The Spirit of Prophecy: The Midnight Cry | English and Shona Side by Side

A Word of Clarification

Izwi Rokucacisa

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

Munguva yapfuura takatanga kugadzirira kunyorwa pasi kweMatafura Maviri aHabhakuki kuti ashandurwe mumitauro yakasiyana-siyana inomiririrwa pawebhusaiti yedu. Basa rekushandura mharidzo yakataurwa kuti ive mharidzo yakanyorwa ibasa guru zvikuru kupfuura zvingafungwa nomunhu asina kujairana nezvose zvinofanira kupfuurwa mazviri kuti mharidzo yakataurwa ishandurwe ive yakanyorwa, pamwe chete nezvinetso zvinodikanwa zvokuzopedzisira zvashandurwa zvinyorwa zvacho mumitauro yakasiyana-siyana iri pawebhusaiti. Tichangotanga chete kugadzirisa magwaro edu okutanga emharidzo yokutanga pakati pemharidzo makumi mapfumbamwe neshanu, uye ndakawana chimwe chipingamupinyi chatinofanirawo kupfuuramo. Chine chokuita nekufambira mberi kunoita kukudziridzwa kweshoko iri kubva muna 1989 kusvikira munhoroondo yedu yazvino.

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

Mumharidzo dzakapiwa anenge makore gumi nemashanu apfuura dzaiva nechokwadi chakanga chichiri muchimiro chehucheche hwekunzwisisa. Chekutanga chezvokwadi izvozvo chandinofanira kujekesa kusvika kwengirozi yechipiri munhoroondo yeMillerite. Panguva iyoyo ndakanzwisisa kuti ngirozi yechipiri yakasvika apo machechi ePurotesitendi akatanga kuvhara mikova yawo achirwisa mharidzo yaMiller yeshoko rengirozi yokutanga, zvichipindirana nokupera kwegore ra1843. William Miller akashanda pamusoro pokuverengwa kwenguva kwaaitenda kuti kwairatidza kuti makore a1843 akatanga musi wa22 Kurume 1843 uye akapera musi wa22 Kurume 1844. Aifunga kuti uporofita hutatu hwakazopedzisira hwaiswa pamachati matsvene maviri hwaizopera mugore ra1843, uye aitenda kuti gore iroro rakaguma musi wa22 Kurume 1844. Akanga akanganisa pazvinhu zviviri.

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.

Uprofita hutatu wa siku 1335 za Danieli kumi na mbili, miaka 2520 ya “nyakati saba” ya Mambo ya Walawi ishirini na sita, na siku 2300 za Danieli nane, Miller alielewa kuwa vilikoma mwezi wa Machi 1844. Baadaye Bwana alimwongoza Samuel Snow kuelewa si tu kwamba unabii huo haukuishia mwaka 1843, bali 1844; bali Snow pia akaanza kutumia hesabu ya wakati ya Wakaraite, ambayo haikuwa matumizi ya wakati ambayo Miller alikuwa ametumia. Miller alikuwa akitumia hesabu ya wakati ya Kiyahudi ya Marabi/inayozingatia ikwinoksi, iliyoweka mwaka kutoka majira ya kuchipua hadi majira ya kuchipua.

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

Apo apo tikawona Matebulo Yobilo ya Habakkuk, tikaŵa tindamvetiske unenesko wa mbiri uwu, ndipo tikagwiliskiranga ntchito chokumana nacho cha Miller kulemba pa March 22, 1844 ngati kufika kwa mngelo wachiwiri ndi kuyamba kwa nyengo ya kudikirira. Nkhapulikiska, ndipo nikupitirizga kupulikiska, kuti kufika kwa mngelo yura kukayanana na nyengo iyo Aprotestanti ŵakakana uthenga wa mngelo wakwamba wa Miller, ndipo ndime yakulondezgapo ndiyo yikaŵa chakundilongozgera.

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

“Muna Chikumi, 1842, VaMiller vakapa nhevedzano yavo yechipiri yehurukuro pakereke yeCasco Street muPortland. Ndakanzwa iri ropafadzo huru kwandiri kupinda pahurukuro idzi; nokuti ndakanga ndawira mukuora mwoyo, uye ndakanga ndisinganzwi ndakagadzirira kusangana noMuponesi wangu. Nhevedzano iyi yechipiri yakamutsa kufarira kukuru zvikuru muguta kupfuura yekutanga. Kunze kwevashoma, masangano akasiyana-siyana echechi akavhara mikova yemachechi awo pamberi paVaMiller. Hurukuro zhinji dzakabva mumapurupiti akasiyana-siyana dzakatsvaka kufumura zvikanganiso zvainzi zvokupengereka zvomudzidzisi uyu; asi mapoka makuru avateereri vaiva nokushushikana akapinda misangano yavo, uye vazhinji vakatadza kupinda mumba yacho. Ungano dzakanga dzakanyarara zvikuru uye dzakateerera.” 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.

Ndakanzwisisa kuti kuvharwa kwamasuo kumharidzo yaMiller kwakaratidza kutanga kwekurambwa kwengirozi yokutanga, uye, mukuwirirana nekunzwisisa kwaMiller kwekuverengwa kwenguva kwechiRabhi/kwakavakirwa paequinox, ndakafungidzira kuti 22 Kurume 1844 ndiko kwakaratidza kupera kwa1843. Mharidzo yaMiller muPortland muna Chikumi 1842 inotova chiratidzo chenzira chinoratidza kurambwa kwaienderera mberi uko kwakazozoguma musi wa18 Kubvumbi 1844, asi panguva yemharidzo idzodzo takanga tisati taziva kushandiswa kwakaitwa naSamuel Snow kwekuverengwa kwenguva kwechiKaraite.

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.

Muchirongwa chokutanga chatakatanga kugadzirisa mutauro, ndakatanga kuona kuti zvakanyorwa panguva iyoyo zvinoita sokunge zvinopikisa zvatinodzidzisa zvino. Zvinodaro uye hazvidaro. Zvinongova kusimbisa kusvika kunofambira mberi kwengirozi yechipiri, uyezve mufananidzo wekuzarurwa kunofambira mberi kweshoko iri, sezvakanga zvakaitikawo munhoroondo yevaMillerite. Chitsamba ichi chekutsanangura chinofanira kugadzirisa avo vakagumburwa nekuzivisa kwedu kwa19 Kubvumbi, 1844 sekusuwa kwekutanga kwevaMillerite uye nezvakaidzidziswa kare.

“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.

“Mharidzo yokutanga neyechipiri yakapiwa muna 1843 na1844, uye zvino tiri pasi pekuziviswa kwemharidzo yechitatu; asi mharidzo idzi dzose nhatu dzichiri kufanira kuziviswa. Zvakangokosha zvino sezvazvaigara zvakadaro kuti dzidzokororwe kune avo vari kutsvaka chokwadi. Nechinyoreso nenzwi tinofanira kuridza kuziviswa uku, tichiratidza hurongwa hwadzo, uye mashandisirwo ezviporofita zvinotisvitsa kumharidzo yengirozi yechitatu. Hakungavi neyechitatu pasina yekutanga neyechipiri. Mharidzo idzi tinofanira kudzipa nyika muzvinyorwa zvakabudiswa, mumharidzo, tichiratidza, mumutsara wenhoroondo yezviporofita, zvinhu zvakange zviripo nezvinhu zvichazovapo.” Selected Messages, bhuku 2, 104.

Habakkuk's Two Tables 1 of 95

Amajadwali Amabili KaHabakuki 1 kwangu-95

Introduction to Habakkuk's Two Tables and the Midnight Cry

Kuyambika ku Mipango Yiwiri ya Habakkuk na Kulila kwa Pakatikati pa Usiku

In this series, we will be looking at Habakkuk's two tables—the 1843 and 1850 Charts—over an extended period. We will begin by putting the Midnight Cry in place. As mentioned, much of the initial presentations will be review for those familiar with this message, but since we are preparing a series that may be studied by people new to this message, we must lay out some basic ideas for them. We will start with the Midnight Cry, focusing on an aspect found in Ellen White's first vision. Let's read the first paragraph from Christian Experience and Teachings, page 57.

Muruturikirane uru, tuzarebera hamwe ameza abiri ya Habakuki—amashati ya 1843 n’aya 1850—mu gihe kirambuye. Tuzatangira dushyira mu mwanya Ukurira kwa Saa Sita z’ijoro. Nk’uko byavuzwe, ibyinshi mu biganiro by’ibanze bizaba ari isubiramo ku bamenyereye ubu butumwa; ariko kuko dutegura urukurikirane rushobora kwigwa n’abantu bashya kuri ubu butumwa, tugomba kubabakira ibitekerezo bimwe by’ishingiro. Tuzatangirira ku Kurira kwa Saa Sita z’ijoro, twibanda ku ngingo iboneka mu iyerekwa rya mbere rya Ellen White. Reka dusome paragarafu ya mbere yo mu gitabo Christian Experience and Teachings, paji ya 57.

"It was not long after the passing of time in 1844 that my first open vision was given me. I was visiting Mrs. Haines in Portland, Maine, a dear sister in Christ, whose heart was knit with mine. Five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as never before."

“Ndzi nga si heta nkarhi wo leha endzhaku ka ku hundza ka nkarhi hi 1844 loko xivono xa mina xo sungula xo vonaka erivaleni xi nyikiwa mina. A ndzi endzile ndzi ya etivakatsini ta Nkk. Haines ePortland, Maine, makwerhu la rhandzekaka eka Kriste, loyi mbilu yakwe a yi hlanganisiwe ni ya mina. Hina hi ntlhanu, hinkwavo hi vavasati, a hi khinsame hi ku miyela emahlweni ka alitari ya ndyangu. Loko a hi ri karhi hi khongela, matimba ya Xikwembu ma tile ehenhla ka mina hi ndlela leyi ndzi nga si tshama ndzi yi vona emahlweni.”

These five women, whose hearts were knit with Sister White, were not opposing any manifestation of the power of God. Notably, they were all women, representing the church, and there were five of them, which can be seen as five wise virgins. This is simply an observation.

Vakadzi vashanu ava, vane mwoyo yakanga yakasungirirana naSista White, vakanga vasingapikisi kuratidzwa kupi nokupi kwesimba raMwari. Chinokosha kucherechedza ndechekuti, vose vakanga vari vakadzi, vachimiririra kereke, uye vakanga vari vashanu, izvo zvinogona kuonekwa sokuti imhandara shanu dzakachenjera. Uku kungori kucherechedza bedzi.

"I seemed to be surrounded with light and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, 'Look again and look a little higher.' At this, I raised my eyes and saw a straight and narrow path cast up high above the world. On this path, the Advent people were traveling to the city, which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the Midnight Cry. This light shone all along the path and gave light for their feet so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."

