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

Ẹ̀mí Àsọtẹ́lẹ̀: Àkókò Ìdádúró àti Igbe Àárín Òru

Habakkuk's Two Tables

Àwọn Tábìlì Méjì ti Hábákùkù

Author

Jeff Pippenger

Published

October 14, 2012

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A Word of Clarification

Ọ̀rọ̀ Ìtúmọ̀ Kedere Kan

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

Láìpẹ́ yìí ni a bẹ̀rẹ̀ sí í pèsè àkọsílẹ̀ ìtẹ̀jáde *Habakkuk’s Two Tables* kí a lè túmọ̀ ọ́ sí àwọn èdè oríṣìíríṣìí tí a ṣojú fún lórí ojúlé wa. Iṣẹ́ yíyí ìfihàn tí a sọ jáde padà sí ìfihàn tí a kọ sílẹ̀ jẹ́ iṣẹ́ tí ó pọ̀ ju bí a ti lè mọ̀ ọ́ lọ bí ẹni kò bá mọ̀ nípa gbogbo àwọn ìpele tí a gbọ́dọ̀ kọjá láti lè yí ìfihàn tí a sọ jáde padà sí ìfihàn tí a kọ sílẹ̀, pẹ̀lú àwọn ìṣòro tí ó ṣe pàtàkì tí ó tún bá a lọ nípa bí a ó ṣe túmọ̀ ohun èlò náà ní ìkẹyìn sí àwọn èdè oríṣìíríṣìí tí ó wà lórí ojúlé náà. A ṣẹ̀ṣẹ̀ bẹ̀rẹ̀ iṣẹ́ àtúnṣe ẹ̀dà wa lórí àkọ́kọ́ nínú àwọn ìfihàn mẹ́ẹ̀ẹ́dógún lé ní márùn-ún, mo sì ṣàwárí ìpele mìíràn tí a gbọ́dọ̀ tún kọjá. Ó ní í ṣe pẹ̀lú ìdàgbàsókè ìlọsíwájú ìfiranṣẹ́ yìí láti ọdún 1989 títí dé ìtàn wa lọ́wọ́lọ́wọ́.

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

Nínú àwọn ìfihàn ní nǹkan bí ọdún mẹ́ẹ̀ẹ́dógún sẹ́yìn, àwọn òtítọ́ kan wà tí ó ṣì wà ní ipò ìkókó ìmọ̀ye. Àkọ́kọ́ nínú àwọn òtítọ́ wọ̀nyí tí mo gbọ́dọ̀ ṣàlàyé ni dídé áńgẹ́lì kejì nínú ìtàn àwọn Millerite. Ní àkókò yẹn, mo lóye pé áńgẹ́lì kejì dé nígbà tí àwọn ìjọ Protestanti bẹ̀rẹ̀ sí í ti ilẹ̀kùn wọn pa sí ìfihàn Miller nípa ìhìnrere áńgẹ́lì àkọ́kọ́, ní ìsopọ̀ pẹ̀lú ìparí ọdún 1843. William Miller ṣiṣẹ́ lórí ìṣírò àkókò kan tí ó gbà pé ó fi hàn pé àwọn ọdún 1843 bẹ̀rẹ̀ ní March 22, 1843, wọ́n sì parí ní March 22, 1844. Ó ti rò pé àwọn àsọtẹ́lẹ̀ mẹ́ta tí a wá fi lórí àwọn àtẹ sacred méjì yóò parí ní ọdún 1843, ó sì gbà pé ọdún náà parí ní March 22, 1844. Ó ṣìṣe ní ojú méjì.

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

Àwọn àsọtẹ́lẹ̀ mẹ́ta náà, ti ọjọ́ 1335 nínú Dáníẹ́lì orí kejìlá, ti ọdún 2520 ti “àkókò méje” nínú Léfítíkù orí kẹrìndínlógún, àti ti ọjọ́ 2300 nínú Dáníẹ́lì orí kẹjọ, ni Miller lóye pé wọ́n parí ní oṣù Kẹta ọdún 1844. Lẹ́yìn èyí, Olúwa darí Samuel Snow kí ó má ṣe lóye nìkan pé àwọn àsọtẹ́lẹ̀ náà kò parí ní 1843, bí kò ṣe ní 1844; ṣùgbọ́n Snow pẹ̀lú bẹ̀rẹ̀ sí í lo ìṣírò àkókò ti àwọn Karaiti, èyí tí kì í ṣe ìlò àkókò tí Miller ti ń lò. Miller ti ń lo ìṣírò àkókò ti ẹ̀sìn àwọn Rábìnì/tí ó dá lórí equinox, èyí tí ó fi ìgbà ọdún kà láti orísun omi dé orísun omi.

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

Nígbà tí a ń gbé Àwọn Tábìlì Méjì ti Hábákúkù kalẹ̀, a kò tíì lóye òtítọ́ ìtàn yìí, a sì ń lo ìrírí Miller láti fi samisi March 22, 1844 gẹ́gẹ́ bí dídé èkejì àti ìbẹ̀rẹ̀ àkókò ìdádúró. Mo lóye, mo sì ṣì ń lóye pé dídé áńgẹ́lì náà bá àkókò tí àwọn Pírótẹ́sítáǹtì kọ ìránṣẹ́ Miller ti áńgẹ́lì àkọ́kọ́ mu, apá ọ̀rọ̀ tí ó tẹ̀lé e sì ni ìtọ́kasí mi.

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

> “Nínú oṣù Kẹfà, ọdún 1842, Ọ̀gbẹ́ni Miller fúnni ní ẹ̀kọ́-ìwàásù kejì rẹ̀ ní ṣọ́ọ̀ṣì Casco Street ní Portland. Mo kà á sí ànfààní ńlá láti lọ sí àwọn ẹ̀kọ́-ìwàásù wọ̀nyí; nítorí mo ti bọ́ sínú ìrẹ̀wẹ̀sì, èmi kò sì nímọ̀lára pé mo ti mura tán láti pàdé Olùgbàlà mi. Ẹ̀kọ́ kejì yìí dá ìdùnnú ìmísí púpọ̀ síi sílẹ̀ nínú ìlú ju èyí àkọ́kọ́ lọ. Pẹ̀lú àwọn àìṣeẹ́tọ̀ díẹ̀, àwọn ẹ̀sìn-ìjọ oriṣiriṣi ti ṣí ilẹ̀kùn àwọn ṣọ́ọ̀ṣì wọn mọ́ Ọ̀gbẹ́ni Miller. Ọ̀pọ̀lọpọ̀ àsọyé láti orí púlpítì onírúurú wá láti fi àwọn àṣìṣe ìfọ̀kànbalẹ̀ tí a fi kàn olùkọ́-ìwàásù náà hàn gbangba; ṣùgbọ́n àwọn ogunlọ́gọ̀ ènìyàn tí ń fetí sílẹ̀ pẹ̀lú ìfọkànsìn lọ sí àwọn ìpàdé rẹ̀, ọ̀pọ̀ sì ni kò lè wọ inú ilé náà. Àwọn ìjọ ènìyàn náà dakẹ́ gidigidi, wọ́n sì tẹ́tí sílẹ̀ pẹ̀lú àkíyèsí.” Life Sketches, 27.

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

Mo lóye pé pípàdé àwọn ilẹ̀kùn sí ìhìn iṣẹ́ Miller jẹ́ àmì ìbẹ̀rẹ̀ ìkọ̀sílẹ̀ áńgẹ́lì àkọ́kọ́ náà, àti ní ìbámu pẹ̀lú òye Miller nípa ìṣírò àkókò ti àwọn Rábínì/èyí tí ó dá lórí equinox, mo gbà pé March 22, 1844 ni ó samisi ìparí ọdún 1843. Ìfìhàn Miller ní Portland ní June ọdún 1842 jẹ́ waymark kan ní tòótọ́ tí ó ń dá ìkọ̀sílẹ̀ tí ń lọ síwájú mọ̀, èyí tí ó parí ní ìkẹyìn ní April 18, 1844, ṣùgbọ́n ní àkókò àwọn ìfìhàn náà a kò tíì mọ ìlò tí Samuel Snow ṣe ti ìṣírò àkókò Karaite.

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

Nígbà tí a bẹ̀rẹ̀ sí í ṣàtúnṣe àfihàn àkọ́kọ́, mo bẹ̀rẹ̀ sí í rí i pé ohun tí a kọ sílẹ̀ ní àkókò náà dàbí ẹni pé ó tako ohun tí a ń kọ́ ní báyìí. Ó rí bẹ́ẹ̀, ó sì tún kì í rí bẹ́ẹ̀. Kì í ṣe nǹkan míì bí kò ṣe ìtẹnumọ́ lórí ìbẹ̀rẹ̀ déédéé ti áńgẹ́lì kejì, pẹ̀lú àpẹẹrẹ ìṣípayá díẹ̀díẹ̀ ti ìránṣẹ́ yìí, gẹ́gẹ́ bí ó ti rí pẹ̀lú nínú ìtàn àwọn Millerite. Àkọsílẹ̀ ìtúmọ̀kúrò yìí yẹ kí ó dáhùn sí àwọn tí ó ti kọsẹ̀ lórí ìdánimọ̀ wa ti April 19, 1844 gẹ́gẹ́ bí ìrẹ̀wẹ̀sì àkọ́kọ́ ti àwọn Millerite àti ohun tí a ti kọ́ ní àtijọ́.

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

> “Àwọn ìhìn àkọ́kọ́ àti kejì ni a fi hàn ní ọdún 1843 àti 1844, a sì wà nísinsin yìí lábẹ́ ìkéde ti ẹ̀kẹta; ṣùgbọ́n gbogbo àwọn ìhìn mẹ́tẹ̀ẹ̀ta náà ṣì ní láti máa kéde. Ó ṣe pàtàkì lónìí gẹ́gẹ́ bí ó ti rí rí tẹ́lẹ̀ pé kí a tún wọn sọ fún àwọn tí ń wá òtítọ́. Pẹ̀lú ìkọ̀wé àti ohùn ni a ó fi gbé ìkéde náà kalẹ̀, ní fífi ìtòlẹ́sẹẹsẹ wọn hàn, àti ìlò àwọn àsọtẹ́lẹ̀ tí ń mú wa dé sí ìhìn angẹli ẹ̀kẹta. Ẹ̀kẹta kò lè wà láìsí àkọ́kọ́ àti kejì. Àwọn ìhìn wọ̀nyí ni a gbọ́dọ̀ fi fún ayé nínú àwọn ìtẹ̀jáde, nínú àwọn àsọyé, ní fífi hàn nínú ìlà ìtàn àsọtẹ́lẹ̀ àwọn ohun tí ó ti ṣẹlẹ̀ àti àwọn ohun tí yóò ṣẹlẹ̀.” Selected Messages, ìwé 2, 104.

## Habakkuk's Two Tables 2 of 95

Àwọn Tẹ́ẹ̀bù Mẹ́jì ti Hábákúkù 2 nínú 95

## Understanding the Millerite Calendar and the Tarrying Time

Ìmọ̀ nípa Kàlẹ́ńdà àwọn Míléráìtì àti Àkókò Ìdádúró náà

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.

Nínú àfihàn wa tí ó kọjá, ìbéèrè náà dìde nípa bí October 22, 1844, ṣe lè jẹ́ ọjọ́ kẹwàá oṣù keje bí March 22, 1844, bá jẹ́ ọjọ́ kìn-ín-ní oṣù kìn-ín-ní. Àwọn Millerite ní March 1844 lóye èké nípa ohun tí wọ́n gbà pé jẹ́ òpin ọdún 1843. Lẹ́yìn ìdààmú yẹn, wọ́n tún ṣàyẹ̀wò ìṣírò àkókò gẹ́gẹ́ bí Bíbélì ṣe fi í lélẹ̀. A ṣàlàyé èyí nínú ìwé Gerhard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, ní pàtàkì lórí ojúewé 89 àti 92. Nígbà tí wọ́n gbà pé 1843 ti parí, wọ́n tún ṣàgbéyẹ̀wò ẹ̀ka méjì nínú òye wọn nípa àkókò: ìyípadà láti 1843 sí 1844, àti àwọn ọjọ́ tí ń samisi ìbẹ̀rẹ̀ àti òpin àwọn ọdún, kí wọ́n lè ṣe ìṣírò ọjọ́ kẹwàá oṣù keje.

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.

Mo máa ń tẹnu mọ́ ọn nígbà púpọ̀ pé láti ọjọ́ kejidínlógún, oṣù Kẹta títí dé ọjọ́ kejìlélógún, oṣù Kẹwàá jẹ́ oṣù méje. Èmi kì í sọ pé èyí ni Ìgbésẹ̀ Oṣù Keje, ṣùgbọ́n ó ṣeé nífẹ̀ẹ́ sí i pé àwọn Millerite gbà pé ọjọ́ kejìlélógún, oṣù Kẹta jẹ́ ọjọ́ pàtàkì, àti pé ó jẹ́ àmì ìrántí tó wúlò—oṣù méje lẹ́yìn náà a mú ọ dé ọjọ́ kejìlélógún, oṣù Kẹwàá. Èyí jẹ́ òtítọ́.

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.

Ìbànújẹ́ àti àkókò ìdádúró náà kì í ṣe ìmúṣẹ àsọtẹ́lẹ̀ àkókò kan, ṣùgbọ́n dípò bẹ́ẹ̀, wọ́n jẹ́ àbájáde àìlóye àwọn Millerites. Àìlóye wọn ni ó mú ìmúṣẹ àkókò ìdádúró àti ìbànújẹ́ náà wá; kò sí àsọtẹ́lẹ̀ pàtó kankan tí ó sọ pé àkókò ìdádúró yóò bẹ̀rẹ̀ ní ibìkan pàtó. Ìgbàgbọ́ wọn pé ọdún 1843 ti kọjá ní March 22, 1844, ni ó fa ìbànújẹ́ náà.

Damsteegt says:

Damsteegt sọ pé:

> '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.'

> Bí ó tilẹ̀ jẹ́ pé ìṣírò àwọn Karaite, tí ó tọ́ka sí òpin ọdún àwọn Júù ní òṣùpá tuntun ní ọjọ́ kẹtàdínlógún, oṣù Kẹrin, ọdún 1844, ni a fẹ́ràn nínú àwọn ìwé ìròyìn pàtàkì àwọn Millerite, ọ̀pọ̀ jùlọ nínú àwọn onígbàgbọ́ ń retí ọjọ́ kọkànlélógún, oṣù Kẹta, ọdún 1844 gẹ́gẹ́ bí àkókò ìpadàbọ̀ Kristi. Níta ìṣísẹ̀ Millerite, ọjọ́ kọkànlélógún, oṣù Kẹta, jẹ́ ohun tí a mọ̀ dáadáa, àti pé ìreti tí ó gbòòrò gidigidi wà pé ní ọjọ́ náà ni yóò wá sí ìparun pátápátá ti gbogbo ètò Adventism.

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.

A ka ní àná pé Miller ń retí ọjọ́ náà. Ọ̀pọ̀lọpọ̀ àwọn ọmọlẹ́yìn Miller ń wo ọjọ́ náà, àní àwọn alátakò wọn pẹ̀lú mọ̀ ọ́, wọ́n sì ń ṣọ́ ọ gẹ́gẹ́ bí ẹ̀rí pé irọ́ ni àwọn ọmọlẹ́yìn Miller. Èyí ni ìmọ̀ tí ó jẹ́ àṣẹ̀dá nígbà náà. Lẹ́yìn tí ó kọjá, wọ́n bẹ̀rẹ̀ sí í ṣàyẹ̀wò àwọn àsọtẹ́lẹ̀ àkókò náà pẹkipẹki jù bẹ́ẹ̀ lọ, èyí sì mú wọn dé October 22, 1844. Èyí pèsè ibi ìtọ́kasí kan fún ìbéèrè tí ó dìde ní àná.

