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

Pygamberlik Ruhy: Gijä galnan wagt we ýary gije gykylygy

Habakkuk's Two Tables

Habakugyň Iki Tagtasy

Author

Jeff Pippenger

Published

October 14, 2012

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## Habakkuk's Two Tables 2 of 95

Habakkugyň Iki Tagtasy 2 / 95

## Understanding the Millerite Calendar and the Tarrying Time

Millerit senenamasyna we gijä galan wagta düşünmek

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.

Soňky çykyşymyzda şeýle sowal ýüze çykdy: eger 1844-nji ýylyň 22-nji marty birinji aýyň birinji güni bolsa, onda 1844-nji ýylyň 22-nji oktýabry nädip ýedinji aýyň onunjy güni bolup biler? 1844-nji ýylyň mart aýynda Millerçiler özleriniň 1843-nji ýylyň soňy diýip hasap eden zatlaryna düşünmekde ýalňyşdylar. Şol lapykeçlikden soň olar Mukaddes Kitaba laýyk wagt hasabyny täzeden seljerdiler. Bu Gerhard Damsteegtiň “Foundations of the Seventh-day Adventist Message and Mission” atly kitabynda, aýratyn-da 89-njy we 92-nji sahypalarda düşündirilýär. Olar 1843-nji ýylyň tamamlandygyna ynananlarynda, wagt baradaky düşünjeleriniň iki bölegine täzeden baha berdiler: 1843-nji ýyldan 1844-nji ýyla geçişe we ýyllaryň başlanyşyny hem-de tamamlanşyny görkezýän günlere, şeýdip ýedinji aýyň onunjy gününi hasaplap bilmek üçin.

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.

Men köplenç 22-nji martdan 22-nji oktýabra çenli ýedi aýdygyny aýratyn nygtaýaryn. Men munuň Ýedinji Aý Hereketidigini öňe sürenok, emma Millerçileriň 22-nji martyny möhüm hasaplandyklary gyzyklydyr, üstesine-de bu ýatda saklamak üçin peýdaly bir bellikdir — ýedi aý soň sizi 22-nji oktýabra getirýär. Bu hakykatdyr.

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.

Göwnüçökgünlik we gijä galma döwri wagt baradaky pygamberligiň berjaý bolmagy däldi, eýsem Milleritleriň ýalňyş düşünmeginiň netijesidi. Olaryň ýalňyş düşünmegi gijä galma döwrüni we göwnüçökgünligi berjaý etdi; gijä galma döwrüniň belli bir wagtda başlanjakdygyny aýdýan anyk pygamberlik ýokdy. Olaryň 1843-nji ýylyň 1844-nji ýylyň 22-nji martynda geçip gidendigine bolan ynamy göwnüçökgünligi döretdi.

Damsteegt says:

Damsteegt şeýle diýýär:

> '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.'

> 1844-nji ýylyň 17-nji aprelindäki täze aýda ýehudy ýylynyň tamamlanýandygyny görkezýän karait hasaplamasy esasy Millerçi neşirlerde makullanan hem bolsa, imanlylaryň aglabasy Mesihiň gaýdyp geljek wagty hökmünde 1844-nji ýylyň 21-nji martyna garaýardy. Millerçi hereketden daşarda 21-nji mart giňden mälimdi we şol senede ähli Adventizm ulgamynyň doly syndyrylmagyna örän umumy garaşylma bardy.

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.

Düýn biz Milleriň şol senä garaşýandygyny okadyk. Millerçileriň aglabasy şol senä seredýärdi, hatda olaryň garşydaşlary hem muny bilýärdiler we Millerçileriň ýalandygyny subut edýän delil hökmünde şoňa garaşýardylar. Bu, umumy kabul edilen düşünje bolupdy. Ol senäniň geçmeginden soň, olar wagt baradaky pygamberlikleri has ýakyndan derňäp başladylar, bu bolsa olary 1844-nji ýylyň 22-nji oktýabryna getirdi. Bu, düýn orta çykan sorag üçin salgylanma nokadyny üpjün edýär.

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

Garaşylýan Wagt we Ellen Waýtyň Ilkinji Görnüşi

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.

Şu gün, men eglenip galmagyň wagtyna has köp seretmek isleýärin. Bu möhümdir, sebäbi biz Ellen Waýtyň ilkinji görnüşi bilen iş salyşýarys; ol ýerde ol, Asmana eltýän ýoluň başyndaky ýagty nuryň Ýarygije Gykylygy bolandygyny aýdýar, we eger-de siz şol nury inkär etseňiz, onda Asmana eltýän ýoldan ýykylyp düşersiňiz. Men onuň görnüşindäki Ýarygije Gykylygynyň Ikinji Perişdäniň Habarynyň ähli taryhyny öz içine alýandygyny görkezmäge çalyşýaryn.

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.

Şahsy taýdan, men şol görnüşdäki ýoluň başynda bolup, tutuş ýol boýy ýagtylyk saçýan Ýarygije Çagyryşynyň 1840-dan 1844-e çenli Milleritleriň taryhyny aňladýandygyny aýtmakda hiç hili kynçylyk görmeýärin. Şol taryhyň hereketlendiriji dinamikalary dogry düşünilmelidir. Ýarygije Çagyryşynyň öz ýerine ýetmesi 12-nji awgustdan 17-sine çenli bolup, şol wagt habar Exeter lager ýygnagynda hödürlendi, soňra bolsa olar şol habary takmynan iki aýlap — sentýabr we oktýabr aýlarynda, iki aý bäş gün dowamynda — göterdiler. 22-nji oktýabrdan öň olar Rebbiň gaýdyp gelmegine taýýarlyk görýärdiler. Şol iki aýlyk döwür Ýarygije Çagyryşynyň taryhydyr. Şeýle-de bolsa, bu döwre oňa alyp gelen ädimlere düşünmän düşünip bilmersiňiz. Meniň üçin Ýarygije Çagyryşy, has takygy, 1844-nji ýylyň 22-nji oktýabryna çenli dowam edýän gijikme wagtynyň taryhydyr.

## Locating the Three Angels’ Messages

Üç Perişdäniň Habarlarynyň Ýerini Kesgitlemek

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.

Ine, 1840-dan 1844-e çenli bolan taryhdyr. Pygamberlik Ruhundaky birnäçe ýerde White uýamyz bize habarlary nirede ýerleşdirmelidigimizi bilmelidigimizi aýdýar. Habarlary ýerleşdirip başlamagyň bilen, ähli habarlaryň wagtyň belli bir nokadyna gelip ýetýändigine we şondan soň güýçlendirilýändigine düşünýärsiň.

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

Birinji Perişde 1798-nji ýylda, ahyrzaman wagtynda — Daniýel kitabynyň möhri açylanda we bilimiň artmagy ýüze çykanda — geldi. Birinji Perişdäniň Habary 1840-njy ýylyň 11-nji awgustynda güýçlendirildi; şol wagt ýyl-gün ýörelgesi bütin dünýä üçin tassyklanyldy we Ylham 10-daky Perişde aşak düşürildi; bu bolsa Birinji Perişdäniň Habarynyň güýçlendirilmegini alamatlandyrýar.

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

Ikinji Perişde 1842-nji ýylyň iýunynda geldi. Düýn biz 1842-nji ýylyň iýunynda jenap Milleriň Kasco köçesindäki ybadathanada öz çykyşlarynyň ikinji tapgyryny geçirendigini okadyk. Juda az sanly ýagdaýlardan başga, protestant ybadathanalary öz gapylaryny ýapdylar. Şeýlelikde, 1842-nji ýylyň iýunynda Ikinji Perişdäniň Habary geldi, sebäbi protestant ybadathanasy Birinji Perişdäniň Habaryna garşy öz gapysyny ýapanda, ol Babiliň bir bölegine öwrülýär. Ikinji Perişdäniň Habary Babil’den çykmak üçin çagyryşdyr. Ol ösüş häsiýetlidir.

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.

Waýt uýamyz bize Protestantlylaryň 1842-nji ýylyň iýunynda öz gapylaryny ýapyp başlamandygyna garamazdan, Wawilondan çykmak çakylygynyň, ýagny Ikinji Perişdäniň Habarynyň mazmunynyň, hakykatda 1844-nji ýylyň tomsunda başlanandygyny aýdýar.

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

Ikinji Perişdäniň habary 1842-nji ýylyň iýunynda geldi hem-de 1844-nji ýylyň 12–17-nji awgustynda Exeter çadyr ýygnagynda ýarygije gykylygynyň habary bilen güýçlendirildi.

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

Üçünji Perişde 1844-nji ýylyň 22-nji oktýabrynda geldi, sebäbi şol gün adamlaryň Mesihiň häzir Iň Mukaddes Ýerde Baş Ruhanydygyna düşünip bilýän ýeri bolan Iň Mukaddes Ýere barýan ýol açyldy. Ol ýerde äht sandygy ykrar edilýär, sandygyň içinde bolsa On Tabşyryk bardyr. Uýam Waýt Iň Mukaddes Ýere alnyp girizilip, On Tabşyryga seredende, ol Sebt baradaky Tabşyrygyň beýlekilerden has parlap durandygyny gördi; bu bolsa Üçünji Perişdäniň Habarnda Sebtiň ähmiýetini alamatlandyrýardy. Bu Sebt bilen Ýekşenbe baradaky synag bolar. 1844-nji ýylyň 22-nji oktýabrynda Üçünji Perişdäniň Habarynyň mazmuny geldi.

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

Üç habaryň ählisiniň bir aýratynlygy şudur: Birinji Perişdäniň Habary 1798-nji ýylda gelende, oňa hiç kim düşünmedi. Reb William Milleri Birinji Perişdäniň habarynyň habarçysy hökmünde ýüze çykardy, emma diňe 1818-nji ýylda — ýigrimi ýyl soň — Miller bu habara düşünip başlady. Habar geldi, ýöne Hudaýyň halky ony tanap, kabul edip, güýç bilen täsirli bolmagy üçin wagt gerek bolýar.

