhalaa shubidda Ruuxa Quduuska ah, taas oo u furta fahamka dadka Ilaah Erayga xilligii Qayladii Habeenbadhka oo siisa saliidda kala soocda bikradaha xigmadda leh iyo kuwa nacasyada ah.

## The Tarrying Time and Christ’s Crowning Miracle

Wakhtiga Sugidda iyo Mucjisadii Taaj-gelinta Masiixa

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

Waxaa jira wakhti dib-u-dhac ah markii Masiixu sameeyey falkiisii ugu sarraysay ee taaj-gelinta ahaa—soo nooleyntii Laasaros.

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

Ciise wuxuu helay farriintii ahayd, “Laasaros waa bukaa. Kaalay, daryeel isaga.” Laakiin Ciise markiiba ma tegin.

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.

Walaasha White waxay tidhaahdaa xertii arrintan ayay ku turunturoodeen. Waxay la yaabeen sababta uu u tegi waayay inuu caawiyo saaxiibkiis, ama uu awooddiisa Masiixa ahaan u caddeeyo. Laakiin wuu raagay.

> "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.

> Markii uu ka raagay imaatinka Laasaros, Masiixu wuxuu lahaa ujeeddo naxariiseed oo ku wajahan kuwii aan aqbalin. Wuxuu sugay, si isaga oo Laasaros kuwii dhintay ka soo sara kicinaya uu dadkiisa madax-adag oo aan rumaysadka lahayn u siiyo marag kale oo muujinaya inuu dhab ahaantii yahay “sarakicidda iyo nolosha.” Ma uu doonayn inuu ka quusto rajada oo dhan ee dadkaas, idihii saboolka ahaa ee baadi-goobay ee reer binu Israa’iil. Qalbigiisu wuu jabayay sababta toobadla’aantooda. Naxariistiisa dhexdeeda wuxuu ku talagalay inuu siiyo hal marag oo kale oo muujinaya inuu yahay Soo-celiyeha, Kan keliya ee iftiinka keeni kara nolosha iyo dhimasho-la’aanta. Tanu waxay ahaan lahayd marag aan wadaaddadu si qaldan u fasiri karin. Taasu waxay ahayd sababta uu ugu raagay tegidda Beytaniya.” The Desire of Ages, 529.

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

Wuu dib u hakaday si uu u siiyo caddayn kale oo muujinaysa in uu awood u leeyahay inuu kuwii dhintay nolosha ku soo celiyo.

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

Mucjisadan taajka ah, oo ah soo sara kicintii Laasaros, waxay ku mudday shaabaddii Ilaah shaqadiisii iyo sheegashadiisii ilaahnimo.

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.

Qayladii Saqda Dhexe, Rabbigu wuxuu soo sara kicinayaa bikradaha xigmadda leh. Tani waa tusaale ka mid ah habka shaabadaynta. Millerite-yadu waa la shaabadaynayay, iyagoo bixinaya tusaale muujinaya shaabadaynta 144,000ka.

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

Casharka Laasaros waa in Masiixu qaadi karo qof ku dhintay xadgudubyada iyo dembiyada oo uu nolosha u soo celin karo.

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

Qaybta Laasaros, Masiixu wuxuu geerida ku qeexaa hurdo ahaan.

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.

Dhammaantood way wada seexdeen. Isagu wuu raagay. Wuxuu soo sara kicin doonaa Laasaros, isaga oo iyaga nolosha ku soo celinaya oo shaabaddiisa dul saaraya. Tani waa mucjisadiisa taajka ah.

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

Taariikhdeenna gudaheeda, markuu shaabadeeyo 144,000-ka, wuxuu kor u taagaa iyaga calan ahaan.

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

Sekaryaah wuxuu leeyahay calankaasu waa sida jawharado ku yaal taaj. Tanu waa falka taaj-gelintiisa.

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.

Markii runta lagu shubay oo la furay taariikhda Millerite-ka, wakhtiga dib-u-dhaca ayaa calaamadeeya goorta Rabbigu runta furo. Sallaanii, oo malaa’iguhu kor ugu baxayaan oo hoos uga soo degayaan, waa meesha hawsha shaabadayntu ka dhacdo.