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

Àkókò Ìdúró àti Ìran Kínní ti Ellen White

Today, I want to spend more time looking at the tarrying time. This is important because we are dealing with Ellen White's first vision, where she says the bright light at the beginning of the path to Heaven was the Midnight Cry, and if you deny that light, you fall off the path to Heaven. I am trying to demonstrate that the Midnight Cry in her vision includes the entire history of the Second Angel's Message.

Lónìí, mo fẹ́ lo àkókò púpọ̀ síi láti wo àkókò ìdádúró náà. Èyí ṣe pàtàkì nítorí pé a ń bá ìran àkọ́kọ́ Ellen White lò, níbi tí ó ti sọ pé ìmọ́lẹ̀ títàn ní ìbẹ̀rẹ̀ ọ̀nà sí Ọ̀run ni Ẹkún Ọ̀ganjọ́, àti pé bí o bá sẹ́ ìmọ́lẹ̀ náà, ìwọ yóò ṣubú kúrò lójú ọ̀nà sí Ọ̀run. Mo ń gbìyànjú láti fi hàn pé Ẹkún Ọ̀ganjọ́ nínú ìran rẹ̀ ní gbogbo ìtàn Ìhìnrere Áńgẹ́lì Kejì nínú.

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.

Ní tikára mi, n kò ní ìṣòro kankan láti sọ pé Igbe Òru Àárín gbùngbùn nínú ìran yẹn, èyí tí ó wà ní ìbẹ̀rẹ̀ ọ̀nà náà tí ó sì ń tan ìmọ́lẹ̀ ká gbogbo ọ̀nà náà, dúró fún ìtàn àwọn Millerite láti ọdún 1840 sí 1844. Ó yẹ kí a lóye ìṣiṣẹ́ àti ìlọsíwájú ìtàn náà ní ọ̀nà tó tọ́. Ìmúṣẹ̀ Igbe Òru Àárín gbùngbùn fúnra rẹ̀ jẹ́ láti August 12 sí 17, nígbà tí a gbé ìhìn náà kalẹ̀ ní Exeter Camp Meeting, lẹ́yìn náà wọ́n sì mú ìhìn náà lọ fún bí oṣù méjì—September àti October, oṣù méjì àti ọjọ́ márùn-ún. Ṣáájú October 22, wọ́n ń pèsè ara wọn sílẹ̀ fún ìpadàbọ̀ Olúwa. Àkókò oṣù méjì yìí ni ìtàn Igbe Òru Àárín gbùngbùn. Síbẹ̀, o kò lè lóye àkókò yìí láì lóye àwọn ìgbésẹ̀ tí ó mú wọ́n dé ibẹ̀. Fún mi, Igbe Òru Àárín gbùngbùn ni, ní pàtàkì jù bẹ́ẹ̀ lọ, ìtàn àkókò ìdádúró náà, tí ń bá a lọ títí dé October 22, 1844.

## Locating the Three Angels’ Messages

Ìwárí Ibi Tí Àwọn Ìránṣẹ́ Áńgẹ́lì Mẹ́ta Wà

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.

Eyi ni ìtàn láti 1840 sí 1844. Àwọn ẹsẹ kan wà nínú Ẹ̀mí Àsọtẹ́lẹ̀ níbi tí Sister White ti sọ fún wa pé a nílò láti mọ ibi tí a ó gbé àwọn ìránṣẹ́ náà kalẹ̀. Nígbà tí o bá bẹ̀rẹ̀ sí í gbé àwọn ìránṣẹ́ náà sí ipò wọn, o máa mọ̀ pé gbogbo àwọn ìránṣẹ́ náà dé ní àkókò kan pàtó, lẹ́yìn náà ni a sì fi agbára fún wọn.

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

Áńgẹ́lì Àkọ́kọ́ dé ní ọdún 1798 ní Àkókò Ìgbẹ̀yìn, nígbà tí a tú Ìwé Dáníẹ́lì sílẹ̀ tí ìmọ̀ sì pọ̀ sí i. A fún Ìhìn Áńgẹ́lì Àkọ́kọ́ ní agbára ní ọjọ́ kẹ́rìnlá, oṣù Kẹjọ, ọdún 1840, nígbà tí a fi ìlànà ọdún-fún-ọjọ́ múlẹ̀ fún gbogbo ayé, èyí sì mú Áńgẹ́lì Ìfihàn 10 sọ̀kalẹ̀, tí ó jẹ́ ààmì ìfúnni ní agbára fún Ìhìn Áńgẹ́lì Àkọ́kọ́.

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

Áńgẹ́lì Kejì dé ní Oṣù Kẹfà ọdún 1842. A kà lánàá pé ní Oṣù Kẹfà ọdún 1842, Ọ̀gbẹ́ni Miller ṣe ẹ̀kà kejì àwọn ìfihàn rẹ̀ ní ṣọ́ọ̀ṣì Casco Street. Pẹ̀lú díẹ̀ nínú àìyẹ̀sẹ̀, àwọn ìjọ Pùrótẹ́sítáǹtì ti ilẹ̀kùn wọn pa. Nítorí náà, ní Oṣù Kẹfà ọdún 1842, Ìhìn Áńgẹ́lì Kejì dé, nítorí pé nígbà tí ìjọ Pùrótẹ́sítáǹtì kan bá ti ilẹ̀kùn rẹ̀ pa sí Ìhìn Áńgẹ́lì Kìnní, ó di apá kan Bábílónì. Ìhìn Áńgẹ́lì Kejì jẹ́ ìpè láti jáde kúrò ní Bábílónì. Ó ń lọ síwájú ní ìpele déédéé.

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.

Arábìnrin White sọ fún wa pé bí ó tilẹ̀ jẹ́ pé àwọn Pùròtẹ́sítántì bẹ̀rẹ̀ sí í ti àwọn ilẹ̀kùn wọn pa ní Oṣù Karùn-ún ọdún 1842, ìpè láti jáde kúrò ní Bábílónì—àkóónú Ìránṣẹ́ Áńgẹ́lì Kejì—kò bẹ̀rẹ̀ ní tòótọ́ títí di Ìgbà Òoru ọdún 1844.

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

Ìhìn Áńgẹ́lì Kejì dé ní oṣù Okúdu, ọdún 1842, a sì fi agbára fún un pẹ̀lú ìhìn Ẹkún Ní Òru Àárín, Oṣù Kẹjọ ọjọ́ 12 sí 17, ọdún 1844, ní Ìpàdé Àgọ́ Exeter.

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

Angẹli Kẹta dé ní October 22, 1844, nítorí pé ní ọjọ́ náà ni ọ̀nà sí Ibi Mímọ́ Jùlọ ti ṣí, níbi tí ènìyàn ti lè mọ̀ pé Kristi ti di Àlùfáà Àgbà nísinsìnyí nínú Ibi Mímọ́ Jùlọ. Níbẹ̀ ni wọ́n ti mọ Àpótí Májẹ̀mú náà, àti pé nínú àpótí náà ni Àwọn Òfin Mẹ́wàá wà. Nígbà tí a mú Sister White wọ Ibi Mímọ́ Jùlọ, tí ó sì wo Àwọn Òfin Mẹ́wàá náà, ó rí i pé Òfin Ìsinmi náà ń tàn lókè àwọn yòókù, ní fífi ìtúmọ̀ pàtàkì Ìsinmi hàn nínú Ìhìn-iṣẹ́ Angẹli Kẹta. Yóò jẹ́ ìdánwò lórí Ìsinmi tàbí Sunday. Ní October 22, 1844, àkóónú Ìhìn-iṣẹ́ Angẹli Kẹta dé.

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

Ọkan lára àwọn àbùdá gbogbo àwọn ìránṣẹ́ mẹ́ta náà ni pé nígbà tí Ìhìnrere Áńgẹ́lì Kìíní dé ní ọdún 1798, kò sí ẹnikẹ́ni tí ó lóye rẹ̀. Olúwa gbé William Miller dìde láti jẹ́ òjíṣẹ́ Áńgẹ́lì Kìíní, ṣùgbọ́n títí di ọdún 1818—ogún ọdún lẹ́yìn náà—ni Miller bẹ̀rẹ̀ sí í lóye ìhìnrere náà. Ìhìnrere náà dé, ṣùgbọ́n ó gba àkókò kí àwọn ènìyàn Ọlọ́run tó dá a mọ̀, lẹ́yìn náà ni a sì fi agbára fún un.

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

Ifiranṣẹ́ Áńgẹ́lì Kejì dé ní Oṣù Kẹfà ọdún 1842, ṣùgbọ́n kò sí àwọn ọmọ-ẹ̀yìn Miller ní ọdún 1842 tí wọ́n bẹ̀rẹ̀ sí í pe àwọn ìjọ Pùrótẹ́sítáǹtì ní Bábílónì. Wọ́n kò tíì mọ̀ ọ́ nígbà náà. Kò di Ìgbà Ooru ọdún 1844 ni wọ́n bẹ̀rẹ̀ sí í mọ̀ ọ́, tí wọ́n sì bẹ̀rẹ̀ sí í pe àwọn ènìyàn jáde kúrò nínú àwọn ìjọ náà. Ifiranṣẹ́ náà dé, lẹ́yìn náà ni a lóye rẹ̀, lẹ́yìn náà ni a sì fi agbára fún un.

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.

Ní ọjọ́ kẹrìnlélógún, oṣù Kẹwàá, ọdún 1844, nígbà tí Hiram Edson ní ìran rẹ̀ nípa bí Kristi ṣe ń kúrò ní Ibi Mímọ́ wọ Ibi Mímọ́ Jùlọ, wọ́n gba ìmọ́lẹ̀ díẹ̀ nípa ìyípadà nínú iṣẹ́ ìránṣẹ́ Kristi. Ṣùgbọ́n ní ọjọ́ kẹtàlélógún, oṣù Kẹwàá, ọdún 1844, Hiram Edson kò tíì múra tán láti kọ àpilẹ̀kọ kan tàbí láti wàásù ìwàásù kan nípa ọjọ́ Àìkú gẹ́gẹ́ bí àmì ẹranko náà. Wọ́n kò lóye Ìránṣẹ́ Áńgẹ́lì Kẹta títí di lẹ́yìn àkókò yẹn.

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.

Agbára ni a fi fún Ìhìnrere Áńgẹ́lì Kẹta, gẹ́gẹ́ bí àwọn Aládéfẹnítì Ọjọ́ Keje ti mọ̀, nígbà tí Áńgẹ́lì Kẹrin ti Ìfihàn 18 bá darapọ̀ mọ́ ọn. Fún àwọn tí ń wo èyí lórí ìtànkálẹ̀ alààyè tàbí lẹ́yìn náà lórí àwọn DVD, ó ṣeé ṣe kí ẹ fẹ́ jiyàn nípa àkókò tí Áńgẹ́lì Kẹrin darapọ̀ mọ́ Ẹ̀kẹta ní September 11, 2001. Ní àkókò yìí, a kò ṣe èyíkéyìí nínú àwọn àríyànjiyàn nípa èyí, ṣùgbọ́n a kò sì sẹ́ ẹ̀ náà: Áńgẹ́lì Kẹrin darapọ̀ mọ́ Áńgẹ́lì Kẹta pẹ̀lú ìṣubú àwọn Ilé-Ìṣọ́ Ìbejì, níbẹ̀ ni a sì ti fún Ìhìnrere Áńgẹ́lì Kẹta ní agbára.

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

Gbogbo Ìhìnrere Àwọn Áńgẹ́lì mẹ́tẹ̀ẹ̀ta ní àwọn àbùdá wọ̀nyí: wọ́n dé, a sì lóye wọn, lẹ́yìn náà a sì fi agbára fún wọn.

## The Two Door Closings and Temple Cleansings

Ìpipá Ilẹ̀kùn Méjì àti Ìwẹ̀nùmọ́ Tẹ́ńpìlì Méjì

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

Ní Oṣù Keje, ọdún 1842, ilẹ̀kùn kan bẹ̀rẹ̀ sí í tì, èyí tí a fi àmì hàn nípasẹ̀ àwọn ìjọ Pùròtẹ́sítáǹtì tí wọ́n ti ilẹ̀kùn wọn pa sí Ìrántí Áńgẹ́lì Kínní. Ní ìbẹ̀rẹ̀ ìtàn yìí, a rí ilẹ̀kùn kan tí ń tì, àti ní òpin ìtàn yìí—ìtàn Áńgẹ́lì Kejì—ilẹ̀kùn náà tún tì mọ́, ilẹ̀kùn sí Ibi Mímọ́ Jùlọ, ilẹ̀kùn inú àkàwé Wúńdíá Mẹ́wàá náà.

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.

Àwọn ìtìlẹ́kùn méjèèjì wọ̀nyí ṣe pàtàkì láti ṣàmì sí, ní pàtàkì bí ẹ bá fẹ́ bá ọ̀ràn ìwẹ̀nù tẹ́ńpìlì méjì náà lò. Kristi wẹ tẹ́ńpìlì mọ́ lẹ́ẹ̀mejì nígbà tí Ó wà lórí ayé, àti pé Sister White sọ fún wa pé ìwẹ̀nù tẹ́ńpìlì méjì yóò wà ní òpin ayé, gẹ́gẹ́ bí ó ti rí ní àkókò àwọn Millerites. A lè ṣàmì sí àwọn ìwẹ̀nù tẹ́ńpìlì ní àkókò Millerite ní ìpàdé ìtìlẹ́kùn ní Oṣù Kẹfà 1842—ìtìlẹ́kùn àkọ́kọ́ ti tẹ́ńpìlì, Protestantism—àti ní ìwẹ̀nù tẹ́ńpìlì kejì, nígbà tí ìwẹ̀nù tẹ́ńpìlì ti àwọn Millerites bá parí.

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.

A ó wo àkókò ìdádúró náà. Nínú ìtàn Àǹgẹ́lì Kejì yìí, àkókò ìdádúró náà bẹ̀rẹ̀ ní March 22, 1844, a sì fi ìwẹ̀nùmọ́ tẹ́ńpìlì méjì ṣe ààlà rẹ̀ ní ìbẹ̀rẹ̀ àti ní òpin. Èyí ni Ìhìnrere Àǹgẹ́lì Kejì náà.

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.

Èyí pẹ̀lú ni ìtàn Gídíónì. Ìwẹ̀nùmọ́ méjì wà nínú ìtàn Gídíónì, èyí tí ó jẹ́ ọ̀kan lára àwọn ààmì ìṣàpẹẹrẹ ìwẹ̀nùmọ́ tẹ́ńpìlì méjì àti Ìránṣẹ́ Áńgẹ́lì Kejì.

## The Tarrying Time and the Midnight Cry in Prophecy

Àkókò Ìdádúró àti Igbe Àárín Òru nínú Àsọtẹ́lẹ̀

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.

Ẹ jẹ́ kí a bẹ̀rẹ̀ ìkẹ́kọ̀ọ́ wa pẹ̀lú àyọkà kan láti inú *Spiritual Gifts*, ìdìpọ̀ 1, ojú-ìwé 195–196. A ń wo àkókò ìdádúró láti lóye ìbáṣepọ̀ rẹ̀ pẹ̀lú Ẹkún Ọgànjọ́ Òru, nítorí a kò fẹ́ kọ ìmọ́lẹ̀ Ẹkún Ọgànjọ́ Òru; bí a bá ṣe bẹ́ẹ̀, a ó ṣubú kúrò lórí ọ̀nà náà sí ayé àwọn ènìyàn búburú ní ìsàlẹ̀.

