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 year 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 dzemakore angangosvika gumi nemashanu apfuura maiva nechokwadi chaive chichiri pachimiro cheucheche pakunzwisiswa kwacho. Chekutanga chezvokwadi izvozvo chandifanira kujekesa kuuya kwengirozi yechipiri munhoroondo yevaMillerite. Panguva iyoyo ndainzwisisa kuti ngirozi yechipiri yakasvika apo machechi echiPurotesitendi akatanga kuvhara masuo awo pamberi pemharidzo yaMiller yeshoko rengirozi yokutanga, zvichienderana nokupera kwegore ra1843. William Miller akashanda pahurongwa hwenguva hwaaifunga kuti hwairatidza kuti gore ra1843 rakatanga musi wa22 Kurume 1843 uye rakaguma musi wa22 Kurume 1844. Aifunga kuti zviporofita zvitatu izvo pakupedzisira zvakaiswa pamachati matsvene maviri zvaizoguma mugore ra1843, uye aifunga kuti gore iroro rakaguma musi wa22 Kurume 1844. Akanga akarasika 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 conclude in March of 1844. The Lord thereafter guided Samuel Snow to not only understand that the prophecies ended not in 1843, but 1844. Snow applied the Karaite 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 hwamazuva ane chiuru chimwe namazana matatu namakumi matatu namashanu aDanieri gumi nembiri, hwemakore ane chiuru zviviri namazana mashanu namakumi maviri e“nguva nomwe” aRevhitiko makumi maviri nenhanhatu, uye hwamazuva ane chiuru zviviri namazana matatu aDanieri sere, hwakanzwisiswa naMiller kuti hwaizoguma muna Kurume wa1844. Ishe vakazotungamirira Samueri Snow kuti anzwisise kwete chete kuti uprofita hwaisaguma muna 1843, asi muna 1844. Snow akashandisa kuverengwa kwenguva kwevaKaraiti, uko kwakanga kusiri kushandiswa kwenguva kwakanga kuchiitwa naMiller. Miller akanga achishandisa kuverengwa kwenguva kwechiRabhi/kwakavakirwa paequinox, uko kwaiisa gore pachiyero chekubva muchirimo kusvika muchirimo.
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 angel 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.
Esikhathini lapho sethula khona Amatafula Amabili kaHabakuki, sasingakayiqondi leli qiniso lomlando, futhi sasisebenzisa isipiliyoni sikaMiller ukumaka uMashi 22, 1844 njengokufika kwengelosi yesibili nokuqala kwesikhathi sokulibala. Ngangiqonda, futhi ngisakuqonda namanje, ukuthi ukufika kwaleyo ngelosi kwahambisana nesikhathi lapho amaProthestani enqaba khona umlayezo kaMiller wengelosi yokuqala, futhi indima elandelayo yayiyisikhombo sami.
“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 that 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.
Mumharidzo yokutanga yatakatanga kugadzirisa mashoko ayo, ndakatanga kuona kuti zvakanyorwa panguva iyoyo zvinoita sokunge zvinopesana nezvatinodzidzisa zvino. Zvinopesana uye hazvipesaniwo. Chinongova kusimbisa kusvika kunofambira mberi kwengirozi yechipiri, uyezve mufananidzo wokusunungurwa kunofambira mberi kwechisimbiso chemharidzo iyi, sezvazvakanga zvakaitawo munhoroondo yechiMillerite. Tsananguro iyi yokujekesa inofanira kugadzirisa avo vakagumburwa nokuzivisa kwedu kwaApril 19, 1844 sekushungurudzika kwokutanga kwevaMillerite nezvakadzidziswa 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.