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

Ikinji Perişdäniň Habary 1842-nji ýylyň iýun aýynda geldi, emma 1842-nji ýylda hiç bir Millerçi protestant ybadathanalaryna Wawilon diýip at bermäge başlamady. Olar muny heniz tanamadylar. Diňe 1844-nji ýylyň tomsunda olar muny tanap başladylar we adamlary ybadathanalardan çykmaga çagyrdylar. Habar gelýär, soňra oňa düşünilýär, ondan soň bolsa ol güýçlendirilýär.

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.

1844-nji ýylyň 22-nji oktýabrynda, Hiram Edson Mesihiň Mukaddes Ýerden Iň Mukaddes Ýere geçýändigi baradaky görüşini alanda, olar Mesihiň gulluk hyzmatynyň üýtgemegi barada belli bir derejede ýagtylyk aldylar. Emma 1844-nji ýylyň 23-nji oktýabrynda Hiram Edson ýekşenbe gününiň ýyrtyjynyň nyşanydygy barada makala ýazmaga-da, wagyz aýtmaga-da taýýar däldi. Olar Üçünji Perişdäniň Habaryna şol döwür aralygyndan soň düşünip başladylar.

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.

Wahy 18-däki Dördünji Perişde oňa goşulanda, Ýedinji Gün Adventistleriniň bilşi ýaly, Üçünji Perişdäniň Habary güýçlendirilýär. Muny LiveStreaming arkaly ýa-da soňra DVD-lerde synlaýanlar üçin, 2001-nji ýylyň 11-nji sentýabrynda Dördünji Perişdäniň Üçünji Perişdä goşulan wagty barada jedel etmek isläp bilersiňiz. Şu pursatda biz bu barada hiç hili delil öňe sürmeýäris, ýöne muny inkär hem etmeýäris: Ekiz Minaralaryň ýykylyp düşmegi bilen Dördünji Perişde Üçünji Perişdä goşulýar, we Üçünji Perişdäniň Habary hut şu ýerde güýçlendirilýär.

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

Üç Perişdäniň Habarlarynyň hemmesi şu aýratynlyklara eýedir: olar gelýär, düşünilýär, soňra bolsa güýçlendirilýär.

## The Two Door Closings and Temple Cleansings

Iki Gapynyň Ýapylmagy we Ybadathananyň Arassalanylyşy

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

1842-nji ýylyň iýunynda bir gapy ýapylyp başlady; bu, protestant ybadathanalarynyň Birinji Perişdäniň Habaryna garşy öz gapylaryny ýapmagy bilen bellenildi. Bu taryhyň başynda biz bir gapynyň ýapylýandygyny görýäris, bu taryhyň ahyrynda bolsa — Ikinji Perişdäniň taryhynda — gapy ýene-de ýapylýar: Mukaddes ýere barýan gapy, On Gyzyň tymsalyndaky gapy.

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.

Bu iki gapynyň ýapylmagyny belläp geçmek möhümdir, esasanam siz iki ybadathana arassalanyşy meselesine seretjek bolsaňyz. Mesih ýerde bolan wagty ybadathanany iki gezek arassalady, we White uýamyz bize dünýäniň ahyrynda hem iki ybadathana arassalanyşynyň boljakdygyny, edil Milleritleriň döwründe bolşy ýaly, aýdýar. Milleritler döwründäki ybadathana arassalanyşlaryny 1842-nji ýylyň iýunynda gapynyň ýapylmagynda—ybadathananyň birinji gapysy, protestantizm—we ikinji ybadathana arassalanyşynda, Milleritleriň ybadathana arassalanyşy tamamlananda, belläp bolýar.

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.

Biz garaşyp durma döwrüne serederis. Ikinji Perişdäniň bu taryhynda garaşyp durma döwri 1844-nji ýylyň 22-nji martynda başlanýar we iki ybadathana arassalanyşy bilen çäklenýär. Bu Ikinji Perişdäniň Habarudyr.

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.

Bu hem-de Gidýonyň hekaýasydyr. Gidýonyň hekaýasynda iki sapar arassalama boldy; bu bolsa ybadathananyň iki gezek arassalanyşynyň hem-de Ikinji Perişdäniň Habarynyň nyşanlarynyň biridir.

## The Tarrying Time and the Midnight Cry in Prophecy

Pygamberlikde Gijikme Wagty we Gijäniň Ýarysyndaky Gykylyk

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.

Geliň, gözlegimize Spiritual Gifts, 1-nji tom, 195–196-njy sahypalardan alnan bir sitata bilen başlalyň. Biz gijä galma döwrüne onuň Ýarygije Gygyryşy bilen bolan baglanyşygyna düşünmek üçin seredýäris, çünki biz Ýarygije Gygyryşynyň nuruny ret etmek islemeýäris; eger muny etsek, aşakdaky ýaman dünýä tarap ýoldan gaçarys.

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."

Gudratly perişdeler gökden gelen gudratly perişdä kömek etmek üçin iberildi, we men hemme ýerde ýaňlanýan ýalydyr öýdülýän sesleri eşitdim: «Onuň günälerine şärik bolmazlygyňyz we onuň betbagtçylyklaryndan paý almazlygyňyz üçin, eý halkym, ondan çykyň; çünki onuň günäleri göge ýetdi, Hudaý hem onuň etmişlerini ýat etdi». Bu habar «üçünji habara bir goşmaça ýalydy», — Indi ol diňe Ylham 18:4-i sitata getirdi: «Eý halkym, . . . ondan çykyň». We ol şeýle diýýär: «Bu habar üçünji [Perişdäniň] habaryna bir goşmaça ýaly bolup göründi we 1844-nji ýylda ýarygije jarçylygynyň ikinji perişdäniň habaryna goşulyşy ýaly, oňa goşuldy».

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.

Ikinji Perişdäniň Habary 1842-nji ýylyň iýunynda gelýär, we Ýarygije Gykylygy oňa 1844-nji ýylyň awgustynda goşulýar. Ruhuň bu habar üzerine dökülmesi — Wawilondan çykmak çagyryşy — Uýam Waýtyň Üçünji Perişdäniň Habarynyň Dördünji Perişdä bilen birleşýän 2001-nji ýylyň 11-nji sentýabrynyň taryhyny beýan etmek üçin ulanýan taryhydyr. Dördünji Perişde, Ylham 18-däki Gudratly Perişdäniň inýän wagtydyr.

"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.

“Bu habar üçünji habara goşulan we onuň bilen birleşen goşmaça bir habar ýalydy; edil 1844-nji ýylda ýarygije çagyryşy ikinji perişdäniň habaryna goşulşy ýaly. Hudaýyň şöhraty sabyrly, garaşýan mukaddesleriň üstünde ornaşdy,”—Hudaýyň şöhraty kimiň üstünde ornaşdy? Sabyrly—näme? Garaşýan. Sabyrly, garaşýan mukaddesler. Dogrymy? Garaşýan mukaddesler; çünki biz häzirki wagtda pygamberligiň: “1335-e ýetýän we garaşýan adam bagtlydyr. Wahý gijä galsa-da, oňa garaş” diýýän taryhynda ýaşaýarys. Mukaddes Ruhuň dökülip berilmegini kabul etjek adamlar garaşýan mukaddeslerdir.

"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.

«Hudaýyň şöhraty sabyrly, garaşýan mukaddesleriň üstünde mesgen tutdy, we olar gorkusyzlyk bilen iň soňky dabaraly duýduryşy berdiler, Wawilonyň ýykylandygyny yglan etdiler we Hudaýyň halkyny ondan çykmaga çagyrdylar; şeýlelikde olar onuň elhenç jezasyndan gutulyp bilerler». — Elbetde, bu biziň günümizdedir; emma, biziň günümizdäki garaşýan mukaddesler seredip duran Millerit taryhymyzda beýan edilen garaşýan mukaddesler arkaly öňünden şekillendirilendir.

"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.

Garaşýanlaryň üstüne saçylan yşyk hemme ýere aralaşdy, we ybadathanalarda az-da bolsa ýagtylygy bolan, üç habary eşidip ret etmedik bolanlar çagyryşa jogap berdiler we ýykylan ybadathanalardan çykyp gitdiler. — Bu: “Ondan çykyň, eý Meniň halkym!” diýilýän sözdür. Bu, Amerikanyň Birleşen Ştatlarynda Ýekşenbe Kanuny güýje girenden soň, biziň döwrümizde Wawilonyň ybadathanalaryndan çykyp gelýänler hakynda aýdylýar. Olar ýykylan ybadathanalardyr, Wawilonyň ybadathanalarydyr.

"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.

«Bu habarlaryň berlen wagtyndan bäri jogapkärçilik ýaşyna ýetenleriň köpüsi bardy, nur olaryň üstüne saçdy, we olara ýaşaýşy ýa-da ölümi saýlamak artykmaçlygy berildi».—Indi ol şu gün Protestan ybadathanalarynda 1844-nji ýylyň 22-nji oktýabryndan bäri jogapkärçilik ýaşyna ýeten adamlaryň bardygyny aýdýar; we bu şeýle hem. Şu gün Protestan ybadathanalaryndaky adamlar Üçünji Perişdäniň Habary Millerçilik taryhynda gelen mahaly diri däldiler. Olar öz döwründe Protestan ybadathanalarynyň eden ret edişi üçin jogapkär tutulmaýarlar, we bu, eger siz haçandyr Mesihiň taryhynyň dünýäniň soňuny nähili şekillendirýändigini öwrenýän bolsaňyz, üns bermeli esasy nokatdyr; sebäbi, takygy, pygamberlik taýdan Iýerusalim biziň eramyzyň 34-nji ýylynda ýok edilip bilinjekdi, ýok edilmelidi.

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.

Danyýel 8-nji we Danyýel 9-njy baplarda görkezilen 2300 ýylyň içinden ýahudylara synag möhleti hökmünde kesilip berlen 490 ýyl bardy. Şol 490 ýyl biziň eramyzyň 34-nji ýylynda Stefanyň daşlanyp öldürilmegi bilen tamamlandy. Şol pursatda, pygamberlik nukdaýnazaryndan, Iýerusalim ýok edilmelidi, emma ol 70-nji ýyla çenli ýok edilmedi. “Uly göreş” atly kitapda Uayt uýamyz şol taryh barada edil şony aýdýar. Ol şeýle diýýär: 34-nji ýyldan öň Mesihiň we şägirtleriň habaryny eşitmedik çagalar we beýlekiler bardy, we Hudaý Öz rehimdarlygy bilen olara Iýerusalimiň ýok edilmeginden öň şol habar bilen ýüzbe-ýüz edilmekleri üçin wagt berdi. Ol, edil Mesihiň edişi ýaly, Iýerusalimiň ýok edilmegini dünýäniň ahyryny şekillendirýän zat hökmünde görkezýär.