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."

A rán àwọn áńgẹ́lì láti lọ ṣèrànwọ́ fún áńgẹ́lì alágbára náà láti ọ̀run wá, mo sì gbọ́ ohùn tí ó dà bí ẹni pé ó ń dún ní ibi gbogbo pé, “Ẹ jáde kúrò nínú rẹ̀, ènìyàn mi, kí ẹ má bàa ṣe alábápín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn ìyọnu rẹ̀; nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣòdodo rẹ̀. Ìránṣẹ́ yìí dà bí ẹni pé ó jẹ́ àfikún sí ìránṣẹ́ kẹta,”—Ní báyìí, ó ṣẹ̀ṣẹ̀ tọ́ka sí Ìfihàn 18:4 pé, “Ẹ jáde kúrò nínú rẹ̀, ènìyàn mi, . . . .” Ó sì ní, “Ìránṣẹ́ yìí dà bí ẹni pé ó jẹ́ àfikún sí ìránṣẹ́ [Áńgẹ́lì] kẹta, ó sì darapọ̀ mọ́ ọn, gẹ́gẹ́ bí igbe ọ̀gànjọ́ ṣe darapọ̀ mọ́ ìránṣẹ́ áńgẹ́lì kejì ní 1844.”

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

Ìhìnrere Áńgẹ́lì Kejì dé ní oṣù Okudu ọdún 1842, igbe Àárín Ọ̀gànjọ́ sì darapọ̀ mọ́ ọn ní oṣù Kẹjọ ọdún 1844. Ìtúsílẹ̀ Ẹ̀mí yìí sórí ìhìnrere yìí—ìpè láti jáde kúrò ní Bábílónì—ni ìtàn tí Sister White lò láti ṣàpèjúwe ìtàn ọjọ́ Kẹsàn-án 11, 2001, nígbà tí Ìhìnrere Áńgẹ́lì Kẹta darapọ̀ mọ́ Áńgẹ́lì Kẹrin. Áńgẹ́lì Kẹrin ni ìgbà tí Áńgẹ́lì Alágbára ti Ìṣípayá 18 sọ̀kalẹ̀.

"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.

“Ifiranṣẹ yìí dàbí ẹni pé ó jẹ́ àfikún sí ìfiranṣẹ kẹta náà, ó sì darapọ̀ mọ́ ọn, gẹ́gẹ́ bí ìké alẹ́-ọ̀gànjọ ṣe darapọ̀ mọ́ ìfiranṣẹ áńgẹ́lì kejì ní ọdún 1844. Ògo Ọlọ́run sì bà lé àwọn ẹni mímọ́ aláìfaradà, tí ń dúró de,”—Lórí ta ni ògo Ọlọ́run bà lé? Aláìfaradà—kí ni? Tí ń dúró de. Àwọn ẹni mímọ́ aláìfaradà, tí ń dúró de. Ó yé yín? Àwọn ẹni mímọ́ tí ń dúró de; nítorí pé, a wà nísinsìnyí nínú ìtàn náà níbi tí àsọtẹ́lẹ̀ ti sọ pé, “Alábùkún ni ẹni tí ó dúró de, tí ó sì dé 1335. Bí ìran náà tilẹ̀ pẹ́, dúró dè é.” Àwọn ènìyàn tí yóò gba ìtújáde Ẹ̀mí Mímọ́ ni àwọn ẹni mímọ́ tí ń dúró de.

"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.

“Ogo Ọlọrun bà lé àwọn ẹni-mímọ́ aláìfarawà tí ń dúró de e, wọ́n sì fi àìbẹ̀rù fúnni ní ìkìlọ̀ ìkẹyìn tí ó ṣe pàtàkì gidigidi, ní fífi ìṣubú Bábílónì hàn gbangba, àti ní pípe àwọn ènìyàn Ọlọrun kí wọ́n jáde kúrò nínú rẹ̀; kí wọ́n lè bọ́ lọ́wọ́ ìdájọ́ ẹ̀rù rẹ̀.” —Dájúdájú, èyí wà ní ọjọ́ àti àkókò wa; ṣùgbọ́n, àwọn ẹni-mímọ́ tí ń dúró de e ní ọjọ́ àti àkókò wa ni a ti ṣàfihàn ṣáájú nínú Ìtàn Millerite tí a ń wo.

"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.

“Ìmọ́lẹ̀ tí a tàn sórí àwọn tí ń dúró de [Olúwa] wọ ibi gbogbo, àti àwọn tí wọ́n ní ìmọ́lẹ̀ kankan nínú àwọn ìjọ, tí wọn kò tíì gbọ́ tí wọn sì kọ àwọn ìrántí mẹ́ta náà, wọ́n dáhùn sí ìpè náà, wọ́n sì fi àwọn ìjọ tí ó ti ṣubú sílẹ̀.”—Èyí ni “Ẹ jáde kúrò nínú rẹ̀, èyí tí í ṣe ènìyàn mi!” Èyí ń sọ̀rọ̀ nípa àwọn tí ń jáde kúrò nínú àwọn ìjọ Bábílónì ní ọjọ́ àti àkókò wa nígbà tí Òfin Ọjọ́ Àìkú bá dé sí Orílẹ̀-Èdè Amẹ́ríkà. Wọ́n ni àwọn ìjọ tí ó ti ṣubú, àwọn ìjọ Bábílónì.

"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.

“Ọ̀pọ̀lọpọ̀ ti dé ọdún ìdájọ́-ọkàn láti ìgbà tí a ti fi àwọn ìránṣẹ́ wọ̀nyí fúnni, ìmọ́lẹ̀ náà sì tàn sórí wọn, a sì fi ànfàní fún wọn láti yan ìyè tàbí ikú.”—Ní báyìí, ó ń sọ pé àwọn ènìyàn kan wà nínú àwọn ìjọ Pùrótẹ́sítáǹtì lónìí tí wọ́n ti dé ọjọ́ orí ìdájọ́-ọkàn láti ọjọ́ Kẹwàá 22, 1844; bẹ́ẹ̀ ni, èyí sì rí bẹ́ẹ̀. Àwọn ènìyàn tó wà nínú àwọn ìjọ Pùrótẹ́sítáǹtì lónìí kò sí láàyè nígbà tí Ìhìn-iṣẹ́ Áńgẹ́lì Kẹta dé nínú Ìtàn àwọn Míléráítì. A kò ka wọ́n sí ẹni tí yóò ru ẹ̀bi ìkọ̀sílẹ̀ tí àwọn ìjọ Pùrótẹ́sítáǹtì ṣe ní àkókò wọn, èyí sì jẹ́ kókó pàtàkì láti kíyè sí bí o bá ti ṣe ìkẹ́kọ̀ọ́ nípa bí ìtàn Kristi ṣe ń ṣàpèjúwe òpin ayé; nítorí pé, ní ìtumọ̀ gẹ́gẹ́ bí àsọtẹ́lẹ̀, a lè sọ pé ó yẹ kí a ti pa Jerúsálẹ́mù run ní AD34, bẹ́ẹ̀ sì ni ó tọ́ kí ó ti rí bẹ́ẹ̀.

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.

Ọdún irinwó àti àádọ́rin [490] ni a gé kúrò nínú ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún [2300] tí a samisi nínú Dáníẹ́lì 8 àti Dáníẹ́lì 9 gẹ́gẹ́ bí àkókò àyẹ̀wò fún àwọn Júù. Àwọn ọdún irinwó àti àádọ́rin [490] wọ̀nyí parí ní AD 34 pẹ̀lú fífọ Stéfánù ní òkúta. Ní ìgbà náà, ní ti àsọtẹ́lẹ̀, a ní láti pa Jérúsálẹ́mù run, ṣùgbọ́n a kò pa á run títí di ọdún 70. Nínú The Great Controversy, Sister White sọ ohun kan náà nípa ìtàn yẹn. Ó sọ pé àwọn ọmọdé àti àwọn mìíràn wà tí wọn kò tíì gbọ́ ìhìn iṣẹ́ Kristi àti ti àwọn ọmọ-ẹ̀yìn náà kí ọdún 34 tó dé, Ọlọ́run sì, nínú àánú Rẹ̀, fún wọn ní àkókò kí a lè fi ìhìn náà dojú kọ́ wọn kí ìparun Jérúsálẹ́mù tó wáyé. Ó fi hàn, gẹ́gẹ́ bí Kristi náà ṣe fi hàn, pé ìparun Jérúsálẹ́mù jẹ́ àpèjúwe òpin ayé.

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.

Ìtàn náà ṣàfihàn ṣáájú gan-an ìtàn tí ó ń sọ̀rọ̀ rẹ̀. Nígbà tí Òfin Ọjọ́-Àìkú bá dé sí Orílẹ̀-èdè Amẹ́ríkà, tí ìránṣẹ́ náà sì bá dé níkẹyìn sí àwọn ìjọ tí ó ṣubú, a kì yóò ka àwọn ọmọ Ọlọ́run tí wọ́n wà nísinsin yìí ní Bábílónì sí ẹni tí yóò ru ẹ̀sùn ìkọ̀sílẹ̀ tí àwọn ìjọ wọn tàbí àwọn baba ńlá wọn ṣe ní ọrundún kẹrìnlá.

> "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."

> “Ọ̀pọ̀lọpọ̀ ti ti dé ọdún ìjẹ́jẹ́ lójúṣe látìgbà tí a ti fi àwọn ìhìn wọ̀nyí hàn, ìmọ́lẹ̀ náà sì mọ́ sórí wọn, a sì fún wọn ní ànfààní láti yan ìyè tàbí ikú. Àwọn kan yan ìyè, wọ́n sì dúró pẹ̀lú àwọn tí ń retí Olúwa wọn, tí wọ́n sì ń pa gbogbo àwọn òfin rẹ̀ mọ́. Ìhìn kẹta náà ní láti ṣe iṣẹ́ rẹ̀; a ní láti dán gbogbo ènìyàn wò lórí rẹ̀, àwọn olówóiyebíye náà sì ní láti pè jáde kúrò nínú àwọn ẹgbẹ́ ẹ̀sìn. Agbára tí ń fi dandan mú un ń ru àwọn olóòtítọ́ sókè, nígbà tí ìfihàn agbára Ọlọ́run ń di àwọn ìbátan àti ọ̀rẹ́ mọ́ra nínú ìbẹ̀rù àti ìdènà, wọn kò sì gbójúgbà, bẹ́ẹ̀ ni wọn kò ní agbára láti dá àwọn tí ń ní ìmọ̀lára iṣẹ́ Ẹ̀mí Ọlọ́run lórí wọn dúró. Ìpè ìkẹyìn náà dé àní sí àwọn ẹrú tálákà, àwọn ẹni-bíbọ́lọ́run láàrín wọn sì, pẹ̀lú ọ̀rọ̀ onírẹ̀lẹ̀, tú àwọn orin ayọ̀ wọn tí ó pọ̀jù jáde nítorí ìrètí ìgbàlà aláyọ̀ wọn, àwọn olúwa wọn kò sì lè dá wọn dúró; nítorí ìbẹ̀rù àti ìyàlẹ́nu ń pa wọ́n mọ́lẹ̀ ní ìdákẹ́jẹ́. Àwọn iṣẹ́ ìyanu alágbára ni a ń ṣe, a mú àwọn aláìsàn láradá, àwọn àmì àti iṣẹ́ ìyanu sì ń tẹ̀lé àwọn onígbàgbọ́. Ọlọ́run wà nínú iṣẹ́ náà, gbogbo ẹni mímọ́ sì, láìbẹ̀rù ohun tí yóò ṣẹlẹ̀, ń tẹ̀lé ìdánilójú ẹ̀rí ọkàn ara rẹ̀, ó sì darapọ̀ mọ́ àwọn tí ń pa gbogbo àwọn òfin Ọlọ́run mọ́; wọ́n sì ń kéde ìhìn kẹta náà kálẹ̀ pẹ̀lú agbára. Mo rí i pé ìhìn kẹta náà yóò parí pẹ̀lú agbára àti ipá tí ó ju igbe ọ̀gànjọ́ òru lọ lọ́pọ̀lọpọ̀.”

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.

Nínú àwọn ìpínrọ méjèèjì wọ̀nyí, èyí ni ìgbà kejì tí ó ti fi wé ìtàn wa ní Àṣẹ Ọjọ́ Àìkú ní ìparí ayé pẹ̀lú ìtàn Ẹkún Òru Àárín. Ní ìgbà àkọ́kọ́, ó sọ pé Áńgẹ́lì Alágbára ti Ìfihàn 18 darapọ̀ mọ́ Áńgẹ́lì Kẹta gẹ́gẹ́ bí Ẹkún Òru Àárín ti darapọ̀ mọ́ Áńgẹ́lì Kejì. Bí ó tilẹ̀ jẹ́ pé ó ń sọ̀rọ̀ nípa ìtàn ìpẹ̀yà Àṣẹ Ọjọ́ Àìkú, ó hàn gbangba pé ó ń lo ìtàn Áńgẹ́lì Kejì gẹ́gẹ́ bí ibi ìtọ́kasí. Wọ́n jẹ́ àwọn ìtàn afiwe.

> "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."

> Àwọn ìránṣẹ́ Ọlọ́run, tí a fi agbára láti òkè yàn wọn, pẹ̀lú ojú wọn tí a ti tan mọ́lẹ̀, tí wọ́n sì ń tàn pẹ̀lú ìyàsímímọ́ mímọ́, jáde lọ, wọ́n ń mú iṣẹ́ wọn ṣẹ, wọ́n sì ń kéde ìránṣẹ́ láti ọ̀run. Àwọn ọkàn tí a ti tú ká ní gbogbo àwọn ẹgbẹ́ ẹ̀sìn dáhùn sí ìpè náà, a sì yára mú àwọn iyebíye jáde kúrò nínú àwọn ìjọ tí a ti dá lẹ́bi ìparun, gẹ́gẹ́ bí a ti yára mú Lọ́tì jáde kúrò ní Sódómù kí ìparun rẹ̀ tó dé.

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.

Ní ti ìpè ìjáde kúrò ní Babeli bá wáyé, bóyá ní ìparí ayé tàbí nínú Ìhìnrere Áńgẹ́lì Kejì, Lọ́tì jẹ́ àmì ìṣàpẹẹrẹ ìtàn náà àti ìparun Sódómù.

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.

Tí ẹ bá lóye Dáníẹ́lì 11 dáadáa, ní ẹsẹ̀ 41 Ọba Àríwá wọ ilẹ̀ ológo náà, a sì ṣubú ọ̀pọ̀ ènìyàn, ṣùgbọ́n “àwọn wọ̀nyí yóò bọ́ lọ́wọ́ rẹ̀, èyíinì ni Édómù, Móábù, àti ẹni àkọ́kọ́ nínú àwọn ọmọ Ámónì.” Móábù àti Ámónì ni ọmọ àwọn ọmọbìnrin méjèèjì ti Lọ́tì bí. Ìdílé Lọ́tì dúró fún àwọn tí yóò bọ́ lọ́wọ́ ipá póòpù ní àkókò ìṣòro Ofin Ọjọ́ Àìkú.

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."