## The Triumphal Entry and the Midnight Cry

Gelitaankii Guusha iyo Oohintii Saqda Dhexe

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

Haddaba aynu eegno Gelitaankii Guusha. U fiirso waxa Walaashii White Gelitaankii Guusha la barbar dhigto ee ku qoran Ruuxa Waxsii sheegidda, mugga 4, bogga 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!'"

> “Oohintii habeenbadhka laguma uu qaadin dood keliya, in kastoo caddaynta Qorniinku ay ahayd mid cad oo go’aan leh. Waxaana la socotay awood qasbaysa oo nafta dhaqaajisay. Shaki ma jirin, wax isweydiinna ma jirin. Markii Masiixu si guul leh u galay Yeruusaalem, dadkii ka soo ururay dhammaan qaybaha dalka si ay iidda u dhawraan waxay ku soo qulquleen Buur Saytuunka, oo markay ku biireen dadkii badnaa ee Ciise galbinayay, waxay qabsadeen dhiirrigelintii saacaddaas, oo waxay gacan ka geysteen sii kordhinta qaylada, ‘Mahad waxaa leh kan ku imanaya magaca Rabbiga!’ [Matthew 21:9.] Sidaas oo kale, kuwii aan rumaysnayn ee ku soo qulqulay shirarkii Adventist-ka—qaar xiisayn awgeed, qaarna keliya inay ku majaajiloodaan—waxay dareemeen awooddii qancinta lahayd ee la socotay farriinta, ‘Bal eega, Aroosku waa imanayaa!’”

The Triumphal Entry represents the Midnight Cry.

Gelitaankii Guusha lahaa wuxuu ka dhigan yahay Oohintii Habeenbadhka.

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

Aynu akhrinno waxa Walaasha White ka tidhi Gelitaankii Guusha lahaa ee ku qoran The Youth Instructor, Febraayo 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."

> Wakhtiga gelitaankii Masiixu Yeruusaalem waxay ahayd xilligii ugu quruxda badnaa ee sannadka. Buurta Saytuunka waxaa goglayey cagaar, kaymahana waxay ku qurxoonaayeen caleemo kala duwan. Gobollada ku hareeraysan Yeruusaalem dad badan ayaa u yimid iidda iyagoo leh hammi aad u weyn oo ay ku arkaan Ciise.

Why? Because, they heard about Lazarus.

Maxaa yeelay, waxay maqleen wax ku saabsan Laasaros.

> "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."

> Mucjisadii ugu sarreysay ee Badbaadiyaha, oo ahayd inuu Laasaros kuwii dhintay ka soo sara kiciyo, waxay saamayn yaab leh ku yeelatay dadka, waxaana meeltii Ciise degganaa ku soo ururay dad badan oo aad u faraxsan oo xiiso weyn qaba.

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

Sidaas awgeed, wuxuu ku dib dhacayaa Beytaniya ka hor Gelitaankii Guusha.

This refers to the Tarrying Time.

Tani waxay tilmaamaysaa Wakhtiga Sugitaanka.

> "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.'

> Galabtii badhkeed ayaa dhammaatay markii Ciise xertiisii u diray tuulada Beytfage, isagoo leh: “Aada tuulada idinka soo hor jeedda, oo markiiba waxaad ka heli doontaan dameer xiran iyo qayl la jirta; furfura oo ii keena. Oo haddii nin idinku yidhaahdo wax, waxaad tidhaahdaan, Rabbigu baa u baahan; oo markiiba wuu soo dirayaa.”

> "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?