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.

Şol taryh onuň gürrüň berýän taryhynyň özüni öňünden şekillendirýär. Ýekşenbe güni baradaky Kanun Amerikanyň Birleşen Ştatlaryna gelende we habar ahyrsoňy ýykylan ybadathanalara ýetirilende, indi Wawilonda bolan Hudaýyň çagalary öz ybadathanalarynyň ýa-da ata-babalarynyň XIX asyrda eden ret etmesi üçin jogapkär tutulmazlar.

> "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."

> Bu habarlaryň berlendiginden bäri köp adam jogapkärçilik ýaşyna ýetipdi, ýagtylyk olaryň üstüne şöhle saçypdy, we olara ýaşaýşy ýa-da ölümi saýlamak artykmaçlygy berlipdi. Käbirleri ýaşaýşy saýladylar we öz Reblerini garaşýanlaryň hem-de Onuň ähli buýruklaryny saklaýanlaryň tarapynda berk durdular. Üçünji habar öz işini berjaý etmelidi; hemmeler onuň esasynda synagdan geçirilmelidi, we gymmatly janlar dini toparlaryň içinden çagyrylyp çykarylmalydy. Mejbur ediji bir güýç dogruçylary herekete getirýär, Hudaýyň güýjüniň aýan bolmagy bolsa garyndaşlary we dostlary gorkyda hem saklykda tutýar, şonuň üçin olar Hudaýyň Ruhunyň işiniň özlerinde täsir edýänligini duýanlara päsgel bermäge ne het edip bilýärler, ne-de muňa güýji ýetýär. Iň soňky çagyryş hatda garyp gullara hem ýetirilýär, we olaryň arasyndaky takwa adamlar, pespäl sözler bilen, bagtly gutulyşlarynyň umydyna seredip, çäksiz şatlyga doly aýdymlaryny joşup aýdýarlar, eýeleri bolsa olary saklap bilmeýärler; çünki gorky we haýran galma olary dymmaga mejbur edýär. Gudratly beýik mugjyzalar edilýär, näsaglar sagaldylýar, we iman edenlere alamatlar bilen gudratlar hemra bolýar. Hudaý bu işiň içindedir, we her bir mukaddes adam, netijelerinden gorkman, öz wyždanynyň ynanjyna eýerýär hem-de Hudaýyň ähli buýruklaryny saklaýanlar bilen birleşýär; olar üçünji habary güýç bilen ýaýradýarlar. Men üçünji habaryň ýarygijeki çagyryşdan has-da artyk güýç we kuwwat bilen tamamlanjakdygyny gördüm.

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.

Bu iki abzasda ol dünýäniň ahyryndaky Ýekşenbe Kanuny döwründäki taryhymyzy Gije Ýary Çagyryşynyň taryhy bilen deňeşdirýän ikinji gezekdir. Birinji gezek ol, Ylham 18-däki Gudratly Perişdäniň Üçünji Perişdä, edil Gije Ýary Çagyryşy Ikinji Perişdä goşulyşy ýaly, goşulýandygyny aýdýar. Ol Ýekşenbe Kanuny krizisiniň taryhyna ýüzlenýän hem bolsa, salgylanma nokady hökmünde Ikinji Perişdäniň taryhyny aç-açan ulanýar. Bular özara parallel taryhlardyr.

> "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."

> Taňrynyň hyzmatkärleri, ýokardan gelen güýç bilen üpjün edilen, ýüzleri nur bilen ýagtylan we mukaddes bagyşlanma bilen şöhle saçýan halda, öz işlerini berjaý edip, gökden gelen habary yglan etmek üçin öňe çykdylar. Dini bedenleriň ählisine dargap giden janlar çagyryşa jogap berdiler, we gymmatlylar, öz heläkçiliginden öň Sodomdan howlukmaç çykarylan Lut ýaly, höküm edilen ybadathanalardan howlukmaç çykaryldylar.

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.

Dünýäniň ahyryndaky ýa-da Ikinji Perişdäniň Habaryndaky Wawilondan çykmaga çagyryş barada aýdylanda, Lut şol taryhyň we Sodomyň weýran edilmeginiň nyşanydyr.

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.

Eger siz Daniel 11-i dogry düşünýän bolsaňyz, 41-nji aýatda Demirgazygyň Patyşasy şöhratly ýere girýär we köpler ýykylyp ýok edilýär, emma «şolar onuň elinden gutular, ýagny Edom, Moap we Ammon ogullarynyň başlary». Moap bilen Ammon Lotuň iki gyzynyň çagalarydyr. Lotuň maşgalasy ýekşenbe güni baradaky Kanun krizisi wagtynda papalygyň elinden gutulýanlary aňladýar.

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."

Waýt uýaly bu nyşany ulanýar. Ýykylan ybadathanalar Lut bilen şekillendirilýär, gymmatlylar bolsa heläkçilige höküm edilen ybadathanalardan, Lut öz weýrançylygyndan öň Sodomdan howlukdyrylyp çykarylyşy ýaly, howlukdyrylyp çykaryldy. Hudaýyň halky olaryň üstüne bol bol hem-de baý derejede inen ajaýyp şöhrat bilen taýýar edildi we berkidildi; bu hem olary synag sagadyna çydam etmäge taýýarlady. Hemme ýerde köp sanly sesler eşidilýärdi: «Ine, mukaddesleriň sabyrlylygy; Hudaýyň tabşyryklaryny hem-de Isanyň imanyny saklaýanlar şulardyr».

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.

Ol dünýäniň ahyrynda Wawilondan çykmak baradaky çagyryş hakynda gürrüň edýärkä, ol şol çagyryşy beýan etmek üçin Milleritler döwründäki Ikinji Perişdäniň Habarynyň taryhyny ulanýar. Ikinji Perişdäniň Habary Wawilondan çykmak baradaky çagyryşdyr, we bu taryh Ýekşenbe Kanuny krizisiniň taryhyny öňünden şekillendirýär.

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.

Ellen Waýtyň bu taryhy beýan etmek üçin ulanýan Mukaddes Kitap salgylanmalarynyň biri Sodom bilen Gomorranyň hekaýasydyr. Biz Lot hakyndaky hekaýanyň bir bölegi bolan Gelip çykyş 19:1–11-den okarys.

> 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.

> Iki perişde agşam Sedoma geldiler; Lot bolsa Sedomyň derwezesinde otyrdy. Lot olary görüp, olary garşylamak üçin ýerinden turdy we ýüzüni ýere egip tagzym etdi. Ol şeýle diýdi: «Ine, eý agamlar, hyzmatkäriňiziň öýüne sowulyp giriň, gijäni geçiriň, aýaklaryňyzy ýuwuň; soň irden turup, öz ýoluňyza düşersiňiz». Olar bolsa: «Ýok, biz gijäni köçede geçireris» diýdiler. Emma ol olary köp ýalbaryp yrdy; şonda olar onuňka sowulyp girdiler we onuň öýüne girdiler. Ol hem olar üçin toý taýýarlady, petirsiz çörek bişirdi, olar-da iýdiler. Emma olar ýatmazdan öň, şäheriň adamlary, ýagny Sedomyň erkekleri, ýaşuly-kiçi, şäheriň ähli künjeginden gelen ähli halk öýüň daşyny gabadylar. Olar Lota gygyryp: «Bu gije saňa gelen adamlar nirede? Olary biziň ýanymyza çykar, biz olary tanaýaly» diýdiler. Lot olara gapydan daşary çykdy-da, gapyny yzyndan ýapdy. Şeýle-de diýdi: «Haýyş edýärin, doganlar, beýle pislik etmäň. Ine, meniň erkek ýüzüni görmedik iki gyzym bar; rugsat ediň, olary siziň ýanyňyza çykaraýyn, gözüňize nähili gowy görünse, şony ediň. Diňe bu adamlara hiç zat etmäň, çünki olar meniň üçegimiň kölegesine geldiler». Olar bolsa: «Yza çekil!» diýdiler. Soňra ýene-de: «Bu bir gelmişek ýaşamaga gelipdir, indi bolsa höküm çykarmakçy bolýar! Indi biz saňa, olardan hem beter daraşarys» diýdiler. Şeýlelikde olar adama, ýagny Lota, juda gysyşdylar we gapyny döwmäge golaý geldiler. Emma ol adamlar ellerini uzadyp, Loty öz ýanlaryna öýüň içine çekdiler-de, gapyny ýapdylar. Soňra öýüň gapysyndaky adamlary, kiçisini-de ulusyny-da körlük bilen urdular; şeýdip olar gapyny tapmakdan halys boldular.

## Progressive Testing and the Tarrying Time

Ösüp barýan synag we gijikme döwri

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:

Waýt uýa Mesihiň döwründe we Milleritleriň döwründe barha öňe gidýän synag işinden söz açýar we bu arkaly bize degişli bolan barha öňe gidýän synag işini görkezýär. Ol “Early Writings” kitabynyň 259-njy sahypasynda şeýle diýýär:

> "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."

> “Ýahýa Çümdürijiniň habaryny kabul etmediklere Isanyň taglymatlary hiç hili peýda berip bilmezdi; edil şonuň ýaly-da, olara ýokardaky Mukaddes Ýerdäki Mesihiň gullugy hem peýda berip bilmezdi.” Soňra ol şeýle diýýär: “Birinji Perişdäniň Habaryny kabul etmedikler Ikinji Perişdäniň Habaryndan hiç hili peýda görüp bilmezdiler; edil şonuň ýaly-da, olara Ýarygije Çagyryşy hem peýda berip bilmezdi.”

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

Irki Ýazgylardaky 259-njy sahypadaky şol parçyzda, Mesihiň döwründe gapy ýapylanynda, ýehudiler doly garaňkylykda, körlükdediler.

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).