Arábìnrin White lo ààmì ìṣàpẹẹrẹ yìí. Wọ́n fi Lot ṣojú àwọn ìjọ tí ó ṣubú, a sì yára mú àwọn olówó iyebíye jáde kúrò nínú àwọn ìjọ tí a ti dá lébi ìparun, gẹ́gẹ́ bí a ti yára mú Lot jáde kúrò ní Sodomu kí ìparun rẹ̀ tó dé. A tún pèsè àwọn ènìyàn Ọlọ́run dáadáa, a sì fún wọn ní agbára nípasẹ̀ ògo àtayébáyé tí ó sọ̀kalẹ̀ lé wọn lórí ní ọ̀pọ̀lọpọ̀ àkúnya, tí ń pèsè wọn sílẹ̀ láti fara da wákàtí ìdánwò. A gbọ́ ọ̀pọ̀lọpọ̀ ohùn ní gbogbo ibi, tí ń wí pé, “Nísinsin yìí ni sùúrù àwọn ẹni-mímọ́ wà; nísinsin yìí ni àwọn tí ń pa àwọn òfin Ọlọ́run mọ́, àti ìgbàgbọ́ Jesu.”

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.

Nígbà tí ó ń sọ̀rọ̀ nípa ìpè láti jáde kúrò ní Babeli ní òpin ayé, ó lo ìtàn Ìhìnrere Áńgẹ́lì Kejì ní àkókò àwọn Millerite láti ṣàpèjúwe ìpè náà. Ìhìnrere Áńgẹ́lì Kejì jẹ́ ìpè láti jáde kúrò ní Babeli, ìtàn yìí sì jẹ́ àpẹẹrẹ ìtàn ìpọnjú Òfin Àìkú Ọjọ́ Àìkú.

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.

Ọ̀kan lára àwọn ìtọ́kasí Bíbélì tí Ellen White lò láti ṣàpèjúwe ìtàn yìí ni ìtàn Sódómù àti Gómórà. A ó ka láti inú Jẹ́nẹ́sísì 19:1-11, èyí tí ó jẹ́ apá kan nínú ìtàn Lọ́tì.

> 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.

> Àwọn áńgẹ́lì méjì sì dé Sódómù ní ìrọ̀lẹ́; Lọ́tì sì jókòó ní ẹnu-bodè Sódómù: nígbà tí Lọ́tì rí wọn, ó dìde láti pàdé wọn; ó sì tẹrí balẹ̀, ojú rẹ̀ sì dojú kọ ilẹ̀. Ó sì wí pé, Kíyèsi i nísinsin yìí, àwọn olúwa mi, ẹ jọ̀wọ́, ẹ yí padà wọ ilé ìránṣẹ́ yín, kí ẹ sì sun níbẹ̀ ní gbogbo òru, kí ẹ sì fọ ẹsẹ̀ yín, ní òwúrọ̀ kùtùkùtù ẹ ó sì dìde, kí ẹ sì máa bá ọ̀nà yín lọ. Wọ́n sì ní, Rárá; ṣùgbọ́n a óò gbé ní òpópónà ní gbogbo òru. Ó sì fi agbára rọ̀ wọ́n gidigidi; wọ́n sì yí padà tọ̀ ọ́ wá, wọ́n sì wọ ilé rẹ̀; ó sì ṣe àsè fún wọn, ó sì yan àkàrà aláìwú, wọ́n sì jẹ ẹ́. Ṣùgbọ́n kí wọ́n tó dùbúlẹ̀, àwọn ọkùnrin ìlú náà, àní àwọn ọkùnrin Sódómù, yí ilé náà ká, láti ọ̀dọ̀ àgbà títí dé ọ̀dọ̀ ọmọde, gbogbo àwọn ènìyàn láti gbogbo igun: wọ́n sì ké pe Lọ́tì, wọ́n sì wí fún un pé, Níbo ni àwọn ọkùnrin tí wọ ilé rẹ ní alẹ́ yìí wà? mú wọn jáde wá sọ́dọ̀ wa, kí a lè mọ̀ wọ́n. Lọ́tì sì jáde lọ sí ẹnu-ọ̀nà tọ̀ wọ́n lọ, ó sì ti ilẹ̀kùn lẹ́yìn rẹ̀, ó sì wí pé, Ẹ jọ̀wọ́, ẹ̀yin arákùnrin mi, ẹ má ṣe hùwà búburú báyìí. Kíyèsi i nísinsin yìí, mo ní ọmọbìnrin méjì tí kò tíì mọ ọkùnrin rí; ẹ jọ̀wọ́, jẹ́ kí n mú wọn jáde wá fún yín, ẹ sì ṣe sí wọn gẹ́gẹ́ bí ó ti dára lójú yín: ṣùgbọ́n ẹ má ṣe ṣe nǹkan kan sí àwọn ọkùnrin wọ̀nyí; nítorí ìdí èyí ni wọ́n ṣe wá sábẹ́ òjìji òrùlé mi. Wọ́n sì ní, Sẹ́yìn! Wọ́n sì tún wí pé, Ẹni yìí wá ṣe àtìpó, ó sì fẹ́ di onídàájọ́ pátápátá: nísinsin yìí a óò ṣe sí ọ búburú ju bí a ó ti ṣe sí wọn lọ. Wọ́n sì fi ipá le ọkùnrin náà lórí gidigidi, àní Lọ́tì, wọ́n sì súnmọ́lé láti fọ ilẹ̀kùn. Ṣùgbọ́n àwọn ọkùnrin náà na ọwọ́ wọn jáde, wọ́n sì fà Lọ́tì wọ inú ilé tọ̀ wọ́n wá, wọ́n sì ti ilẹ̀kùn. Wọ́n sì fi ìfọ́jú lu àwọn ọkùnrin tí ó wà ní ẹnu-ọ̀nà ilé náà, láti ọ̀dọ̀ kékeré títí dé ọ̀dọ̀ ńlá: bẹ́ẹ̀ ni wọ́n rẹ ara wọn nínú wíwá ilẹ̀kùn.

## Progressive Testing and the Tarrying Time

Ìdánwò Tí ń Tẹ̀síwájú àti Àkókò Ìdádúró náà

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:

Arábìnrin White sọ̀rọ̀ nípa ìlànà ìdánwò tí ń lọ síwájú ní àkókò Kristi àti ní àkókò àwọn Millerite, tí ó ń ṣàfihàn ìlànà ìdánwò tí ń lọ síwájú fún wa. Nínú Early Writings, ojú-ìwé 259, ó wí pé:

> "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."

> “Àwọn tí kò bá fẹ́ gba ìránṣẹ́ Johanu Oníbatisiti kò lè rí àǹfààní kankan gbà láti inú ẹ̀kọ́ Jesu, bẹ́ẹ̀ ni wọn kò sì lè rí àǹfààní gbà láti inú iṣẹ́ ìránṣẹ́ Kristi nínú Ibi Mímọ́ ní òkè.” Lẹ́yìn náà, ó wí pé, “Àwọn tí kò gba Ìhìn Àngẹli Kínní kò lè rí àǹfààní gbà láti inú Ìhìn Àngẹli Kejì, bẹ́ẹ̀ ni wọn kò sì lè rí àǹfààní gbà láti inú Kígbe Àárín Òru.”

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

Nínú àyọkà yẹn nínú Early Writings, 259, nígbà tí a ti ilẹ̀kùn mọ́ ní àsìkò Kristi, àwọn Júù wà nínú òkùnkùn pípé, ìfọ́jú.

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).

Ìtàn àwọn Míléráítì nípa Áńgẹ́lì Kejì ni ìtàn Lọ́tì. Àwọn áńgẹ́lì méjì náà wá sí ìlú (Okúdu 1842), Ìránṣẹ́ Áńgẹ́lì Kejì dé, Lọ́tì sì mú kí wọ́n dúró fún alẹ́ náà (Àkókò Ìdádúró). Ìdájọ́ wáyé, lẹ́yìn náà ilẹ̀kùn kan sì ti pa (Ọ̀wàrà 22, 1844).

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

A ó wo ìtàn mìíràn nínú Bíbélì tí àkókò ìdádúró kan bá Ìtàn Millerite mu, kí a tó so èyí jọ.

## Moses, the Sanctuary, and the Tarrying Time

Mósè, Ibi Mímọ́, àti Àkókò Ìduró́gbọ́n

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

Ìtàn tí ó tẹ̀lé eleyii ni ti Mósè nígbà tí ó gba ìtọ́ni nípa kíkọ́ ibi mímọ́ àti Òfin.

> "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.

> “Ní ọjọ́ keje, èyí tí í ṣe ọjọ́ Sábáàtì, a pe Mósè láti gòkè wọ inú àwọsánmà náà. Àwọsánmà dídì náà ṣí sílẹ̀ ní ojú gbogbo Ísráẹ́lì, ògo Olúwa sì yọ jáde bí iná tí ń runni run. ‘Mósè sì wọ inú àárín àwọsánmà náà, ó sì gòkè lọ sí orí òkè; Mósè sì wà lórí òkè náà fún ọjọ́ mẹ́rìnláàádọ́rin àti òru mẹ́rìnláàádọ́rin.’ Patriarchs and Prophets, 313, 314.”

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

Ìdúró ogójì ọjọ́ náà lórí òkè náà kò kà mọ́ ọjọ́ mẹ́fà ìmúrasílẹ̀ náà.

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.

Ní àkókò ìtàn yìí, Mósè lo ọjọ́ mẹ́rìndínlọ́gọ́rin ní gbígba àwọn ìtọ́nisọ́nà lórí bí a ṣe máa kọ tẹ́ńpìlì náà, èyí tí ó bá a mu pẹ̀lú ọdún mẹ́rìndínlọ́gọ́rin láti 1798 sí 1844 nígbà tí Olúwa gbé tẹ́ńpìlì Míléráìtì dìde, àti pẹ̀lú ọdún mẹ́rìndínlọ́gọ́rin ìtúnkọ́ tẹ́ńpìlì náà lábẹ́ Hẹ́rọ́dù gẹ́gẹ́ bí a ti ṣàkíyèsí nínú Johanu 2:20, pẹ̀lú àwọn kromósómu mẹ́rìndínlọ́gọ́rin ti tẹ́ńpìlì ènìyàn. Ní ọjọ́ mẹ́fà náà, Jóṣúà wà pẹ̀lú Mósè, wọ́n sì jọ jẹ mánà, wọ́n sì mu nínú odò kékeré tí ó sọ̀kalẹ̀ láti inú òkè náà. Jóṣúà kò wọ inú àwọsánmà náà pẹ̀lú Mósè, ṣùgbọ́n ó dúró níta, ó ń jẹ, ó sì ń mu lójoojúmọ́ bí ó ti ń dúró de ìpadàbọ̀ Mósè, nígbà tí Mósè gbààwẹ̀ ní ọjọ́ mẹ́rìnlélógójì náà.

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.

Nígbà ìgbé ayé rẹ̀ lórí òkè náà, Mose gba ìtọ́sọ́nà fún kíkọ́ ibi mímọ́ kan nínú èyí tí a ó ti fi ìwàláàyè ọ̀run hàn ní ọ̀nà pàtàkì. “Kí wọn ṣe ibi mímọ́ kan fún Mi; kí Èmi lè máa gbé láàárín wọn” (Eksodu 25:8), ni àṣẹ Ọlọ́run.

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

Níhìn-ín ni a ti rí nọ́mbà 46 tí a so mọ́ kíkọ́ ibi mímọ́ náà.

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.

A ó ka láti inú Eksodu, a ó sì ṣàkíyèsí àkókò ìdádúró kan nínú ìtàn yìí, gẹ́gẹ́ bí ó ti jẹ́ àwòrán àkùkọ̀tẹ́lẹ̀ fún àkókò ìdádúró ní àsìkò Kristi, ti àwọn Millerite, àti ní ìparí ayé. Àkókò ìdádúró náà ń mú àyíká tí ó jẹ́ kí a ké Ìkéde Àárín Ọ̀gànjọ́, tí ó sì ń mú kí ó bí ìpele méjì àwọn olùjọsìn. Láìsí àkókò ìdádúró náà, àwọn ìlànà ìṣiṣẹ́ inú ìtàn náà kì yóò wà ní ipò fún ohun tí Olúwa fẹ́ ṣe ní Ìkéde Àárín Ọ̀gànjọ́. Ó yẹ kí a rí ohun tí àkókò ìdádúró náà dúró fún.

> 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.

> Ó sì wí fún Mósè pé, Wá sókè tọ Olúwa wá, ìwọ, àti Áárónì, Nádábù, àti Ábíhù, àti àádọ́rin nínú àwọn àgbà Israel; kí ẹ sì foríbalẹ̀ jìnnà sí i. . . . Mósè sì mú ìdajì ẹ̀jẹ̀ náà, ó sì fi sínú àwọn àwo; ìdajì ẹ̀jẹ̀ náà sì ni ó fi wọ́n sórí pẹpẹ. Ó sì mú ìwé májẹ̀mú náà, ó sì kà á sí etí àwọn ènìyàn náà: wọ́n sì wí pé, Gbogbo ohun tí Olúwa ti sọ ni àwa yóò ṣe, àwa yóò sì ṣègbọràn. Mósè sì mú ẹ̀jẹ̀ náà, ó sì wọ́n sórí àwọn ènìyàn náà, ó sì wí pé, Kíyèsí i, èyí ni ẹ̀jẹ̀ májẹ̀mú náà, tí Olúwa ti dá pẹ̀lú yín nípa gbogbo ọ̀rọ̀ wọ̀nyí. Exodus 24:1, 6-8.

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

Àkókò ọjọ́ mẹ́rìnlélógójì yìí, Àkókò Ìdúró yìí, ni Olúwa ń wọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn kan.

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

Ṣé Olúwa wọ májẹ̀mú pẹ̀lú àwọn Míléráítì nínú ìtàn yìí bí? Béẹ ni.

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

Ṣé Ó wọ majẹmu pẹ̀lú ìjọ Kristẹni ní Pẹ́ńtẹ́kọ́sì ní àkókò Kristi? Béẹ ni.

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

Nítorí náà, àkókò ìdádúró yìí jẹ́ ọ̀kan lára àwọn àmì ọ̀nà ti Olúwa fi ń wọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn kan.

> 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.

> Oluwa sì sọ fún Mose pé, “Gòkè wá sọ́dọ̀ mi lórí òkè náà, kí o sì wà níbẹ̀: èmi yóò sì fi àwọn wàláà òkúta, àti òfin kan, àti àwọn àṣẹ tí mo ti kọ fún ọ; kí ìwọ lè kọ́ wọn.” Mose sì dìde, àti Joṣua ìránṣẹ́ rẹ̀: Mose sì gòkè lọ sí orí òkè Ọlọ́run. Ó sì sọ fún àwọn àgbà pé, “Ẹ dúró níhìn-ín de wa, títí a ó fi padà tọ̀ yín wá: sì kíyèsi i, Aaroni àti Huri wà pẹ̀lú yín: bí ẹnikẹ́ni bá ní ọ̀ràn kankan láti ṣe, kí ó tọ̀ wọ́n lọ.” Mose sì gòkè lọ sí orí òkè náà, ìkùuku sì bo òkè náà mọ́lẹ̀. Ògo Oluwa sì bà lé orí òkè Sinai, ìkùuku náà sì bò ó fún ọjọ́ mẹ́fà: ní ọjọ́ keje ó sì pe Mose láti inú àárín ìkùuku náà. Ìrísí ògo Oluwa sì dàbí iná tí ń jó run lórí òkè náà ní ojú àwọn ọmọ Israẹli. Mose sì wọ inú àárín ìkùuku náà, ó sì gòkè lọ sí orí òkè náà: Mose sì wà lórí òkè náà ní ogójì ọjọ́ àti ogójì òru. Eksodu 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.

Nínú ìtàn Mósè, a rí àkókò ìdádúró kan. Ní àkókò yìí, àwọn wàláà méjèèjì náà ń ṣàpẹẹrẹ májẹ̀mú náà, Olúwa sì ń wọ inú májẹ̀mú, ó sì ń fún Mósè ní ìtọ́ni lórí bí a ṣe máa kọ tẹ́ńpìlì náà.