Ndakaita sendakakomberedzwa nechiedza uye ndichisimudzirwa kumusoro nokumusoro kubva panyika. Ndakatendeuka kuti nditsvake vanhu veAdvent munyika, asi handina kuvawana, apo inzwi rakati kwandiri, “Tarirazve, uye utarise zvishoma kumusoro.” Ipapo ndakasimudza meso angu ndikaona nzira yakarurama uye yakamanikana, yakasimudzwa kumusoro zvikuru pamusoro penyika. Panzira iyi, vanhu veAdvent vakanga vachifamba vachienda kuguta, rakanga riri kumucheto kwekupedzisira kwenzira. Vakanga vane chiedza chinopenya chakaiswa shure kwavo pakutanga kwenzira, icho mutumwa akandiudza kuti chaiva Kuchema kwePakati pousiku. Chiedza ichi chaipenya munzira yose uye chaivhenekera tsoka dzavo kuti varege kugumburwa. Kana vakaramba vakatarisa meso avo kuna Jesu, akanga ari pamberi pavo chaipo, achivatungamirira kuguta, vakanga vakachengeteka. Asi pasina nguva vamwe vakatanga kuneta vakati guta rakanga richiri kure zvikuru, uye vaitarisira kuti vangadai vakatopinda mariri kare. Ipapo Jesu aivakurudzira nokusimudza ruoko rwake rworudyi rune kubwinya, uye kubva paruoko rwake pakabuda chiedza chakazunguzika pamusoro peboka reAdvent, uye vakadanidzira vachiti, “Hareruya!” Vamwe vakakurumidza kuramba chiedza chakanga chiri shure kwavo, vakati haasi Mwari akanga avatungamirira kusvika kure kwakadaro. Chiedza chaiva shure kwavo chikadzima, zvikasiya tsoka dzavo murima rakazara, uye vakagumburwa vakasazocherechedza chiratidzo naJesu, vakawa kubva panzira vachidzika munyika yerima neyakaipa yakanga iri pasi.

William Miller and the Midnight Cry

UWilliam Miller neSikhalo Saphakathi Kobusuku

In this first presentation, after establishing a few points, we will discuss the Low Hampton Conference of Adventists in December 1844. At this conference, some Millerites gathered, and William Miller rejected the understanding of the Midnight Cry. The logic here is that this vision, while for all of us, was especially for William Miller.

Muca nkhani yakwamba iyi, pambuyo poyamba kukhazikitsa mfundo zingapo, tidzakambirana za Msonkhano wa Adventist wa ku Low Hampton wa mu Disembala 1844. Pa msonkhanowu, a Millerite ena anasonkhana, ndipo William Miller anakana kumvetsetsa kwa Kufuula kwa Pakati pa Usiku. Lingaliro pano ndilakuti masomphenya awa, ngakhale ali a ife tonse, anali makamaka a William Miller.

In that same month, William Miller denied the light behind them—the Midnight Cry—which would cause him to fall off the path to the wicked world below. We will explore the implications of this. Historical evidence shows that the Millerites all believed they were fulfilling the parable of the ten virgins; it was common knowledge among them. We will show that William Miller had an understanding of what the Midnight Cry was. Miller believed the Midnight Cry was the judgment hour message of Daniel 8:14 and Revelation 14:6-9. He believed the message he began proclaiming in the early 1830s was the Midnight Cry, 'Behold, the bridegroom cometh,' and that Jesus was coming to the world as the bridegroom.

Mumwedzi iwoyo chaiwo, William Miller akaramba chiedza chaiva shure kwavo—Kudanidzira kwaPakati pousiku—icho chaizomukonzera kuwira kubva panzira achienda kunyika yakaipa iri pasi. Tichaongorora zvinorehwa neizvi. Uchapupu hwenhoroondo hunoratidza kuti vaMillerite vose vaitenda kuti vakanga vachizadzisa mufananidzo wemhandara gumi; ichi chaiva chinhu chaizivikanwa navo vose. Ticharatidza kuti William Miller akanga aine kunzwisisa kwekuti Kudanidzira kwaPakati pousiku kwaive chii. Miller aitenda kuti Kudanidzira kwaPakati pousiku kwaive shoko renguva yokutongwa raDanieri 8:14 naZvakazarurwa 14:6-9. Aitenda kuti shoko raakanga atanga kuparidza mukutanga kwema1830 ndiro raiva Kudanidzira kwaPakati pousiku, “Tarirai, chikomba chinouya,” uye kuti Jesu akanga achiuya kunyika sechikomba.

For most of Millerite history, they believed they were fulfilling the parable of the ten virgins, but they thought the Midnight Cry described the message they had been proclaiming. However, by the summer of 1844, a new and correct understanding emerged: the Midnight Cry was the Seventh Month movement, with Jesus expected to come on the tenth day of the seventh month. That was the true Midnight Cry. When Miller rejected the true Midnight Cry in December 1844, he was rejecting the history of the summer of 1844 and reverting to his earlier position that it was just the general message from the 1830s. Understanding the dynamics of the Midnight Cry is crucial. If you do not understand the 2520 as the Millerites did, you cannot understand the Midnight Cry. If you cannot understand the Midnight Cry as the Millerites did, you fall off the path to the wicked world below.

Kwambiri m’mbiri ya aMillerite, ankakhulupirira kuti akukwaniritsa fanizo la anamwali khumi, koma ankaganiza kuti Kulira kwa Pakati pa Usiku kunatanthauza uthenga umene akhala akulalikira. Komabe, pofika chilimwe cha 1844, kunatuluka kumvetsetsa kwatsopano ndi kolondola: Kulira kwa Pakati pa Usiku kunali gulu la Mwezi Wachisanu ndi Chiwiri, pamene Yesu ankayembekezeka kubwera pa tsiku la khumi la mwezi wachisanu ndi chiwiri. Kumene kunali Kulira kwa Pakati pa Usiku koona. Pamene Miller anakana Kulira kwa Pakati pa Usiku koona mu Disembala 1844, anali kukana mbiri ya chilimwe cha 1844 ndi kubwerera ku maganizo ake akale akuti kunali kokha uthenga wamba wa m’ma 1830. Kumvetsetsa kayendedwe ka Kulira kwa Pakati pa Usiku n’kofunika kwambiri. Ngati simukumvetsa 2520 monga momwe aMillerite anamvetsetsera, simungathe kumvetsa Kulira kwa Pakati pa Usiku. Ngati simungathe kumvetsa Kulira kwa Pakati pa Usiku monga momwe aMillerite anamvetsetsera, mumagwa kuchoka pa njira kupita ku dziko loipa lili pansi.

In this presentation, we will start with some truths on the chart that are openly rejected by Adventism today. The Biblical Research Institute of the Seventh-day Adventist Church and most Adventist theologians reject the 2520. We will address this biblically as we proceed, but initially, we will show that Ellen White fully endorses the 2520. The Institute and most theologians also reject the pioneer understanding of the Daily. We will show that rejecting the pioneer understanding of the Daily being paganism is rejecting the spirit of prophecy. The Institute also publicly rejects the pioneer understanding of the trumpets—the Fifth and Sixth Trumpet. We will begin by showing that rejecting the pioneer understanding of the trumpets is rejecting the Spirit of Prophecy.

Mu mharidzo ino, tichatanga nezvimwe zvokwadi zviri pachati zvinorambwa pachena neAdventism nhasi. Biblical Research Institute yeSeventh-day Adventist Church pamwe nevazhinji vevadzidzi vezveumwari vechiAdventist vanoramba 2520. Tichabata nyaya iyi tichishandisa Bhaibheri sezvatinoenderera mberi, asi pakutanga ticharatidza kuti Ellen White anotsigira zvizere 2520. Institute iyi pamwe nevazhinji vevadzidzi vezveumwari vanorambawo kunzwisisa kwevavambi pamusoro peDaily. Ticharatidza kuti kuramba kunzwisisa kwevavambi kwekuti Daily ihupagani, kuramba mweya wechiporofita. Institute iyi inorambawo pachena kunzwisisa kwevavambi pamusoro pemabhosvo—Bhosvo rechishanu neBhosvo rechitanhatu. Tichatanga nekuratidza kuti kuramba kunzwisisa kwevavambi pamusoro pemabhosvo kuramba Mweya Wechiporofita.

Today, most Adventists are vague at best about the 1290 and the 1335. Without the pioneer understanding of the 1335, there is no biblical justification for identifying the tarrying time that began on March 22, 1844. Without understanding the tarrying time, one cannot grasp the dynamics of the Midnight Cry. Without understanding the Midnight Cry, one falls off the path to the wicked world below. We will show these truths on the chart in terms of the clear endorsement of the Spirit of Prophecy, and then dissect them from the Word of God. But first, we need to see what surrounded Millerite history and what produced the Midnight Cry.

Nhasi, maAdventist mazhinji havana kujeka zvachose, kana zvimwe chete zvishoma, pamusoro pe1290 ne1335. Pasina kunzwisisa kwevapiyona pamusoro pe1335, hapana chikonzero cheBhaibheri chinoruramisa kuzivikanwa kwenguva yokunonoka yakatanga musi wa22 Kurume, 1844. Pasina kunzwisisa nguva yokunonoka, munhu haagoni kubata mafambiro omukati eKudanidzira kwePakati pousiku. Pasina kunzwisisa Kudanidzira kwePakati pousiku, munhu anowira kubva panzira achienda kunyika yakaipa iri pasi. Ticharatidza chokwadi ichi pachati maererano nokusimbiswa kwakajeka kweMweya weChiporofita, uye ipapo tichachiongorora kubva muShoko raMwari. Asi kutanga, tinofanira kuona zvakakomberedza nhoroondo yavaMillerite uye zvakabudisa Kudanidzira kwePakati pousiku.

Millerite History and the Arrival of the First Angel

Na Musi ni Wamilleri na Kufika kwa Malaika wa Kwanza

We begin with Uriah Smith from Thoughts on Daniel and Revelation, page 521, to show the Millerite history and address 1798. Uriah Smith writes, 'The chronology of the events of Revelation 10 is further ascertained from the fact that this angel is identical with the first angel of Revelation 14.' In Revelation 10, a mighty angel comes down from heaven with a little book open in his hand. Ellen White informs us that this mighty angel is Jesus Christ, and the little book is the Book of Daniel. By the end of chapter ten, John is told to eat the little book, which will be sweet in his mouth and bitter in his stomach. John represents the Millerite history, where the message of Daniel is sweet but leads to bitter disappointment. The mighty angel of Revelation 10, according to the pioneers, is the first angel of Revelation 14—they are the same angel.

