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# The Spirit of Prophecy: Leading and Teaching

Umoya Wokuprofetha: Ukuhola Nokufundzisa

Habakkuk's Two Tables

Meza Mbili za Habakuki

Author

Jeff Pippenger

Published

October 15, 2012

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Habakkuk's Two Tables 3 of 95

Matafura Maviri aHabhakuki 3 pa95

## Introduction: The Foundation of Habakkuk's Two Tables

Utangulizi: Msingi wa Meza Mbili za Habakuki

This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.

ఈ శ్రేణికి **“హబక్కూకు యొక్క రెండు పలకలు”** అని పేరు. ఇప్పటివరకు, మేము 1843 మరియు 1850 చార్టుల నుండి కొన్ని సత్యాలను తీసుకుంటూ వచ్చాము; ఈ దశలో వాటిని బైబిలు ఆధారంగా సమర్థించుటకై కాదు, కానీ ఎలెన్ వైట్ ఈ సత్యాలను సమర్థిస్తున్నదని స్థాపించుటకై. మా వాదన ఏమనగా, మీరు ఈ పునాదిస్వరూపమైన సత్యాలను తిరస్కరిస్తే, అదే సమయంలో మీరు ప్రవచనాత్మను కూడ తిరస్కరిస్తున్నారు. ముందుగా దానిని అధికారికంగా నమోదులో ఉంచదలచుకున్నాము.

## Review of Millerite History and the Midnight Cry

Mapitio ya Historia ya Wamilerite na Kilio cha Usiku wa Manane

In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.

Mumharidzo yedu yokutanga, takatsanangura nhoroondo yavaMillerite, zviratidzo zvenguva kubva muna 1798 kusvika muna 1844. Mumharidzo yedu yokupedzisira, takanyatsotarisisa nhoroondo kubva panguva yokunonoka kusvika pakuvharwa komukova musi wa22 Gumiguru 1844, tichizivisa nguva iyoyo seKuchema Kwapakati Pousiku. Kuchema Kwapakati Pousiku kwakapinda munhoroondo paMusangano weMisasa weExeter, 12–17 Nyamavhuvhu 1844, uye kwakaramba kuchienderera kusvika 22 Gumiguru 1844. Nguva yokunonoka, yakatanga muna Kurume 1844, chikamu cheKuchema Kwapakati Pousiku uye chegadziriro yokunatswa yakagadzirira vanhu kuti vazivise shoko rayo.

We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.

జ్ఞాపకంలోను హృదయాల్లోను నిన్న ఇదిని స్థాపించుదామని మేము ఆశించాము. దేవుని వాక్యములో ఆలస్యకాలములకు సంబంధించిన సమస్త దృష్టాంతములు లోకాంతమును గురించే చెప్పుచున్నవి. ఎల్లెన్ వైట్, 1 కొరింథీయులకు 10:11 పై వ్యాఖ్యానించుచు, “ప్రాచీన ప్రవక్తలలో ప్రతి ఒక్కరూ తాము జీవించిన దినములకంటె మన దినమునకే ఎక్కువగా ప్రవచించారు” అని చెప్పుచున్నారు. 1 కొరింథీయులకు 10:11 లో, “ఇవి అన్నియు వారికి దృష్టాంతములుగా సంభవించెను; మరియు యుగాంతములు వచ్చియున్న మనకు బోధకముగా వ్రాయబడెను” అని ఉంది. మిల్లరైట్ల చరిత్ర అనేది లోకాంతమునందు సంభవించబోవు విషయముల చరిత్రయే. ఆలస్యకాలమును గూర్చిన ఈ సమస్త బైబిలు చరిత్రలును, దాని తరువాత జరిగే సంగతులును, మిల్లరైట్ల ఆలస్యకాలమందు మరియు మధ్యరాత్రి కేకలో సంభవించబోవు విషయములను దృష్టాంతపరచుచున్నవి. ఈ సంగతులను మనము గ్రహించవలెను, ఎందుకనగా చరిత్ర మరల పునరావృతమగుటకు సిద్ధమైయున్నది.

## The 2520: Ellen White's Endorsement

2520: Ukuvunywa Kuka-Ellen White

We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.

Tumekuwa tukishughulikia suala la kwanza katika Chati hizi, ingawa hatujalitaja sana. Fundisho la kwanza tunalotaka kuonyesha kwamba Ellen White analikubali waziwazi ni lile la 2520. Maelezo mawili ya kwanza yalikuwa yamekusudiwa kutuleta hapa. Kesho asubuhi, tutaanza kulichunguza la Kila Siku katika Chati hii.

## Remembering the Lord's Leading and Teaching

ការចងចាំពីការដឹកនាំ និងការបង្រៀនរបស់ព្រះអម្ចាស់

Let's begin with Life Sketches, page 196: "We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.

Ngatitange ne *Life Sketches*, peji 196: “Hatina chinhu chokutya pamusoro peramangwana, kunze kwekunge takanganwa nzira yatakatungamirirwa nayo naJehovha, nedzidziso Yake munhoroondo yedu yakapfuura.” Chinhu chimwe chete icho muKristu anofanira kutya pamusoro peramangwana ndechokubva panzira uye kurasika. Chinhu chinofanira kutyiwa hachisi chokushaya kuwana upenyu husingaperi. Pano, Hanzvadzi White vanoti hatina chinhu chokutya pamusoro peramangwana kunze kwezvinhu zviviri. Ichi chikamu chinozivikanwa muMweya woUprofita muAdventism, asi kazhinji haugoni kunzwa munhu achitsanangura kuti kutungamirira kupi uye dzidziso dzipi dzavaireva.

We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.

Tidzaonetsa kuti hutungamiri hwaanoreva inhoroondo yeKuchema kwePakati pousiku. Munhoroondo yeKuchema kwePakati pousiku, Kristu akanga achitungamirira munguva yokunonoka, pakusvika nokuziviswa kweKuchema kwePakati pousiku, uye pakuvharwa komukova pana 22 Gumiguru, 1844. Akagadzira nhoroondo iyoyo kuti ibereke vanhu vaigona kupinda nokutenda pamwe chete naYe muNzvimbo Tsvene-tsvene. Tinofanira kutya kukanganwa nhoroondo iyoyo chaiyo, pamwe chete nedzidziso dzake.

We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.

Tichaonesa kuti pana dzidziso chaiyo yakaburitsa Kuchema kwapaPakati peUsiku. Dzidziso iyoyo yakanga isiri kuparara kweHumambo hweOttoman musi wa11 Nyamavhuvhu, 1840, kana mamiriro evakafa, ayo akauya munhoroondo yeShoko reMutumwa weChipiri munhoroondo yevaMillerite. Yaiva dzidziso chaiyo munhoroondo yevaMillerite yakaburitsa Kuchema kwapaPakati peUsiku, umo Ishe vakatungamirira, uye hatina chinhu chokutya pamusoro peramangwana kunze kwokuti tikanganwe kutungamirira kwavo nedzidziso yavo.