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

Láti ọdún 1798 sí 1844, ní àkókò ọdún mẹ́rìndínlọ́gọ́rin wọ̀nyẹn, Olúwa ń gbé tẹ́ńpìlì àwọn Míllérítì dìde kí Ó lè wọ inú májẹ̀mú pẹ̀lú Ísírẹ́lì òde òní.

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.

Àkókò tí a ṣẹ̀ṣẹ̀ kà nípa rẹ̀ pẹ̀lú Mósè àti àkókò ìdádúró àwọn àgbààgbà méje-dín-lọ́gọ́rin ni a ń pè ní Pẹ́ńtẹ́kọ́sì nínú ìtàn Bíbélì—àádọ́ta ọjọ́ lẹ́yìn Ìrékọjá. Olúwa pàṣẹ fún Ísírẹ́lì láti máa ṣe ìrántí Pẹ́ńtẹ́kọ́sì títí láé. Nínú Májẹ̀mú Titun, Pẹ́ńtẹ́kọ́sì jẹ́ àárín gbùngbùn àfiyèsí ìjọ Kírísítẹ́ni ìbẹ̀rẹ̀, ní fífi ìtàn yìí gan-an ṣe ìrántí. A rí àwọn ẹ̀yà kan náà ní Pẹ́ńtẹ́kọ́sì ní àkókò Kristi, nínú ìtàn àwọn Mílẹ́ráìtì, àti pé a ó tún ṣe àwọn ẹ̀yà wọ̀nyí ní òpin ayé.

## Pentecost and the Tarrying Time in the New Testament

Pẹ́nítékọ́sì àti Àkókò Ìdúró Nínú Májẹ̀mú Titun

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

Ẹ jẹ́ kí a wo Pẹ́ńtẹ́kọ́sì láti inú Lúùkù 24:44-52, nígbà ìtàn ọ̀nà sí Emáúsì.

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.

Ní ìbẹ̀rẹ̀ nínú ìwé Lúùkù, àwọn ọmọ-ẹ̀yìn méjì tí ń bá Jesu rìn bẹ̀ ẹ́ pé kí ó dúró tì wọ́n. Bíbélì lo ọ̀rọ̀ náà, “dúró.” Àkókò ìdúró kan ni a ti samisi níbẹ̀, ṣùgbọ́n àwa fẹ́ samisi àkókò ìdúró mìíràn nínú ìtàn yìí gan-an.

> 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.

> Ó sì wí fún wọn pé, Àwọn ni ọ̀rọ̀ tí mo ti bá yín sọ nígbà tí mo ṣì wà pẹ̀lú yín, pé a gbọdọ̀ mú ohun gbogbo ṣẹ tí a ti kọ sínú òfin Mósè, àti nínú àwọn wòlíì, àti nínú àwọn Sáàmù, nípa tèmi. Nígbà náà ni ó la ọgbọ́n wọn sílẹ̀, kí wọn lè mọ Ìwé Mímọ́. Ó sì wí fún wọn pé, Báyìí ni a ti kọ ọ́, àti báyìí ni ó yẹ kí Kristi jìyà, kí ó sì jí dìde kúrò nínú òkú ní ọjọ́ kẹta: àti pé kí a máa wàásù ìrònúpìwàdà àti ìdáríjì ẹ̀ṣẹ̀ ní orúkọ rẹ̀ láàrín gbogbo orílẹ̀-èdè, láti bẹ̀rẹ̀ ní Jerusalẹmu. Ẹ̀yin sì ni ẹlẹ́rìí àwọn nǹkan wọ̀nyí. Kíyèsi i, mo sì rán ìlérí Baba mi sórí yín: ṣùgbọ́n ẹ dúró ní ìlú Jerusalẹmu, títí a ó fi fi agbára láti òkè wọ̀ yín.

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.

Àkókò ìdúró ni a fi àṣẹ láti dúró ní Jerusalẹmu fún agbára sàmì sí. Níbẹ̀ ni ìfúnnilára ìhìn-iṣẹ́ náà ti wáyé fún àwọn Millerite.

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

Láti dúró túmọ̀ sí láti retí. “Alábùkún fún ẹni tí ń retí.” Fún kí ni? Ìfúnni ní agbára.

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.

O kò lè lóye agbára ìmúnáṣẹ́ Ìkígbe Àárín Òru náà dáadáa bí kò ṣe pé o lóye àkókò ìdádúró náà, níbi tí a ti pa áṣẹ fún wọn láti dúró de agbára náà. Ó jẹ́ apá kan nínú ìtàn náà. Kí ìmọ́lẹ̀ tí a gbé kalẹ̀ lẹ́yìn rẹ lè máa bá a lọ láti tàn, ó gbọdọ̀ jẹ́ pé o lóye gbogbo ìtàn náà.

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

Ó ṣeé ṣe kí o má tíì rí ibi tí èyí ń lọ, ṣùgbọ́n ní ọ̀la yóò di mímọ̀ sí ọ.

## The Three Prophecies and the Tarrying Time

Àwọn Àsọtẹ́lẹ̀ Mẹ́ta àti Àkókò Ìdúró náà

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.

Àwọn àsọtẹ́lẹ̀ mẹ́ta ló darí àwọn ọmọlẹ́yìn Miller sí òye àṣìṣe kan tí ó fa àkókò ìdádúró àti ìbànújẹ àkọ́kọ́. Àwọn àsọtẹ́lẹ̀ wọ̀nyí ni àwọn mẹ́ta kan náà tí William Miller sọ pé a fi ìbẹ̀rẹ̀ fún un: 1335, 2520, àti ọjọ́ 2300.

If you understand that the tarrying time is a specific component of the Midnight Cry, you must ask what produced the tarrying time. It was these three time prophecies: the 1335, the 2520, and the 2300.

Bí o bá lóye pé àkókò ìdádúró jẹ́ apá kan pàtó nínú Ẹkún Ọ̀gànjọ́ Òru, ó yẹ kí o bi ohun tí ó mú àkókò ìdádúró náà wá. Àwọn àsọtẹ́lẹ̀ àkókò mẹ́ta wọ̀nyí ni: 1335, 2520, àti 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.

Bí o bá kọ àsọtẹ́lẹ̀ 2520 àti 1335, ìwọ ń sẹ́ Igbe Àárín Ọ̀ru, ìwọ sì ń yọ kúrò lójú ọ̀nà sí ayé búburú tí ó wà ní ìsàlẹ̀.

That is where we are heading with all this.

Ibẹ̀ ni gbogbo èyí ń tọ̀ sí.

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

Wọ́n dúró nítorí pé wọ́n gbọ́dọ̀ dúró de agbára láti òkè wá, àti nínú Ìtàn àwọn Millerite, agbára náà ni Igbe Àárín Òru.

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

> Ṣùgbọ́n ẹ dúró ní ìlú Jerúsálẹmu, títí a ó fi fi agbára wọ yín láti òkè wá. Ó sì mú wọn jáde lọ títí dé Bẹtánì, ó sì gbé ọwọ́ rẹ̀ sókè, ó sì súre fún wọn. Ó sì ṣe, bí ó ti ń súre fún wọn, a yà á kúrò lọ́dọ̀ wọn, a sì gbé e sókè lọ sí ọ̀run. Wọ́n sì foríbalẹ̀ fún un, wọ́n sì padà sí Jerúsálẹmu pẹ̀lú ayọ̀ ńlá. Lúùkù 24:44-52.

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

Bẹtání jẹ́ àdúgbò kan ní ìta Jerusalẹmu, tó jẹ́ bíi mílí kan àtààbọ̀ síta kúrò ní ìlú náà. Ní ọjọ́ Jesu, èyí jẹ́ ìjìnnà pàtàkì, nítorí pé àwọn ènìyàn máa ń rìn lọ sí ibikíbi.

Bethany means 'House of the Poor.'

Betani túmọ̀ sí “Ilé àwọn Tálákà.”

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

Ibi tí Jésù máa ń fẹ́ràn láti wà jùlọ ni Bẹtánì, níbi tí Lasaru, Màríà, àti Máàtá ń gbé.

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

Ó yẹ kí a ṣàkíyèsí pé Ìwọlé Ìṣẹ́gun náà ni ìtàn tí Sister White lò láti ṣàpèjúwe Ẹkún Òru Àárín.

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.

Kí Jesu tó wọ Jerusalẹmu fún Ìwọlé Ìṣẹ́gun náà, Ó dúró pẹ́ ní Bẹtání, Ilé àwọn Tálákà. Àkókò ìdúró kan wà tí ó máa ń ṣáájú Ìwọlé Ìṣẹ́gun náà, gẹ́gẹ́ bí àkókò ìdúró kan ṣe wà tí ó máa ń ṣáájú Ẹkún Ọ̀gànjọ́. Wọ́n jẹ́ àwọn ìtàn tó jọra ní ìbámu, ṣùgbọ́n a ṣì ń ṣe ìbáṣepọ̀ pẹ̀lú Luku 24:44-52 àti pípadúró àti ìfaradà ní Jerusalẹmu.

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

Nínú Early Writings, ojú-ìwé 247, nígbà tí ó ń sọ̀rọ̀ nípa Ìtàn àwọn Millerite, Sister White wí pé:

> "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."

> Àwọn tí ìrètí wọn ti bàjẹ́ rí nínú Ìwé Mímọ́ pé wọ́n wà ní àkókò ìdádúró, àti pé wọ́n gbọ́dọ̀ fi sùúrù dúró de ìmúṣẹ ìran náà. Ẹ̀rí kan náà tí ó mú kí wọ́n retí Olúwa wọn ní ọdún 1843, ni ó tún mú kí wọ́n ní ìrètí Rẹ̀ ní ọdún 1844.

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

Ní Àròkò Àárín Òru, a ṣí òye àwọn Mílẹ́ráítì sí Ìwé Mímọ́.

"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.

“Àwọn tí ìrètí wọn bàjẹ́” nínú ìbànújẹ àkọ́kọ́ rí nínú Ìwé Mímọ́ pé wọ́n wà nínú àkókò ìdádúró náà, àti pé ẹ̀rí kan náà tí ó mú wọn sọtẹ́lẹ̀ 1843 gẹ́gẹ́ bí àkókò ìpadàbọ̀ Olúwa, ní báyìí fi 1844 hàn.

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

Kí ni Olúwa ti ṣe fún wọn? Ó ṣí ìmọ̀ wọn. Èyí jẹ́ ìtàn tó bá ti àwọn ọmọ-ẹ̀yìn lọ ní ìfarakanra.

## Jacob’s Tarrying Time and the Covenant

Àkókò Ìdádúró Jakọbu àti Májẹ̀mú náà

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.

Àkókò ìdádúró kan wà nínú ìtàn Jakọbu. Àkókò ìdádúró yìí ń tan ìmọ́lẹ̀ sí ọ̀pọ̀lọpọ̀ òtítọ́ àsọtẹ́lẹ̀, bí ó tilẹ̀ jẹ́ pé díẹ̀ nínú wọn nìkan ni a ó kàn sí.

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.

Jẹ́nẹ́sísì 28, láti ẹsẹ̀ 10 bẹ̀rẹ̀, fi hàn pé ìtàn Jékọ́bù jẹ́ àkànṣe ohun tí yóò ṣẹlẹ̀ ní ìkẹyìn ayé. Àwọn ọmọ Jékọ́bù dúró fún ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] ní ìkẹyìn ayé.

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.

Jakọbu ní àwọn ọmọ láti ọ̀dọ̀ obìnrin mẹ́rin—àwọn aya méjì, Rakeli àti Lea, àti àlè méjì. Ó ní láti ṣiṣẹ́ fún àwọn aya rẹ̀: ọjọ́ 2520 fún Lea àti ọjọ́ 2520 fún Rakeli. Nínú ìtàn Jakọbu, a rí àwọn 2520 méjèèjì, tí wọ́n ń ṣojú fún Ìjọba Àríwá àti Ìjọba Gúúsù.

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.

Jakọbu jẹ́ àpẹẹrẹ ìtàn àwọn Millerite àti àwọn 144,000 náà. Ìtàn rẹ̀ gbọ́dọ̀ pèsè ìmọ́lẹ̀ fún wa ní ìparí ayé.

> 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.

> Jakọbu sì jáde kúrò ní Beerṣeba, ó sì ń lọ sí Háránì. Ó sì dé ibi kan, ó sì gbé ibẹ̀ ní òru náà, nítorí oòrùn ti wọ̀; ó sì mú nínú àwọn òkúta ibi náà, ó fi wọ́n ṣe ìròyìn orí rẹ̀, ó sì dùbúlẹ̀ ní ibi náà láti sùn. Ó sì lá àlá, sì kíyèsí i, àtẹ̀gùn kan wà tí a gbé kalẹ̀ lórí ilẹ̀ ayé, orí rẹ̀ sì dé ọ̀run; sì kíyèsí i, àwọn angẹli Ọlọ́run ń gòkè, wọ́n sì ń sọ̀kalẹ̀ lórí rẹ̀. Sì kíyèsí i, Olúwa dúró lókè rẹ̀, ó sì wí pé, Èmi ni Olúwa Ọlọ́run Ábúráhámù baba rẹ, àti Ọlọ́run Ísákì; ilẹ̀ tí ìwọ dubulẹ̀ lé e, èmi yóò fi í fún ọ, àti fún irú-ọmọ rẹ: Irú-ọmọ rẹ yóò sì dàbí erùpẹ̀ ilẹ̀, ìwọ yóò sì tàn kálẹ̀ sí ìwọ̀-oòrùn, àti sí ìlà-oòrùn, àti sí àríwá, àti sí gúúsù: àti nínú rẹ àti nínú irú-ọmọ rẹ ni gbogbo àwọn ẹbí ilẹ̀ ayé yóò ti rí ìbùkún gbà. Sì kíyèsí i, èmi wà pẹ̀lú rẹ, èmi yóò sì pa ọ́ mọ́ ní gbogbo ibi tí ìwọ bá lọ, èmi yóò sì tún mú ọ padà sí ilẹ̀ yìí; nítorí èmi kì yóò fi ọ́ sílẹ̀, títí èmi yóò fi ṣe èyí tí mo ti sọ fún ọ. Jẹ́nẹ́sísì 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.

Olúwa ń wọ inú májẹ̀mú pẹ̀lú Jékọ́bù. Nígbà tí Olúwa bá wọ inú májẹ̀mú pẹ̀lú Mósè àti Ísírẹ́lì, àkókò ìdádúró wà; nígbà tí Ó bá wọ inú májẹ̀mú pẹ̀lú Jékọ́bù, àkókò ìdádúró wà; nígbà tí Ó bá wọ inú májẹ̀mú pẹ̀lú Ísírẹ́lì òde-òní nínú Ìtàn Millerite, àkókò ìdádúró wà; àti nígbà tí Ó bá wọ inú májẹ̀mú pẹ̀lú ìjọ Kristẹni ní Pẹ́ńtẹ́kọ́sì, àkókò ìdádúró wà.

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.

Nínú ìtàn yìí, ní àkókò ìdúró náà, Olúwa ń ṣí ìmòye àwọn ènìyàn Rẹ̀ sí Ọ̀rọ̀ Rẹ̀, èyí tí àtẹ̀gùn tí àwọn áńgẹ́lì ń gòkè, tí wọ́n sì ń sọ̀kalẹ̀ ṣàpẹẹrẹ—àmì ìbánisọ̀rọ̀ láàárín Ọlọ́run àti ènìyàn.

> 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.