Tinotanga naUraya Smith kubva mubhuku rinonzi *Thoughts on Daniel and Revelation*, peji 521, kuti tiratidze nhoroondo yeMillerite uye titaure pamusoro pa1798. Uraya Smith anonyora achiti, “Kuverengwa kwenguva kwezviitiko zviri muna Zvakazarurwa 10 kunoramba kuchisimbiswa nechokwadi chokuti mutumwa uyu akafanana nomutumwa wokutanga waZvakazarurwa 14.” Muna Zvakazarurwa 10, mutumwa ane simba anoburuka kubva kudenga aine kabhuku kaduku kakazaruka muruoko rwake. Ellen White anotizivisa kuti mutumwa uyu ane simba ndiJesu Kristu, uye kabhuku kaduku ikoko iBhuku raDanieri. Pakupera kwechitsauko chegumi, Johane anoudzwa kuti adye kabhuku kaduku ikako, kanozova kanotapira mumuromo make asi kunovava mudumbu make. Johane anomirira nhoroondo yeMillerite, apo shoko raDanieri rinotapira asi richizotungamirira kukuodzwa mwoyo kunovava. Mutumwa ane simba waZvakazarurwa 10, maererano nemapiyona, ndiye mutumwa wokutanga waZvakazarurwa 14—ndiye mutumwa mumwe chete.

We often do not spend much time being specific about these angels in Revelation, but we should. The mighty angel in Revelation 10 is also the angel that William Miller believed was fulfilling the Midnight Cry by accomplishing the work of the first angel of Revelation 14: 'Fear God and give Him glory, for the hour of His judgment is come.' The hour of His judgment refers to Daniel 8:14. These angels identify different aspects of the work accomplished.

Kazhinji hatipedzeri nguva yakawanda tichinyatsotsanangura nezvengirozi idzi dziri muna Zvakazarurwa, asi taifanira kudaro. Ngirozi ine simba iri muna Zvakazarurwa 10 ndiyo zvakare ngirozi iyo William Miller aitenda kuti yakanga ichizadzisa Kuchema kwePakati pousiku nokupedzisa basa rengirozi yokutanga yaZvakazarurwa 14: “Ityai Mwari, mumupe mbiri; nokuti nguva yokutongwa kwake yasvika.” Nguva yokutongwa kwake inoreva Danieri 8:14. Ngirozi idzi dzinoratidza zvikamu zvakasiyana-siyana zvebasa rakapedziswa.

Returning to Uriah Smith: 'The chronology of the events of Revelation 10 is further ascertained from the fact that this angel is identical with the first angel of Revelation 14.' He explains what ties them together: both have a special message to proclaim, both utter their proclamation with a loud voice, both use similar language referring to the Creator, and both proclaim time—one swearing that time should be no more, and the other proclaiming the hour of God's judgment has come. The message of Revelation 14:6 is located on this side of the commencement of the time of the end.

Mukudzokera kuna Uriah Smith: “Kuverengwa kwenguva kwezviitiko zveZvakazarurwa 10 kunosimbiswazve nechokwadi chokuti mutumwa uyu ndiye mumwe chetewo nemutumwa wokutanga waZvakazarurwa 14.” Anotsanangura zvinovabatanidza achiti: vose vane shoko rakakosha rokuzivisa, vose vanotaura chiziviso chavo nenzwi guru, vose vanoshandisa mutauro wakafanana unonongedzera kuMusiki, uye vose vanozivisa nguva—mumwe achipika kuti nguva haichazovipozve, uye mumwe achizivisa kuti nguva yokutongwa kwaMwari yasvika. Shoko reZvakazarurwa 14:6 rinowanikwa kudivi rino rokutanga kwenguva yokuguma.

Uriah Smith states that the time of the end is 1798, and the message of Revelation 14 comes after that. He writes, 'But the message of Revelation 14:6 is located this side of the commencement of the time at the end. It is a proclamation of the hour of God's judgment come, and hence must have its application in the last generation. Paul did not preach the hour of judgment come. Luther and his coadjutors did not preach it. Paul reasoned of a judgment to come, indefinitely future, and Luther placed it at least three hundred years off from his day. Moreover, Paul warns the church against any such preaching as that the hour of God's judgment has come until a certain time.' In 2 Thessalonians 2:1-3, Paul says that the day of Christ is not at hand until the falling away comes first and the man of sin is revealed. Paul introduces the man of sin, the little horn, the papacy, and covers with a caution the whole period of his supremacy, which continued 1260 years, ending in 1798.

Uriah Smith anotaura kuti nguva yokuguma i1798, uye shoko reZvakazarurwa 14 rinouya shure kwaizvozvo. Anonyora achiti, “Asi shoko reZvakazarurwa 14:6 rinoiswa kudivi rino rokutanga kwenguva yokuguma. Iro ishoko rokuzivisa kuti awa yokutonga kwaMwari yasvika, uye naizvozvo rinofanira kuva nokushanda kwaro muchizvarwa chokupedzisira. Pauro haana kuparidza kuti awa yokutonga yasvika. Rutheri navabatsiri vake havana kuiparidza. Pauro akataura achitsinhira pamusoro pokutonga kuchauya, kuri mberi munguva nenzira isina kunyatsotsanangurwa, uye Rutheri akarugadza rwuri kure nemazuva ake nemakore angasvika mazana matatu. Uyezve, Pauro anoyambira kereke pamusoro pokuparidzwa kwakadai sokuti awa yokutonga kwaMwari yasvika kusvikira imwe nguva yasvika.” Muna 2 VaTesaronika 2:1-3, Pauro anoti zuva raKristu harisati rava pedyo kusvikira kutanga kwasvika kurasika pakutanga uye munhu wechivi aburitswa pachena. Pauro anosuma munhu wechivi, nyanga duku, upapa, uye anofukidza nengwariro nguva yose youmambo hwake, hwakagara makore 1260, huchiguma muna 1798.

In 1798, the restriction against proclaiming the day of Christ at hand ceased. The time of the end commenced, and the seal was taken from the little book. Since then, the angel of Revelation 14 has gone forth. Uriah Smith says, 'If you will see it,' since 1798, the first angel's message has gone forth. In 1798, the first angel of Revelation 14 arrives in history—this is the pioneer understanding. Since then, the angel of Revelation 14 has proclaimed the hour of God's judgment come, and the angel of chapter ten has taken his stand on the sea and the land, swearing that time should be no more. Their identity is unquestionable. All arguments that locate one are effective for the other. The present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, especially from 1840 to 1844, began their full and circumstantial accomplishment.

Muna 1798, kurambidzwa pamusoro pokuzivisa kuti zuva raKristu raswedera kwakaguma. Nguva yokupedzisira yakatanga, uye chisimbiso chakabviswa pabhuku duku. Kubva ipapo, mutumwa waZvakazarurwa 14 akabuda. Uriah Smith anoti, “Kana muchizviona,” kubvira muna 1798, shoko romutumwa wokutanga rakaenda mberi. Muna 1798, mutumwa wokutanga waZvakazarurwa 14 anopinda munhoroondo—uku ndiko kunzwisisa kwavamapiyona. Kubva ipapo, mutumwa waZvakazarurwa 14 akaparidza kuti awa yokutonga kwaMwari yasvika, uye mutumwa wechitsauko chegumi akamira pamusoro pegungwa nepanyika, achipika kuti nguva haichazovipozve. Kuzivikanwa kwavo sechinhu chimwe hakupikiki. Nharo dzose dzinoronga umwe dzinoshanda kune mumwewo. Chizvarwa chiripo zvino chiri kuona kuzadzikiswa kwezviprofita zviviri izvi. Mukuparidzwa kwekuuya kwaKristu, zvikurukuru kubva muna 1840 kusvika muna 1844, ndimo makatangira kuzadzikiswa kwazvo kuzere uye kwakatsanangurika kwezviprofita izvi.

Smith marks 1840 and 1844 in reference to the first angel of Revelation 14 arriving in 1798, but also marks the first angel in 1840, where the message is empowered. In the preaching of the advent, especially from 1840 to 1844, began their full accomplishment. The angel's position with one foot on the sea and one on the land denotes the wide extent of his proclamation. The message would cross the ocean and extend to various nations, and the advent proclamation did go to every missionary station in the world. From 1840, the first angel's message, according to Ellen White, was carried to every mission station in the world. This was accomplished when the year-day principle of Bible prophecy was confirmed with the collapse of the Ottoman Empire. We are not dealing with the details at this point, but setting the stage for the Millerite history and the dynamics of the Midnight Cry.

Smith anataja mwaka 1840 na 1844 akirejelea malaika wa kwanza wa Ufunuo 14 aliyewasili mwaka 1798, lakini pia anamwonyesha malaika wa kwanza mwaka 1840, ambapo ujumbe unapewa nguvu. Katika kuhubiriwa kwa ujio, hasa kuanzia 1840 hadi 1844, ndipo utimilifu wake kamili ulipoanza. Nafasi ya malaika akiwa na mguu mmoja juu ya bahari na mmoja juu ya nchi huonyesha upana mkubwa wa tangazo lake. Ujumbe huo ungeivuka bahari na kuenea kwa mataifa mbalimbali, na kwa kweli tangazo la ujio lilifika katika kila kituo cha umishonari duniani. Tangu mwaka 1840, ujumbe wa malaika wa kwanza, kulingana na Ellen White, ulipelekwa katika kila kituo cha umishonari duniani. Hili lilitimizwa wakati kanuni ya mwaka-siku ya unabii wa Biblia ilipothibitishwa kwa kuanguka kwa Dola ya Ottoman. Kwa wakati huu hatughuliki na maelezo ya jambo hilo, bali tunaweka msingi wa historia ya Wamillerite na mienendo ya Kilio cha Usiku wa Manane.

Key Historical Events: 1833 and the Falling of the Stars

Pfungwa Dzakakosha dzeNhoroondo: 1833 uye Kudonha kweNyeredzi

In 1833, the falling of the stars occurred. Ellen White comments in The Great Controversy, page 333: 'In 1833, two years after Miller began to present in public the evidences of Christ's soon coming, the last of the signs appeared which were promised by the Saviour as tokens of His second advent. Said Jesus: "The stars shall fall from heaven." Matthew 24:29. And John in the Revelation declared, as he beheld in vision the scenes that should herald the day of God: "The stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind." Revelation 6:13. This prophecy received a striking and impressive fulfillment in the great meteoric shower of November 13, 1833.'

Muna 1833, kuwa kwenyeredzi kwakaitika. Ellen White anotsinhira muna *The Great Controversy*, peji 333, achiti: “Muna 1833, makore maviri mushure mokunge Miller atanga kuratidza pachena uchapupu hwokuuya kwaKristu nokukurumidza, chekupedzisira chezviratidzo chakazviratidza, icho chakanga chavimbiswa noMuponesi sezviratidzo zvokudzoka kwake kwechipiri. Jesu akati: ‘Nyeredzi dzichawa kubva kudenga.’ Mateu 24:29. Uye Johane, muna Zvakazarurwa, akazivisa, sezvaaiona muchiratidzo zviitiko zvaifanira kuzivisa zuva raMwari, achiti: ‘Nyeredzi dzokudenga dzikawira panyika, somuonde unorasa maonde awo asati aibva, kana uchizununguswa nemhepo ine simba.’ Zvakazarurwa 6:13. Uprofita uhu hwakazadzikiswa nenzira inoshamisa uye ine simba guru pakunaya kukuru kwenyeredzi dzinopfuta kwaNovember 13, 1833.”