Ikinji Perişdäniň Millerit taryhy Lutyň taryhydyr. Iki perişdä şäherä gelýär (1842-nji ýylyň iýun aýy), Ikinji Perişdäniň Habary gelýär, we Lut olary gijäni geçirmek üçin ýanynda saklaýar (Garaşma Wagy). Bir höküm çykýar, soňra bolsa bir gapy ýapylýar (1844-nji ýylyň 22-nji oktýabry).

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

Muny jemlemezden ozal, gijikdirilme döwrüniň Milleritleriň taryhy bilen gabat gelýän başga bir Mukaddes Kitap taryhyna serederis.

## Moses, the Sanctuary, and the Tarrying Time

Musa, Mukaddes Mekan we Gijä Gözegçilik Wagtı

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

Indiki taryh — Musanyň mukaddes çadyry gurmak we Kanun baradaky görkezmeleri almagydyr.

> "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.

> Ýedinji gün, ýagny Sabat güni, Musa buludyň içine çagyryldy. Galyň bulut tutuş Ysraýylyň gözüniň alnynda açyldy, Rebbiň şöhraty ýuwudýan ot kimin lowlap ýüze çykdy. “Musa buludyň ortasyna girip, daga çykdy; Musa kyrk gün we kyrk gije dagda boldy”. Ata-babalar we pygamberler, 313, 314.

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

Dagda kyrk günüň dagda galmagy taýýarlygyň alty gününi öz içine almaýardy.

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.

Bu taryhyň dowamynda Musa ybadathananyň gurluşygy barada görkezmeleri kabul edip, 46 gün geçirdi; bu bolsa Rebbiň Millerit ybadathanasyny galdyran 1798-nji ýyldan 1844-nji ýyla çenli bolan 46 ýyla, şeýle hem Ýohanna 2:20-de bellenen Hirodyň ybadathanany täzeden guran 46 ýylyna, şeýle-de adam ybadathanasynyň 46 hromosomasyna gabat gelýär. Alty günüň dowamynda Ýeşuwa Musa bilen bile boldy, we olar bilelikde manna iýdiler hem-de dagdan inýän çeşmeden içdiler. Ýeşuwa Musa bilen buluda girmän, Musanyň dolanmagyna garaşyp, daşarda galyp, her gün iýip-içýärdi, Musa bolsa kyrk günüň dowamynda agyz bekledi.

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.

Dagda bolýan döwründe Musa, Hudaýyň huzurynyň aýratyn görnüşde aýan ediljek mukaddes bir jaýyny gurmak üçin görkezmeler aldy. «Maňa bir mukaddes jaý ýasatdynlar; olaryň arasynda ýaşamagym üçin» (Çykyş 25:8), diýen buýruk Hudaý tarapyndan berildi.

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

Mukaddes ýeriň gurulmagy bilen baglanyşykly 46 sanyny şu ýerde görýäris.

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.

Biz Çykyş kitabyndan okarys we bu hekaýatda bir gijikme wagtynyň bardygyny belläris, çünki ol Mesihiň döwründäki, Milleritleriň döwründäki we dünýäniň ahyryndaky gijikme wagtyny öňden alamatlandyrýar. Gijikme wagty Ýarygijeki Çagyryşyň yglan edilmegine hem-de iki topar ybadat edijini ýüze çykarmagyna mümkinçilik berýän ýagdaýy emele getirýär. Gijikme wagty bolmasa, Rebbiň Ýarygijeki Çagyryşda amala aşyrmak isleýän zady üçin şol taryhyň içindäki hereketlendiriji ýagdaýlar ýerbe-ýer bolmazdy. Biz gijikme wagtynyň nämäni aňladýandygyny görmelidiris.

> 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.

> Ol Musa diýdi: Sen, Harun, Nadab, Abyhu we Ysraýylyň ýaşulularynyň ýetmişisi Rebbiň huzuryna çykyň; emma uzakdan ybadat ediň. . . . Musa ganyň ýarysyny alyp, jamlara guýdy; beýleki ýarysyny bolsa gurbanlyk sypasyna sepdirdi. Soňra ol äht kitabyny alyp, halkyň eşidip durmagynda okady; olar bolsa: «Rebbiň aýdýan zatlarynyň ählisini ýerine ýetireris we oňa boýun bolarys» diýdiler. Şonda Musa gany alyp, ony halkyň üstüne sepdirdi-de, şeýle diýdi: «Ine, Rebbiň şu sözleriň ählisine degişlilykda siziň bilen baglaşan ähtiniň ganydyr». Çykyş 24:1, 6-8.

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

Bu 46 günlük döwür, bu Garaşyp Durma Wajyp Wagty, Rebbiň bir halk bilen äht baglaşýan wagtydyr.

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

Reb bu taryhda Milleritler bilen äht baglaşdymy? Hawa.

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

Ol Mesihiň döwründe Pentikost güni hristian ýygnagy bilen äht baglaşdymy? Hawa.

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

Şeýlelikde, bu gijikme döwri Rebbiň bir halk bilen äht baglaşmaga girişmeginiň alamatlarynyň biridir.

> 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.

> Reb Musa şeýle diýdi: “Meniň ýanyma daga çyk we şol ýerde bol; men saňa daş tagtalary, kanuny we öz ýazyp goýan buýruklarymy bereýin, sen hem olary halka öwredersiň.” Musa ýerinden turdy, onuň hyzmatkäri Ýeşuwa hem onuň bilen boldy; Musa Hudaýyň dagyna çykdy. Ol ýaşululara şeýle diýdi: “Biz ýanyňyza gaýdyp gelýänçäk, şu ýerde biziň üçin garaşyň; ine, Harun bilen Hur siziň ýanyňyzdadyr; kime nähilidir bir iş düşse, goý, olara ýüz tutsun.” Şeýlelikde Musa daga çykdy, we dagy bulut örtdi. Rebbiň şöhraty Sinaý dagynyň üstünde ornaşdy, bulut ony alty günläp örtdi; ýedinji gün bolsa, Ol buludyň içinden Musa ýüzlenip çagyrdy. Ysraýyl ogullarynyň gözünde Rebbiň şöhratynyň görnüşi dagyň depesinde ýuwudýan ot ýalydy. Musa buludyň iç ýüzüne girip, daga çykdy; Musa dagda kyrk gün we kyrk gije boldy. Çykyş 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.

Musanyň taryhynda biz gijä galma döwrüni görýäris. Bu döwürde iki daş tabletasy ähtiň nyşanydyr, we Reb Musanyň bilen äht baglaşyp, oňa ybadathanany gurmak barada görkezmeler berýär.

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

1798-nji ýyldan 1844-nji ýyla çenli bolan şol 46 ýylyň dowamynda Reb häzirki Ysraýyl bilen äht baglaşmak üçin Millerit ybadathanasyny galdyrýardy.

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.

Musanyň we ýetmiş ýaşulynyň garaşan wagty bilen baglanyşykly ýaňy okan döwrümiz Mukaddes Kitap taryhynda Pentikost diýlip atlandyrylýar — Pasha baýramyndan elli gün soň. Reb Ysraýyla Pentikosty baky hatyralamagy tabşyrdy. Täze Ähtde Pentikost ilkibaşdaky mesihi ýygnagynyň üns merkezidir, hut şu taryhy ýatlamak üçin bellenilýär. Biz şol bir düzüm böleklerini Mesihiň döwründäki Pentikostda, Milleritleriň taryhynda tapýarys, we bu bölekler dünýäniň ahyrynda hem gaýtalanar.

## Pentecost and the Tarrying Time in the New Testament

Täze Ähtdäki Pentikost we garaşmak döwri

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

Emmausa barýan ýol baradaky wakanyň dowamynda, Luka 24:44–52-den Pentikost gününe nazar salalyň.

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.

Lukanyň has irki bölüminde Isa bilen ýöräp barýan iki şägirt Ondan özleri bilen galmagyny haýyş edýärler. Mukaddes Kitap “galmak” sözüni ulanýar. Şol ýerde bir galyp durma wagty bellik edilendir, emma biz şu same taryhyň özünde başga bir galyp durma wagtyny belläp görkezmek isleýäris.

> 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.

> Ol [Isa] olara şeýle diýdi: “Men heniz siziň bilenkäm size aýdan sözlerim şulardyr: Musa kanunynda, pygamberlerde we mezmurlarda Men hakda ýazylan zatlaryň hemmesi berjaý bolmalydyr.” Şondan soň, olaryň Mukaddes Ýazgylara düşünmekleri üçin, Ol olaryň akyllaryny açdy. Şeýle-de olara diýdi: “Şeýle ýazylgandyr, we Mesihiň jebir çekmegi, hem-de üçünji güni ölümden direlmegi zerurdy. Şeýle-de günäleriň toba arkaly bagyşlanýandygynyň Onuň ady bilen ähli milletleriň arasynda, Iýerusalimden başlap wagyz edilmegi ýazylgandyr. Siz bu zatlara şaýatdyrsyňyz. Ine, Men Atamyň wadanyny siziň üstüňize iberýärin. Emma siz ýokarydan güýç bilen geýdirilýänçäňiz, Iýerusalim şäherinde galyň.”

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.

Garaşmak döwri, güýji almak üçin Iýerusalimde garaşmak baradaky buýruk bilen bellenýär. Hut şu ýerde Milleritler üçin habaryň güýçlendirilmegi bolup geçýär.

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

Garaşmak diýmek, sabyr bilen garaşmagy aňladýar. «Garaşýan adam bagtlydyr». Nämä garaşýar? Güýçlendirilmegine.

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.

Ýary Gygyrşyň güýçlendirilmegine dogry düşünip bilmersiňiz, eger olaryň şol güýje garaşmaga buýruk alan ýerleri bolan gijä galmak döwrüne düşünmeseňiz. Bu hekaýanyň bir bölegidir. Yzyňyzda goýlan ýagtylygyň şöhle saçmagyny dowam etdirmesi üçin, ähli taryha düşünmelisiňiz.

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

Siz munuň nirä barýandygyny häzir entek görmän bilersiňiz, ýöne ertir bu aýdyň bolar.

## The Three Prophecies and the Tarrying Time

Üç Pygamberlik we Gijikdiriliş Wagty

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.