> Jakọbu sì jí láti inú oorun rẹ̀, ó sì wí pé, Lóòótọ́, Olúwa wà ní ibi yìí; èmi kò sì mọ̀ ọ́. Ẹ̀rù sì bà á, ó sì wí pé, Bẹ́ẹ̀ ni ibi yìí ti ń bẹ̀rù tó! Kì í ṣe ohun mìíràn bí kò ṣe ilé Ọlọ́run, èyí sì ni ẹnu ọ̀nà ọ̀run. Genesisi 28:16-17.

At the Midnight Cry, the Millerite virgins are waking up and becoming the House of God. He is entering into covenant with them, making them modern Israel.

Ní ìgbà Ẹkún Àárín Òru, àwọn wúńdíá Millerite ń jí dìde, wọ́n sì ń di Ilé Ọlọ́run. Ó ń wọ inú májẹ̀mú pẹ̀lú wọn, ó sì ń sọ wọ́n di Ísírẹ́lì òde òní.

> 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.

> Jákọ́bù sì jí ní kùtùkùtù àárọ̀, ó sì mú òkúta tí ó ti fi ṣe ìrọ̀rí rẹ̀, ó sì gbé e dúró gẹ́gẹ́ bí ọ̀pá ìrántí, ó sì dà òróró sí orí rẹ̀. Ó sì pe orúkọ ibi náà ní Bẹ́tẹ́lì: ṣùgbọ́n orúkọ ìlú náà jẹ́ Lúsì tẹ́lẹ̀. Jẹ́nẹ́sísì 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."

“Lúùsì” ni a yí padà. Àwọn Mílẹ́ráìtì kì í ṣe ènìyàn Ọlọ́run ní ọdún 1798. Ìtàn àwọn Mílẹ́ráìtì ni ìtàn bí Ó ṣe wọ inú májẹ̀mú pẹ̀lú wọn, tí Ó sì sọ wọ́n di ènìyàn Rẹ̀, nípa yíyí wọn padà láti “Lúùsì” sí “Bẹ́tẹ́lì.”

> 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.

> Jakọbu sì jẹ́ ẹ̀jẹ́ kan, ó ní, Bí Ọlọ́run bá wà pẹ̀lú mi, tí yóò sì pa mí mọ́ ní ọ̀nà yìí tí mo ń lọ, tí yóò sì fún mi ní oúnjẹ láti jẹ, àti aṣọ láti wọ̀, Kí èmi lè padà sí ilé baba mi ní àlàáfíà; nígbà náà ni Olúwa yóò jẹ́ Ọlọ́run mi: Òkúta yìí pẹ̀lú, tí mo ti gbé kalẹ̀ fún ọ̀pá, yóò jẹ́ ilé Ọlọ́run: àti nínú gbogbo ohun tí ìwọ yóò fi fún mi, èmi yóò fi ìdámẹ́wàá rẹ̀ fún ọ dájúdájú. Genesisi 28:20-22.

Jacob's vow is entering into covenant. He asks God to keep him in the way—the Old Paths—and to give him bread to eat. The Millerites are to eat their own bread and not return to Protestant foolishness.

Ẹ̀jẹ́ ìbùrá Jakọbu jẹ́ ìwọ̀lé sínú májẹ̀mú. Ó bẹ Ọlọ́run pé kí Ó pa á mọ́ ní ọ̀nà náà—Àwọn Ọ̀nà Àtijọ́—kí Ó sì fi oúnjẹ fún un láti jẹ. Àwọn ọmọ-ẹ̀yìn Miller ni láti jẹ àkàrà tiwọn fúnra wọn, kí wọn má sì padà sí ìwèrè Pùrótẹ́sítáǹtì.

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.

Bí a bá ń bá a lọ láti jẹ àkàrà tí Ọlọ́run fi fún wa, Yóò pa májẹ̀mú Rẹ̀ mọ́ pẹ̀lú wa. Àkàrà àti aṣọ nínú ẹ̀jẹ́mímọ́ Jékọ́bù jẹ́ àpẹẹrẹ àwọn òtítọ́ tó wà lórí Àwòrán 1843, èyí tí Ellen White pè ní Òkúta Àyérayé—Àwọn Ọ̀nà Àtijọ́ àti àkàrà.

> "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.

> “Àkàbà tí Jakọbu rí nínú ìran òru, èyí tí ìsàlẹ̀ rẹ̀ fi tẹ̀ lé ilẹ̀, tí àtẹ̀gùn rẹ̀ tí ó ga jùlọ sì dé ọ̀run gíga jùlọ; Ọlọ́run tìkára Rẹ̀ wà lókè àkàbà náà, ògo Rẹ̀ sì ń tàn lórí gbogbo àtẹ̀gùn rẹ̀; àwọn angẹli ń gòkè, wọ́n sì ń sọ̀ kalẹ̀ lórí àkàbà yìí tí ìmọ́lẹ̀ rẹ̀ ń tàn yòò, jẹ́ àpẹẹrẹ ìbánisọ̀rọ̀ alákòókò gbogbo tí a ń pa mọ́ láàárín ayé yìí àti àwọn ibi ọ̀run. Ọlọ́run ń mú ìfẹ́ inú Rẹ̀ ṣẹ nípasẹ̀ iṣẹ́ àwọn angẹli ọ̀run nínú ìbálòpọ̀ àìdákẹ́jẹ pẹ̀lú ẹ̀dá ènìyàn. Àkàbà yìí fi ọ̀nà ìbánisọ̀rọ̀ tààrà àti tí ó ṣe pàtàkì hàn pẹ̀lú àwọn olùgbé ayé yìí. Àkàbà náà ṣojú fún Jakọbu ní Olùdásílẹ̀ ayé, ẹni tí ó so ilẹ̀ ayé àti ọ̀run pọ̀ mọ́ ara wọn. Gbogbo ẹni tí ó ti rí ẹ̀rí àti ìmọ́lẹ̀ òtítọ́, tí ó sì gba òtítọ́ náà, ní fífi ìgbàgbọ́ rẹ̀ nínú Jesu Kristi jẹ́wọ́, jẹ́ míṣọ́nnárì ní ìtumọ̀ ọ̀rọ̀ náà tí ó ga jùlọ. Òun ni olùgba àwọn ìṣúra ọ̀run, ó sì jẹ́ ojúṣe rẹ̀ láti pín wọn, láti tú ká ohun tí ó ti gbà.” 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.

Ní àkókò ìdúró, nígbà tí Ó bá ṣí òye wọn sílẹ̀, Ó máa ń ṣe bẹ́ẹ̀ nípa fífi àwọn áńgẹ́lì rán sókè-sọ̀kalẹ̀ ní orí àtẹ̀gùn náà.

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.

Bí o bá ti gba òtítọ́, ojúṣe ni ó wà lórí rẹ láti pín in. Bí o bá mú ojúṣe rẹ ṣẹ, ìwọ yóò di àtẹ̀gùn náà—ọ̀nà ìbánisọ̀rọ̀ náà. A ti pè wá láti jẹ́ ọ̀nà náà.

> "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.

> “Atẹ̀gùn náà ṣojú fún Kristi; òun ni ọ̀nà ìbánisọ̀rọ̀ láàárín ọ̀run àti ayé, àwọn áńgẹ́lì sì ń gòkè, wọ́n sì ń sọ̀kalẹ̀ nínú ìbálòpọ̀ aláìdáwọ́duro pẹ̀lú irú-ọmọ ènìyàn tí ó ṣubú. Ọ̀rọ̀ Kristi sí Nátánáẹli bá àpèjúwe atẹ̀gùn náà mu, nígbà tí ó wí pé, ‘Lóòótọ́, lóòótọ́, mo wí fún yín, Láti ìsinsin yìí ẹ ó rí ọ̀run ṣí sílẹ̀, àti àwọn áńgẹ́lì Ọlọ́run tí ń gòkè, tí wọ́n sì ń sọ̀kalẹ̀ sórí Ọmọ ènìyàn.’ Níhìn-ín Olùdáǹdè náà fi ara rẹ̀ hàn gẹ́gẹ́ bí atẹ̀gùn àdììtú náà, tí ó mú kí ìbánisọ̀rọ̀ láàárín ọ̀run àti ayé ṣeé ṣe.” 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.

Jakọbu ní àkókò ìdádúró; ó dúró, ó sì lá àlá nípa àtẹ̀gùn náà, èyí tí ó dúró fún Olúwa tí ń ṣí òye Ọ̀rọ̀ Rẹ̀ sí àwọn ènìyàn Rẹ̀ ní àkókò ìdádúró náà. Nínú ìtàn yìí, Olúwa ń wọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn Rẹ̀, ó ń mú wọn kúrò ní Lusi, ó sì ń sọ wọ́n di Bẹtẹli—Ilé Ọlọ́run.

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.

Ọ̀nà ìbánisọ̀rọ̀ tí a fi àwọn áńgẹ́lì tí ń gòkè tí wọ́n sì ń sọ̀kalẹ̀ lórí àkàbà náà, ẹni tí í ṣe Kristi, ṣojú, ni a tún ṣojú nínú Sekaráyà. Sister White ṣàlàyé lórí èyí nínú Review and Herald, July 20, 1897, bí ó tilẹ̀ jẹ́ pé ó lo ààmì mìíràn.

> "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."

> “Àwọn ẹni àmì òróró tí ń dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé, ní ipò tí a fi fún Sátánì nígbà kan rí gẹ́gẹ́ bí Kérúbù alábòójútó. Nípasẹ̀ àwọn ẹ̀dá mímọ́ tí ó yí ìtẹ́ rẹ̀ ká.”

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.

Ta ni “ẹ̀dá mímọ́” náà? Àwọn áńgẹ́lì ni. “Nípasẹ̀ àwọn ẹ̀dá mímọ́ tí wọ́n yí ìtẹ́ rẹ̀ ká, Olúwa ń pa ìbánisọ̀rọ̀ aláìdákẹ́jẹ mọ́ pẹ̀lú àwọn olùgbé ayé.” Ìyẹn ni àkàbà náà. Ṣùgbọ́n, níbí, Arábìnrin White kò ní lò àkàbà gẹ́gẹ́ bí ààmì náà.

> "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.

> “Òróró wúrà náà ń ṣojú fún oore-ọ̀fẹ́ tí Ọlọ́run fi ń pèsè fún àwọn fìtílà àwọn onígbàgbọ́, kí wọ́n má bà a ṣe dáná rọ̀, kí wọ́n sì má bà a kú tán. Bí kò bá ṣe pé a ń tú òróró mímọ́ yìí láti ọ̀run wá nínú àwọn ìfìrànṣẹ́ ti Ẹ̀mí Ọlọ́run, àwọn agbára ibi ì bá ní ìṣàkóso pátápátá lórí ènìyàn.”

> "God is dishonored when we do not receive the communications He sends us. Thus we refuse the golden oil He would pour into our souls to be communicated to those in darkness. When the call comes, 'Behold, the bridegroom cometh; go ye out to meet him,' those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God's Holy Spirit is asked for, if we plead, as did Moses, 'Show me thy glory,' the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. 'Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.' By receiving the bright beams of the Sun of Righteousness, God's children shine as lights in the world." Review and Herald, July 20, 1897.

> A máa bu Ọlọ́run ní àbùkù nígbà tí a kò bá gba àwọn ìránṣẹ́ tí Ó rán sí wa. Nípa bẹ́ẹ̀ a ń kọ òróró wúrà náà tí Yóò tú sínú ọkàn wa kí a lè fi í ránṣẹ́ sí àwọn tí ó wà nínú òkùnkùn. Nígbà tí ìpè náà bá dé pé, “Kíyèsi i, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,” àwọn tí kò gba òróró mímọ́ náà, tí wọn kò sì pa oore-ọ̀fẹ́ Kristi mọ́ nínú ọkàn wọn, yóò rí i, bí àwọn wúńdíá aṣiwèrè, pé wọn kò tíì ṣetán láti pàdé Oluwa wọn. Wọn kò ní agbára nínú ara wọn láti rí òróró náà gbà, a sì ti ba ìgbésí ayé wọn jẹ. Ṣùgbọ́n bí a bá béèrè fún Ẹ̀mí Mímọ́ Ọlọ́run, bí a bá sì bẹ̀bẹ̀ gẹ́gẹ́ bí Mose ṣe bẹ̀bẹ̀ pé, “Fi ògo rẹ hàn mí,” ìfẹ́ Ọlọ́run yóò dà sínú ọkàn wa ní ọ̀pọ̀ yanturu. Nípasẹ̀ àwọn ọ̀pá wúrà, a ó fi òróró wúrà náà ránṣẹ́ sí wa. “Kì í ṣe nípa agbára, tàbí nípa ipa, bí kò ṣe nípa Ẹ̀mí mi, ni Oluwa àwọn ọmọ-ogun wí.” Nípa gbigba àwọn ìmọ́lẹ̀ títàn ti Oòrùn Òdodo, àwọn ọmọ Ọlọ́run ń tàn bí ìmọ́lẹ̀ nínú ayé.” Review and Herald, July 20, 1897.

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

Nínú ìtàn Jékọ́bù, a ní ìtàn Ìtàn Míléráítì. Àkókò ìdádúró kan wà, ó sì rí àtẹ̀gùn náà tí ó ń ṣojú ìbánisọ̀rọ̀ láàárín Ọ̀run àti Ayé.

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

Sakaraya sọ fún wa nípa ọ̀pá òróró wúrà méjì. Àkàbà ní ọ̀pá ẹgbẹ́ pàtàkì méjì, ṣùgbọ́n Sakaraya pè wọ́n ní ọ̀pá òróró wúrà méjì.

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.

A gbọ́dọ̀ gba àwọn ìránṣẹ́ tí ń sọ̀ kalẹ̀ láti orí àtẹ̀gùn Ọ̀run, kí a sì fi wọ́n hàn fún àwọn ẹlòmíràn. Bí a bá ṣe bẹ́ẹ̀, a di apá kan nínú àtẹ̀gùn náà, apá kan nínú ìlànà ìbánisọ̀rọ̀ náà.

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

Arábìnrin White so èyí pọ̀ mọ́ àkàwé Wúńdíá Mẹ́wàá.

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."

Nínú Ìtàn àwọn Millerite, wọ́n ń mú àkàwé àwọn Wúńdíá Mẹ́wàá ṣẹ. Àkókò ìdádúró Jakọbu ni àkókò ìdádúró tí Mátíù 25 àti Hábákúkù 2 sọ̀rọ̀ rẹ̀ pé: “Bí ìran náà tilẹ̀ pẹ́, dúró dè é.”

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

Ìtàn Jékọ́bù àti Sekaráyà jẹ́ àkókò ìdádúró kan náà.

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.

Àkókò ìdádúró náà ń fi hàn, láàárín àwọn nǹkan mìíràn, pé Olúwa fẹ́rẹ̀ẹ́ mú ìmọ̀ àwọn ọmọlẹ́yìn Rẹ̀ nípa Ọ̀rọ̀ Ọlọ́run pọ̀ sí i. Bí ìwọ kò bá gba Òróró Mímọ́ yẹn, wúńdíá aṣiwèrè ni ọ.

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.'"

Nígbà tí o bá dé inú ìtàn yìí, nígbà tí ilẹ̀kùn bá ti dé, tí ìwọ sì jẹ́ wúńdíá aṣiwèrè, Sister White wí pé, “Ọ̀rọ̀ tí ó kún fún ìbànújẹ jùlọ tí a ti gbọ́ rí ni pé, ‘N kò mọ̀ yín.’”

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.