William Miller's testimony recounts: 'On Saturday after breakfast—in the summer of 1833, I sat down at my desk to examine some point, and as I rose to go out to work, it came home to me with more force than ever, "Go and tell it to the world." The impression was so sudden and came with such force that I settled down into my chair saying, "I can't go, Lord." "Why not?" seemed to be the response, and then all my excuses came up, my want of ability, but my distress became so great I entered into a solemn covenant with God that if He would open the way, I would go and perform my duty to the world. "What do you mean by opening the way?" seemed to come to me. Why, said I, if I should have an invitation to speak publicly in any place, I will go and tell them what I find in the Bible about the Lord's coming. Instantly all my burden was gone. And I rejoiced that I should not probably be thus called upon, for I'd never had such an invitation, my trials were not known, and I had but little expectation of being invited to any field of labor. In about a half an hour from this time, before I'd left the room, a son of Mr. Guilford of Dresden, about sixteen miles from my residence, came in and said that his father had sent for me and wished me to go home with him, supposing that he'd wish to see me on some business. I asked him what he wanted. He replied that there was to be no preaching in their church the next day, and his father wished to have me come and talk to the people on the subject of the Lord's coming. I was immediately angry with myself for having made the covenant I had. I rebelled at once against the Lord and determined not to go. I left the boy without giving him any answer and retired in great distress to a grove nearby. Then I struggled with the Lord for about an hour, endeavoring to release myself from the covenant I had made with him, but I could get no relief. It was impressed upon my conscience, "Will you make a covenant with God and break it so soon?" and the exceeding sinfulness of thus doing overwhelmed me. I finally submitted and promised the Lord that if He would sustain me, I would go, trusting in Him to give me grace and ability to perform all He should require of me. I returned to the house and found the boy still waiting. He remained till after dinner, and I returned with him to Dresden.' This is how Miller, in the summer of 1833, began to publicly present the message. In December 1833, the falling of the stars added solemnity to his message.

Ushuhuda wa William Miller unasimulia hivi: “Jumamosi baada ya kifungua kinywa—katika majira ya kiangazi ya mwaka 1833, niliketi kwenye dawati langu kuchunguza hoja fulani, na niliposimama ili kutoka kwenda kazini, likanijia moyoni kwa nguvu kuliko wakati mwingine wowote, ‘Enenda ukaiambie dunia.’ Msukumo huo ulikuwa wa ghafula sana na ukaja kwa nguvu nyingi kiasi kwamba nilitua tena kwenye kiti changu nikisema, ‘Siwezi kwenda, Bwana.’ ‘Kwa nini siwezi?’ ikaonekana kuwa ndiyo jibu, ndipo visingizio vyangu vyote vikajitokeza, upungufu wangu wa uwezo; lakini huzuni yangu ikawa kubwa mno hata nikaingia katika agano la dhati na Mungu kwamba ikiwa Yeye angefungua njia, ningeenda na kutekeleza wajibu wangu kwa dunia. ‘Unamaanisha nini kwa kufungua njia?’ ikaonekana kunijia. Basi, nikasema, ikiwa ningepata mwaliko wa kusema hadharani mahali popote, nitaenda na kuwaambia yale ninayoyaona katika Biblia kuhusu kuja kwa Bwana. Mara hiyo mzigo wangu wote ukaondoka. Nami nikafurahi kwamba huenda nisingeitwa hivyo, kwa maana sikuwahi kupata mwaliko wa namna hiyo, majaribu yangu hayakujulikana, nami nilikuwa na matumaini kidogo sana ya kualikwa katika uwanja wowote wa kazi. Yapata nusu saa baada ya wakati huo, kabla sijaondoka chumbani, mwana wa Bwana Guilford wa Dresden, takriban maili kumi na sita kutoka makazi yangu, akaingia na kusema kwamba baba yake alikuwa amenituma na alitaka niende nyumbani pamoja naye, nikidhani kwamba angependa kuniona kwa jambo fulani la shughuli. Nikamwuliza anataka nini. Akajibu kwamba kesho yake kusingekuwa na mhubiri kanisani mwao, na baba yake alitaka nije nizungumze na watu kuhusu somo la kuja kwa Bwana. Mara moja nikajikasirikia kwa kuwa nimefanya agano nililokuwa nimefanya. Mara hiyo nikamwasi Bwana na kuazimia kutokwenda. Nikamwacha yule kijana bila kumpa jibu lolote, nami nikaenda kwa huzuni kuu katika kijisitu kilichokuwa karibu. Hapo nikashindana na Bwana kwa muda wa karibu saa moja, nikijaribu kujifungua kutoka katika agano nililokuwa nimefanya naye, lakini sikuweza kupata ahueni yoyote. Ilitiwa mkazo juu ya dhamiri yangu, ‘Je, utafanya agano na Mungu kisha ulivunje upesi hivyo?’ na ubaya uliopitiliza wa kufanya hivyo ukanifunika kabisa. Hatimaye nikatii na kumwahidi Bwana kwamba ikiwa angenitegemeza, ningeenda, nikimtumainia Yeye kunipa neema na uwezo wa kutekeleza yote ambayo angenitaka. Nikarudi nyumbani na kumkuta yule kijana bado akingoja. Alibaki hata baada ya chakula cha mchana, nami nikarudi naye Dresden.” Hivyo ndivyo Miller, katika majira ya kiangazi ya mwaka 1833, alivyoanza kuutangaza ujumbe hadharani. Mnamo Desemba 1833, kuanguka kwa nyota kuliongeza uzito wa ibada katika ujumbe wake.

1840: The Fulfillment of Prophecy and the Ottoman Empire

1840: Kuzadzikiswa kweChiporofita noHumambo hweOttoman

In 1840, Ellen White comments on a remarkable fulfillment of prophecy. This passage is often controverted in the Spirit of Prophecy, with some arguing that Uriah Smith inserted it into The Great Controversy, but these arguments are unfounded. She is speaking about the sequence of prophetic fulfillment's leading up to 1840, including the falling of the stars and the Dark Day. She writes, 'In the year 1840, another remarkable fulfillment of prophecy excited widespread interest.'

Muna 1840, Ellen White anotsinhira pamusoro pokuzadzika kunoshamisa kwechiporofita. Ndima iyi inowanzopikiswa muMweya weChiporofita, vamwe vachipikisa vachiti Uriah Smith ndiye akaipinza muThe Great Controversy, asi nharo idzodzo hadzina hwaro. Vari kutaura pamusoro pehurongwa hwekuzadzika kwechiporofita hwakatungamirira kusvika muna 1840, kusanganisira kudonha kwenyeredzi neZuva reRima. Vanonyora vachiti, “Mugore ra1840, kumwe kuzadzika kunoshamisa kwechiporofita kwakamutsa kufarira kwakapararira.”

She refers to biblical prophecy, not merely a human prediction by Josiah Litch. Two years before, Josiah Litch, a leading minister preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown on August 11, 1840. At the specified time, Turkey, through her ambassadors, accepted the protection of the Allied Powers of Europe and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the Advent movement. Men of learning and position united with Miller in preaching and publishing his views, and from 1840 to 1844, the work rapidly extended.

Anoreva kuuchidza kuuprofita kweBhaibheri, kwete kungova kufembera kwevanhu kwaJosiah Litch. Makore maviri zvisati zvaitika, Josiah Litch, mushumiri aitungamirira mukuparidza nezvekudzoka kwechipiri, akabudisa dudziro ye Zvakazarurwa 9, achifanotaura kudonha kweHumambo hweOttoman. Maererano nekuverenga kwake, simba iri raifanira kukundwa musi waNyamavhuvhu 11, 1840. Panguva yakatarwa, Turkey, kubudikidza nevamiriri varo, yakagamuchira kuchengetedzwa neMasimba Akabatana eEurope, nokudaro ikazviisa pasi pokutongwa nendudzi dzechiKristu. Chiitiko ichi chakazadzisa kufanotaura uku chaizvo. Pakazozivikanwa izvi, vazhinji vakagutsikana nezvekururama kwemisimboti yekududzirwa kweuprofita yakanga yagamuchirwa naMiller navamwe vaaishanda navo, uye sangano reAdvent rakapiwa simba rinoshamisa. Varume vekudzidza nenzvimbo dzakakwirira vakabatana naMiller mukuparidza nokubudisa maonero ake, uye kubva muna 1840 kusvika muna 1844, basa iri rakawedzera nokukurumidza.

Uriah Smith had told us that the first angel of Revelation 14 arrived in 1798, but it is the same angel as the angel of Revelation 10. In Revelation 10, John is told to take the little book out of the angel's hand and eat it, and it will become sweet in his mouth. The Millerite message became sweet on August 11, 1840, after two years of predicting the collapse of the Ottoman Empire based on the year-day principle of Bible prophecy. When the event was exactly fulfilled, the message they had been proclaiming became sweet in their mouth.

Ուրիա Սմիթը մեզ ասել էր, որ Հայտնության 14-րդ գլխի առաջին հրեշտակը հայտնվեց 1798 թվականին, սակայն նա նույն հրեշտակն է, ինչ Հայտնության 10-րդ գլխի հրեշտակը։ Հայտնության 10-րդ գլխում Հովհաննեսին ասվում է՝ հրեշտակի ձեռքից վերցնել փոքրիկ գիրքը և ուտել այն, և այն քաղցր պիտի դառնա նրա բերանում։ Միլլերական պատգամը քաղցր դարձավ 1840 թվականի օգոստոսի 11-ին՝ Աստվածաշնչյան մարգարեության տարի-օր սկզբունքի հիման վրա Օսմանյան կայսրության փլուզումը երկու տարի կանխասելուց հետո։ Երբ այդ իրադարձությունը ճշգրտորեն կատարվեց, այն պատգամը, որ նրանք հռչակում էին, քաղցր դարձավ նրանց բերանում։

On August 11, 1840, the message became sweet in their mouth. John is told to take the little book out of the angel's hand that has descended. The angel descends on August 11, 1840, and this angel of Revelation 10 is the same as the first angel of Revelation 14. The angel of Revelation 14 arrives in 1798 at the time of the end, but his message is empowered in 1840. Ellen White says that when the event became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates. Since the 1930s, beginning in 1919 but especially in the 1930s, Adventism has rejected the rules of prophetic interpretation adopted by Miller and his associates—those rules being the proof text method of Bible study.