> Tanu waxay ahayd markii ugu horraysay intii lagu jiray adeeggiisa oo Masiixu oggolaado inuu fuulo, xertiina waxay tan u fasirteen inay calaamad u tahay inuu ku dhow yahay inuu muujiyo xooggiisa iyo amarkiisa boqornimo, oo uu fadhiisto carshigii Daa’uud. Iyagoo faraxsan ayay fuliyeen amarkii. Waxay heleen qaylkii, way fureen, oo waxay u keeneen Ciise, kaas oo ku fadhiistay. Markii Ciise ku fadhiistay neefkii, hawadii waxaa buuxiyey dhawaaqyo ammaan iyo guul ah. Isagu ma sidin wax calaamad dibadda ah oo boqornimo, mana uu xidhan dhar dawladeed, lagamana daba socon askar. Laakiin waxaa ku wareegsanaa koox rajo iyo filasho kacsan ka buuxdo. Wuxuu mar dhow soo sara kiciyey kuwii dhintay. Dadku waxay moodayeen inuu imanayay inuu noqdo Badbaadiyaha Israa’iil. Yey ahaayeen dadkan?

> "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.'

> Dad badan ayaa naftooda ku sasaba in saacaddii xoreynta Israa’iil ay dhow dahay. Male-awaalkooda waxay ku arkaan ciidankii Roomaanka oo kala firdhay, oo Yeruusaalem laga eryay, iyo ummadda Yuhuudda oo mar kale ka xorowday harqoodkii dulmiyaha. Af ilaa af ayaa su’aashu ku gudubtaa, “Miyuu wakhtigan mar kale boqortooyada u soo celin doonaa Israa’iil?” Qaar badan oo ka mid ah dadkii badnaa waxay xusuustaan eraygii nebiga: “Aad u farax, gabadhii Siyoonay; qayli, gabadhii Yeruusaalemay: bal eeg, boqorkaagu wuxuu kuu imanayaa: isagu waa caadil, oo wuxuu leeyahay badbaado; is-hoosaysiiya, oo dameer fuushan.” Mid kastaa wuxuu ku dadaalaa inuu kan kale kaga sarreeyo ka jawaabidda hadalkii nebinnimada ee hore. Qayladii waxay ka dhawaaqdaa buur iyo dooxoba, “Hosanna Wiilka Daa’uud,”—Qayladii Saqda Dhexe—“Waxaa barakaysan kan Rabbiga magiciisa ku imanaya; hosanna meelaha ugu sarreeya.”

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.

Baroor ama oohin lagama maqlin socodkaas. Kuwii mar ahaan jiray, laakiin indhahoodii uu bogsiiyey Wiilka Ilaah, ayaa hormuudka ahaa.

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

Yaa hormuud u ah jidka? Kuwii markii hore La’odikiyaanka ahaa.

> "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.

> Waxay ku soo urureen Ciise, halka kii uu kuwii dhintay ka soo sara kiciyey uu hoggaaminayey neefkii uu fuulay. Kuwii mar dhego la’aa oo carrab la’aa, haddana la bogsiiyey, waxay ka qayb qaateen in la weyneeyo hoosanna-yadii farxadda lahaa. Curyaamadii, haddana soconaysa, waxay jebiyeen laamaha timirta oo jidkiisa ku firdhiyeen.

> "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.'

> Ninkii baraska qabay, oo mar laga soocay bulshada, ayaa halkaas joogay, isaga oo lagu nadiifiyey xoogga Badbaadiyaha. Wuxuu dharkiisii ku goglay jidka Badbaadiyaha, isagoo ku dhawaaqaya, “Rabbiga ku mahadnaqa; waayo, isagu waa wanaagsan yahay; waayo, naxariistiisu weligeedba way sii waartaa.”

> "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.'

> Ninkii jinniyadu ka baxeen wuu joogay halkaas, haddana isagoo miyir qaba, oo markhaatifurkiisii ku daraya: “Rabbigu waxyaalo waaweyn buu ii sameeyey, taas aawadeedna waan faraxsanahay.”

> "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."

> Kuwii dhintay ee dib loo soo nooleeyey halkaas bay joogeen, iyagoo ammaananaya Isaga. Carmalkii iyo agoontii waxay ka warrameen shuqulladiisii yaabka lahaa. Carruurtii yaryarayd, kuwii cudurrada laga bogsiiyey, iyo kuwii qabriga laga soo celiyey, waxay jidkii Bixiyihii ku goglayeen laamo timireed iyo ubaxyo.