Üç pygamberlik Milleritleri gijikme wagtyna we ilkinji lapykeçlige sebäp bolan bir ýalňyş düşünjä getirdi. Bu pygamberlikler, William Milleriň özüniň başlangyjynyň berlendigi diýýän şol bir üç pygamberligidir: 1335, 2520 we 2300 gün.

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.

Eger sen gijä galma wagtynyň Ýarygije Jarasynyň belli bir düzüm bölegidigine düşünýän bolsaň, onda gijä galma wagtyny nämäniň emele getirendigini soramaly. Ony şu üç wagt pygamberligi emele getirdi: 1335, 2520 we 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.

Eger-de siz 2520 we 1335 baradaky pygamberligi ret etseňiz, onda siz Ýarygije Nidasyny inkär edýärsiňiz we aşakdaky erbet dünýä alyp barýan ýoldan gaçýarsyňyz.

That is where we are heading with all this.

Bu aýdylanlaryň ählisi bilen biziň barýan ýerimiz şol ýerdir.

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

Olar ýokarydan gelýän güýje garaşmalydyklary üçin saklandylar, we Millerit taryhynda şol güýç Gije ýarysyndaky çagyryşdy.

> But tarry ye in the city of Jerusalem, until ye be endued with power from on high. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy. Luke 24:49-52.

> Emma siz Iýerusalim şäherinde galyň, tä ýokardan gelýän güýje bürenýänçäňiz. Ol olary Betaniýa çenli alyp çykdy; soň ellerini ýokary galdyryp, olara pata berdi. Şeýle boldy: ol olara pata berip durka, olardan aýryldy-da, asmana alnyp gidildi. Olar Oňa sežde etdiler we uly şatlyk bilen Iýerusalime gaýdyp geldiler. Luka 24:49-52.

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

Betaniýa Iýerusalimiň etegindäki şäherçedir; ol şäherden takmynan bir ýarym mil uzaklykda ýerleşýär. Isanyň döwründe bu ep-esli aralykdy, çünki adamlar ähli ýere pyýada gatnardylar.

Bethany means 'House of the Poor.'

Betaniýa “Garyplaryň öýi” diýmegi aňladýar.

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

Isanyň bolmagy iň halaýan ýeri Lazaryň, Merýemiň we Martanyň ýaşaýan Betaniýasydy.

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

Şuny bellemäge mynasypdyr: Sister White Ýarygijeki Gykylygy beýan etmek üçin dabaraly giriş baradaky taryhy ulanýar.

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.

Isa Mesih Zafari bilen giriş etmezinden öň Iýerusalime, Ol Garyplaryň öýi bolan Betaniýada biraz wagt saklandy. Edil Gijeki naladan öň gelýän garaşyp-saklanma wagty bolşy ýaly, Zafari bilen girişiň öňüsyrasynda hem şeýle bir saklanma wagty bar. Bular biri-birine ugurdaş taryhlardyr, emma biz henizem Luka 24:44–52 bilen iş salyşýarys hem-de Iýerusalimde garaşyp, saklanyp durýarys.

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

“Ilkinji Ýazgylaryň” 247-nji sahypasynda, Milleritleriň taryhy barada aýdyp, Uýam Waýt şeýle diýýär:

> "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."

> Göwnüçökgünler Mukaddes Ýazgylardan özleriniň gijä galma döwründediklerini we görnüşiň amala aşmagyna sabyr bilen garaşmalydyklaryny gördüler. Olary 1843-nji ýylda öz Rebbine garaşmaga getiren şol bir subutnama, Onuň 1844-nji ýylda gelmegine garaşmaga hem iterdi.

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

Gijeki Ýarygijinda Milleritleriň Mukaddes Ýazgylara düşünişi açyldy.

"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.

Ilkinji lapykeçlikdäki «lapykeç bolanlar» Mukaddes Ýazgylardan özleriniň garaşdyryş döwründediklerini gördüler, hem-de olary 1843-nji ýyly Rebbiň dolanyp geljek ýyly diýip yglan etmäge alyp baran şol bir subutnama indi 1844-nji ýyly görkezýärdi.

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

Reb olar üçin näme etdi? Ol olaryň düşünjesini açdy. Bu şägirtleriň taryhyna meňzeş bir taryhdyr.

## Jacob’s Tarrying Time and the Covenant

Ýakubyň Egleniş Wagtlary we Äht

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.

Ýakubyň hekaýasynda bir eglenip galynýan döwür bar. Bu eglenip galynýan döwür köp pygamberlik hakykatlaryny aýdyňlaşdyrýar, emma biz olaryň diňe käbirlerine degip geçeris.

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.

Gelip çykyş 28-nji bap, 10-njy aýatdan başlap, Ýakubyň hekaýasynyň dünýäniň soňuny öňünden şekillendirýändigini görkezýär. Ýakubyň ogullary dünýäniň ahyryndaky 144,000-ni aňladýar.

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.

Ýakubyň dört aýaldan ogullary bardy — iki aýaly, Rahel bilen Leýa, hem-de iki gyrnagy. Ol aýallary üçin işlemeli boldy: Leýa üçin 2520 gün we Rahel üçin 2520 gün. Ýakubyň hekaýatynda Demirgazyk we Günorta Patyşalyklary aňladýan bu iki 2520-ni hem görýäris.

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.

Ýakup Milleritler taryhynyň we 144,000-niň nyşanydyr. Onuň hekaýasy dünýäniň ahyrynda bize ýagtylyk bermelidir.

> 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.

> Ýakup Beer-Şebadan çykyp, Harana tarap gitdi. Ol bir ýere gelip ýetdi we gün ýaşandygy sebäpli, şol ýerde gijäni geçirdi; ol ýerden daş alyp, başynyň astyna goýdy-da, şol ýerde ýatyp uklandy. Ol düýş gördi: ine, ýerde dikilen bir merdiwan bardy, onuň ujy asmana ýetýärdi; ine, onuň üstünden Hudaýyň perişdeleri ýokaryk çykyp, aşak düşýärdiler. Ine, Reb onuň ýokarsynda durup, şeýle diýdi: «Men seniň ataň Ybraýymyň Reb Hudaýy, Yshagyň Hudaýydym; seniň ýatan ýeriňi saňa we seniň nesliňe bererin. Seniň nesliň ýer tozany ýaly köp bolar; sen günbatara, gündogara, demirgazyga we günorta ýaýrap giňelersiň; ýer ýüzüniň ähli uruglary sende we seniň nesliňde ak pata alarlar. Ine, Men seniň bilendirin, nirä barsaň, ähli ýerlerde seni goraryn we seni ýene-de bu ýurda getirerin; çünki saňa aýdyp beren zadymy berjaý edýänçäm, seni terk etmerin». Gelip çykyş 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.

Reb Yakup bilen äht baglaşýar. Reb Musa we Ysraýyl bilen äht baglaşanda, bir garaşmak döwri bolýar; Ol Yakup bilen äht baglaşanda, bir garaşmak döwri bolýar; Ol Millerit taryhynda häzirki zamandaky Ysraýyl bilen äht baglaşanda, bir garaşmak döwri bolýar; hem-de Ol Pentekostda hristian ybadathanasy bilen äht baglaşanda, bir garaşmak döwri bolýar.

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.

Bu wakada, gijä galynýan wagtda Reb Özüniň halkynyň düşünjesini Öz Sözüne açýar; bu bolsa ýokarlygyna çykýan we aşak inýän perişdelerli merdiwan bilen alamatlandyrylýar — bu Hudaý bilen adamyň arasyndaky aragatnaşygyň nyşanydyr.

> 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.

> Soň Ýakup ukusyndan oýandy-da, şeýle diýdi: «Hakykatdan hem Reb bu ýerde eken, men bolsa muny bilmändirin». Ol gorky içre: «Bu ýer nähili gorkuly! Bu ýer Hudaýyň öýünden başga zat däl, bu bolsa asmanyň derwezesidir» diýdi. Gelip çykyş 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.

Gijeki ýary gygyrşyda Millerit bakyrlary oýanyp, Hudaýyň öýüne öwrülýärler. Ol olar bilen äht baglaşyp, olary häzirki zamanyň Ysraýyly edýär.

> 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.

> Ýakup ir säher bilen turup, başynyň aşagyna goýup ýatan daşyny aldy-da, ony ýadygärlik sütün edip dikdi we onuň ýokarsyna ýag guýdy. Ol ýeriň adyny Beýtel diýip atlandyrdy; emma ol şäheriň ilkinji ady Luzdy. Gelip çykyş 28:18, 19.

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

“Luz” üýtgedilýär. 1798-nji ýylda Milleritler Hudaýyň halky däldi. Milleritleriň taryhy Onuň olar bilen äht baglaşyp, olary Öz halky etmeginiň, olary “Luz”-dan “Betel”-e öwürmeginiň taryhydyr.

> 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.

> Ýakup şeýle ant içdi: «Eger Hudaý meniň bilen bolsa, meniň barýan bu ýolumda meni gorasa, maňa iýmäge çörek we geýmäge egin-eşik berse, şeýlelik bilen men atamyň öýüne abat-aman dolanyp gelsem, onda Reb meniň Hudaýym bolar; meniň sütün edip diken bu daşym hem Hudaýyň öýi bolar; Sen maňa näme berseň, şonuň ählisinden hökman ondan birini Saňa bererin». Gelip çykyş 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.

Ýakubyň edýän ähti ähti-peýmana girmegi aňladýar. Ol Hudaýdan özüni ýolda — Gadymy Ýollarda — saklamagyny we iýmäge çörek bermegini soraýar. Milleritler öz çöreklerini iýmelidirler we protestant bikärçiligine gaýdyp barmaly däldirler.

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.

Eger-de biz Hudaýyň bize berýän çöregini iýmegimizi dowam etdirsek, Ol Öz ähtini biziň bilen saklar. Ýakubyň ähtindäki çörek bilen egin-eşik 1843-nji ýylyň Çyzgysyndaky hakykatlary alamatlandyrýar; Ellen Waýt olary Asyrlaryň Gaýasy — Gadymy Ýollar we çörek diýip atlandyrýar.

> "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.