Ẹ kò lè ya àkókò ìdádúró kúrò ní ọ̀dọ̀ Igbe Àárín Òru. Àkókò ìdádúró ni ń mú ìtújáde Ẹ̀mí Mímọ́ wá, èyí tí ń ṣí òye àwọn ènìyàn Ọlọ́run sí Ọ̀rọ̀ náà nígbà Igbe Àárín Òru, tí ó sì ń pèsè òróró tí ń fi ìyàtọ̀ hàn láàárín àwọn wúńdíá ọlọ́gbọ́n àti àwọn wúńdíá aṣiwèrè.

## The Tarrying Time and Christ’s Crowning Miracle

Àkókò Ìdádúró àti Ìyanu Àmì-àṣẹ Jùlọ ti Kristi

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

Àkókò ìdádúró kan wà nígbà tí Kristi ṣe iṣẹ́ Rẹ̀ tí ó ga jùlọ—jíjí Lasaru dìde.

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

Jésù gbọ́ ọ̀rọ̀ náà pé, “Lásárù ń ṣàìsàn. Wá, kí o sì tọ́jú rẹ̀.” Ṣùgbọ́n Jésù kò lọ lẹ́sẹ̀kẹsẹ̀.

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.

Arábìnrin White sọ pé àwọn ọmọ-ẹ̀yìn kọsẹ̀ lórí èyí. Wọ́n ṣe kàyéfì pé kí ló dé tí Kò ní lọ ràn ọ̀rẹ́ Rẹ̀ lọ́wọ́, tàbí kí Ó fi agbára Rẹ̀ hàn gẹ́gẹ́ bí Mèsáyà. Ṣùgbọ́n Ó pẹ́.

> "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.

> “Nínú ìdádúró Rẹ̀ láti tọ̀ Lásárù wá, Kristi ní ète àánú kan sí àwọn tí kò tíì gbà Á. Ó dúró pẹ́, kí nípa jíjí Lásárù dìde kúrò nínú òkú, Ó lè fi ẹ̀rí mìíràn fún àwọn ènìyàn Rẹ̀ alágbára-orí, aláìgbàgbọ́, pé lóòótọ́ Òun ni ‘àjíǹde, àti ìyè.’ Kò fẹ́rẹ̀ẹ́ fi gbogbo ìrètí àwọn ènìyàn náà sílẹ̀, àwọn àgùntàn tálákà, tí ń ṣákìrì, ti ilé Ísírẹ́lì. Ọkàn Rẹ̀ ń bàjẹ́ nítorí àìrònúpìwàdà wọn. Nínú àánú Rẹ̀, Ó pinnu láti fi ẹ̀rí kan síi fún wọn pé Òun ni Olùmúpadàbọ̀sípò, Ẹni náà tí Òun nìkan ṣoṣo lè mú ìyè àti àìkú wá sí ìmọ́lẹ̀. Èyí yóò jẹ́ ẹ̀rí tí àwọn àlùfáà kò lè túmọ̀ sí ní àṣìṣe. Èyí ni ìdí ìdádúró Rẹ̀ nínú lílọ sí Bẹtánì.” The Desire of Ages, 529.

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

Ó pẹ́ láti fi ẹ̀rí kan síi fún wọn pé Ó ní agbára láti jí òkú dìde.

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

Ìyanu tí ó ga jùlọ yìí, jíjí Lásárù dìde, fi èdìdì Ọlọ́run lórí iṣẹ́ Rẹ̀ àti lórí ìdálẹ́kọ̀ọ́ Rẹ̀ sí ìwà-àtọ̀runwá.

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.

Nígbà Igbérò Àárín Òru, Olúwa ń gbé àwọn wúńdíá ọlọ́gbọ́n dìde. Èyí jẹ́ àpèjúwe ìlànà ìdìdì. Àwọn Millerites ni a ń dì, wọ́n sì ń pèsè àpèjúwe ìdìdì àwọn 144,000.

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

Ẹ̀kọ́ tí a rí nínú ìtàn Lasaru ni pé Kristi lè mú ẹni tí ó ti kú nínú ìrékọjá àti ẹ̀ṣẹ̀ wá sí ìyè.

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

Nínú àyọkà ti Lásárù, Kristi ṣàlàyé ikú gẹ́gẹ́ bí oorun.

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.

Gbogbo wọn ń sùn. Ó ń pẹ́. Yóò jí Lásárù dìde, yóò mú wọn wá sí ìyè, yóò sì fi èdìdì Rẹ̀ lé wọn lórí. Èyí ni iṣẹ́ ìyanu Rẹ̀ tí ó ga jùlọ.

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

Nínú ìtàn wa, nígbà tí Ó bá fi èdìdì dì mọ́ àwọn 144,000 náà, Ó gbé wọn sókè gẹ́gẹ́ bí àsíá.

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

Sakaraya sọ pé àsíá yẹn dàbí àwọn iyebíye inú adé. Èyí ni iṣẹ́ ìfiadé Rẹ̀.

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.

Pẹ̀lú ìtújáde àti ìṣípayá òtítọ́ nínú ìtàn àwọn Millerite, àkókò ìdádúró náà ni ó samisi ìgbà tí Olúwa ń ṣí òtítọ́ náà payá. Àtẹ̀gùn náà, pẹ̀lú àwọn áńgẹ́lì tí ń gòkè tí wọ́n sì ń sọ̀kalẹ̀, ni ibi tí ìlànà ìdídì náà ti ń ṣẹlẹ̀.

## The Triumphal Entry and the Midnight Cry

Ìwọlé Ìṣẹ́gun àti Igbe Àárín Ọ̀gànjọ́

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

Nísinsìnyí a wo Ìwọlé Ìṣẹ́gun náà. Ṣàkíyèsí ohun tí Sister White fi Ìwọlé Ìṣẹ́gun náà wé nínú Spirit of Prophecy, ìtẹ̀jáde 4, ojú-ìwé 250.

> "The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ's triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, 'Blessed is he that cometh in the name of the Lord!' [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, 'Behold, the Bridegroom cometh!'"

> “Kígbe ọ̀ganjọ́ náà kò rọrùn tó bẹ́ẹ̀ nípa àríyànjiyàn ni wọ́n fi gbé e kalẹ̀, bí ó tilẹ̀ jẹ́ pé ẹ̀rí Ìwé Mímọ́ náà ṣe kedere, ó sì péye pátápátá. Agbára ìmúnikúnfẹ́ kan sì bá a lọ, tí ó ń ru ọkàn. Kò sí iyèméjì, kò sì sí ìbéèrè. Ní àkókò tí Kristi wọ Jerusalẹmu ní ìṣẹ́gun, àwọn ènìyàn tí wọ́n kó jọ láti gbogbo apá ilẹ̀ náà láti pa àjọyọ̀ náà mọ́, ṣọ̀ọ̀ṣọ̀ lọ sí Òkè Òlífì, bí wọ́n sì ti darapọ̀ mọ́ ogunlọ́gọ̀ tí ń tọ Jésù lẹ́yìn, wọ́n ní ìmísí àkókò náà, wọ́n sì ràn án lọ́wọ́ láti mú kí igbe náà lágbára sí i pé, ‘Olùbùkún ni ẹni tí ń bọ̀ wá ní orúkọ Oluwa!’ [Matthew 21:9.] Bákan náà ni àwọn aláìgbọ́ tí wọ́n ń kóra jọ sí àwọn ìpàdé Adventist—àwọn kan nítorí ìfẹ́ láti mọ̀, àwọn mìíràn sì kàn láti fi ṣe ẹlẹ́yà—ṣe ní ìmọ̀lára agbára ìdánilójú tí ó ń bá ìhìnrere náà lọ pé, ‘Wò ó, Ọkọ Ìyàwó ń bọ̀ wá!’”

The Triumphal Entry represents the Midnight Cry.

Ìwọlé Ìṣẹ́gun náà dúró fún Ẹkún Àárín Ọ̀ru.

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

Ẹ jẹ́ kí a ka ohun tí Sister White sọ nípa Ìwọlé Ìṣẹ́gun náà nínú The Youth Instructor, February 21, 1901.

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

> “Àkókò tí Kristi wọ Jerusalẹmu jẹ́ àkókò tó rẹwà jùlọ nínú ọdún. Oke Òlífì ni a bo pẹ̀lú ewé tútù aláwọ̀ ewé, àwọn igbó náà sì lẹ́wà pẹ̀lú onírúurú ewéko. Láti àwọn agbègbè tí ó yí Jerusalẹmu ká, ọ̀pọ̀ ènìyàn ti wá sí àjọ̀dún náà pẹ̀lú ìfẹ́-ọkàn gíga láti rí Jésù.”

Why? Because, they heard about Lazarus.

Kí nìdí? Nítorí pé, wọ́n gbọ́ nípa Láàsárù.

> "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."

> “Iṣẹ́ ìyanu tí ó ga jùlọ ti Olùgbàlà, nígbà tí Ó jí Lásárù dìde kúrò nínú òkú, ti ní ipa àgbàyanu lórí àwọn ènìyàn, ó sì fa ọ̀pọ̀lọpọ̀ ìjọ ènìyàn tí ó pọ̀ tí ó sì kún fún ìtara wá sí ibi tí Jésù ń gbé dúró.”

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

Nítorí náà, Ó ń pẹ́ ní Bẹtaniá ṣáájú Ìwọlé Ìṣẹ́gun náà.

This refers to the Tarrying Time.

Èyí ń tọ́ka sí Àkókò Ìdúró.

> "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.'

> Ní ọ̀sán, nígbà tí ìdajì ọjọ́ ti kọjá, ni Jésù rán àwọn ọmọ-ẹ̀yìn rẹ̀ sí abúlé Bẹtifágè, ó ní: “Ẹ lọ sí abúlé tí ó wà níwájú yín, lẹ́sẹ̀kẹsẹ̀ ẹ ó sì rí abo kẹ́tẹ́kẹ́tẹ́ kan tí a dè, àti ọmọ rẹ̀ pẹ̀lú rẹ̀: ẹ tú wọn sílẹ̀, kí ẹ sì mú wọn wá sọ́dọ̀ mi. Bí ẹnikẹ́ni bá sì sọ ohunkóhun fún yín, ẹ ó wí pé, Olúwa ní iṣẹ́ wọn; lẹ́sẹ̀kẹsẹ̀ ni yóò sì rán wọn.”

> "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?

> “Èyí ni ìgbà àkọ́kọ́ ní àkókò iṣẹ́-ìránṣẹ́ Rẹ̀ tí Kristi yọ̀ǹda láti gùn ẹranko, àwọn ọmọ-ẹ̀yìn sì túmọ̀ èyí sí àmì pé Ó fẹ́rẹ̀ẹ́ fi agbára àti àṣẹ ọba Rẹ̀ hàn, kí Ó sì gba ipò Rẹ̀ lórí ìtẹ́ Dáfídì. Pẹ̀lú ayọ̀ ni wọ́n ṣe iṣẹ́ tí a rán wọn. Wọ́n rí ọmọ kẹ́tẹ́kẹ́tẹ́ náà, wọ́n tú u sílẹ̀, wọ́n sì mú un tọ Jesu wá, ẹni tí ó jókòó lé e. Nígbà tí Jesu jókòó lórí ẹranko náà, afẹ́fẹ́ kún fún ìkéde ìyìn àti ìṣẹ́gun. Kò rú àmì ọba kankan ní òde, Kò wọ aṣọ ìjọba, bẹ́ẹ̀ ni àwọn ọmọ-ogun kò tẹ̀ lé e. Ṣùgbọ́n ẹgbẹ́ ènìyàn kan yí i ká tí ìrètí ohun tí ń bọ ti mú lárugẹ. Ó ṣẹ̀ṣẹ̀ jí òkú dìde. Àwọn ènìyàn rò pé Ó ń bọ̀ láti jẹ́ Olùgbàlà Israẹli. Ta ni àwọn ènìyàn wọ̀nyí?”

> "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.'

> Ọ̀pọ̀ ènìyàn ń tan ara wọn jẹ pé wákàtí ìtúsílẹ̀ Ísírẹ́lì ti sún mọ́lẹ̀. Nínú ìrònú wọn wọ́n rí ẹgbẹ́ ọmọ-ogun Róòmù tí a ti fọ́n ká, tí a sì lé kúrò ní Jerúsálẹ́mù, àti orílẹ̀-èdè àwọn Júù lẹ́ẹ̀kan sí i ní òmìnira kúrò lábẹ́ àjàgà aninilára. Láti ẹnu dé ẹnu ni ìbéèrè náà ti ń kọjá, “Ṣé yóò ní àkókò yìí tún dá ìjọba padà fún Ísírẹ́lì?” Ọ̀pọ̀ nínú ogunlọ́gọ̀ náà rántí ọ̀rọ̀ wòlíì náà pé: “Yọ̀ gidigidi, ìwọ ọmọbìnrin Síónì; ké ìké ayọ̀, ìwọ ọmọbìnrin Jerúsálẹ́mù: kíyèsi i, ọba rẹ ń bọ̀ sọ́dọ̀ rẹ: olódodo ni í ṣe, ó sì ní ìgbàlà; onírẹ̀lẹ̀ sì ni, ó sì gun kẹ́tẹ́kẹ́tẹ́.” Olúkúlùkù ń tiraka láti tayọ ẹlòmíràn nínú fífi ìdáhùn sí ohun tí ó ti jẹ́ àsọtẹ́lẹ̀. Ìké náà ń dún padà láti orí òkè àti láti àfonífojì, “Hósánà fún Ọmọ Dáfídì:” —Ìkígbe Òru Àárín— “Olùbùkún ni ẹni tí ń bọ̀ wá ní orúkọ Olúwa; hósánà ní ibi gíga jùlọ.”

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.

A kò gbọ́ ìṣòro tàbí ìkérora kankan nínú ìrìn àtẹ̀lé yẹn. Àwọn tí wọ́n ti jẹ́ afọ́jú rí tẹ́lẹ̀, ṣùgbọ́n tí Ọmọ Ọlọ́run ti mú ojú wọn láradá, ni wọ́n ṣáájú ọ̀nà.

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

Ta ni ó ń ṣáájú ọ̀nà? Àwọn tí wọ́n ti jẹ́ ti Laodicea tẹ́lẹ̀.

> "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.

> Wọ́n sún mọ́ Jesu gidigidi, nígbà tí ẹni tí Ó jí dìde kúrò nínú òkú ń darí ẹranko tí Ó gùn. Àwọn tí wọ́n ti jẹ́ adití tí wọ́n sì jẹ́ amúkùn-ún, tí a ti mú lára dá nísinsin yìí, ràn lọ́wọ́ láti mú kí àwọn hósánà ayọ̀ náà pọ̀ sí i. Àwọn arọ tí ń rìn nísinsin yìí gé àwọn ẹ̀ka ọ̀pẹ, wọ́n sì tú wọn ká sí ojú ọ̀nà Rẹ̀.

> "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.'

> Aarọ̀, ẹni tí a ti sọ jáde kúrò nínú àwùjọ ní tẹ́lẹ̀, wà níbẹ̀, a sì ti wẹ̀ é mọ́ nípasẹ̀ agbára Olùgbàlà. Ó tẹ́ aṣọ rẹ̀ sí ojú ọ̀nà Olùgbàlà, ó ń ké pé, “Ẹ fi ọpẹ́ fún Olúwa; nítorí ó ṣeun; nítorí àánú rẹ̀ dúró títí láé.”

> "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.'

> Ẹni tí a ti mú láradá kúrò lọ́wọ́ ẹ̀mí èṣù náà wà níbẹ̀, ó sì ti padà sí ìmọ̀lára rẹ̀ ní pípé, ó ń fi ẹ̀rí rẹ̀ kún un pé: “Olúwa ti ṣe ohun ńlá fún mi, èyí tí inú mi sì dùn sí.”

> "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."