We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again: "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."

Tunapendekeza kwamba ishara ya uongozi Wake na pia mafundisho Yake ni Kilio cha Usiku wa Manane. Hebu tusome tena kifungu hiki kutoka katika ono la kwanza la Ellen White: “Katika njia hii watu wa ujio walikuwa wakisafiri kuelekea mjini uliokuwa mwisho wa mbali wa njia. Walikuwa na nuru angavu iliyowekwa nyuma yao mwanzoni mwa njia, ambayo malaika aliniambia ilikuwa kilio cha usiku wa manane. Nuru hii iliangaza katika njia yote, na kuipa miguu yao mwanga, ili wasijikwae. Kama wangeweka macho yao yakiwa yamemtazama Yesu, aliyekuwa mbele yao kidogo, akiwaongoza kwenda mjini, walikuwa salama. Lakini upesi baadhi walichoka, na kusema kwamba mji ulikuwa mbali sana, nao walitarajia kuwa wangeishakuwa wameuingia kabla ya hapo. Ndipo Yesu angewatia moyo kwa kuinua mkono Wake wa kuume wenye utukufu, na kutoka katika mkono Wake ikatoka nuru iliyopunga juu ya kundi la watu wa ujio, nao wakapaza sauti, ‘Haleluya!’ Wengine kwa ujasiri wa kipumbavu waliikana nuru iliyokuwa nyuma yao, na kusema kwamba hakuwa Mungu aliyewaongoza kutoka mbali hivyo.”

They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry. "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."

Vari kuramba Kudanidzira kwaPakati Pousiku, uye maererano neKudanidzira kwaPakati Pousiku, vari kukakavadzana kuti Ishe havana kuvavatungamirira muKudanidzira kwaPakati Pousiku. Vari kuramba kutungamirira kwaMwari muKudanidzira kwaPakati Pousiku. “Chiedza chakanga chiri shure kwavo chakadzima, chikasiya tsoka dzavo dziri murima rakazara, vakagumburwa, vakarasikirwa nekuona chiratidzo pamwe naJesu, uye vakawa kubva panzira vachidzika munyika yerima neyakaipa iri pasi.”

## The Midnight Cry in Context

ਲੱਖੇ ਪਹਿਰ ਦਾ ਪੁਕਾਰਾ ਆਪਣੇ ਸੰਦਰਭ ਵਿੱਚ

We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.

Tichatarisazve nhoroondo yeMidnight Cry kuti tiiise mumamiriro ayo ezvinoreva tisati tatanga kubata nyaya ye2520.

> From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."

> Kubva mu *The Great Controversy*, mapeji 391–395: “Nguva payakapfuura iyo kuuya kwaIshe kwakanga kwatanga kutarisirwa kekutanga, muchirimo cha1844,”—iyi ndiyo nguva yokunonoka, kuora mwoyo kwokutanga—“avo vakanga vakatarisira muchitendero kuonekwa Kwake vakapinda kwechinguvana mukusahadzika nokusava nechokwadi. Kunyange zvazvo nyika yakavaona sokunge vakanga vakundwa zvachose uye varatidzwa kuva vaichengeta kunyengera, tsime ravo renyaradzo rakanga richiri shoko raMwari. Vazhinji vakaramba vachiongorora Magwaro, vachidzokorora kuongorora zvapupu zvokutenda kwavo uye vachinyatsodzidza zviporofita kuti vawane chimwe chiedza.”

If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here. "The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.

වැඩිදෙනෙක් මෙය කළහ නම්, එයින් එය නොකළ සමහර පිරිසක් ද සිටි බව අදහස් වේ. එහි “ඔවුන්” යැයි නොකියයි; “වැඩිදෙනෙක්” යැයි කියයි—මෙහි පන්ති දෙකකි. “ඔවුන්ගේ ස්ථාවරයට අනුබල දෙන බයිබල් සාක්ෂිය පැහැදිලි හා නිශ්චිත බව පෙනුණි. වරදවා ගත නොහැකි ලකුණු ක්‍රිස්තුස්වහන්සේගේ පැමිණීම ආසන්න බවට පෙන්වා දුනි. පව්කාරයන්ගේ පරිවර්තනයෙහි ද, ක්‍රිස්තියානීන් අතර ආත්මික ජීවිතයේ පුනරුදයෙහි ද, ස්වාමින්වහන්සේගේ විශේෂ ආශීර්වාදය, එම පණිවුඩය ස්වර්ගයෙන් පැමිණි එකක් බවට සාක්ෂි දරා තිබුණි. විශ්වාසවන්තයන්ට තමන්ගේ බලාපොරොත්තු බිඳවැටීම පැහැදිලි කළ නොහැකි වුවද, දෙවියන්වහන්සේ තමන්ගේ අතීත අත්දැකීම තුළ ඔවුන්ට මඟ පෙන්වා ඇති බව ඔවුහු ස්ථිරව විශ්වාස කළහ.

> "Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."

> Zvakarukwa nezvirevo zvouprofita zvavakanga vaiona sokuti zvinobata nguva yokuuya kwechipiri, maivamo dzidziso yakanyatsokodzera mamiriro avo okusava nechokwadi nokumirira kwakasungirirwa, ichivakurudzira kuti vamirire nomwoyo murefu mukutenda kuti izvo zvakanga zvino zvakasviba pakunzwisisa kwavo zvaizoziviswa pachena nenguva yakafanira.

In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.

Mundima iyo ndima, panoti, “Zvakasunganidzwa pamwe chete nezviporofita zvavaive vakatora kuti zvinoshanda panguva yekuuya kwechipiri . . . .” Ndezvipi zviporofita zvavaifunga kuti zvinoshanda paKuuya kweChipiri? Iwo 2520, iwo 2300, uye iwo 1335. Vaitenda kuti zviporofita zvenguva zvitatu izvi zvose zvaipera muna 1843, uye ndiko kwaiva Kuuya kweChipiri.

> "Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"

> Pakati peziporofita izvi paiva nechaHabhakuki 2:1–4 chinoti: “Ndichamira panzvimbo yangu yokurinda, ndigozvimisa pashongwe, ndichitarira kuona zvaachataura kwandiri, nezvandichapindura kana ndarairwa. Ipapo Jehovha akandipindura, akati, Nyora chiratidzo ichi, uchijekese pamahwendefa, kuti anochiverenga amhanye nacho. Nokuti chiratidzo chichiri chenguva yakatarwa, asi pakuguma chichataura, hachizorevi nhema; kunyange chikanonoka, chimirire; nokuti zvirokwazvo chichasvika, hachizononoki. Tarira, mweya wake wakazvikudza hauna kururama maari; asi akarurama achararama nokutenda kwake.”