Muchiratidzo ichi, tichatanga nezvimwe zvokwadi zviri pachati zvinorambwa pachena neAdventism nhasi. Biblical Research Institute yeSeventh-day Adventist Church uye vazhinji vavadzidzisi vezvouMwari veAdventist vanoramba 2520. Tichabata nyaya iyi tichibva muBhaibheri apo tichifambira mberi, asi pakutanga ticharatidza kuti Ellen White anotsigira zvizere 2520. Institute iyi pamwe chete nevazhinji vavadzidzisi vezvouMwari vanorambawo kunzwisisa kwemapiyona pamusoro peDaily. Ticharatidza kuti kuramba kunzwisisa kwemapiyona kwekuti Daily ipagani ndiko kuramba Spirit of Prophecy. Institute iyiwo inoramba pachena kunzwisisa kwemapiyona pamusoro pehwamanda—Hwamanda yeChishanu neyeChitanhatu. Tichatanga nekuratidza kuti kuramba kunzwisisa kwemapiyona pamusoro pehwamanda ndiko kuramba Spirit of Prophecy.
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 rava pedyo kwakaguma. Nguva yokuguma yakatanga, uye chisimbiso chakabviswa pabhuku duku. Kubvira ipapo, mutumwa waZvakazarurwa 14 akabuda. Uriah Smith anoti, “Kana muchizviona, kubvira muna 1798, shoko romutumwa wokutanga rakabuda. Muna 1798, mutumwa wokutanga waZvakazarurwa 14 anosvika munhoroondo”—iyi ndiyo nzwisiso yamapiyona. “Kubvira ipapo, mutumwa waZvakazarurwa 14 akaparidza kuti awa yokutonga kwaMwari yasvika, uye mutumwa wechitsauko chegumi akamira pamusoro pegungwa nepanyika, achipika kuti nguva haichazovipozve. Kuzivikanwa kwavo kwakajeka zvisingapikiki. Nharo dzose dzinoisa umwe dzinoshandawo kune mumwe. Chizvarwa chiripo zvino chiri kuona kuzadzika kwouprofita huviri uhwu. Mukuparidzwa kwokuuya kwaKristu, zvikurukuru kubva muna 1840 kusvikira muna 1844, kwakavamba kuzadzika kwahwo kwakazara uye kwakatsanangurika muzvinhu zvahwo.”
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:
Uchapupu hwaWilliam Miller hunorondedzera kuti:
'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.'
‘Mugovera mushure mechingwa chamangwanani—muzhizha ra1833, ndakagara patafura yangu yokunyorerapo kuti ndiongorore imwe nyaya, uye pandakasimuka kuti ndibude ndiende kubasa, shoko iri rakasvika pamwoyo pangu nesimba kupfuura nakare kose richiti, “Enda undozvizivisa kunyika.” Kunzwa uku kwakauya pakarepo uye nesimba guru kwazvo zvokuti ndakazogarazve pachigaro changu ndichiti, “Handigoni kuenda, Ishe.” “Nemhaka yei?” ndiwo wakaita sokunge waiva mhinduro, uye ipapo zvikonzero zvangu zvose zvikauya, kushayiwa kwangu kugona; asi kushushikana kwangu kwakava kukuru kwazvo zvokuti ndakaita sungano yakakomba naMwari yokuti kana Iye aizozarura nzira, ndaizoenda ndonozadzisa basa rangu kunyika. “Unorevei nokuti azarure nzira?” zvakaita sokunge zvauya kwandiri. Saka, ndakati ini, kana ndikapiwa kukokwa kuti nditaure pachena pane imwe nzvimbo, ndichaenda ndonovaudza zvandinoona muBhaibheri pamusoro pokuuya kwaShe. Pakarepo mutoro wangu wose wakabva wabviswa. Uye ndakafara kuti zvimwe ndaisazodaidzwa saizvozvo, nokuti ndakanga ndisati ndambowana kukokwa kwakadai; miedzo yangu yakanga isingazivikanwi, uye ndakanga ndiine tariro shoma kwazvo yokuti ndaizokokwa kune chero munda