ថ្ងៃទី 11 ខែសីហា ឆ្នាំ 1840 សារនោះបានក្លាយជាផ្អែមនៅក្នុងមាត់របស់ពួកគេ។ យ៉ូហានត្រូវបានប្រាប់ឲ្យយកសៀវភៅតូចនោះចេញពីដៃទេវតាដែលបានចុះមក។ ទេវតានោះចុះមកនៅថ្ងៃទី 11 ខែសីហា ឆ្នាំ 1840 ហើយទេវតានៃ វិវរណៈ 10 នេះ គឺដូចគ្នានឹងទេវតាទីមួយនៃ វិវរណៈ 14 ផងដែរ។ ទេវតានៃ វិវរណៈ 14 មកដល់នៅឆ្នាំ 1798 ក្នុងពេលវេលាចុងបញ្ចប់ ប៉ុន្តែសាររបស់គាត់ត្រូវបានប្រទានអំណាចនៅឆ្នាំ 1840។ Ellen White និយាយថា នៅពេលព្រឹត្តិការណ៍នោះបានក្លាយជារឿងដែលគេស្គាល់ទូទៅ មនុស្សជាច្រើនបានជឿជាក់លើភាពត្រឹមត្រូវនៃគោលការណ៍នៃការបកស្រាយទំនាយ ដែល Miller និងសហការីរបស់គាត់បានយកមកប្រើ។ ចាប់តាំងពីទសវត្សរ៍ 1930 ដោយចាប់ផ្តើមនៅឆ្នាំ 1919 ប៉ុន្តែជាពិសេសនៅក្នុងទសវត្សរ៍ 1930 សាសនា Adventism បានបដិសេធច្បាប់នៃការបកស្រាយទំនាយដែល Miller និងសហការីរបស់គាត់បានយកមកប្រើ—ច្បាប់ទាំងនោះគឺជាវិធីសាស្ត្រសិក្សាព្រះគម្ពីរតាមរយៈបទគម្ពីរយោង។

The 1843 Chart and the Tarrying Time

Cārṭi ya 1843 na Nguva Yekunonoka

The next waymark in history is the 1843 chart, produced in May 1842. Ellen White says, 'I have seen that the 1843 chart was directed by the hand of the Lord and that it should not be altered, that the figures were as He wanted them, and that His hand was over and hid a mistake in some of the figures so that none could see it until His hand was removed.' This chart is a prophetic waymark, produced in May 1842. In June 1842, the Protestant churches closed their doors and the second angel arrives.

Chiratidzo chinotevera munhoroondo ichati ya1843, yakagadzirwa muna Chivabvu 1842. Ellen White anoti, “Ndakaona kuti chati ya1843 yakanga ichitungamirirwa noruoko rwaShe uye kuti yaisafanira kushandurwa, kuti manhamba acho akanga akaita sezvaaida Iye, uye kuti ruoko rwake rwakanga rwuri pamusoro paro rukavanza chikanganiso mune mamwe manhamba kuitira kuti pasava naigona kuchiona kusvikira ruoko rwake rwabviswa.” Chati iyi chiratidzo chemuporofita, chakagadzirwa muna Chivabvu 1842. Muna Chikumi 1842, machechi ePurotesitendi akavhara mikova yawo uye mutumwa wechipiri anosvika.

From Testimonies, volume one, page 21: 'In June of 1842, Mr. Miller gave his second course of lectures at the Casco Street Church in Portland, Maine. With few exceptions, the different denominations closed the doors of their churches against Mr. Miller.' Ellen White informs us that as Seventh-day Adventist Christians, we should learn to reason from cause to effect. The cause that led the Protestant churches to close their doors was the introduction of this chart. When the chart was introduced in May, the Protestant churches determined that the Millerites were deluded fanatics.

Kubva muTestimonies, vhoriyamu rekutanga, peji 21: “Muna Chikumi wa1842, VaMiller vakapa nhevedzano yavo yechipiri yezvidzidzo paCasco Street Church muPortland, Maine. Kunze kwezvishoma zvisingawanikwi, masangano akasiyana-siyana echechi akavharira VaMiller mikova yemachechi awo.” Ellen White anotizivisa kuti, sevaKristu veSeventh-day Adventist, tinofanira kudzidza kufunga tichibva pachikonzero tichienda pamugumisiro. Chikonzero chakaita kuti machechi echiPurotesitendi avhare mikova yawo kwaiva kuunzwa kwechati iyi. Chati payakaunzwa muna Chivabvu, machechi echiPurotesitendi akafunga kuti vaMillerite vaiva vanopenga vakanyengedzwa.

The first disappointment is next. From The Great Controversy, page 393: 'As early as 1842, the direction given in this prophecy to write the vision and make it plain upon tables, that he may run that readeth it, had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and Revelation.' Charles Fitch, who died just before the Great Disappointment of October 22, 1844, was used by the Lord in this history. He prepared the chart, which was published in May 1842.

Kunyadziswa kwekutanga kunotevera. Kubva mubhuku rinonzi *The Great Controversy*, peji 393: “Kare muna 1842, murayiro wakapiwa muchiporofita ichi wokuti nyora chiratidzo, uchiite kuti chinyatsojeka pamatafura, kuti anochiverenga agomhanya, wakanga wakurudzira Charles Fitch kugadzira chati yechiporofita yokuratidza zviratidzo zvaDhanieri neZvakazarurwa.” Charles Fitch, akafa nguva pfupi isati yasvika Kunyadziswa Kukuru kwa22 Gumiguru 1844, akashandiswa naIshe munhoroondo iyi. Akagadzira chati yacho, iyo yakabudiswa muna Chivabvu 1842.

The publication of this chart was regarded as a fulfillment of the command of Habakkuk. No one, however, noticed an apparent delay in the accomplishment of the vision. A tarrying time is presented in the same prophecy. After the disappointment, this scripture appeared significant: '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. The just shall live by faith.' The tarrying time is the first disappointment, which comes on March 22, 1844. The Millerites were predicting the end of the world in 1843, using the biblical reckoning of time. When the Lord had not come by then, the first disappointment set in on March 22, 1844. That is the tarrying time.

Kuburitswa kwechati iyi kwakaonekwa sekuzadziswa kwemurayiro waHabakuki. Zvisinei, hapana akacherechedza kunonoka kunooneka pakuzadzikiswa kwechiratidzo. Nguva yokumirira inoratidzwawo muuprofita humwe chete ihwohwo. Mushure mekuodzwa mwoyo, Rugwaro urwu rwakaonekwa rwune kukosha: “Nokuti chiratidzo chichiri chenguva yakatarwa, asi pakupedzisira chichataura chisingarevi nhema; kunyange chikanonoka, chimirira, nokuti zvirokwazvo chichauya, hachizononoki. Akarurama achararama nokutenda.” Nguva yokumirira ndiyo kuodzwa mwoyo kwekutanga, kwakaitika musi wa22 Kurume, 1844. VaMillerite vakanga vachiparidza kuguma kwenyika muna 1843, vachishandisa kuverengwa kwenguva kweBhaibheri. Ishe pavakanga vasati vauya panguva iyoyo, kuodzwa mwoyo kwekutanga kwakabva kwatanga musi wa22 Kurume, 1844. Ndiyo nguva yokumirira.

This is the tarrying time in the parable of the ten virgins, in Habakkuk 2, and in Daniel 12. Daniel 12:11 says, 'And from the time that the daily sacrifice shall be taken away...' The pioneers understood that paganism was subdued in 508, with Clovis defeating the Visigoths. From the time that paganism is taken away and the papacy is set up (thirty years later in 538), there shall be 1290 days. The next verse says, 'Blessed is he that waiteth and cometh to the thousand three hundred and thirty-five days.' 508 plus 1335 equals 1843. 'Blessed is he that comes to 1843.' The 1335 marks the tarrying time, saying, 'Blessed is he that waiteth and cometh to 1843.' If you uphold the pioneer understanding of the daily, as Ellen White does, this is clear.

Iyi ndiyo nguva yokunonoka iri mumufananidzo wemhandara gumi, muna Habhakuki 2, uye muna Danieri 12. Danieri 12:11 inoti, “Uye kubva panguva iyo chibayiro chezuva nezuva chichabviswa...” Mapiyona ainzwisisa kuti chihedheni chakadzikiswa muna 508, apo Clovis akakunda maVisigoth. Kubva panguva iyo chihedheni chinobviswa uye upapa hwogadzwa (makore makumi matatu gare gare muna 538), pachava namazuva 1290. Ndima inotevera inoti, “Akaropafadzwa uyo anomirira uye anosvika kumazuva ane chiuru chimwe namazana matatu namakumi matatu namashanu.” 508 kuwedzera 1335 zvinoita 1843. “Akaropafadzwa uyo anosvika kuna 1843.” Zuva ra1335 rinoratidza nguva yokunonoka, richiti, “Akaropafadzwa uyo anomirira uye anosvika kuna 1843.” Kana ukatsigira kunzwisisa kwemapiyona pamusoro pechezuva nezuva, sezvinoita Ellen White, izvi zviri pachena.

To further clarify, Isaiah 30:18 says, 'And therefore will the Lord wait.' Here, the Lord is the bridegroom in the parable of the ten virgins, and He is tarrying. 'And therefore will the bridegroom tarry that he may be gracious unto you, and therefore will he be exalted that he may have mercy on you, for the Lord is a God of judgment. Blessed are all they that wait for Him.' This matches Daniel 12:12: 'Blessed is he who waiteth and cometh to the 1335.' The bridegroom tarries on March 22, 1844. There is a blessing attached to coming to the first disappointment and then waiting. When you get here, you are to wait. What are you waiting for? Habakkuk 2:3 says, '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.' The blessing of coming to the 1335 is the blessing of coming to this history, where the Lord will accomplish the Midnight Cry.

Kuti tinyatsofotokozere mopitirira, Yesaya 30:18 imati, “Ndipo chifukwa chake Yehova adzadikira.” Pano, Yehova ndiye mkwati wa fanizo la anamwali khumi, ndipo akuchedwa. “Ndipo chifukwa chake mkwati adzachedwa kuti akuchitireni chisomo, ndipo chifukwa chake adzakwezedwa kuti akuchitireni chifundo; pakuti Yehova ndi Mulungu wa chiweruzo. Odala onse amene amamuyembekezera.” Izi zikugwirizana ndi Danieli 12:12: “Wodala iye amene ayembekezera nafika pa 1335.” Mkwati akuchedwa pa March 22, 1844. Pali dalitso lolumikizidwa ndi kufika pa kukhumudwitsidwa koyamba kenako nkumadikira. Mukafika pano, muyenera kudikira. Mukudikira chiyani? Habakuku 2:3 imati, “Pakuti masomphenyawo adakali a nthawi yoikidwiratu, koma pa mapeto pake adzalankhula osati kunama; ngakhale atachedwa, adikire.” Dalitso la kufika pa 1335 ndi dalitso la kufika m’mbiri iyi, pamene Yehova adzakwaniritsa Kufuula kwa Pakati pa Usiku.