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," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very 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 his faith.'

Kare muna mugore ra1842, kurayirwa kwakapiwa muuprofita uhwu kuti “nyora chiratidzo, uchijekese pamahwendefa, kuti anochiverenga amhanye,” kwakakurudzira Charles Fitch kugadzira chati yeuprofita yokuratidza zviratidzo zvaDanieri neZvakazarurwa. Kubudiswa kwechati iyi kwakatorwa sokuzadziswa komurayiro wakapiwa naHabhakuki. Zvisinei, panguva iyoyo hakuna akacherechedza kuti kunonoka kwaiita sekuri pachena mukuzadzika kwechiratidzo—nguva yokumirira—kunoratidzwawo muuprofita humwe ihwohwo. Mushure mekuodzwa mwoyo, Rugwaro urwu rwakazoonekwa rune kukosha kukuru: “Nokuti chiratidzo chichakamirira nguva yakatarwa, asi pakupedzisira chichataura, uye hachizorevi nhema; kunyange chikanonoka, chimirira; nokuti zvirokwazvo chichauya, hachizononoki. . . . Akarurama achararama nokutenda kwake.”

## The 1843 Chart and the Spirit of Prophecy

Chati ya 1843 na Roho ya Unabii

It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.

Haḽa ndaba uri ni ita mushumo wo dzoweleaho kana mushumo u sa dzoweleiho—maipfi ane Ellen White a a shumisa kha mushumo wa khoniferennde na mushumo wa u ḓikomedza, nga u landelana. Hu sa londwi uri ni ya kha vhashumeli vhahulwane vha u ḓikomedza vhukati ha Vhaadiventhe kana kha General Conference kana Biblical Research Institute, arali na vha vhudzisa nga ha 1843 Chart, vha ḓo ri, “Kha heyi Chart hu na vhukhakhi vhunzhi.” A vha tendelani na Ellen White, ane a ri Murena o farela tshanḓa Tshawe nṱha ha “vhukhakhi” kha dziṅwe dza nomboro dzire kha heyi Chart.

But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.

Asi vanozviisawo pakupikisa Shoko raMwari. Mubhuku raHabakuki, zvinonzi chiratidzo ichi “hachizorevi nhema.” Chiratidzo icho Mapiyona aifanira kuisa paChati ya1843, uye vakachiisa, ndiko kuzadziswa kwaHabakuki 2. Ichi ndicho chiratidzo chavaifanira kuisa paChati iyi, uye Habakuki 2 inoti chiratidzo ichi “hachizorevi nhema.” Saka, kana muchiti Chati iyi “izere nezvikanganiso,” munenge muchipikisa zvose Mweya weChiporofita neBhaibheri.

> "A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."

> Chikamu chechiporofita chaEzekieri chakavawo chitubu chesimba nenyaradzo kuvatendi: “Shoko raJehovha rakasvika kwandiri, richiti, Mwanakomana womunhu, chirevo ichi chamunacho munyika yaIsraeri ndechei, chamunoti, Mazuva ari kurebeswa, uye chiratidzo chimwe nechimwe chinokundikana? Naizvozvo uti kwavari, Zvanzi naIshe Jehovha. . . . Mazuva ava pedyo, nokuzadziswa kwechiratidzo chimwe nechimwe. . . . Ndichataura, uye shoko randichataura richaitika; harichazorebeswizve.” “Veimba yaIsraeri vanoti, Chiratidzo chaanoona ndechemazuva mazhinji achauya, uye anoporofita pamusoro penguva dziri kure. Naizvozvo uti kwavari, Zvanzi naIshe Jehovha; hakuna kana rimwe ramashoko angu richazorebeswazve, asi shoko randakataura richaitwa.” Ezekieri 12:21–25, 27, 28.

## Two Classes of Worshippers

Makirasi Maviri eVanamati

Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.

Živhisani leswaku u vulavula hi mintlawa yimbirhi ya vagandzeri. U ri vanyingi, loko ku fika ku nyamisiwa loku, va hambete va dyondza vuprofeta, leswi kombisaka leswaku a ku ri ni ntlawa lowu nga hambetangiki. Hi ta kuma ku vonakala loku engetelekeke malunghana ni ku hambana ka mintlawa yimbirhi leyi.

The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.

Kuzadzikiswa kwa Habakkuk 2:1–4 ndiyo Chati ya 1843 na Chati ya 1850. Kunyange muna Habakkuk, ndima 4 inoti akarurama achararama nokutenda kwake, uye uyo ane moyo wakazvikudza. Iri kutsanangura mapoka maviri avanamati. Nhoroondo yeKuchema kwePakati poUsiku inobudisa mapoka maviri avanamati, uye mapoka iwayo maviri ndiwo ari kutaurwa muna Habakkuk.

In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.

Mu ndima ikurikira, amaze kuvuga kuri Habakuki 2 na Ezekiyeli, agaragaza rimwe mu matsinda ati: “abategereje.” Ni bande abategereje? Ni abasohoza Danieli 12, “Hahirwa utegereza, akagera ku 1335.” Iri tsinda ni ryo bategereje.

> "The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."

> “Vakadikini varikafara, vachitenda kuti Iye anoziva magumo kubva pakutanga akanga atarira pasi achipfuura nemumazera, uye, achifanoona kuodzwa mwoyo kwavo, akanga avapa mashoko ekushinga netariro.”

We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.

Takava nomwe yakatifonera yaishanda mune rimwe rematunhu eEastern Europe kwemakore akati kuti. Yakabva ikoko, yakazotamira kuUnited States, uye payakanzwisisa shoko iri, yakadzokerazve. Yakatarisana nekupikiswa, zvekuti mhuri yayo yechechi yayaimbova nayo yakatobata vatungamiri venyika mayo kuti “vamuvharire musuwo.” Munguva ichangopfuura, Ishe vakamuzarurira musuwo wokuti agovane shoko iri nemapoka.

She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.

Usaile aaja bihana chhittai fon garin ra ek avarodh yātāyāt raheko kura bāṇḍin. Yo sandesh yātrā gardai sikāuna tiniharūlāī euta gāḍī āvaśyak thiyo, tara tiniharūsita dhanrāśiko abhāv thiyo. Unīharū yo thāumā pugne bittikai, Prabhudvārā prerit bhayeka Sanyukta Rājya Americākā sāthīharūle euta gāḍī kinn pugne jati dhanrāśi pathāidie.