webasa. Munenge mukati mehafu yeawa kubva panguva iyi, ndisati ndatombobuda mumba imomo, mwanakomana waVaGuilford vokuDresden, iri mamaira anenge gumi nematanhatu kubva pandaigara, akapinda akati baba vake vakanga vamutuma kwandiri uye vaida kuti ndiende naye kumba, ndichifunga kuti zvimwe vaida kundiona pane imwe nyaya yebasa. Ndakamubvunza kuti vaidei. Akapindura kuti mangwana acho kwaisazova nokuparidza muchechi mavo, uye baba vake vaishuva kuti ndiuye ndichitaure kuvanhu pamusoro penyaya yokuuya kwaShe. Pakarepo ndakazvitsamwira nokuda kwokunge ndakanga ndaita sungano yandakanga ndaita. Ndakabva ndapandukira Ishe pakarepo ndikatsunga kuti handiende. Ndakasiya mukomana uya ndisina kumupa mhinduro ipi neipi, ndikandobuda ndichienda kusango duku raiva pedyo ndiri mukutambudzika kukuru. Ipapo ndakarwisana naShe kweinenge awa rimwe, ndichiedza kuzvisunungura pasungano yandakanga ndaita naye, asi handina kuwana zororo. Izvi zvakaiswa pahana yangu zvichiti, “Ungaita sungano naMwari ugoityora nokukurumidza kudai here?” uye kuipa kukuru-kuru kwokuita saizvozvo kwakandikurira. Pakupedzisira ndakazviisa pasi ndikavimbisa Ishe kuti kana Iye aizonditsigira, ndaizoenda, ndichivimba naye kuti andipe nyasha nesimba rokuita zvose zvaangada kwandiri. Ndakadzokera kumba ndikawana mukomana uya achakamirira. Akaramba aripo kusvikira mushure mechikafu chemasikati, uye ndakadzokera naye kuDresden.’
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.
Aya ndiwo matangiro akaita Miller, muchirimo cha1833, ekuzivisa pachena shoko iri. Muna Zvita 1833, kudonha kwenyeredzi kwakawedzera ukuru hunorema kushoko rake.
1840: The Fulfillment of Prophecy and the Ottoman Empire
Shona passage unavailable
This passage is not yet available in Shona.
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.
Iye anoreva kuuporofita kweBhaibheri, kwete kungova kufanotaura kwevanhu kwakaitwa naJosiah 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."
Makore maviri izvi zvisati zvaitika, Josiah Litch, mushumiri aitungamira mukuparidza kuuya kwechipiri kwaKristu, akabudisa dudziro ye Zvakazarurwa 9, achiporofita kuwira kweHumambo hweOttoman. Maererano nekuverenga kwake, simba iri raifanira kukundwa musi wa 11 Nyamavhuvhu, 1840. Panguva yakanga yatarwa, Turkey, kubudikidza navamiriri vayo, yakagamuchira kudzivirirwa neMasimba Akabatana eEurope, nokudaro ikazviisa pasi pekutongwa kwendudzi dzechiKristu. Chiitiko chacho chakanyatsozadzisa chiporofita chacho. Pazvakazivikanwa, vazhinji vakagutsikana nezvokururama kwemisimboti yokududzirwa kwezviporofita yakanga yatorwa naMiller navamwe vake, uye sangano reAdvent rakapiwa simba rinoshamisa rokufambira mberi. Varume vakadzidza uye vane chinzvimbo vakabatana naMiller mukuparidza nokubudisa maonero ake, uye kubva muna 1840 kusvikira muna 1844, basa racho rakakurumidza kupararira.
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
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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 began closing their doors and the second angel arrives.