> Ýakubyň gijeki görnüşinde gören basgançagy — düýbi ýerde durýan, iň ýokary basgançagy bolsa iň beýik asmanlara ýetýän; basgançagyň üstünde Hudaýyň Özi durýan, Onuň şöhraty her bir basgançaga nur saçýan; parlak şöhleli bu basgançak boýunça perişdeler ýokary çykyp-aşak düşýän — bu dünýä bilen asmandaky orunlaryň arasynda üznüksiz saklanýan gatnaşygyň nyşanydyr. Hudaý Öz erkini adamzat bilen dowamly gatnaşygynda asmandaky perişdeleriň hyzmaty arkaly amala aşyrýar. Bu basgançak ýer ýüzüniň ýaşaýjylary bilen göni we möhüm habarlaşyk ýoluny aýan edýär. Basgançak Ýakuba ýer bilen asmany biri-birine baglaýan dünýäniň Halasgärini aňladýardy. Hakykatyň subutnamasyny we nuruny görüp, hakykaty kabul edýän hem-de Isa Mesihdäki imanyny ykrar edýän her bir adam sözüň iň ýokary manysynda missionerdir. Ol asmandaky hazynalaryň kabul edijisidir, olary bermek, öz kabul eden zadyny ýaýratmak bolsa onuň borjudyr». 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.

Ol garaşyp durulýan döwürde olaryň düşünjesini açanda, muny perişdeleri basgançak boýunça ýokaryk we aşak ibermek arkaly edýär.

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.

Eger siz hakykaty kabul eden bolsaňyz, ony paýlaşmak jogapkärçiligi size degişlidir. Eger siz öz jogapkärçiligiňizi ýerine ýetirseňiz, siz merdiwana — aragatnaşyk serişdesine öwrülýärsiňiz. Biz şol serişde bolmaga çagyrylýarys.

> "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.

> “Basgançak Mesihi aňladýardy; Ol asman bilen ýeriň arasyndaky gatnaşygyň ýolydyr, perişdeler hem ýykylyp günä düşen adamzadyň ýanyna yzygiderli gatnap, baryp-gelýärler. Mesihiň Natanýele aýdan sözleri, Ol şeýle diýende, basgançagyň nyşany bilen sazlaşýardy: ‘Hakykatdan, hakykatdan size aýdýaryn: mundan beýläk asmanyň açylandygyny we Hudaýyň perişdeleriniň Adam Oglunyň üstüne çykyp-düşýändigini görersiňiz.’ Bu ýerde Halasgär özüni asman bilen ýeriň arasynda gatnaşygy mümkin edýän syrly basgançak hökmünde görkezýär.” 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.

Ýakubyň bir egleniş döwri bar; ol eglenýär we merdiwan hakynda düýş görýär, bu bolsa Rebbiň egleniş döwründe Öz halkyna Öz Sözüne düşünmegi açýandygyny aňladýar. Bu taryhda Reb Öz halky bilen äht baglaşýar, olary Luzzydan alyp, olary Betel — Hudaýyň öýi edýär.

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.

Mesih bolan we basgançakda ýokaryk çykýan hem-de aşak düşýän perişdeler arkaly şekillendirilen aragatnaşyk kanaly, Zekerýada hem şekillendirilýär. Uýamyz Waýt bu barada 1897-nji ýylyň 20-nji iýulyndaky Review and Herald neşirinde teswir berýär, ýöne ol başga bir nyşany ulanýar.

> "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."

> Bütin ýeriň Rebbiň ýanynda duran mesh edilenler bir wagtlar Şeýtana örtüji kerup hökmünde berlen orna eýedirler. Onuň tagtyny gurşap duran mukaddes jandarlar tarapyndan.

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.

“Mukaddes varlıklar” nelerdir? Meleklerdir. “Rab, tahtını çevreleyen mukaddes varlıklar aracılığıyla yeryüzünün sakinleriyle sürekli bir iletişimi sürdürür.” İşte merdiven budur. Ancak burada Kız Kardeş White, merdiveni simge olarak kullanmayacaktır.

> "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.

> Altyn ýag, imana gelenleriň çyralarynyň ýanyp durmagy, titräp öçmezligi üçin, Hudaýyň olary üpjün edýän merhemetini aňladýar. Eger bu mukaddes ýag Hudaýyň Ruhunyň habarlary arkaly gökden guýulmaýan bolsa, onda ýamanlygyň güýçleri adamlaryň üstünden doly hökümranlyk ederdi.

> "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.

> Hudaý bize iberýän habarlaryny kabul etmedigimizde, Onuň abraýy kemsidilýär. Şeýlelik bilen, Ol biziň janymyza guýup, garaňkylykda bolanlara ýetirilmegini isleýän altyn ýagy ret edýäris. «Ine, güýew gelýär; Ony garşylamaga çykyn» diýen çagyryş gelende, mukaddes ýagy kabul etmedikler, ýüreklerinde Mesihiň merhemetini ezizlemänler, akylsyz gyzlar ýaly, öz Rebbi bilen duşuşmaga taýýar däldiklerini bilerler. Olar özlerinde şol ýagy edinmäge güýji tapmazlar, we olaryň durmuşlary weýran bolar. Emma eger Hudaýyň Mukaddes Ruhy soralsa, eger biz Musa ýaly: «Maňa Öz şöhratyňy görkez» diýip ýalbarsak, Hudaýyň söýgüsi ýüreklerimize guýlar. Altyn turbalaryň üsti bilen altyn ýag bize ýetiriler. «Goşunlaryň Rebbi şeýle diýýär: güýç bilen-de däl, gudrat bilen-de däl, eýsem Meniň Ruhum bilen». Dogrulyk Gününiň ýagty şöhlelerini kabul etmek bilen, Hudaýyň çagalary dünýäde çyra ýaly şöhle saçarlar. Review and Herald, 1897-nji ýylyň 20-nji iýuly.

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.

Ýakubyň hekaýasynda biz Milleritleriň Taryhynyň hekaýasyny görýäris. Gijä galma döwri bar, we ol Gök bilen Ýeriň arasyndaky gatnaşygy aňladýan merdiwany görýär.

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

Zekerýa bize iki sany altyn turbany gürrüň berýär. Basgançagyň iki sany esasy gapdaly bolýar, emma Zekerýa olary iki sany altyn turba diýip atlandyrýar.

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.

Biz gökden inýän basgançak arkaly gelýän habarlary kabul etmeli we olary başgalara ýetirmeli. Eger biz muny etsek, onda biz şol basgançagyň bir bölegine, aragatnaşyk işiniň bir bölegine öwrüleris.

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

Waýt uýa muny On gyzyň tymsaly bilen baglanyşdyrýar.

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."

Milleritleriň taryhynda olar On gyzyň tymsalyny ýerine ýetirýärdiler. Ýakubyň gijä galan wagty Matta 25-de we Habakkuk 2-de aýdylýan gijä galma wagtydyr: «Görüş gijä galsa-da, oňa garaş.»

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

Ýakubyň we Zekerýanyň wakasy şol bir gijikdirilen döwürlerdir.

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.

Gijikme döwri, beýleki zatlaryň arasynda, Rebbiň Öz yzyna eýerijileriniň Hudaýyň Sözüne düşünjesini artdyrmaga taýyn durandygyny görkezýär. Eger sen şol Mukaddes Ýagy kabul etmeseň, sen akylsyz gyzlaryň birisi bolarsyň.

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.'"

Bu taryha ýeteniňizde, gapy ýapylanda we siz akylsyz gyzlardan biri bolanyňyzda, Uýam Waýt şeýle diýýär: «Şu wagta çenli eşidilen iň gynançly sözler: “Men sizi tanamok.”»

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.

Gijä galýan wagty Ýarygije Gykylygyndan aýryp bilmersiňiz. Gijä galýan wagt Mukaddes Ruhuň dökülip berilmegini emele getirýär; bu bolsa Ýarygije Gykylygynda Hudaýyň halkynyň Söze düşünjesini açýar we akylly gyzlary akmak gyzlardan tapawutlandyrýan ýagy berýär.

## The Tarrying Time and Christ’s Crowning Miracle

Garaşma Wagty we Mesihiň Taglaýyn Gudraty

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

Mesih Öziniň täç geýdiriji işini — Lazary direldişini — ýerine ýetirende, bir gijä galma wagty bardy.

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

Isa şeýle habary aldy: «Lazar hassalapdyr. Gel-de, oňa ideg et». Emma Isa dessine gitmedi.

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.

Waýt aýtmagyna görä, şägirtler şu meselede büdrediler. Olar näme üçin Onuň dostuna kömek etmäge gitmeýändigine ýa-da Mesih hökmünde Öz güýjüni görkezmeýändigine geň galdylar. Emma Ol gijikdi.

> "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.

> Lazaryň ýanyna gelmegini gijikdirmekde, Mesihiň Ony kabul etmänlere garşy rehimli bir maksady bardy. Ol garaşdy, çünki Lazary ölümden direldip, öz gaýduwsyz, imansyz halkyna Özüniň hakykatdan-da “direliş we ýaşaýyş”dygy barada ýene bir subutnama bermek isledi. Ol, Ysraýyl öýüniň garyp, selpeň goýunlary bolan bu halk hakyndaky ähli umydyny ýitirmäge kaýyl däldi. Olaryň toba etmezligi sebäpli Onuň ýüregi parçalanyp barýardy. Öz merhemeti bilen Ol olara Öziniň Dikeldijidigine, ýaşaýşy we ölmez-ýitmezligi aýan edip biljek ýeke-täk Şahsdygyna degişli ýene bir subutnama bermegi maksat edinýärdi. Bu, ruhanylaryň ýoýup düşündirip bilmejek subutnamasy bolmalydy. Onuň Beýtaniýa gitmegini gijikdirmeginiň sebäbi şudy.” The Desire of Ages, 529.

He tarried to give them one more evidence that He had the ability to bring the dead to life. This crowning miracle, the raising of Lazarus, set the seal of God on His work and claim to Divinity. At the Midnight Cry, the Lord is raising up the wise virgins. This is an illustration of the sealing process. The Millerites were being sealed, providing an illustration of the sealing of the 144,000. The lesson of Lazarus is that Christ can take someone dead in trespasses and sins and bring them to life. In the passage of Lazarus, Christ defines death as sleep. They are all sleeping. He is tarrying. He will resurrect Lazarus, bringing them to life and placing His seal upon them. This is His crowning miracle. In our history, when He seals the 144,000, He lifts them up as an ensign. Zechariah says that ensign is as jewels in a crown. This is His crowning act.