This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."

Kwakuwolu hlobo lwesipiliyoni olwalwenzeka kwabadumele. Babedumele, kodwa iNkosi yabaholela emiBhalweni ukuze ibakhuthaze, ithi: “Lokhu kudumala kwakuqondiswe yimi. Qhubekani nje niye phambili.”

> "Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."

> Dai zvaive zvisiri zvikamu zvakadai zveMagwaro, zvichivayambira kuti vamirire nemwoyo murefu uye kuti varambe vakasimba pakuvimba kwavo muShoko raMwari, kutenda kwavo kungadai kwakakundikana panguva iyoyo yokuedzwa.

## The Parable of the Ten Virgins and the Tarrying Time

Mufananidzo weMhandara Gumi neNguva Yokunonoka

Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.

Ona indlela uDade White adibanisa ngayo umzekeliso weentombi ezilishumi noHabakuki 2, kuba zombini zithetha ngexesha lokulibaziseka nangeendidi ezimbini zabakhonzi.

> "The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"—now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.

> “Mufananidzo wemhandara gumi waMateo 25 unoratidzawo chiitiko chevanhu veAdventist. Muna Mateo 24, achipindura mubvunzo wevadzidzi Vake pamusoro pechiratidzo chokuuya Kwake nokuguma kwenyika, Kristu akanga aratidza zvimwe zvezviitiko zvinokosha zvikuru munhoroondo yenyika neyechechi kubva pakuuya Kwake kwokutanga kusvikira pakuuya Kwake kwechipiri; zvinoti, kuparadzwa kweJerusarema, kutambudzika kukuru kwechechi pasi pokutambudzwa kwechihedheni necheupapa, kusviba kwezuva nemwedzi, nokuwa kwenyeredzi. Mushure meizvi Akataura pamusoro pokuuya Kwake muumambo Hwake, uye akapa mufananidzo unotsanangura mapoka maviri avaranda vanotarisira kuoneka Kwake. Chitsauko 25 chinotanga namashoko anoti: ‘Ipapo ushe hwokudenga huchafananidzwa nemhandara gumi.’ Pano panoiswa pachena chechi iri kurarama mumazuva okupedzisira,”—zvino, ari kushandisa izvi kuNhoroondo yeMillerite, asi cherechedzai zvaari kutaura—“Pano panoiswa pachena chechi iri kurarama mumazuva okupedzisira,”—ndiani “chechi iri kurarama mumazuva okupedzisira”? Ndisu.

> "The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"

> Izvozvo zvimwe chete zvinoratidzwa pakupera kwechitsauko 24. Mumufananidzo uyu, zvavakasangana nazvo zvinoratidzwa nezviitiko zvemuchato wekuMabvazuva. “Ipapo ushe hwokudenga huchafananidzwa nemhandara gumi, dzakatora mwenje yadzo, dzikabuda kundosangana nechikomba. Uye shanu dzadzo dzakanga dzakachenjera, uye shanu dzakanga dziri mapenzi. Dzakanga dziri mapenzi dzakatora mwenje yadzo, dzikasatora mafuta pamwe nadzo; asi dzakanga dzakachenjera dzakatora mafuta mumidziyo yadzo pamwe chete nemwenje yadzo. Zvino chikomba chichinonoka, dzose dzakotsira dzikavata. Uye pakati pousiku pakanzwika kuchema kukuru, Kuchiti, Tarirai, chikomba chiri kuuya; budai mundosangana nacho.”

The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.

Ukuza kwaKristu, njengokuba kwabhengezwa ngumyalezo wengelosi yokuqala, kwaqondwa njengokumelwa kukuza komyeni. Uhlaziyo olusasazekileyo phantsi kokubhengezwa kokubuya kwaKhe okusondeleyo lwaluhambelana nokuphuma kweentombi. Kulo mzekeliso, njengakuMateyu 24, kumelwa iindidi ezimbini. Bonke babethabathe izibane zabo, iBhayibhile, baza ngokukhanya kwayo baphuma baya kuhlangabeza uMyeni. Kodwa ke, lo gama izidenge zazithabathe izibane zazo zingenawo ioli, izilumko zathabatha ioli ezityeni zazo. Izilumko zazamkele ubabalo lukaThixo, amandla okuhlaziya nokukhanyisela kaMoya oyiNgcwele, enza ilizwi laKhe laba sisibane ezinyaweni zazo. Zaziphengulula iziBhalo ukuze zifunde inyaniso, zaza ngenzondelelo zafuna ubunyulu bentliziyo nobobomi. Ezi zazinamava obuqu nokholo kuThixo nakwilizwi laKhe, okwakungenakubhukuqwa kukudaniswa nokulibaziseka. Abanye babesukunyiswa kukuphefumlelwa kwangoko, bexhomekeke kukholo lwabazalwana babo, banelisekile ziimvakalelo ezilungileyo kodwa beswele ukuqonda okunzulu kwenyaniso okanye umsebenzi wokwenene wobabalo. Babengakulungelanga ukulibaziseka nokudaniswa. Xa kwafika izilingo, ukholo lwabo lwasilela, nezibane zabo zatshisa luzizi.

> "While the bridegroom tarried,"

> “Panguva iyo chikomba chakanonoka,”

When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.

Mkwati akanonoka rini? March 22, 1844. Anonoka. Chii chichazoitika zvino? Mapoka maviri aya achazooneswa pachena.

When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.

Kana tikakanganwa Kudanidzira kwePakati peUsiku uye tikatsauka kubva panzira tichiwira kunyika yakaipa iri pasi, tinoratidza kuti hatinzwisisi Evhangeri. Evhangeri Isingaperi ibasa raKristu rokubudisa mapoka maviri avanamati, richibva pashoko rouprofita rinoyedza. Kubva panguva yokunonoka kusvikira pakuvharwa komukova, ichi ndicho chinhambwe chekupedzisira cheEvhangeri Isingaperi. Pano, Ishe anotora mapoka maviri munguva yokunonoka, achitsvaka kuavatungamirira muKutongwa pamwe chete naYe, uye anoapfuudza nomumuitiro wokuyedzwa kuti zvionekwe kana zvirokwazvo vane mafuta here kana kuti kwete. Ichi ndicho chinhambwe chepamusoro-soro chebasa raKristu rokuparadzanisa ndarama nemarara, gorosi nemasawi, vakachenjera nemapenzi.

> "While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."