Not everyone will be allowed to participate in the Midnight Cry. Some people traveled along with the Millerites not because of their own personal experience with Jesus Christ or personal study of God's Word, but out of fear. Before the Midnight Cry arrives, the Lord separates these brethren from the movement. The first disappointment is part of the process preparing for the Midnight Cry. According to Ellen White, if we do not understand this, we fall off the path to the wicked world below.

Si gbogbo ènìyàn ni a óò jẹ́ kí wọ́n kópa nínú Ìkéde Òru Àárín. Àwọn kan rìn pọ̀ mọ́ àwọn Millerite kì í ṣe nítorí ìrírí tiwọn fúnra wọn pẹ̀lú Jésù Kristi tàbí ìkẹ́kọ̀ọ́ tiwọn fúnra wọn nípa Ọ̀rọ̀ Ọlọ́run, bí kò ṣe nítorí ìbẹ̀rù. Kí Ìkéde Òru Àárín tó dé, Olúwa máa ya àwọn arákùnrin wọ̀nyí kúrò nínú ìṣísẹ̀ náà. Ìdààmú àkọ́kọ́ jẹ́ apá kan nínú ìlànà ìmúrasílẹ̀ fún Ìkéde Òru Àárín. Gẹ́gẹ́ bí Ellen White ṣe sọ, bí a kò bá lóye èyí, a máa ṣubú kúrò lójú ọ̀nà sí ayé àwọn ènìyàn búburú tí ó wà ní ìsàlẹ̀.

The Empowerment of the Second Angel's Message

Kuwezeshwa kwa Ujumbe wa Malaika wa Pili

From Early Writings, page 238: 'Near the close of the second angel's message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun, and I heard voices of angels crying, "Behold, the bridegroom cometh."' This was the Midnight Cry, which was to give power to the second angel's message. The pioneers understood that the first angel's message arrived in 1798 but was empowered with the collapse of the Ottoman Empire in 1840. All the messages arrive at a point in time and are thereafter empowered. The second angel's message arrives in March 22, 1844 when the Protestant churches closed their doors against the Millerite message. The Midnight Cry empowers the second angel's message. The third angel's message arrives on October 22, 1844, and is empowered when the mighty angel of Revelation 18 joins it. Every message arrives in history and is thereafter empowered. This is important to understand.

Kuchokera mu *Early Writings*, tsamba 238: “Pafupi ndi mapeto a uthenga wa mngelo wachiwiri, ndinaona kuwala kwakukulu kochokera kumwamba kukuwalira pa anthu a Mulungu. Mizinga ya kuwala kumeneku inkaoneka yowala monga dzuwa, ndipo ndinamva mawu a angelo akufuula kuti, ‘Taonani, mkwati akudza.’” Uwu unali Mfuwu wa Pakati pa Usiku, umene unayenera kupatsa mphamvu uthenga wa mngelo wachiwiri. Apainiya anamvetsetsa kuti uthenga wa mngelo woyamba unafika mu 1798 koma unalimbikitsidwa ndi kugwa kwa Ufumu wa Ottoman mu 1840. Mauthenga onse amafika pa nthawi inayake ndipo pambuyo pake amalimbikitsidwa. Uthenga wa mngelo wachiwiri umafika pa March 22, 1844 pamene mipingo ya Chiprotestanti inatseka zitseko zawo motsutsana ndi uthenga wa a Millerite. Mfuwu wa Pakati pa Usiku umalimbikitsa uthenga wa mngelo wachiwiri. Uthenga wa mngelo wachitatu umafika pa October 22, 1844, ndipo umalimbikitsidwa pamene mngelo wamphamvu wa Chivumbulutso 18 alowa nawo. Uthenga uliwonse umafika m’mbiri ndipo pambuyo pake umalimbikitsidwa. Ichi ndi chofunika kuchimvetsa.

The Midnight Cry gave power to the second angel's message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. William Miller was not the first to receive this message; quite the opposite, he was the last to receive it. He was the most talented in understanding the message, while Samuel Snow was the first. Those who had formerly led in the work were the last to receive and help swell the cry. Historically, the last person to accept the message of the Midnight Cry was William Miller.

ក្រហូងរាត្រីកណ្ដាលបានប្រទានអំណាចដល់សាររបស់ទេវតាទីពីរ។ ទេវតាទាំងឡាយត្រូវបានចាត់ចេញពីស្ថានសួគ៌ ដើម្បីដាស់តឿនពួកបរិសុទ្ធដែលបាក់ទឹកចិត្ត ហើយរៀបចំពួកគេសម្រាប់កិច្ចការដ៏ធំដែលនៅខាងមុខពួកគេ។ មនុស្សដែលមានទេពកោសល្យបំផុតមិនមែនជាអ្នកដំបូងដែលទទួលសារនេះទេ។ វីល្លៀម មីល្លឺរ មិនមែនជាអ្នកដំបូងដែលទទួលសារនេះទេ; ផ្ទុយទៅវិញ គាត់ជាអ្នកចុងក្រោយដែលទទួលវា។ គាត់ជាអ្នកដែលមានទេពកោសល្យបំផុតក្នុងការយល់អំពីសារនេះ ខណៈដែល សាមូអែល ស្នូ គឺជាអ្នកដំបូង។ អ្នកទាំងឡាយដែលធ្លាប់ដឹកនាំក្នុងកិច្ចការនេះពីមុន មកជាអ្នកចុងក្រោយដែលទទួល ហើយជួយបន្ថែមកម្លាំងដល់សំឡេងអំពាវនាវនោះ។ តាមប្រវត្តិសាស្ត្រ មនុស្សចុងក្រោយដែលទទួលយកសារនៃក្រហូងរាត្រីកណ្ដាល គឺ វីល្លៀម មីល្លឺរ។

From The Great Controversy, 376: During the empowerment of the Midnight Cry, about 50,000 left the churches. As Miller's work tended to build up the churches, it was initially regarded with favor, but as ministers and religious leaders decided against the Advent doctrine and desired to suppress all agitation on the subject, they opposed it from the pulpit and denied their members the privilege of attending preaching on the second advent or even speaking of their hope in social meetings. Leaders in the Adventist Church today who forbid the teaching of this message in the church and even in private homes are prefigured here in the Millerite movement.

Kubva mu bhuku rinonzi *The Great Controversy*, 376: Panguva yekusimbiswa kweKuchema kwaPakati peUsiku, vanenge 50,000 vakabuda mumachechi. Sezvo basa raMiller raiwanzosimudzira machechi, pakutanga rakagamuchirwa zvakanaka; asi vashumiri nevatungamiri vezvitendero pavakafunga kuramba dzidziso yeKuuya kwaKristu uye vakashuva kudzvinyirira kumutsa kwose pamusoro penyaya iyi, vakaripikisa vari papurupiti uye vakarambidza nhengo dzavo ropafadzo yekuenda kunonzwa kuparidzwa kwekuuya kwechipiri kana kunyange kutaura nezvetariro yavo pamisangano yekudyidzana. Vatungamiri muChechi yeAdventist nhasi vanorambidza kudzidziswa kweshoko iri muchechi uye kunyange mudzimba dzevanhu pachavo, vanofanotaurirwa pano mukufamba kwevaMillerite.

Believers found themselves in great trial and perplexity. They loved their churches and were reluctant to separate, but as they saw the testimony of God's Word suppressed and their right to investigate the prophecies denied, they felt that loyalty to God forbade them to submit. Those who sought to shut out the testimony of God's Word could not be regarded as constituting the Church of Christ. Hence, they felt justified in separating from their former connection. In the summer of 1844, about 50,000 withdrew from the churches.

Asingakholwa azifumana esekuvivinyweni okukhulu nasekudidekeni. Ayezithanda iicawa zawo yaye ayengathandi ukwahlukana nazo, kodwa ekubeni abona ubungqina beLizwi likaThixo bucinezelwa, kwanokuba ilungelo lawo lokuphanda iziprofeto liyaliwe, ava ukuba ukunyaniseka kuThixo kwakungawavumeli ukuba azithobe. Abo babefuna ukuvala ngaphandle ubungqina beLizwi likaThixo babengenakuthatyathwa njengabamisela iBandla likaKristu. Ngenxa yoko, ava ukuba anesizathu esivakalayo sokwahlukana nobudlelane bawo bangaphambili. Ngehlobo lowe-1844, malunga nama-50,000 abarhoxa kwiicawa.

Miller's Understanding and the True Midnight Cry

ဖန်းဆော်ဆာ၏ နားလည်မှုနှင့် စစ်မှန်သော “အာဓာညသန်းခေါင်အော်သံ”

From Elder Damsteegt's book, Foundation of Seventh-day Adventist Message and Mission, Miller believed that the proclamation of Daniel 8:14 and the first angel of Revelation 14 was the Midnight Cry—'Behold, the bridegroom cometh.' He believed this message was identifying the second coming of Christ. Miller thought the entire history was the Midnight Cry, but Ellen White states the Midnight Cry was accomplished at a specific point. Samuel Snow titled his presentation 'The True Midnight Cry' to distinguish it from the Millerite teaching that the Midnight Cry was the general message.

Kubva mubhuku raMukuru Damsteegt, *Foundation of Seventh-day Adventist Message and Mission*, Miller aitenda kuti kuziviswa kwaDanieri 8:14 nengirozi yokutanga yaZvakazarurwa 14 ndiko kwaiva Kudanidzira kwePakati pousiku—“Tarirai, mukwasha wouya.” Aitenda kuti shoko iri rakanga richiratidza kuuya kwechipiri kwaKristu. Miller aifunga kuti nhoroondo yose ndiyo yaiva Kudanidzira kwePakati pousiku, asi Ellen White anotaura kuti Kudanidzira kwePakati pousiku kwakazadzikiswa pane imwe nguva yakatarwa. Samuel Snow akatumidza mharidzo yake kuti “The True Midnight Cry” kuti aisiyanise nedzidziso yevaMillerite yokuti Kudanidzira kwePakati pousiku kwaiva shoko guru rose.

The most spiritual received the message first, and those who had formerly led in the work were the last to receive and help swell the cry. William Miller, who had led the work from 1833 onward, struggled with the Midnight Cry message when it came in August 1844. He was unsure about separating from the churches and had been teaching another understanding of the Midnight Cry for many years.

Avo vaive vezvemweya zvikuru ndivo vakatanga kugamuchira shoko iri, uye avo vaimbove vakatungamira mubasa ndivo vakazova vekupedzisira kurigamuchira nokubatsira kuwedzera kuchema uku. William Miller, uyo akanga atungamirira basa kubva muna 1833 zvichienda mberi, akatambudzika neshoko reMidnight Cry parakasvika muna Nyamavhuvhu 1844. Akanga asina chokwadi pamusoro pokuzviparadzanisa nemakereke uye akanga ave nemakore mazhinji achidzidzisa imwe nzwisiso yeMidnight Cry.