Chiratidzo chinotevera chenzira munhoroondo i chati ya1843, yakagadzirwa muna Chivabvu 1842. Ellen White anoti, “Ndakaona kuti chati ya1843 yakatungamirirwa noruoko rwaShe uye kuti haina kufanira kushandurwa, kuti manhamba aiva sezvaaida Iye, uye kuti ruoko rwake rwakanga rwuri pamusoro paro uye rwakavanza chikanganiso mune mamwe manhamba kuitira kuti pasava nomunhu aigona kuchiona kusvikira ruoko rwake rwabviswa.” Chati iyi chiratidzo cheuprofita chenzira, chakagadzirwa muna Chivabvu 1842. Muna Chikumi 1842, machechi ePurotesitendi akatanga kuvhara 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:
Kukundikana kwokutanga ndiko kunotevera. Kubva mu The Great Controversy, peji 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.
“Pakuvamba muna 1842, murayiro wakapiwa muchiporofita ichi wokuti nyora chiratidzo, uchijekese pamahwendefa, kuti anochiverenga amhanye, wakanga wakurudzira Charles Fitch kugadzira chati yechiporofita yokuratidza zviratidzo zvaDanieri naZvakazarurwa.” Charles Fitch, uyo akafa nguva pfupi isati yasvika Kuora Mwoyo Kukuru kwaGumiguru 22, 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.
Kubudiswa kwechati iyi kwakaonekwa sekuzadziswa kwemurayiro waHabhakuki. Zvisinei, hapana akacherechedza kunonoka kwaiita sokuri pachena mukuzadziswa kwechiratidzo. Nguva yokumirira inoratidzwawo muuporofita humwe uhu. Pashure pokuodzwa mwoyo, Rugwaro urwu rwakaonekwa rune zvahunoreva zvikuru: “Nokuti chiratidzo chichiri chenguva yakatarwa, asi pakuguma chichataura uye hachizorevi nhema; kunyange chikanonoka, chimirire; nokuti zvirokwazvo chichauya, hachizononoki. Akarurama achararama nokutenda.”
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.
நிலைத்திருக்கும் காலம் என்பது முதல் ஏமாற்றமாகும்; அது 1844 மார்ச் 22 அன்று நிகழ்கிறது. மில்லரியர்கள் வேதாகமக் காலக்கணக்கைப் பயன்படுத்தி 1843 ஆம் ஆண்டிலேயே உலகத்தின் முடிவை முன்னறிவித்துக் கொண்டிருந்தனர். ஆனால் அதற்குள் கர்த்தர் வராதபோது, 1844 மார்ச் 22 அன்று முதல் ஏமாற்றம் ஏற்பட்டது. அதுவே நிலைத்திருக்கும் காலமாகும்.
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.
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The Empowerment of the Second Angel's Message
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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 on 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.
Kubva muna Early Writings, peji 238: “Pedyo nokupera kweshoko remutumwa wechipiri, ndakaona chiedza chikuru chichibva kudenga chichivhenekera vanhu vaMwari. Mwaranzi dzechiedza ichi dzairatidzika kupenya sezuva, uye ndakanzwa manzwi evatumwa achidanidzira, ‘Tarirai, chikomba chauya.’” Ichi chaiva Chichemo chaPakati peusiku, icho chaifanira kupa simba kushoko remutumwa wechipiri. Mapiyona ainzwisisa kuti shoko remutumwa wokutanga rakasvika muna 1798 asi rakapiwa simba nokuparara kweHumambo hweOttoman muna 1840. Mashoko ose anosvika pane imwe nguva munhoroondo uye mushure maizvozvo anobva apiwa simba. Shoko remutumwa wechipiri rinosvika pana Kurume 22, 1844 apo makereke ePurotesitendi akavhara mikova yawo pamusoro peshoko reMillerite. Chichemo chaPakati peusiku chinopa simba kushoko remutumwa wechipiri. Shoko remutumwa wechitatu rinosvika pana Gumiguru 22, 1844, uye rinopiwa simba apo mutumwa ane simba waZvakazarurwa 18 anobatana naro. Shoko rimwe nerimwe rinosvika munhoroondo uye mushure maizvozvo rinobva rapiwa simba. Izvi zvinokosha kuti zvinzwisiswe.