> “Pomwe mkwati anachedwa, onsewo anayamba kuwodzera ndipo anagona.” Mwa kuchedwa kwa mkwati uku kukuimiridwa kupita kwa nthawi imene Ambuye ankayembekezeredwa, kukhumudwitsidwa, ndi kuoneka kwa kuchedwa. M’nthawi imeneyi ya kusatsimikizika, chidwi cha iwo a pa pamwamba ndi a mtima wogawanika posachedwapa chinayamba kugwedezeka, ndipo khama lawo linayamba kuchepa; koma iwo amene chikhulupiriro chawo chinakhazikika pa chidziwitso chaumwini cha Baibulo anali ndi thanthwe pansi pa mapazi awo, limene mafunde a kukhumudwitsidwa sakanatha kulitsuka. “Onsewo anayamba kuwodzera ndipo anagona;” gulu limodzi lili m’kusasamala ndi kusiya chikhulupiriro chawo, gulu linalo likuyembekezera moleza mtima kufikira kuwala koonekera bwino kukaperekedwa. Komabe, m’usiku wa mayesero, omalizawa ankaoneka kuti anataya, kufika pamlingo wina, changu chawo ndi kudzipereka kwawo. A mtima wogawanika ndi a pa pamwamba sakanathanso kudalira chikhulupiriro cha abale awo. Aliyense ayenera kuima kapena kugwa yekha.

When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.

Pahili kukhudzika, mapoka awiri anayamba kugona mosiyana; koma ngakhale anamwali anzeru anataya pang’ono pa changu chawo. Ambuye anali kuwatsogolera m’zimenezi, kotero kuti pamene uthenga wa Kufuula kwa Pakati pa Usiku unabwera pa Msonkhano wa Msasa wa ku Exeter, Iye akwaniritse ntchito pakati pawo.

## The Testing Process: The Tarrying Time and the Midnight Cry

Njira Yoyezetsa: Nthawi Yodikira ndi Kufuula kwa Pakati pa Usiku

From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.

Kubva muSpirit of Prophecy, vhoriyamu 4, peji 228: Rangarirai kuti nzira iyi—Kuchema kwePakati peusiku, kubva panguva yokunonoka kusvikira pakuvharwa komukova—ndiko kuri kuedza kwaIshe vanhu Vake. Kuchema kwePakati peusiku pamusangano wemisasa weExeter, mukuziviswa kwako kusvikira Gumiguru 22, 1844, chinongova chikamu chimwe chete chenhoroondo iyoyo. Hakugoni kupatsanurwa kubva panguva yokunonoka, iyo inogadzirira mugumisiro weKuchema kwePakati peusiku pakati pemapoka maviri avanamati. Munofanira kunzwisisa Kuchema kwePakati peusiku, nokuti kana musingakunzwisisi, munotsauka panzira.

> "God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods, in the plural. Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"

> “Mulungu anakonza kuti ayese anthu ake. Dzanja lake linaphimba cholakwa pa kuwerengera kwa nthawi za ulosi. Dzanja lake, dzanja la Ambuye, linaphimba cholakwa chapadera pa kuwerengera kwa nthawi za ulosi, zambiri. A Adventist sanazindikire cholakwacho, ndiponso sichinazindikiridwe ndi aphunzitsi odziwa kwambiri mwa otsutsa awo. Otsiriza aja anati, ‘Kuwerengera kwanu kwa nthawi za ulosi nkolondola. Chochitika chachikulu chili pafupi kuchitika; koma sichili chimene Bambo Miller akuneneratu; ndi kutembenuka kwa dziko lapansi, osati kubwera kwachiwiri kwa Khristu.’”

The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.

Nthawi ya kuyembekezera inadutsa, ndipo Khristu sanaonekere kuti adzamasule anthu Ake. Iwo amene anali kuyembekezera Mpulumutsi wawo ndi chikhulupiriro chenicheni ndi chikondi anakumana ndi chikhumudwitso chowawa. Komatu Ambuye anakwaniritsa cholinga Chake: anayesa mitima ya iwo amene ankadzitcha kuti akuyembekezera kuonekera Kwake. Pakati pawo panali ambiri amene anali kukhudzidwa ndi mantha osati chikondi cha choonadi. Pamene chochitika choyembekezeredwacho sichinachitike, anthu amenewa analengeza kuti sanakhumudwe; sanakhulupirirepo kuti Khristu adzabwera. Iwo anali m’gulu la oyamba kunyoza chisoni cha okhulupirira owona.

This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.

Ichi ndicho chaive chinangwa chaIshe. Hatina chinhu chokutya pamusoro peramangwana, kunze kwokunge takanganwa nzira iyo Ishe vakatitungamirira nayo muzvakaitika kwatiri kare; uye hapana chokutya kunze kwokunge takanganwa dzidziso dzaIshe muzvakaitika kwatiri kare. Tiri kureva kuti hamungaparadzanisi kutungamirira uku nedzidziso Yavo.

> Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.

> Maisha ya James White na Ellen G. White 1888, kurasa 186–187: “Mungu aliwajaribu na kuwathibitisha watu wake kwa kupita kwa wakati katika mwaka wa 1843. Kosa—kosa la pekee—walilolifanya katika kuhesabu nyakati za unabii halikugunduliwa mara moja hata na watu wenye elimu waliopinga maoni ya wale waliokuwa wakilitazamia kuja kwa Kristo. Wasomi hawa wenye maarifa ya kina walitangaza kwamba Bwana Miller alikuwa sahihi katika hesabu yake ya wakati, ingawa walibishana naye kuhusu tukio ambalo lingetia taji kipindi hicho. Lakini wao, pamoja na watu wa Mungu waliokuwa wakingoja, walikuwa katika kosa moja la pamoja kuhusu suala la wakati.

We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.

Tinotenda kwazvo kuti Mwari, muuchenjeri hwavo, vakaronga kuti vanhu vavo vasangane nokuodzwa mwoyo, kwakanyatsokodzera kuratidza zviri mumwoyo uye kuvandudza hunhu hwechokwadi—kwete kuratidza mwoyo yavo chete, asi kuvandudza hunhu hwavo, vachihusvitsa panzvimbo apo hwaizoratidzwa pachena mudambudziko rinouya pakuchema kwePakati peusiku. Avo vakagamuchira shoko romutumwa wokutanga vachitungamirirwa nokutya kutonga kwaMwari, kwete nokuti vaida chokwadi uye vachishuva nhaka muumambo hwokudenga, zvino vakaonekwa muchiedza chavo chaicho. Vakanga vari pakati pavokutanga kuseka avo vakanga vaodzwa mwoyo, avo vaishuva nomwoyo wose uye vaida kuonekwa kwaJesu. Muedzo uyu waMwari, unopinza zvikuru pakunzvera, wakaratidza hunhu hwechokwadi hwaavo vaizonzvenga mutoro nenyadzi nokuramba kutenda kwavo panguva yokuedzwa.

Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.

Avo vakanga vaodzwa mwoyo havana kusiiwa murima; nokuti mukutsvakisisa kwavo nguva dzechiprofita neminyengetero yakasimba, kukanganisa kwakawanikwa—iko kukanganisa kumwe chete—uye kurondwa kwepenzura yechiprofita kuchidzika kubudikidza nenguva yokunonoka. Mukutarisira nomufaro kuuya kwaKristu, kunonoka kunooneka kwechiratidzo kwakanga kusina kuverengerwa, uye kwakava kushamiswa kunosuruvarisa nokusingatarisirwi. Asi muedzo uyu chaiwo wakanga uchinyanya kudikanwa kuti uvandudze uye usimbise vatendi vechokwadi muzvokwadi. Nguva yokunonoka yakanga ichinyanya kudikanwa. Haisati yaizongoratidza chete mapoka maviri uye kutanga kuvandudza hunhu hwawo hwaizoratidzwa munhoroondo yoKuchema kwoPakati pousiku kusvikira pakuvharwa komukova, asi yakanga ichidikanwawo kusimbisa avo vaizobuda vari kurutivi rwakarurama rwenyaya yacho. Hamugoni kuparadzanisa nguva yokunonoka neKuchema kwoPakati pousiku kana kuvharwa komukova.

When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.

Unoporamba Kuchema kwoPakati pousiku, unenge uchiramba nhoroondo iyoyo chaiyo. Kuchema kwoPakati pousiku hakungori mharidzo yaSamuel Snow paMusangano weMisasa weExeter chete; ihwo ruzivo rwenguva yokumirira. Ipapo ndipo paiva nokutungamirira kwaIshe. Hatina chinhu chokutya pamusoro penguva yemberi, kunze kwokuti tikakanganwa kutungamirira kwaIshe munhoroondo yedu yakapfuura—nhoroondo iyi yenguva yokumirira neKuchema kwoPakati pousiku, umo anosvitsa Vhangeri reNokusingaperi pakakwirira paro muNhoroondo yeMillerite, zvichibudisa mapoka maviri avanamati.

> Early Writings, page 74: "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; 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."

> Zvinyorwa Zvekutanga, peji 74: “Ndakaona kuti chati ya1843 yakatungamirirwa noruoko rwaShe, uye kuti haifaniri kushandurwa; kuti manhamba acho akanga akaita sezvaaida Iye; kuti ruoko rwake rwakanga rwuri pamusoro pawo uye rwakavanza chikanganiso mune mamwe manhamba acho, kuti pasava nomunhu aigona kuchiona, kusvikira ruoko rwake rwabviswa.”

## The Mystery of Iniquity and the Testing Process

Chakavanzika Chokusateerera Mwari neMaitiro Okuedzwa

If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.

Dai taiva nenguva, taigona kukurukura pamusoro pechakavanzika chokusateerera mutemo. Chakavanzika chokusateerera mutemo chinogona kuva netsananguro inodarika imwe chete yakarurama, asi pano chinoreva basa raSatani rokukanganisa zvakaipa nezvakanaka, chokwadi nezvinyepo, munhoroondo dzinoyera umo Ishe anoedza vanhu Vake. Munhoroondo dzinoyera dzeMagwaro umo Ishe anounza vanhu Vake mukuedzwa, muchagara muchiona chakavanzika chokusateerera mutemo—kuita kwaSatani mukukanganisa chokwadi nezvinyepo. Vanhu pavanosvika panzvimbo iyi yokuedzwa, chakavanzika chokusateerera mutemo chinenge chafukidza nyaya dzacho.

When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.

Panguva yakasvika yekuedzwa kwaNoa, Bhaibheri rinoti mbeu yaSatani yakanga yatovhenganiswa nembeu yaMwari zvisati zvaitika. Izvi ndizvo zvakaita kuti chakavanzika chokusateerera mutemo chisvike pakuzadziswa panguva yaNoa, zvichiratidzwa muna Genesisi savanakomana vaMwari vachitora vanasikana vevanhu kuti vave vakadzi vavo—kuvhenganiswa kwembeu mbiri idzi, chakavanzika chokusateerera mutemo chinotangira kuedzwa kwaNoa.

At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.

Pa kuyeswa kwa Mose na kuLwandle oluBomvu, imiBhalo ichaza indlela uSirayeli, owayeya kuhlolwa kuLwandle oluBomvu naseSinayi, ayeseboliswe ngayo zizimfundiso zaseGibhithe emva kokuhlala khona ixesha elide kangako. Yayiyeyo imfihlelo yobugwenxa—ukuphenjelelwa zizimfundiso zikaSathana.

In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.

Munguva yavaJudha, yaiva dzidziso dzechiGiriki dzakagadzirira nzira yokuti Sanihedrini irambe maitiro avo okuedzwa.

In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.

Mu nhoroondo yeMillerite, vaMillerite vaiva mumakereke echiPurotesitendi vakanga vachangobva mumakore 1260 esimba repapa, iro rakasvibisa mbeu yakachena nembeu isina kuchena, richibereka chakavanzika chokusateerera mutemo chakafanotangira muedzo wenhoroondo yeMillerite.

That is the mystery of iniquity that is always present.

Hicho ndiyo siri ya uovu ambayo daima ipo.

If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.

Kana mukadzidza mashandiro anoita chakavanzika chokusateerera mutemo, endai mubhuku rinonzi Patriarchs and Prophets, muchitsauko chokutanga. Hanzvadzi White inotiudza kuti Satani akazadzisa sei chakavanzika chokusateerera mutemo Kudenga. Kwaizova nomuedzo Kudenga wokuti ndevapi vatumwa vaizoramba varipo uye ndevapi vaizobviswa, uye Satani akanga achizadzisa chakavanzika chokusateerera mutemo ipapo chaipo Kudenga mberi kwenguva iyoyo yokuedzwa.

Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.

Setan akaita izvi nokudyara kusava nechokwadi, achiisa shoko rake pamusoro peShoko raMwari, uye zvinotonyanya kukosha, nokutungamirira vamwe kuti vataure dzidziso dzake dzenhema—basa rakaipa zvikuru. Aingaisa kusava nechokwadi mupfungwa dzako, uye ipapo iwe woenda kunotaura kusava nechokwadi ikoko kuboka. Kana paine aipikisa kusava nechokwadi ikoko, ainge achipikisa iwe, kwete iye.

Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.