William Miller wrote, 'I'd never been positive as to any particular day for the Lord's appearing, believing that no man could know the day and hour. In all my published lectures, it will be seen on the title page, about the year 1843. In all my oral lectures, I invariably told my audiences that the periods would terminate in 1843 if there were no mistake in my calculation, but that I could not say the end might not come even before that time, and that they should be continually prepared. In 1842, some of the brethren preached with great positiveness, the exact year, and censured me for putting in an "if."' In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.

William Miller alinyora kuti, ‘Sindinakhalepo wotsimikiza za tsiku lenileni la kuwonekera kwa Ambuye, pokhulupirira kuti palibe munthu amene angadziwe tsiku ndi ola. M’misonkhano yanga yonse yosindikizidwa, monga zidzaonekere pa tsamba la mutu wake, ndinkati pafupifupi chaka cha 1843. M’maulaliki anga onse a pakamwa, nthawi zonse ndinkauza omvera anga kuti nyengozo zidzatha mu 1843 ngati panalibe cholakwa pa mawerengedwe anga, koma kuti sindinganene kuti mapeto sangathe kubwera ngakhale nthawi imeneyo isanafike, ndipo kuti ayenera kukhala okonzeka mosalekeza. Mu 1842, ena mwa abale analalikira motsimikiza kwambiri chaka chenicheni, ndipo anandidzudzula chifukwa choyikamo “ngati.”’ Mu Meyi 1842, tchati la 1843 linasindikizidwa, ndipo abale anauza Miller kuti achotse “ngati” m’mafotokozedwe ake.

Miller continued, 'The public press had also published that I'd fixed upon a definite day, the twenty-third of April, for the Lord's advent. Therefore, in December of that year, as I could see no error in my reckoning, I published my belief that sometime between March 21, 1843, and March 21, 1844, the Lord would come.' Miller had already concluded the tenth day of the seventh month, and long before Samuel Snow used this conclusion to proclaim the Midnight Cry, Miller had written about it. Miller was the one the Lord used to put together the logic that Samuel Snow employed to identify October 22, 1844.

Miller akaenderera achiti, “Mapepanhau eruzhinji akanga aparadzirawo mashoko okuti ndakanga ndasarudza zuva rakati chairo, iro ramakumi maviri nematatu raKubvumbi, serokuuya kwaIshe. Naizvozvo, muna Zvita wegore iroro, sezvo ndakanga ndisingaoni kukanganisa mukuverenga kwangu, ndakabudisa kutenda kwangu kuti pane imwe nguva pakati paKurume 21, 1843, naKurume 21, 1844, Ishe aizouya.” Miller akanga atotopedza kusvika pachisungo pamusoro pezuva regumi romwedzi wechinomwe, uye nguva refu Samuel Snow asati ashandisa chisungo ichi kuzivisa Mhere yoPakati Po usiku, Miller akanga atonyora pamusoro pacho. Miller ndiye akashandiswa naIshe kuunganidza pamwechete pfungwa dzine musoro dzakashandiswa naSamuel Snow pakuzivisa Gumiguru 22, 1844.

Miller wrote, 'During the year 1843, the most violent denunciations were heaped upon me and those associated with me by the press and some pulpits. Our motives were assailed, our principles misrepresented, our characters traduced.' Time passed, and March 21, 1844, went by without the Lord's appearing. The disappointment was great, and many walked no more with them. Before this time, from 1840, there were an estimated 200,000 Millerites, but by this point, only 50,000 remained.

UMiller wabhala wathi, “Ngomnyaka ka-1843, ukulahlwa nokugxekwa okunamandla kakhulu kwagxunyekelwa phezu kwami kanye nalabo ababengihlangene nami yizindaba kanye namanye amapulpiti. Izizathu zethu zahlaselwa, izimiso zethu zamelwa kabi, nezimilo zethu zahlambalazwa.” Isikhathi saqhubeka, futhi uMashi 21, 1844, wedlula ngaphandle kokubonakala kweNkosi. Ukudumala kwaba kukhulu, futhi abaningi abasahambanga nabo. Ngaphambi kwalesi sikhathi, kusukela ngo-1840, kwakulinganiselwa ukuthi kwakukhona amaMillerite angu-200,000, kodwa ngalesi sikhathi kwase kusasele angu-50,000 kuphela.

Miller continued, 'Previously to this, in the fall of 1843, some of my brethren began to call the churches Babylon and to urge that it was the duty of Adventists to come out of them. With this, I was much grieved. Not only was the effect very bad, but I regarded it as a perversion of the Word of God, a wresting of the Scriptures.' Miller struggled with the second angel's message, making it more difficult for him to accept the true Midnight Cry message. The practice spread, and the churches were closed against them, creating hostility and separating most Adventists from their respective churches.

Miller akaenderera mberi achiti, “Izvi zvisati zvaitika, mumatsutso a1843, vamwe vehama dzangu vakatanga kudana machechi kuti Bhabhironi uye kukurudzira kuti waive basa revaAdventist kubuda maari. Pamusoro peizvi, ndakashungurudzika zvikuru. Kwete chete kuti mugumisiro wazvo wakanga wakaipa kwazvo, asi ndakazvionawo sokutsaukwisa Shoko raMwari, sekumonyorora kwaMagwaro.” Miller akatambudzika neshoko remutumwa wechipiri, izvo zvakamutadzisa zvakanyanya kugamuchira shoko rechokwadi reKudanidzira kwePakati pousiku. Tsika iyi yakapararira, uye machechi akavavharira, zvichikonzera ruvengo uye zvichiparadzanisa vazhinji vevaAdventist kubva kumachechi avo avakanga vari maari.

After his published time passed, Miller acknowledged his disappointment regarding the exact period but maintained his faith. He continued his labors at the West during the summer of 1844 until the Seventh Month movement. He had no participation in this movement except for a letter written eighteen months earlier about the Mosaic Law observances pointing to that month. He did not expect that such a use would be made of those topics or that belief in such evidence would become a test of salvation. He had no fellowship with the movement until two or three weeks before October 22, 1844. In a letter to Himes on October 6, 1844, Miller wrote, 'I see a glory in the seventh month which I never saw before... Now, blessed be the name of the Lord, I see a beauty, a harmony, an agreement in the scriptures, for which I've long prayed but did not see until today. Thank the Lord, O my soul. Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I'm almost home. Glory, glory, glory, glory.'

A ta ndee pamhume yakwe yakabudiswa yapfuura, Miller akabvuma kuora mwoyo kwake pamusoro penguva chaiyo, asi akaramba akasimba mukutenda kwake. Akaramba achiita mabasa ake kuMadokero munguva yezhizha ra1844 kusvikira panguva yesangano reMwedzi Wechinomwe. Haana kutora rutivi musangano iri kunze kwetsamba yaakanga anyora mwedzi gumi nemisere kare pamusoro pemicherechedzo yeMutemo waMozisi yainongedzera kumwedzi iwoyo. Akanga asingatarisiri kuti nyaya idzodzo dzaizoshandiswa nenzira yakadaro kana kuti kutenda muumbowo hwakadaro kwaizova muyedzo weruponeso. Akanga asina kubatana nesangano iri kusvikira mavhiki maviri kana matatu pamberi pa22 Gumiguru 1844. Mutsamba yaakanyorera Himes musi wa6 Gumiguru 1844, Miller akanyora achiti, “Ndinoona kubwinya mumwedzi wechinomwe kwandisina kumbobvira ndaona kare... Zvino, ngarikudzwe zita raShe, ndinoona runako, kuwirirana, nekubatana muMagwaro, zvandagara ndichinyengeterera kwenguva refu asi ndisina kuzviona kusvikira nhasi. Vonga Jehovha, iwe mweya wangu. Hama Snow, Hama Storrs, nevamwe, ngavakomborerwe nokuda kwekushandiswa kwavo pakuzarura meso angu. Ndava pedyo zvikuru nekusvika kumusha. Mbiri, mbiri, mbiri, mbiri.”

Afterward, Miller rethought the Midnight Cry, calling it fanaticism. Damsteegt notes that Snow got his basic outline of the Midnight Cry message from Miller's earlier work.

Pashure pazvo, Miller akafungazve nezve Kudanidzira kwePakati peUsiku, achikudaidza kuti kupenga kwechitendero. Damsteegt anocherechedza kuti Snow akatora pfupiso huru yeshoko reKudanidzira kwePakati peUsiku kubva mubasa raMiller rakanga ranyorwa kare.

Snow's calculations, published in March 1844, aroused little attention until the Exeter camp meeting, August 12–17, 1844. There, his exact date for Christ's return stirred many Millerites, bringing their missionary endeavor to a peak. Their response became known as the Seventh Month movement. Although Millerite leaders were initially skeptical, some weeks before the expected event, they joined the movement and allowed Snow's views to be printed and supported.

ការគណនារបស់ Snow ដែលបានបោះពុម្ពផ្សាយនៅខែមីនា ឆ្នាំ 1844 បានជំរុញឲ្យមានការយកចិត្តទុកដាក់តិចតួចប៉ុណ្ណោះ រហូតដល់សន្និបាតជំរំ Exeter ថ្ងៃទី 12–17 ខែសីហា ឆ្នាំ 1844។ នៅទីនោះ កាលបរិច្ឆេទច្បាស់លាស់របស់គាត់សម្រាប់ការយាងត្រឡប់មកវិញរបស់ព្រះគ្រីស្ទ បានកម្រើកចិត្តពួក Millerite ជាច្រើន ដោយនាំឲ្យកិច្ចខិតខំផ្សព្វផ្សាយសាសនារបស់ពួកគេឈានដល់កម្រិតខ្ពស់បំផុត។ ការឆ្លើយតបរបស់ពួកគេត្រូវបានស្គាល់ថា ជាចលនាខែទីប្រាំពីរ។ ទោះបីជាមេដឹកនាំ Millerite ដំបូងឡើយមានការសង្ស័យក្តី ប៉ុន្តែប៉ុន្មានសប្តាហ៍មុនព្រឹត្តិការណ៍ដែលបានរំពឹងទុក ពួកគេបានចូលរួមជាមួយចលនានោះ ហើយអនុញ្ញាតឲ្យទស្សនៈរបស់ Snow ត្រូវបានបោះពុម្ពផ្សាយ និងគាំទ្រ។

The Midnight Cry and Its Aftermath

Kulira kwa Pakati pa Usiku ndi Zotsatira Zake

Ellen White's first vision shows God's people on a path to heaven, with a light behind them called the Midnight Cry. The message Samuel Snow presented needs to be understood. In May 1842, 300 charts were printed for 300 preachers. By March 22, 1844, after the first disappointment, the chart was set aside, and many left the movement. Those who remained were to wait. At the Exeter camp meeting, Snow showed that the Lord would come on October 22, 1844, the Day of Atonement. This impelled them to proclaim the message.