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

Sidaas darteed, Ciise wuxuu ku raagaa Guriga Masaakiinta, taas oo tilmaamaysa Wakhtiga Raagidda.

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

Maxaa yeelay, wuxuu ku dhow yahay inuu ku shubo Ruuxiisa Quduuska ah oo uu fahamkooda furo, taas oo tixraacaysa Qaylada Saqda-Dhexe.

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.

Sheekadan, Isagu wuxuu u imanayaa sidii Boqor, taas oo tixraacaysa Oktoobar 22, 1844. Masiixu ma wuxuu u yimaadaa inuu boqortooyo helo Oktoobar 22, 1844? Haa.

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

Tanu waa Gelitaankii Guusha lahaa, oo waxaa jira kuwa kicin doona Qayladii Habeenbadhka.

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

Kuwanu waa ayo? Waa kuwa lagu beddelay xoogga Masiixa.

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?

Farriinta xaqnimada Masiixa, xooggiisa uu noogu beddelo kuwo indha la’ oo wax arka, kuwo dhintay oo noolaanaya, kuwo baras qaba oo daahir ah, ayaa ku jirta taariikhda Gelitaankii Guusha, taas oo sii-hor-muujinaysa Qayladii Habeenbadhka. Maxaa sida farriintaas?

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

Masiixu muxuu fuushan yahay? Dameer. Waa Fariinta Islaamka tan sida farriinta xaqnimada Masiixa.

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.

Sanadkii 1840, awood-siinta Farriintii Malaa’igta Koowaad waxay ku xidhnayd xakamaynta Islaamka. Farriinta Koowaad waxay horseeddaa Farriinta Labaad; lama kala saari karo.

The First Message carries the Second Message.

Farriinta Koowaad waxay siddaa Farriinta Labaad.

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.

Farriintii Kowaad waa la xaqiijiyey markii Islaamkii la xannibay, taasoo dhammaystirtay waxsii sheegidda. Xaqiijintaas ayaa awood siisay Farriinta Malaa’igta Kowaad, waxayna keentay in Borotestaanku albaabbadooda ka xidhaan iyada.

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

Xiritaanka albaabbada ee kaniisadaha Protestanka waxa uu ahaa diidmada Farriinta Islaamka.

The Millerite history prefigures our history.

Taariikhda Millerite-ku waxay sii-muujinaysaa taariikhdeenna.

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.

Farriinta xaqnimada Masiixa ee wakhtiga shaabadaynta ee 144,000, marka Rabbigu ku shubo Ruuxiisa Quduuska ah oo u furo Qorniinka La’odikiinta iyo kuwa baraska leh ee Adventism-ka, ayaa mar kale waxaa xambaara dameerka—Farriinta Islaamka.

> "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

> Xagaagii iyo dayrtii sannadkii 1844 ayaa lagu dhawaaqay warka, “Bal eega, Aroosku waa imanayaa.” Markaas ayaa soo baxday labada qaybood ee ay matalaan gabdhaha bikradaha ah ee caqliga leh iyo kuwa nacaska ah—hal qaybood oo farxad ku sugayay muuqashada Rabbiga, oo si hawlkarnimo leh isu diyaarinayay inay la kulmaan; iyo qaybood kale oo, cabsi saameysay oo ku dhaqmaya kicin degdeg ah, ku qancay aragti keliya oo runta ah, hase yeeshee ka madhnaa nimcada Ilaah. Masaalka dhexdiisa, markii aroosku yimid, “kuwii diyaar u ahaa ayaa la galay isaga arooska.” Imaatinka arooska, sida halkan lagu muujiyey, wuxuu dhacayaa arooska ka hor. Aroosku wuxuu matalaa sida Masiixu u aqbalayo boqortooyadiisa. . . . The Great Controversy, 427

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

Gelitaankii Guusha lahaa waa imaatinka Boqorka. Oktoobar 22, 1844, Isagu wuxuu helayaa Boqortooyada. Kanu waa Gelitaankii Guusha lahaa.