> Àwọn òkú tí a jí dìde padà wà níbẹ̀, wọ́n ń yìn ín. Opó àti ọmọ òrukàn sọ̀rọ̀ nípa iṣẹ́ ìyanu Rẹ̀. Àwọn ọmọ kéékèèké, àwọn tí a ti mú láradá kúrò nínú àrùn, àti àwọn tí a mú padà wá láti inú ibojì, tẹ ọ̀nà Olùdáǹdè náà pẹ̀lú ẹ̀ka ọ̀pẹ àti òdòdó.

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

Nítorí náà, Jésù dúró pẹ́ ní Ilé Àwọn Tálákà, èyí tí ó ń tọ́ka sí Àkókò Ìdúró.

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

Kí ló dé? Nítorí pé Ó ti fẹ́ dá Ẹ̀mí Mímọ́ Rẹ̀ sílẹ̀ lórí wọn, kí Ó sì ṣí òye wọn sílẹ̀, ní tọ́ka sí Ẹkún Òru Àárín.

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.

Nínú ìtàn yìí, Ó ń bọ̀ wá gẹ́gẹ́ bí Ọba, èyí tí ń tọ́ka sí October 22, 1844. Ṣé Jésù wá láti gba ìjọba ní October 22, 1844? Bẹ́ẹ̀ ni.

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

Èyí ni Ìwọlé Ìṣẹ́gun, àwọn sì wà tí yóò gbé Igbe Ọ̀gànjọ́ Òru sókè.

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

Ta ni àwọn ènìyàn wọ̀nyí? Wọ́n ni àwọn tí agbára Kristi ti yí padà.

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?

Ìhìn iṣẹ́ òdodo Kristi, agbára Rẹ̀ láti yí wa padà kúrò ní afọ́jú sí ẹni tí ń ríran, kúrò ní òkú sí alààyè, kúrò ní adẹ́tẹ̀ sí mímọ́, ni a gbé nínú ìtàn Ìwọlé Ìṣẹ́gun náà, tí ń ṣàfihàn tẹ́lẹ̀ Igbe Ọ̀ganjọ́. Kí ni ó ru ìhìn náà?

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

Kí ni Kristi ń gùn? Kẹ́tẹ́kẹ́tẹ́ kan. Ìránṣẹ́ Ìslam ni ó ru ìhìn iṣẹ́ òdodo Kristi.

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.

Ní ọdún 1840, ìfúnnilára Ìhìnrere Áńgẹ́lì Kínní ni a so mọ́ ìdìmọ́ Ìsílámù. Ìhìnrere Kínní náà ń darí sí Ìhìnrere Kejì; a kò lè yà wọ́n kúrò lọ́tọ̀.

The First Message carries the Second Message.

Ìhìn Àkọ́kọ́ gbé Ìhìn Kejì.

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.

A fìdí Ọ̀rọ̀ Àkọ́kọ́ múlẹ̀ nígbà tí a dá Ìsílámù dúró, ní mímú àsọtẹ́lẹ̀ ṣẹ. Ìfìdímúlẹ̀ yìí fún Ìhìnrere Áńgẹ́lì Kìíní ní agbára, ó sì mú kí àwọn Pùròtẹ́sítántì ti ilẹ̀kùn wọn pa sí i.

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

Pípàdé àwọn ilẹ̀kùn nípasẹ̀ àwọn ìjọ Pùrótẹ́ṣítántì jẹ́ ìkọ̀sílẹ̀ Ìránṣẹ́ Ìsílámù.

The Millerite history prefigures our history.

Ìtàn àwọn Millerite ṣàfihàn ìtàn wa ní àwòrán-àsọtẹ́lẹ̀ ṣáájú.

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.

Ìhìn iṣẹ́ òdodo Kristi ní àkókò ìdìdì àwọn 144,000, nígbà tí Olúwa bá tú Ẹ̀mí Mímọ́ Rẹ̀ jáde tí ó sì ṣí Ìwé Mímọ́ sí àwọn ará Laodicea àti àwọn adẹ́tẹ̀ ti Adventism, ni a tún gbé lọ nípasẹ̀ kẹ́tẹ́kẹ́tẹ́—Ìhìn Íslámù.

> "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

> “Ní ìgbà òru àti ìrẹ́wé ọdún 1844 ni a ti kéde ìpolongo náà pé, ‘Wò ó, Ọkọ Ìyàwó ń bọ̀.’ Nígbà náà ni a ti fi àwọn ẹgbẹ́ méjì tí a ṣojú fún nípa àwọn wúńdíá ọlọ́gbọ́n àti aṣiwèrè hàn gbangba—ẹgbẹ́ kan tí ó fi ayọ̀ ń retí ìfarahàn Olúwa, tí wọ́n sì ti ń pèsè ara wọn ní ìfaradà láti pàdé Rẹ̀; àti ẹgbẹ́ mìíràn tí, nípasẹ̀ ìbẹ̀rù tí ó ń darí wọn, tí wọ́n sì ń hùwà láti inú ìfọ̀kànsìn ojijì, ti tẹ́lọ́run pẹ̀lú ẹ̀kọ́ òtítọ́ kan ṣùgbọ́n tí wọ́n ṣe aláìní oore-ọ̀fẹ́ Ọlọ́run. Nínú àkàwé náà, nígbà tí ọkọ ìyàwó dé, ‘àwọn tí ó ti múra tán wọlé pẹ̀lú rẹ̀ lọ sí ibi ìgbéyàwó.’ Wíwá ọkọ ìyàwó náà, gẹ́gẹ́ bí a ti fi hàn níbí, ń ṣẹlẹ̀ kí ìgbéyàwó tó wáyé. Ìgbéyàwó náà dúró fún ìgbà tí Kristi yóò gba ìjọba Rẹ̀. . . .” The Great Controversy, 427

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

Ìwọlé Ọba pẹ̀lú ìṣẹ́gun ni bí Ọba ṣe ń bọ̀. Ní October 22, 1844, Ó gba Ìjọba náà. Èyí ni Ìwọlé Ọba pẹ̀lú ìṣẹ́gun.

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

Ní àkókò yìí ni a ti ń fi èdìdì ìpín wọn lé àwọn ẹ̀ka méjèèjì wọ̀n-ọn.

> "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.

> Ìkéde náà pé, “Kíyè sí i, Ọkọ-ìyàwó ń bò wá,” ní ìgbà ẹ̀ẹ̀rùn ọdún 1844, mú kí ẹgbẹẹgbẹ̀rún ènìyàn retí dídé Olúwa láìpẹ́. Ní àkókò tí a yàn, Ọkọ-ìyàwó náà wá, kì í ṣe sí ayé, gẹ́gẹ́ bí àwọn ènìyàn ti retí, bí kò ṣe sí ọ̀dọ̀ Àgbàjọ Ọjọ́ ní ọ̀run, sí ìgbéyàwó náà, ìgbàgbọ́wọ́ ìjọba Rẹ̀. “Àwọn tí ó ti múra tán wọlé pẹ̀lú Rẹ̀ sí ibi ìgbéyàwó náà: a sì ti”—kí ni?—“ti ilẹ̀kùn náà.” Kò yẹ kí wọ́n wà níbẹ̀ ní ti ara ní ibi ìgbéyàwó náà; nítorí pé ní ọ̀run ni ó ti ń ṣẹlẹ̀, nígbà tí àwọn náà wà lórí ayé. Àwọn ọmọlẹ́yìn Kristi ni láti “máa dúró de Olúwa wọn, nígbà tí Yóò padà láti ibi ìgbéyàwó.” Lúùkù 12:36. Ṣùgbọ́n wọ́n gbọ́dọ̀ lóye iṣẹ́ Rẹ̀, kí wọ́n sì máa tẹ̀lé E nípa ìgbàgbọ́ bí Ó ti ń wọlé lọ síwájú Ọlọ́run. Ní ìtumọ̀ yìí ni a fi sọ pé wọ́n wọlé lọ sí ibi ìgbéyàwó náà.” The Great Controversy, 427.

## Scriptural References to the Tarrying Time

Àwọn Àmúyẹ Ìwé Mímọ́ sí Àkókò Ìduró Dídúró

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

Àwọn Ìwé Mímọ́ díẹ̀ ṣe àfihàn àkókò ìdúró náà. A ó yara lọ gba wọ́n lọ, a ó sì parí pẹ̀lú ọ̀rọ̀ kan láti ọ̀dọ̀ Sister White.

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

> Nígbà tí ọkọ ìyàwó náà pẹ́, gbogbo wọn dùbúlẹ̀, wọ́n sì sùn. Mátíù 25:5.

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

Níbí gan-an, Oṣù Kẹta ọjọ́ 22, 1844, tí ó ń tọ́ka sí Àkókò Ìdádúró náà.

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.

Ọjọ́ 22 Oṣù Kẹta, 1844, kì í ṣe àsọtẹ́lẹ̀ àsọtẹ́lẹ̀ Bíbélì. Ó jẹ́ ọjọ́ tí àwọn ọmọlẹ́yìn Miller túmọ̀ ní àṣìṣe, ṣùgbọ́n ó mú ìdààmú àkọ́kọ́ wá, ó sì samisi àkókò ìdádúró náà.

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.'

Ìwé Mímọ́ kò sọ pé Ọlọ́run ni ó ń mú àkókò ìdádúró wá. Àìlóye àwọn ènìyàn ni ó ń mú un wá: “Bí ó tilẹ̀ jẹ́ pé ìran náà bá pẹ́, dúró dè é, nítorí pé kì yóò pẹ́, kò sì ní parọ́.”

> 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.

> Alábùkún fún ẹni tí ó dúró tì, tí ó sì dé ọjọ́ ẹgbẹ̀rún kan, ọ̀ọ́dúnrún mẹ́ta, àti márùn-ún-dín-lọ́gbọ̀n. Ṣùgbọ́n ìwọ, lọ ní ọ̀nà rẹ títí dé òpin yóò fi dé: nítorí ìwọ yóò sinmi, ìwọ yóò sì dúró ní ipò tirẹ ní òpin àwọn ọjọ́. Dáníẹ́lì 12:12-13.

You can read this two ways. Either way:

O lè ka èyí ní ọ̀nà méjì. Ní ọ̀nà èyíkéyìí:

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.

Alábùkún ni ẹni tí ó dúró tì, alábùkún sì ni ẹni tí ó dé ẹgbẹ̀rún kan ó lé ọgbọ̀n-ún [1,335]. Ṣùgbọ́n ìwọ, máa lọ ní ọ̀nà rẹ títí dé òpin yóò fi dé: nítorí ìwọ yóò sinmi, ìwọ yóò sì dìde ní ìpín rẹ ní òpin àwọn ọjọ́.

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."

Ìbùkún dídé sí 1335 kì í ṣe nípa dé òpin àsọtẹ́lẹ̀ àkókò nìkan. 1335 parí ní ọdún 1843 lórí Chart. Ìbùkún náà kì í ṣe òpin àsọtẹ́lẹ̀ nìkan, bí kò ṣe ìrírí àkókò ìdádúró náà. Ìbùkún náà máa ń ṣẹlẹ̀ láàárín Àkókò Ìdádúró àti October 22, 1844. Ibẹ̀ ni a yàn ọ́ láti dúró. “Olùbùkún ni ẹni tí ń dúró.”

> 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.

> Nítorí náà ni Oluwa yóò dúró, kí ó lè ṣàánú yín; àti nítorí náà ni a óò gbé e ga, kí ó lè ṣàánú yín: nítorí Oluwa jẹ́ Ọlọ́run ìdájọ́: alábùkún ni gbogbo àwọn tí ń dúró de e. Isaiah 30:18.

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

Ìdúró náà wá láti Àkókò Títarì dé October 22, 1844. Bí ẹ bá ń dúró de Òun, a ó bùkún fún yín.

> 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.

> Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn; ṣùgbọ́n ní òpin yóò sọ̀rọ̀, kì yóò sì purọ́: bí ó tilẹ̀ jẹ́ pé ó ń pẹ́, dúró de e; nítorí pé dájúdájú yóò wá, kì yóò pẹ́. 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.

Àìlóye àwọn ọmọ ẹgbẹ́ Miller ló fa àkókò ìdádúró náà. Ìran náà jẹ́ fún àkókò tí a yàn—October 22, 1844. Kì yóò purọ́, ṣùgbọ́n ẹ̀yin yóò rò pé ó ń pẹ́ nítorí àìlóye.

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

Ṣé Olúwa ni ó pèsè àìlóye náà? Bẹ́ẹ̀ ni. Sister White sọ bẹ́ẹ̀.

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.

Oluwa ló mú àìlóye náà wá nípasẹ̀ Àtẹ̀ 1843. William Miller sọ pé òun kò tíì fi ìpinnu gbangba kalẹ̀ pé 1843 ni, ṣùgbọ́n ní ọdún 1843 àwọn arákùnrin bẹ̀ ẹ́ pé kí ó yọ “if” náà kúrò, kí ó sì samisi 1843 gẹ́gẹ́ bí àmì-ọ̀nà. Sister White sọ pé èyí jẹ́ àmì-ọ̀nà àsọtẹ́lẹ̀, ìmúṣẹ Habakkuk 2. Àmì-ọ̀nà yìí, nípa fífi 1843 kalẹ̀ ní ọ̀nà àìlèyípadà, ló fa àkókò ìdádúró náà.

> "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.

> “Alábùkún ni àwọn ojú tí wọ́n rí àwọn nǹkan tí a rí ní ọdún 1843 àti 1844. A fi ìhìnrere náà fúnni. Kò sì yẹ kí ìdádúró kankan wà nínú tún ìhìnrere náà sọ, nítorí àwọn àmì àkókò ń ṣẹ; iṣẹ́ ìparí gbọ́dọ̀ ṣeé ṣe. Iṣẹ́ ńlá kan yóò ṣeé ṣe ní àkókò kúkúrú. Láìpẹ́, a ó fi ìhìnrere kan hàn nípasẹ̀ ìpinnu Ọlọ́run tí yóò di igbe ńlá. Nígbà náà ni Dáníẹ́lì yóò dúró nípò tirẹ̀, láti fi ẹ̀rí rẹ̀ hàn.” Manuscript Releases, volume 21, 437.

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

Ẹ kíyèsí Dáníẹ́lì 12:12-13: “Alábùkún fún ẹni tí ó dúró títí, tí ó sì dé ẹgbẹ̀rún kan, ọ̀ọ́dúnrún mẹ́ta àti ọjọ́ márùn-ún-dín-lọ́gbọ̀n.”—“Alábùkún fún ẹni tí ó dé 1335. Alábùkún fún ẹni tí ó dé 1843,” èyí ni ẹsẹ̀ 12.

Verse 13:

Ẹsẹ 13:

> But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12-13.

> Ṣùgbọ́n máa lọ ní ọ̀nà rẹ títí dé òpin: nítorí ìwọ yóò sinmi, ìwọ yóò sì dúró ní ipò tirẹ ní òpin àwọn ọjọ́ náà. Danieli 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.

Arábìnrin White so ẹsẹ̀ 12 àti 13 pọ̀, ní sísọ pé ìbùkún ti 1335 náà ṣẹ ní ọdún 1843 àti 1844. Kì í ṣe nípa àkókò kan pàtó, bí kò ṣe nípa àwọn tí ń dúró de Ìwọlé Ìṣẹ́gun Kristi sínú Jerúsálẹ́mù, tí wọ́n mọ àwọn áńgẹ́lì tí ń gòkè tí wọ́n sì ń sọ̀kalẹ̀ lórí àtẹ̀gùn náà, tí wọ́n sì wọ inú májẹ̀mú pẹ̀lú Olúwa bí Ó ti fún wọn ní àwọn tábìlì méjì ti májẹ̀mú náà.

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