Olara ýene bir subut bermek üçin — ýagny ölüleri ýaşaýşa getirmäge güýjüniň bardygyny görkezmek üçin — Ol eglenip durdy. Bu iň ýokary gudrat, Lazary direltmegi, Onuň işine we Öz İlahlik talabyna Hudaýyň möhür basmagy boldy. Gije ýarymyndaky çagyryşda Reb paýhasly gyzlary galdyrýar. Bu möhürleniş işiniň bir mysalydyr. Milleritler möhürlenýärdiler; bu hem 144,000-niň möhürlenmeginiň bir mysalyny berýärdi. Lazar baradaky sapak şudur: Mesih ýazyklar we günäler içinde öli bolan adamy alyp, ony ýaşaýşa getirip bilýär. Lazar baradaky wakada Mesih ölümi ukusy diýip kesgitleýär. Olar hemmesi ukudadyr. Ol eglenýär. Ol Lazary direlder, olary ýaşaýşa getirip, olaryň üstüne Öz möhürini basar. Bu Onuň iň ýokary gudratydyr. Biziň taryhymyzda, Ol 144,000-ni möhürlände, olary tug hökmünde göterýär. Zekarýa şol tugyň täçdäki göwherler ýaly bolandygyny aýdýar. Bu Onuň täç geýdirýän amalydyr.

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.

Millerit taryhynda hakykatyň guýulyp çykmagy we aýdyňlaşdyrylmagy bilen, gijä galma döwri Rebbiň hakykaty açýan wagtyny alamatlandyrýar. Perişdeleriň ýokary çykyp, aşak düşýän basgançagy bolsa möhürleme işiniň amala aşyrylýan ýeridir.

## The Triumphal Entry and the Midnight Cry

Zafarly Giriş we Ýarygijeki Nida

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

Indi biz Zafarly Girişi gözden geçirýäris. Ruhy Pygamberçilik, 4-nji jilt, 250-nji sahypada, White uýanyň Zafarly Girişi näme bilen deňeşdirýändigine üns beriň.

> "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!'"

> “Ýarygije ýaryndaky jar salgy, Mukaddes Ýazgylaryň subuty aýdyň hem gutarnykly bolsa-da, esasan delillendirme arkaly ýaýramady. Onuň bilen bile jany herekete getirýän bir itergi beriji güýç gidýärdi. Onda ne şübhe bardy, ne-de sowal. Mesihiň Ýerusalime dabaraly giriş eden pursatynda, baýramy berjaý etmek üçin ýurduň ähli ýerlerinden ýygnanan halk Zeýtun dagyna üýşüp bardy; we Isany ugratýan mähellä goşulanlarynda, şol sagadyň ylhamyny kabul etdiler-de: ‘Rebbiň adyndan gelýän mübärek bolsun!’ [Matthew 21:9.] diýen nidanň has-da belent çykmagyna goşant goşdular. Edil şonuň ýaly-da, Adventist ýygnaklaryna üýşüp gelen imansyzlar — käbiri bilesigelijilikden, käbiri bolsa diňe ýaňsa almak üçin — ‘Ine, Güýew gelýär!’ diýen habara ýoldaş bolan ynandyryjy güýji duýdular.”

The Triumphal Entry represents the Midnight Cry.

Şanly Giriş Ýarygije aglamasyny aňladýar.

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

Geliň, 1901-nji ýylyň 21-nji fewralyndaky The Youth’s Instructor neşirinde Aýal dogan Waýtyň Şöhratly Giriş barada näme diýýändigini okalyň.

> "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."

> Mesihiň Iýerusalime giren wagty ýylyň iň ajaýyp paslydy. Zeýtun dagy ýaşyl öwüsýän örtük bilen bezelipdi, baglyklar bolsa dürli görnüşli ýapraklary bilen gözel görýärdi. Iýerusalimiň töweregindäki ýerlerden köp adam Isany görmäge yhlasly isleg bilen baýrama gelipdi.

Why? Because, they heard about Lazarus.

Näme üçin? Çünki olar Lazar hakda eşitdiler.

> "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."

> Halasgäriň ölüleriň arasyndan Lazary direldip, eden täçli gudraty halkyň üstünde ajaýyp täsir galdyrypdy, we uly hem joşgunly mähelle Isa wagtlaýyn galýan ýerine çekilip geldi.

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

Şeýlelik bilen, Ol Şanly Girişden öň Betaniýada saklanýar.

This refers to the Tarrying Time.

Bu, Garaşmak Wagtyna degişlidir.

> "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.'

> Günüň ikindi wagtynyň ýarysy geçende, Isa şägirtlerini Betfage obasyna iberip, şeýle diýdi: «Garşyňyzdaky oba gidiň; derrew daňylan bir eşegi we onuň ýanynda taýyny taparsyňyz; olary çözüň-de, maňa getiriň. Eger biri size bir zat diýse, şeýle diýersiňiz: Rebbiň olara mätäçligi bar; şonda ol hem derrew olary iberer.»

> "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?

> Bu, Mesişiň gullugy döwründe münenine razy bolan ilkinji saparydy; şägirtler muny Onuň patyşalyk güýjüni we häkimiýetini mälim etmäge, hem-de Dawudyň tagtyndaky ornuny eýelemäge golaýlandygynyň alamaty hökmünde düşündirdiler. Olar bu tabşyrygy şatlyk bilen ýerine ýetirdiler. Olar taýçanagy tapdylar, ony çözdüler-de Isanyň ýanyna getirdiler, Isa hem onuň üstüne mündi. Isa haýwanyň üstünde ýer alan badyna, howa öwgüleriň we ýeňiş dabarasynyň seslerinden doldy. Onda patyşalygyň daşky nyşany ýokdy, döwlet lybasy hem geýnen däldi, Onuň yzyna düşen esgerler hem ýokdy. Emma Ony umyda we garaşylýanja duýga joşan bir topar gurşap alýardy. Ol ýaňy-ýakynda ölini direldipdi. Adamlar Onuň Ysraýylyň Halasgäri bolmak üçin gelýändigini pikir edýärdiler. Bu adamlar kimdi?

> "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.'

> Köp adamlar Ysraýylyň azat ediljek sagadynyň golaýlap gelendigine öz-özlerini ynandyrýarlar. Hyýallarynda olar rim goşunynyň dargadylýandygyny, Iýerusalimden kowulýandygyny we ýehudy halkynyň ezijiniň boýuntyrygyndan ýene bir gezek azat bolýandygyny görýärler. Dilden dile şeýle sorag geçýär: «Ol şu wagtda patyşalygy Ysraýyla täzeden dikeldermi?» Köpçüligiň arasyndaky köp adam pygamberiň sözüni ýatlaýar: «Şatlygyňy juda artdyr, eý, Sion gyzy; gygyr, eý, Iýerusalim gyzy: ine, seniň Patyşaň saňa gelýär: ol adyldyr we gutulyş getirýändir; pesgöwünlidir we eşege münendir». Her kim pygamberlik geçmişine jogap bermekde beýlekiden ozmaga çalyşýar. Dagdan we jülgeden ýaňlanýan nara şeýledir: «Dawudyň Ogluna hosanna!» — Gije ýarymy nyrasy — «Rebbiň adyndan gelýäne ýalkaw bolsun; iň beýiklerde hosanna».

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.

Şol ýörişde ne ýas, ne-de agy-sagy eşidildi. Bir wagtlar kör bolan, emma gözleri Hudaýyň Ogluny tarapyndan şypa tapdyrylanlar öňden ýol görkezýärdiler.

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

Ýola kim ýolbaşçylyk edýär? Ozal Laodikeýaly bolanlar.

> "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.

> Olar Isa ýakyndan gurşap alýardylar, şol bir wagtda bolsa Onuň ölümden direlden adamy münýän haýwanyny alyp barýardy. Ozal ker we lal bolanlar, indi bolsa şypa tapanlar, şatlykly “Hosannalara” goşulyşyp, olaryň şowhunyny artdyrýardylar. Ozal maýyp bolanlar, indi bolsa ýöreýänler, palma şahalaryny döwüp, Olaryň ýoluna seçýärdiler.

> "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.'

> Bir wagtlar jemgyýetden çetleşdirilen maýyp, Halasgäriň güýji bilen arassalanyp, şol ýerde durdy. Ol öz eşigini Halasgäriň ýoluna ýazyp, şeýle diýip gygyrdy: «Rebbe şükür ediň; çünki Ol ýagşydyr; çünki Onuň merhemeti ebedilik dowam eder.»

> "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.'

> Şol ýerde indi akly ýerinde bolan şypa tapan jynly hem bardy; ol öz şaýatlygyny goşup şeýle diýýärdi: «Reb meniň üçin beýik işleri etdi, şonuň üçin men şatlanýaryn».

> "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."

> Gaýtadan dirilen ölüler şol ýerde bolup, Oňa hamd aýdýardylar. Dul aýal bilen ýetim Onuň ajaýyp işlerini gürrüň berýärdiler. Körpeler, kesellerden saplananlar hem-de gabyrdan gaýtarylanlar Halasgäriň ýoluna palma şahalaryny we gülleri seçip goýýardylar.

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

Şeýlelik bilen, Isa Garyplaryň öýünde eglenýär, bu bolsa Egleniş Wagtyna yşarat edýär.

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

Näme üçin? Çünki Ol Öz Mukaddes Ruhuny olaryň üstüne dökmek we olaryň akyl-düşünjesini açmak üzeredir; bu bolsa Gijeki Gykylygy aňladýar.

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.

Bu hekaýada Ol Patyşa hökmünde gelýär; bu, 1844-nji ýylyň 22-nji oktýabryna degişlidir. Isa 1844-nji ýylyň 22-nji oktýabrynda bir patyşalygy kabul etmäge gelýärmi? Hawa.

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

Bu Ýeňişli Girişdir, we Ýarygije Çygrygyny galdyrjaklar bardyr.