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

Waa wakhtigan la joogo marka labada qaybood lagu shaabadaynayo masiirkooda.

> "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.

> Baahinta, “Bal eega, Aroosku waa imanayaa,” xagaagii 1844, waxay kumannaan ku hoggaamisay inay filaan imaanshaha degdegga ah ee Rabbiga. Wakhtigii la cayimay Aroosku wuu yimid, hase yeeshee ma uu iman dhulka, sida dadku filayeen, balse wuxuu u yimid Kan Da’da weyn ee Samooyinka ku jira, si uu arooska ugu galo, oo uu boqortooyadiisa u aqbalo. “Kuwii diyaar ahaa waxay la galeen isaga arooska; albaabkiina”—waa maxay?—“waa la xidhay.” Iyagu ma ay ahayn inay arooska shakhsi ahaan uga qayb galaan; waayo wuxuu ka dhacayaa samada, halka iyaguna ay dhulka joogaan. Kuwa Masiixa raacsan waa inay “sugaan Rabbigooda, markuu arooska ka soo noqdo.” Luukos 12:36. Laakiin waa inay fahmaan shaqadiisa, oo ay rumaysad ku raacaan markuu Ilaah hortiisa galo. Waa macnahan in lagu yidhaahdo waxay u galeen arooska. Dagaalkii Weynaa, 427.

## Scriptural References to the Tarrying Time

Tixraacyada Qorniinka ee ku Saabsan Wakhtiga Dib-u-dhaca

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

Qaar ka mid ah Qorniinka ayaa iftiiminaya wakhtiga daahitaanka. Si dhaqso ah ayaannu u dhex mari doonnaa, dabadeedna waxaan ku soo gunaanadi doonnaa hadal ay Sister White sheegtay.

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

> Intii aroosku raagay, kulligood way lulaadeen oo seexdeen. Matayos 25:5.

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

Halkan qudhiisa, Maarso 22, 1844, iyadoo loola jeedo Waqtigii Dib-u-dhaca.

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

22-ka Maarso, 1844, ma aha taariikh ay sii sheegeen waxsii sheegyada Kitaabku. Waa taariikhdii ay Milleriyiintu si qalad ah u fahmeen, hase yeeshee waxay dhalisay niyad-jabkii ugu horreeyey, waxayna calaamadisay wakhtigii dib-u-dhaca.

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.'

Qorniinku ma sheegayaan in Ilaah keeno wakhtiga dib-u-dhaca. Waa faham-darrada dadka tan dhalisa: “In kastoo muujintu dib u dhacdo, sug; waayo, dib uma dhaceyso, beenna ma sheegto.”

> 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.

> Waxaa barakaysan kan suga oo gaadha kun iyo saddex boqol iyo shan iyo soddon maalmood. Laakiinse adigu jidkaaga ku soco ilaa ugu dambaysta; waayo, waad nasan doontaa, oo saamigaaga ayaad ku taagnaan doontaa dhammaadka maalmaha. Daanyeel 12:12-13.

You can read this two ways. Either way:

Waxaad tan u akhrisan kartaa laba qaab. Si kastaba ha ahaatee:

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.

Waxaa barakaysan kii suga, oo waxaa barakaysan kii gaadha kun iyo saddex boqol iyo shan iyo soddon. Laakiinse adigu jidkaaga ku soco ilaa dhammaadku yimaado; waayo, waad nasan doontaa, oo saamigaaga ayaad ku istaagi doontaa dhammaadka maalmaha.

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."

Barakada imaatinka la gaadhayo 1335 ma aha oo keliya in la gaadho dhammaadka waxsii-sheegidda wakhtiga. 1335 wuxuu ku dhammaadaa 1843 ee Shaxda. Barakadu ma aha oo keliya dhammaadka waxsii-sheegidda, balse waa waaya-aragnimada wakhtiga dib-u-dhaca. Barakadu waxay dhacdaa inta u dhexaysa Wakhtiga Dib-u-dhaca iyo Oktoobar 22, 1844. Halkan baa lagaa doonayaa inaad sugto. “Waxaa barakaysan kii suga.”