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:
Kubva muBhuku rinonzi *The Great Controversy*, peji 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.
Munguva yokusimbiswa kweKuchema kwePakati peUsiku, vangangosvika 50,000 vakabuda mumachechi. Sezvo basa raMiller raiwanzo kusimudzira machechi, pakutanga rakagamuchirwa zvakanaka; asi apo vashumiri navatungamiriri vezvechitendero vakasarudza kuramba dzidziso yeKuuya kwaKristu uye vakashuva kudzvinyirira kukurukurirana kwose pamusoro penyaya iyi, vakairwisa vari papurupiti uye vakarambidza nhengo dzavo mukana wokupinda pakuparidzwa kwekuuya kwechipiri, kana kunyange kutaura pamusoro petariro yavo mumisangano yehukama.
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.
Vatungamiriri muChechi yeAdventist nhasi vanorambidza kudzidziswa kweshoko iri muchechi uye kunyange mumisha yavanhu vari kufananidzirwa pano muchikamu chechiMillerite.
"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."
Vatendi vakazviwana vari mumuedzo mukuru nokushushikana kukuru. Vaida machechi avo uye vakanga vasingadi kuaparadzaniswa nawo, asi pavakaona uchapupu hweShoko raMwari huchidzvinyirirwa uye kodzero yavo yokunzvera zviporofita ichirambwa, vakanzwa kuti kuvimbika kuna Mwari kwakavarambidza kuzviisa pasi pazvo. Avo vakatsvaka kudzivisa uchapupu hweShoko raMwari vaisagona kutorwa sevanoita kereke yaKristu. Naizvozvo, vakanzwa kuti vakanga vane chikonzero chakarurama chokuzviparadzanisa nokubatana kwavo kwekare. Muzhizha ra1844, vangangosvika 50,000 vakabuda mumachechi.
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:
William Miller akanyora kuti:
'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."'
“Handina kumbobvira ndakava nechokwadi pamusoro pezuva ripi neripi rakatarwa rokuuya kwaShe, ndichitenda kuti hakuna munhu angaziva zuva kana nguva. Muzvidzidzo zvangu zvose zvakabudiswa, sezvichaonekwa papeji remusoro, ndaiti pamusoro pegore ra1843. Muzvidzidzo zvangu zvose zvomumuromo, nguva dzose ndaiudza vateereri vangu kuti nguva idzodzo dzaizoguma muna 1843 kana pakanga pasina kukanganisa mukuverenga kwangu, asi kuti handaigona kutaura kuti kuguma kwaisazouya kunyange nguva iyoyo isati yasvika, uye kuti vaifanira kugara vakagadzirira nguva dzose. Muna 1842, vamwe vehama vakaparidza nechokwadi chikuru kwazvo, gore chairo, uye vakanditsiura nokuda kwokuisa shoko rokuti, “kana.””
In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.
Mu mwezi wa Gicurasi 1842, hasohowe igishushanyo cya 1843, maze bene Data basaba Miller gukuramo “niba” mu buryo yatangagamo ubutumwa bwe.
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.
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This passage is not yet available in Shona.
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.
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After his published time passed, Miller acknowledged his disappointment regarding the exact period but maintained his faith. He continued his labors in 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.'