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

Bu adamlar kimlerdir? Olar Mesihiň güýji bilen üýtgedilenlerdir.

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?

Mesihiň dogrulygynyň habary, Onuň bizi körlükden görmäge, ölümden ýaşaýşa, mergiden tämizlige öwürmäge bolan güýji, Ýeňişli Girişiň taryhynda, Gije ýarymky Çagyryşy öňden şekillendirip, alnyp gidilýär. Şol habary näme alyp gidýär?

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

Mesih nämäniň üstünde münýär? Bir eşege. Mesihiň dogrulygy baradaky habary göterýän zat Yslamyň Habarydyr.

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.

1840-njy ýylda Birinji Perişdäniň Habarynyň kuwwatlanmagy yslamyň çäklendirilmegi bilen baglanyşyklydy. Birinji Habar Ikinji Habara alyp barýar; olar biri-birinden aýrylyp bilinmez.

The First Message carries the Second Message.

Birinji Habar Ikinji Habary özünde daşaýar.

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.

Birinji Habar Yslamyň çäklendirilmegi bilen, pygamberligiň ýerine ýetmegi arkaly tassyklanyldy. Bu tassyklama Birinji Perişdäniň Habaryna güýç berdi we protestantlaryň oňa garşy gapylaryny ýapmagyna getirdi.

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

Protestant ybadathanalary tarapyndan gapylaryň ýapylmagy Yslam Habarynyň ret edilmegidi.

The Millerite history prefigures our history.

Milleritleriň taryhy biziň taryhymyzy öňünden şekillendirýär.

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.

144 müňüň möhürleniş wagtynda, Reb Öz Mukaddes Ruhuny eçip, Mukaddes Ýazgylary Adventizmiň Laodikýalylaryna we mergilerine açan mahalynda, Mesihiň dogrulygy baradaky habar ýene eşek arkaly alnyp barylýar — Yslamyň Habary.

> "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

> 1844-nji ýylyň tomsunda we güýzünde: «Ine, Ýigit gelýär» diýen jar jar edildi. Şonda akylly we nadan gyzlar arkaly şekillendirilen iki topar doly aýan boldy — bir topar Rebbiň görünmegine şatlyk bilen garaýan we Ony garşylamaga yhlas bilen taýýarlanyp ýörenler; beýleki bir topar bolsa, gorkynyň täsirine düşüp we duýdansyz hyjuw bilen hereket edip, hakykatyň diňe nazary görnüşi bilen kanagatlanan, emma Hudaýyň merhemetinden mahrum bolanlardy. Tymsalda ýigit gelende, «taýýar bolanlar onuň bilen toýa girdiler». Bu ýerde görkezilýän ýigidiň gelşi toýdan öň bolup geçýär. Toý bolsa Mesihiň Öz şalygyny kabul etmegini aňladýar. . . . Beýik göreş, 427

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

Şanly Giriş — Patyşanyň gelmegidir. 1844-nji ýylyň 22-nji oktýabrynda Ol Patyşalygy kabul edýär. Ine, bu Şanly Girişdir.

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

Şu döwürde iki synp öz ykballaryna möhürlenýär.

> "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.

> «Ine, Güýjüniň ýigidi gelýär» diýen yglan 1844-nji ýylyň tomsunda müňlerçe adamy Rebbiň derhal gelmegine garaşmaga getirdi. Bellenen wagtda Ýigit geldi, emma halkyň garaşyşy ýaly ýere däl-de, asmanda Gadymy Günleriň huzuryna, nika dabarasyna, Öz patyşalygyny kabul etmäge geldi. «Taýýar bolanlar Onuň bilen nika dabarasyna girdiler; we gapy» — näme boldy? — «ýapyldy». Olar nika dabarasynda şahsy taýdan bolmaly däldiler; çünki ol asmanda bolup geçýär, olar bolsa ýerde. Mesihiň yzyna eýerijiler «Rebleriniň toýdan dolanyp gelmegine garaşmaly». Luka 12:36. Emma olar Onuň işine düşünmeli we Ol Hudaýyň huzuryna girip barýarka, imanda Onuň yzyna eýermeli. Hut şu manyda olaryň nika dabarasyna girdikleri aýdylýar». Uly Dawalaşyk, 427.

## Scriptural References to the Tarrying Time

Garaşylýan Wagta degişli Mukaddes Ýazgy salgylanmalary

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

Birnäçe Mukaddes Ýazgylar gijä galma döwrüni aýratyn nygtaýar. Olary gysgaça gözden geçireris-de, soňunda Aýal dogan Waýtyň bir beýany bilen tamamlarys.

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

> Giýew galyp durka, olaryň ählisi ukulap, ukladylar. Matta 25:5.

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

Edil şu ýerde, 1844-nji ýylyň 22-nji marty, Garaşmak Wagtyna salgylanyp.

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.

1844-nji ýylyň 22-nji marty Mukaddes Kitabyň pygamberlik öňden aýdylmasy däldir. Bu, Millerçileriň nädogry düşünen senesidir, emma ol ilkinji lapykeçligi döretdi we gijikme wagtyny belläp geçdi.

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.'

Mukaddes Ýazgylar Hudaýyň gijikme döwrüni döredýändigini aýtmaýar. Ony döredýän zady halkyň düşünmezligidir: «Görüş gijikýän ýaly bolsa-da, oňa garaş, çünki ol gijikmez, ol ýalan sözlemez».

> 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.

> Müň üç ýüz otuz bäş güne çenli garaşyp ýetýän bagtlydyr. Emma sen ahyra çenli öz ýoluň bilen git; çünki sen dynç alarsyň we günleriň ahyrynda öz paýyňda durarsyň. Daniel 12:12, 13.

You can read this two ways. Either way:

Munyu iki hili görnüşde okap bilersiňiz. Haýsy görnüşde bolsa-da:

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.

Garaşýan adam bagtlydyr, 1335-e ýetýän hem bagtlydyr. Emma sen ahyra çenli öz ýoluň bilen git; çünki sen rahat taparsyň we günleriň ahyrynda öz paýyňda durarsyň.

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."

1335-e ýetmegiň berekedi diňe wagt pygamberliginiň ahyryna ýetmek hakynda däldir. Çyzgyda 1335 1843-nji ýylda tamamlanýar. Bereket diňe pygamberligiň ahyry däl, eýsem gijä galma döwrüniň tejribesidir. Bereket Gijä galma döwri bilen 1844-nji ýylyň 22-nji oktýabrynyň arasynda bolup geçýär. Ine, garaşmaly ýeriňiz şudur. «Garaşýan adam bagtlydyr.»

> 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.

> Şonuň üçin-de Reb size merhemet etmek üçin garaşar, şonuň üçin-de size rehim etmegi üçin beýgeldiler: çünki Reb höküm Hudaýydyr; Oňa garaşýanlaryň hemmesi bagtlydyr. Işaýa 30:18.

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

Garaşmak, saklanma wagtyndan 1844-nji ýylyň 22-nji oktýabryna çenli dowam edýär. Eger siz Oňa garaşýan bolsaňyz, siz bereketlenersiňiz.

> 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.

> Çünki bu görnüşlik entek bellenen wagt üçindir, emma ahyrynda ol sözlär we ýalan sözlemez; gijä galýan ýaly bolsa-da, oňa garaş; çünki ol hökman geler, gijä galmaz. Habakkuk 2:3.

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

Bu gijä galan döwri getiren zat Milleritleriň nädogry düşünmesidi. Görnüş bellenen wagt üçindir — 1844-nji ýylyň 22-nji oktýabry. Ol ýalan çykmaz, emma siz nädogry düşünme sebäpli onuň gijä galýandygyny pikir edersiňiz.

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

Reb bu düşünişmezligi niýetledimi? Hawa. Uýam Waýt şeý diýýär.

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.

Reb 1843-nji ýylyň Çyzgysy arkaly şol nädogry düşünişi döretdi. Uilýam Miller özüniň hiç wagt 1843-nji ýyly gutarnykly görnüşde yglan etmändigini aýtdy, ýöne 1843-nji ýylda doganlar ondan “eger” sözüni aýyrmagy we 1843-nji ýyly bir ýol belgisi hökmünde bellemegi haýyş etdiler. Uayt uýamyz munuň pygamberlik ýol belgisidigini, Habakkuk 2-niň amala aşmasydygyny aýdýar. 1843-nji ýyly dogmatik görnüşde bellän bu ýol belgisi gijä galma wagtyny döretdi.

> "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.

> 1843 we 1844-nji ýyllarda görülen zatlary gören gözler bagtlydyr. Habar berildi. Wagtyň alamatlary ýerine ýetýär; ahyrky iş tamamlanmalydyr; şonuň üçin habary gaýtadan yglan etmegi gijikdirmeli däldir. Gysga wagtyň içinde beýik bir iş amala aşyrylar. Ýakyn wagtda Hudaýyň bellemegi bilen bir habar berler, ol hem güýçli bir nalyşa öwrüler. Şonda Daniýel öz paýynda durar we öz şaýatlygyny berer». Manuscript Releases, 21-nji tom, 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.

Danyýel 12:12, 13-e üns beriň: «Müň üç ýüz otuz bäş güne ýetip gelýän we garaşýan adam bagtlydyr». — «1335-e ýetip gelýän bagtlydyr. 1843-e ýetip gelýän bagtlydyr», bu 12-nji aýatdyr.

Verse 13:

13-nji aýat:

> 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.

> Emma sen öz ýoluň bilen ahyryna çenli git; çünki sen dynç alarsyň we günleriň ahyrynda öz paýyňda durarsyň. Daniýel 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.

Uayt hanym 12-nji we 13-nji aýatlary özara baglanyşdyryp, 1335-iň berekediniň 1843-nji we 1844-nji ýyllarda ýerine ýetýändigini aýdýar. Bu belli bir wagt pursaty barada däl, eýsem Mesihiň Iýerusalime Şöhratly Girişine garaşýanlar, perişdeleriň merdiwandan ýokary çykyp aşak inýändigini tanaýanlar we Reb olara ähtiň iki tagtasyny bereninde Onuň bilen äht baglaşýanlar barada gürrüň edýär.

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