> 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.

> Sidaas daraaddeed Rabbigu wuu sugi doonaa, si uu idiinku naxariisto, oo sidaas daraaddeedna kor baa loo qaadi doonaa, si uu idiinku naxariisto; waayo Rabbigu waa Ilaaha caddaaladda; waxaa barakaysan kulli kuwa isaga suga. Ishacyaah 30:18.

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

Sugitaanku waxay ka bilaabmaysaa wakhtigii Tarrying Time ilaa Oktoobar 22, 1844. Haddii aad isaga sugayso, waad barakaysnaan doontaa.

> 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.

> Waayo, muujintu weli waa tan xilli loo cayimay; laakiin ugu dambaysta way hadli doontaa, mana beeni doonto. In kastoo ay raagto, sug iyada; waayo, hubaal way iman doontaa, mana raagi doonto. Xabaquuq 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.

Wakhtiga dib-u-dhaca waxaa keenay faham‑xumadii Mileriyiinta. Riyada waxaa loo qoondeeyey wakhti cayiman—Oktoobar 22, 1844. Been ma sheegi doonto, laakiinse waxaad u malayn doontaan inay dib u dhacayso, sababta oo ah faham‑xumo.

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

Ma Rabbigu si ula kac ah u sameeyey isfaham‑la’aantaas? Haa. Sister White sidaas bay tidhi.

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.

Rabbigu waxa uu faham‑qaldanka ku soo saaray Shaxdii 1843. William Miller waxa uu yidhi isagu weligiis si go’aan ah uguma dhawaaqin 1843, hase yeeshee 1843 walaaluhu waxay ka codsadeen inuu ka saaro “haddii” oo uu 1843 u calaamadeeyo calaamad‑jid. Sister White waxay tidhaahdaa tani waa calaamad‑jid nebiyadeed, waana dhammaystirka Xabaquuq 2. Calaamad‑jidkan, isaga oo si adag oo go’aan leh u calaamadaynaya 1843, ayaa soo saaray wakhtigii dib‑u‑dhaca.

> "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.

> Waxaa barakaysan indhaha arkay waxyaalihii la arkay sannadihii 1843 iyo 1844. Farriintii waa la bixiyey. Oo dib-u-celinta farriintaasna yuusan dib u dhac ku iman, waayo calaamadaha wakhtiyadu way rumoobayaan; shaqada xidhitaankuna waa in la dhammaystiraa. Shaqo weyn ayaa lagu qaban doonaa wakhti gaaban gudihiis. Farriin ayaa dhowaan lagu bixin doonaa amarka Ilaah, taasoo ku kori doonta qaylo weyn. Markaasaa Daanyeel istaagi doonaa qaybtiisa, si uu maraggiisa u bixiyo." Manuscript Releases, vol. 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.

Bal eeg Daanyeel 12:12–13: “Waxaa barakaysan kii suga oo gaadha kun iyo saddex boqol iyo shan iyo soddon maalmood.”—“Waxaa barakaysan kii gaadha 1335. Waxaa barakaysan kii gaadha 1843,” taasuna waa aayadda 12.

Verse 13:

Aayadda 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.

> Laakiinse jidkaaga ilaa dhammaadku yimaado; waayo, adigu waad nasan doontaa, oo saamigaaga ayaad ku taagnaan doontaa dhammaadka maalmaha. Daanyeel 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.

Walaashii waxay isku xidhaysaa aayadaha 12 iyo 13, iyadoo leh barakada 1335 waxaa la oofiyey sannadihii 1843 iyo 1844. Arrintu ma khusayso hal dhibic oo waqti ah, balse waxay khusaysaa kuwa sugaya Gelitaankii Guusha lahaa ee Masiixu ku galay Yeruusaalem, garanaya malaa’igaha kor u kacaya oo hoos u soo degaya jaranjarada, oo axdi la gelaya Rabbiga marka uu siiyo labadii loox ee axdiga.

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