Mushure mokunge nguva yaakanga aburitsa yapfuura, Miller akabvuma kuora mwoyo kwake pamusoro penguva chaiyo, asi akaramba akasimba mukutenda kwake. Akaenderera mberi nebasa rake kuMadokero munguva yezhizha ya1844 kusvikira pakamuka kufamba kweMwedzi Wechinomwe. Haana kutora chikamu mukufamba uku, kunze kwetsamba yaakanga anyora mwedzi gumi nesere yapfuura pamusoro pekuchengeta kwemitemo yaMozisi yainongedzera kumwedzi iwoyo. Akanga asingatarisiri kuti nyaya idzodzo dzaizoshandiswa nenzira yakadaro kana kuti kutenda muuchapupu hwakadaro kwaizova muedzo weruponeso. Akanga asina kubatana nekufamba uku kusvikira kwasara mavhiki maviri kana matatu pamberi pa22 Gumiguru 1844. Mutsamba kuna Himes ya6 Gumiguru 1844, Miller akanyora achiti, “Ndinoona kubwinya mumwedzi wechinomwe kwandisina kumbobvira ndaona kare... Zvino, ngarikudzwe zita raShe, ndinoona runako, kuwirirana, nekubvumirana muMagwaro, izvo zvandakagara ndichinyengeterera kwenguva refu asi ndisina kuzviona kusvikira nhasi. Vongai Ishe, iwe mweya wangu. Hama Snow, Hama Storrs, nevamwewo, ngavaropafadzwe nekuda kwekushandiswa kwavo mukuzarura meso angu. Ndava pedyo zvikuru nokusvika kumusha. Kubwinya, kubwinya, kubwinya, kubwinya.”
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
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This passage is not yet available in Shona.
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.
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This passage is not yet available in Shona.
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:
Kubva muEarly Writings, peji 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."
Ndzi sungule ku kongomisiwa eka William Miller. A a vonaka a karhatekile emiehleketweni, a korhamile hi ku vilela ni ku tsana ka mbilu hikwalaho ka vanhu va yena. Ntlawa lowu a wu hlanganile naswona wu ri ni rirhandzu hi 1844 a wu ri eku lahlekeni hi rirhandzu ra wona, wu kanetana, naswona wu wela eka xiyimo xo titimela hi moya ni ku tlhelela endzhaku. Loko a vona leswi, gome ri herisile matimba ya yena. Ndzi vone vavanuna lava rhangelaka va n'wi langutile, ngopfungopfu Joshua Himes, naswona va chava leswaku a nga ha amukela rungula ra ntsumi ya vunharhu.
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.
Shoko remutumwa wechitatu munyaya iyi iSabata. Sezvo Miller akanga ava kutsaukira kuchiedza chaibva kudenga, varume ava vakaronga nzira dzokutsausa pfungwa dzake. Simba romunhu rakamuchengeta murima rikachengetedzawo simba rake pakati paavo vaipikisa chokwadi. Pakupedzisira, Miller akasimudza inzwi rake achipikisa chiedza chaibva kudenga—Sabata. Akakundikana kugamuchira shoko raizotsanangura kuodzwa mwoyo kwake uye raizovhenekera rikaisa chiedza nokubwinya pamusoro pezvakapfuura. Akatsamira pauchenjeri hwavanhu panzvimbo paMwari. Achiputswa nokushanda nezera, akanga asina mutoro wakaenzana naavo vakamudzivisa pachokwadi. Chivi chinovata pamusoro pavo. Dai Miller akanga akwanisa kuona chiedza chemutumwa wechitatu, zvinhu zvizhinji zvingadai zvakatsanangurwa. Asi hama dzake dzakanga dzichiti dzinomuda zvikuru zvokuti akafunga kuti aisazombokwanisa kuzvibvisa kwavari. Mwari akabvumira kuti awire pasi pesimba rorufu uye akamuvanza muguva kubva kuna avo vakamukwevera kure nechokwadi. Mozisi akatadza asati apinda muNyika yeChipikirwa; saizvozvowo, Miller akatadza paaiva ava kuda kupinda muKenani yokudenga. Vamwe ndivo vakamutungamirira kuita izvi; vamwe ndivo vachazvidavirira. Asi vatumwa vanochengeta guruva rinokosha romuranda uyu waMwari uye iye achabuda pakurira kwehwamanda yokupedzisira.
Conclusion: Lessons for Today
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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.