Chiono chekutanga chaEllen White chinoratidza vanhu vaMwari vari munzira inoenda kudenga, vaine chiedza shure kwavo chainzi Kuchema kwePakati peUsiku. Shoko rakapiwa naSamuel Snow rinofanira kunzwisiswa. Muna Chivabvu 1842, machati 300 akadhindwa kuti ashandiswe nevaparidzi 300. Pakazosvika Kurume 22, 1844, mushure mekuodzwa mwoyo kwekutanga, chati yakaiswa parutivi, uye vazhinji vakasiya sangano iri. Avo vakasara vaifanira kumirira. Pamusangano wemisasa weExeter, Snow akaratidza kuti Ishe vaizouya pana Gumiguru 22, 1844, Zuva reKuyananisira. Izvi zvakavamanikidza kuzivisa shoko iri.

Joseph Bates recounted that after the Exeter camp meeting, as he walked through the train cars, he heard voices repeating, 'Behold, the bridegroom cometh!' This movement swept over the United States in two months, leading to the Great Disappointment on October 22, 1844.

Joseph Bates akalonga kuti pambuyo pa msonkhano wa msasa wa ku Exeter, pamene anayenda mʼngolo za sitima, anamva mawu akubwerezabwereza kuti, “Taonani, mkwati akudza!” Gulu ili linafalikira mʼdziko lonse la United States mʼmiyezi iwiri, ndipo linatsogolera ku Chikhumudwitso Chachikulu pa October 22, 1844.

Damsteegt comments on the Low Hampton Conference of Adventists, December 28–29, 1844, involving Himes and Miller. Himes urged comforting the saints, arousing the Christian world, and proclaiming salvation to sinners. A few weeks later, the Advent Press resumed, and Himes declared the door of salvation open. Miller gradually gave up the extreme shut door concept and returned to his original view of the Midnight Cry. In that same month, Ellen White had her first vision, showing that those who reject the Midnight Cry fall off the path. That vision was for William Miller as much as anyone else.

Damsteegt anotsinhira pamusoro peMusangano wevaAdventist wekuLow Hampton waZvita 28–29, 1844, waibatanidza Himes naMiller. Himes akakurudzira kunyaradza vatsvene, kumutsa nyika yechiKristu, uye kuparidza ruponeso kuvatadzi. Mavhiki mashoma akatevera, Advent Press yakatangazve, uye Himes akazivisa kuti musuwo weruponeso wakanga wakazaruka. Miller zvishoma nezvishoma akasiya pfungwa yakanyanyisa yemusuwo wakavharwa, akadzokera pamaonero ake ekutanga eKuchema kwaPakati peUsiku. Mumwedzi iwoyo iwoyo, Ellen White akava nechiratidzo chake chokutanga, chichiratidza kuti avo vanoramba Kuchema kwaPakati peUsiku vanowira pasi kubva munzira. Chiratidzo ichocho chakanga chakaitirwa William Miller sezvakanga chakaitirwawo vamwe vose.

William Miller's Final Test and Legacy

Mtihani wa Mwisho na Urithi wa William Miller

From Early Writings, page 257: "My attention was then called to William Miller. He looked perplexed and was bowed with anxiety and distress for his people. The company who had been united and loving in 1844 were losing their love, opposing one another, and falling into a cold, backslidden state. As he beheld this, grief wasted his strength. I saw leading men watching him, primarily Joshua Himes, and fearing lest he should receive the third angel's message." The third angel's message in this context is the Sabbath. As Miller leaned toward the light from heaven, these men would lay plans to draw his mind away. Human influence kept him in darkness and retained his influence among those who opposed the truth. Eventually, Miller raised his voice against the light from heaven—the Sabbath. He failed to receive the message that would have explained his disappointment and cast light and glory on the past. He leaned on human wisdom instead of divine. Being broken by labor and age, he was not as accountable as those who kept him from the truth. The sin rests upon them. If Miller could have seen the light of the third angel, many things would have been explained. But his brethren professed such deep love for him that he thought he could never tear away from them. God allowed him to fall under the power of death and hid him in the grave from those who drew him from the truth. Moses erred before entering the Promised Land; likewise, Miller erred as he was soon to enter the heavenly Canaan. Others led him to do this; others must account for it. But angels watch the precious dust of this servant of God and will come forth at the sound of the last trumpet.

Kubva mu *Early Writings*, peji 257: “Ndakazobva ndaratidzwa William Miller. Aitaridza kuvhiringidzika, uye akanga akotamiswa nokushushikana nokurwadziwa pamusoro pevanhu vake. Boka rakanga rakabatana uye rine rudo muna 1844 rakanga richirasikirwa norudo rwaro, richipikisana, uye richiwira muchimiro chinotonhora chokudzokera shure. Paakaona izvi, kusuwa kwakapedza simba rake. Ndakaona varume vaitungamirira vachimucherechedza, zvikurukuru Joshua Himes, vachitya kuti angagamuchira shoko rengirozi yechitatu.” Shoko rengirozi yechitatu, muchirevo ichi, iSabata. Apo Miller akaswedera kuchiedza chaibva kudenga, varume ava vaironga nzira dzokutsausa pfungwa dzake. Simba revanhu rakamuchengeta murima uye rakaramba richichengeta simba rake pakati peavo vaipikisa chokwadi. Pakupedzisira, Miller akasimudza inzwi rake achipikisa chiedza chaibva kudenga—Sabata. Akakundikana kugamuchira shoko raizotsanangura kuora mwoyo kwake uye raizovhenekera nekubwinya pamusoro pezvakapfuura. Akavimba nouchenjeri hwavanhu panzvimbo paMwari. Sezvo akanga apwanyika nebasa nezera, akanga asina mutoro wakafanana noweavo vakamudzivisa pachokwadi. Chivi chiri pamusoro pavo. Dai Miller akanga aona chiedza chengirozi yechitatu, zvinhu zvizhinji zvaizova zvakatsanangurwa. Asi hama dzake dzaiti dzinomuda zvikuru zvokuti akafunga kuti aisazombokwanisa kuzvibvisa kwavari. Mwari akabvumira kuti awire pasi pesimba rerufu uye akamuvanza muguva kubva kuna avo vakamubvisa pachokwadi. Mozisi akatadza asati apinda muNyika Yechipikirwa; saizvozvowo, Miller akatadza panguva yaakanga ava kuda kupinda muKenani yokudenga. Vamwe ndivo vakamutungamirira kuita izvi; ivo ndivo vanofanira kuzvidavirira. Asi vatumwa vanochengeta guruva rinokosha romushumiri uyu waMwari uye richabuda pakurira kwehwamanda yokupedzisira.

Conclusion: Lessons for Today

Mhedziso: Zvidzidzo zveNhasi

In conclusion, William Miller typifies Seventh-day Adventists at the end of the world. Ellen White's first vision is more for our day than for her own. At the end of the world, Seventh-day Adventists will reject the light of the Midnight Cry. The light of the Midnight Cry can only be understood by understanding this history. The first disappointment purged the Millerite movement of those there for the wrong reasons and prepared the people for the testing experience that would lead them into the Most Holy Place. Those who come to the first disappointment are blessed only if they wait for October 22, 1844. This time is designed by God to produce a people He will gather into the Most Holy Place. To reject the Midnight Cry and fall off the path is to reject this entire history.

Pakugumisira, William Miller anomiririra maSeventh-day Adventist pakuguma kwenyika. Chiratidzo chokutanga chaEllen White ndechezuva redu kupfuura zvachakanga chiri chezuva rake pacharo. Pakuguma kwenyika, maSeventh-day Adventist acharamba chiedza cheMhere yePakati pousiku. Chiedza cheMhere yePakati pousiku chinogona kunzwisiswa chete nokunzwisisa nhoroondo iyi. Kuodzwa mwoyo kwokutanga kwakachenesa sangano reMillerite kubva kune vaya vakanga varimo nezvikonzero zvisiri izvo uye kwakagadzirira vanhu chiitiko chokuedzwa chaizovatungamirira kupinda muNzvimbo Tsvene-tsvene. Avo vanosvika pakuodzwa mwoyo kwokutanga vanokomborerwa chete kana vakamirira October 22, 1844. Nguva iyi yakagadzwa naMwari kuti ibudise vanhu vaAchazounganidza muNzvimbo Tsvene-tsvene. Kuramba Mhere yePakati pousiku nokuwira kubva panzira ndiko kuramba nhoroondo iyi yose.

William Miller made three mistakes, and we are always tested by three tests. His first error was rejecting the Midnight Cry in December 1844. His second was listening to men instead of God, which led to his third mistake: rejecting the Sabbath. At the end of the world, Seventh-day Adventists will reject the history of the Midnight Cry and the call to return to the old paths because they listen to their leaders. In so doing, they prepare themselves for the mark of the beast, repeating Miller's three-step testing process, which begins with how they relate to the message and history of the Midnight Cry.

William Miller akakanganisa katatu, uye nguva dzose tinoedzwa nemiedzo mitatu. Kukanganisa kwake kwekutanga kwaiva kuramba Kudanidzira kwePakati peUsiku muna Zvita 1844. Kwechipiri kwaiva kuteerera vanhu panzvimbo paMwari, izvo zvakamutungamirira kukukanganisa kwake kwechitatu: kuramba Sabata. Pakuguma kwenyika, maSeventh-day Adventist acharamba nhoroondo yeKudanidzira kwePakati peUsiku pamwe chete nokudanwa kwokudzokera kunzira dzekare nokuti vanoteerera vatungamiri vavo. Nokuita saizvozvo, vanozvigadzirira chiratidzo chechikara, vachidzokorora nzira yaMiller yematanho matatu okuedzwa, iyo inotanga nemabatiro avanoita shoko nenhoroondo yeKudanidzira kwePakati peUsiku.

There are only two prophecies that deal with the history from the first disappointment to the second disappointment: the 2300 days ('Though the vision tarry, wait for it') and the 2520. To reject the 2520 is to reject the Midnight Cry. To reject the Midnight Cry is to fall off the path to the wicked world below.

Kuna unabii mbili tu zinazoshughulikia historia kutoka katika kukatishwa tamaa kwa kwanza hadi kukatishwa tamaa kwa pili: siku 2300 (“Ijapokuwa maono yanakawia, yangojee”) na 2520. Kukataa 2520 ni kuikataa Kilio cha Usiku wa Manane. Kukataa Kilio cha Usiku wa Manane ni kuanguka kutoka katika njia kwenda kwa ulimwengu mwovu ulio chini.

We will address this further in the next presentation.

Nitociyongera kuri ibi biruseho mu kiganiro gikurikira.