Munguva pfupi yapfuura, mumwe mufundisi muSpokane, Washington, akataura pamusoro peEarly Writings, peji 74, achiti, “Ndakaenda kuduramazwi remunguva yaEllen White, iro Webster’s Dictionary, uye figures harina zvarinoreva zvine chekuita nearithmetic.” Vazhinji vevanhu vakanzwa izvozvo vaisazombozviongorora uye vaizomutenda. Pachiduku-dzuku, mufundisi uyo akanga achidyara kusava nechokwadi pamusoro pezvinomiririrwa nemanhamba mundima iyi; asi chokwadi ndechekuti, akanga achinyepera. Webster’s 1828 Dictionary inoti: FIGURE, n. Muarithmetic, chiratidzo chinomiririra nhamba, se 2, 7, 9.

He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."

Aḽo vha vha tshi khou sumbedza u timatima, vha tshi ita mushumo wo imiwaho sa tshiphiri tsha vhutshinyi. Vha vha tshi khou sumbedza kha vha-Adventist, arali vha tshi funa u vhona, uri nga tshino tshifhinga tsha ḓivhazwakale ya ḽifhasi, ni fanela u pfesesa ngoho nga inwiṋe nahone ni songo thetshelesa vhathu; ngauri, “. . . tshiphiri tsha vhutshinyi tshi khou no shumiswa kale: . . . .”

> Early Writings, page 74: ". . . that the figures were as He wanted them, 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."

> Zvinyorwa Zvokutanga, peji 74: “. . . kuti mifananidzo yakanga yakaita sezvaaida Iye, kuti ruoko rwake rwakanga rwuri pamusoro parwo uye rwakavanza kukanganisa mune imwe yemifananidzo yacho, zvokuti hakuna aigona kuzviona, kusvikira ruoko rwake rwabviswa.”

It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.

Ni upotoshaji, na wanatheolojia mara nyingi hufanya hivyo. Ikiwa unataka kuelewa neno lina maana gani katika Biblia au Roho ya Unabii, hutaangalia kwanza kamusi; utamwangalia nabii. Kwa mfano, Danieli anatumia neno la Kiebrania rum katika Danieli 8:11, lililotafsiriwa kuwa “limeondolewa.” Watu hudhani linamaanisha “kuondoa,” lakini Danieli anatumia rum mara nyingine tano, na halina hata mara moja maana ya “kuondoa”—linamaanisha “kuinua juu na kutukuza.” Kwa hiyo, kudhani kwamba rum katika Danieli 8:11 linamaanisha “kuondoa” ni kufuata mapokeo, si jinsi Danieli alivyolitumia neno hilo.

Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.

Ngokufanayo nango-Ellen White: Ukuba ufuna ukusho ukuthi ku-Early Writings, 74, elithi “figures” lisho imifanekiso yobuciko noma izithombe, ungase uthi, “Isichazamazwi sangesikhathi sika-Ellen White asisho ukuthi figures zisho izibalo,” wethembele ekutheni iningi labantu ngeke lihlole. Kodwa uma belingahlola, belingathola ukuthi figures zisho izibalo.

But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.

Asi chekutanga kwaunoenda ndiko kuna Ellen White pachake: Anorevei paanoti figures? MuEarly Writings, peji 74, anoti, "Ruoko rwake rwakanga rwuri pamusoro uye rwakavanza kukanganisa mune dzimwe dzenhamba," uye pa peji 236 anoti, "Ruoko rwake rwakafukidza kukanganisa mukuverengwa kwenguva dzechiporofita." Muporofitakadzi anoratidza kuti mashandisirwo aanoita izwi rake rokuti figures anomirira nguva dzechiporofita—masvomhu acho, kwete mifananidzo.

So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.

Saka, chii chakafukidzwa noruoko rwaShe? Akafukidza noruoko rwake kukanganisa kwaiva mukuverengwa kwenguva dzouprofita—nhamba.

## Ellen White's Endorsement of the 2520

Kubvumidzwa kwaEllen White kwe2520

This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.

Hezvino ndizvo zvakakosha zvikuru. Vazhinji vari kuparidza shoko rimwe chetero ratiri kuparidza, uye ndinovatsigira. Asi kana zvasvika pa2520, uye kuti Ellen White aitenda here kuti chiporofita ichi chaiva chechokwadi, iyi ndiyo nharo—uhwu ndihwo humbowo uye ndipo paunofanira kutangira. Dzimwe nharo dzose dzinoshanda uye ndedzechokwadi, asi apa ndipo panofanira kuva pokutangira.

In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time [March 22, 1844], the first disappointment.

Mu *Early Writings*, peji 74, apo panoti Ishe akafukidza ruoko rwavo pamusoro pechikanganiso chaiva mune dzimwe nhamba, anotsanangura zvarinoreva mubhuku rimwe chetero, peji 236: “Ndakaona vanhu vaMwari vachifara mutariro, vachitarisira Ishe wavo. Asi Mwari akanga aronga kuvaedza.” Ari kureva Nguva Yokumirira [22 Kurume 1844], kuodzwa mwoyo kokutanga.

She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about March 22, 1844, the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.

Iye hana kuti riini reKusuwa kwa Gumiguru 22, 1844, nokuti vachazoedzwawo ipapo; asi pano ari kutaura pamusoro paKurume 22, 1844, nguva yokunonoka: “Mwari vakarangarira kuvaedza.” “Ruoko rwavo rwakafukidza kukanganisa pakuverengwa kwenguva dzouporofita.” Vaizovayedza sei nenguva yokunonoka? Nokubata ruoko rwavo pamusoro pokunzwisisa kwavo nguva dzouporofita. Hamuna chamunofanira kutya pamusoro penguva iri mberi, kunze kwokuti tikakanganwa kuti Ishe vakatitungamirira sei kare, munhoroondo yavaMillerite nedzidziso dzavo.

These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

Izinkhathi lezi zesiprofetho ziyizimfundiso ezaletha isikhathi sokulibala. “Isandla saKhe safihla iphutha ekubaleni izinkhathi zesiprofetho. Labo ababebelindele iNkosi yabo abazange balibone lelo phutha,”—iphutha elilodwa—“futhi nabantu abafunde kakhulu ababemelene naleso sikhathi nabo behluleka ukulibona. UNkulunkulu wahlela ukuba abantu baKhe bahlangabezane nokudumala. Isikhathi sadlula, futhi labo ababebheke uMsindisi wabo ngokulindela okunenjabulo badabuka baphela amandla, kanti labo ababengakuthandanga ukubonakala kukaJesu, kodwa bemukela umlayezo ngenxa yokwesaba, bajabula ngokuthi akazange afike ngesikhathi sokulindela. Ukuvuma kwabo kwakungayithintanga inhliziyo futhi kungayihlanze impilo. Ukudlula kwesikhathi kwakuhlelwe kahle ukuba kwembule izinhliziyo ezinjalo. Yibo abaqala ukuphenduka bahlekisa ngalabo ababedabukile, bedumele, ababekuthanda ngempela ukubonakala koMsindisi wabo. Ngabona ukuhlakanipha kukaNkulunkulu ekuvivinyeni abantu baKhe nasekubanikeni isivivinyo esihlolisisayo sokwembula labo ababeyohlehla babuyele emuva ngehora lokulingwa.

Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.

Jesu na jeshi lote la mbinguni waliwatazama kwa huruma na upendo wale ambao, kwa matarajio matamu, walikuwa wamengoja kwa shauku kumwona Yeye ambaye nafsi zao zilimpenda. Malaika walikuwa wakizunguka karibu nao, ili kuwategemeza katika saa ya majaribu yao. Wale waliokuwa wamepuuza kuipokea ujumbe wa mbinguni waliachwa gizani, na ghadhabu ya Mungu ikawaka juu yao, kwa sababu hawakutaka kuupokea nuru aliyokuwa amewatumia kutoka mbinguni. Wale waaminifu, waliokatishwa tamaa, ambao hawakuweza kuelewa kwa nini Bwana wao hakukuja, hawakuachwa gizani. Tena waliongozwa kwenye Biblia zao ili kuzichunguza nyakati za unabii. Mkono wa Bwana uliondolewa kutoka kwenye tarakimu, na kosa—la pekee—likaelezwa.

Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.

Apha uyachaza iphutha elalikhona ezinombolweni eziseShatini sika-1843, futhi usevele uchazile ukuthi lezo zinombolo zimelela izikhathi zesiprofetho. “Babona ukuthi izikhathi zesiprofetho zafinyelela ku-1844, nokuthi ubufakazi obufanayo ababebethulile ukukhombisa ukuthi izikhathi zesiprofetho zaphela ngo-1843, babufakazela ukuthi zaziyophela ngo-1844.” Kuphela ngxoxo! U-Ellen White ubeka uphawu lwakhe lokuvuma phezu kwe-2520.

There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.

Pa Tchati ya 1843, pana nyengo zitatu zokha za ulosi zomwe iwo anamvetsa kuti zinatha mu 1843: 1335, 2520, ndi 2300. Mulungu anagwira dzanja Lake pa kulakwa kwa ziwerengero zina—nyengo za ulosi pa Tchati iyi—mpaka pamene dzanja Lake linachotsedwa. Pamene Anachotsa dzanja Lake, okhulupirika amene anali kuyembekezera anatsogoleredwa kukaphunzanso nyengo za ulosi, ndipo anapeza kuti umboni womwewo umene unawatsogolera kunena kuti nyengo za ulosi zinatha mu 1843, pamenepo unazindikiridwa kuti umatsimikizira kuti ziwiri zinatha mu 1844.

The 1335 begins in AD508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.

1335 inotanga muna AD508 uye inopera muna 1843. 2520 inotanga muna 677BC uye inobatwa nokuzara kwegore. Mapiyona vakafunga kuti yaipera muna 1843, asi gare gare vakanzwisisa kuti humbowo humwe chete hwakavaendesa kufanotaura 1843 ndihwo hwakaratidza kuti chiporofita che2520 chakapera muna 1844. Chiporofita che2300 chinotanga muna 457BC, uye vakanga vafunga kuti chaipera muna 1843, asi mushure mekuodzwa mwoyo, kubudikidza nekudzidza kwavo nguva dzechiporofita, vakaziva kuti chakapera muna 1844.

There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.

มีเพียงคำพยากรณ์สามประการเท่านั้นที่พวกเขาคาดว่าจะสิ้นสุดลงในปี 1843 และมีหนึ่งประการที่สิ้นสุดลงจริง คือ 1335 คำพยากรณ์นี้มิใช่ประการที่องค์พระผู้เป็นเจ้าทรงปกพระหัตถ์ของพระองค์ไว้เหนือมัน คำพยากรณ์นี้ชี้ระบุประวัติศาสตร์ของพวกมิลเลอร์ไรต์ ตั้งแต่ช่วงเวลาแห่งการรอคอย ผ่านไปถึงเสียงร้องเที่ยงคืน จนถึงวันที่ 22 ตุลาคม ค.ศ. 1844

In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.

M’chikumbutso cha dzulo, tinamaliza ndi mawu awa ochokera kwa Ellen White: “Odala ndi maso amene anaona zinthu zimene zinaoneka mu 1843 ndi 1844.” Izi ndi “Wodala iye amene afika ku 1843.” M’ndime yotsatira, iye akuti, “Uthengawo unaperekedwa. Ndipo pasakhale kuchedwa kulibwerezanso uthengawo, pakuti zizindikiro za nthawi zikukwaniritsidwa; ntchito yomaliza iyenera kuchitidwa. Ntchito yaikulu idzachitidwa m’nthawi yochepa. Posachedwapa uthenga udzaperekedwa mwa kukhazikitsa kwa Mulungu umene udzakula kufika pa kulira kwakukulu. Pamenepo Daniele adzaima m’gawo lake, kuti apereke umboni wake.” Manuscript Releases, voliyumu 21, 437.

Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful one sees in 1843 and 1844 is a blessing that leads him into the Most Holy Place.

Dhanieri amire munzvimbo yake ndiro vhesi 13 yaDhanieri 12. “Akaropafadzwa maziso akaona zvinhu zvakaonekwa muna 1843 na1844” ndiro vhesi 12. Ellen White ari kupa tsananguro youmwari pamusoro paDhanieri 12:12–13, achiti mavhesi aya haasi pamusoro pechiporofita chenguva, asi pamusoro pechiitiko chinosanganisira 1843 na1844, chakabudiswa nokusanzwisisa kwa1843 uko kunobereka nguva yokunonoka. Kana nguva yokunonoka yasvika, “Akaropafadzwa iye anomirira.” Kunyange zvazvo chiratidzo chikazononoka, chimirire. Akaropafadzwa uyo anomirira nokutendeka kubva paNguva Yokunonoka kusvikira musuwo wavharwa. Izvo zvinoonekwa nowakatendeka muna 1843 na1844 chikomborero chinomutungamirira kupinda muNzvimbo Tsvene-tsvene.

The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.

Chiporofita cha1335 chakaguma muna 1843, zvichiratidza kusvika kweKudanidzira kwePakati peUsiku. Nguva dzechiporofita dze2520 ne2300 dzinoguma muna 1844. Ellen White anoti humbowo ihwohwo hwakavaendesa kuzivisa kuti 2520, 2300, na1335 zvakaguma muna 1843, hwakazozivikanwa panguva iyoyo sechinoratidza kuti zvaizopera muna 1844.

> "Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

> Chiedza chakabva muShoko raMwari chakavhenekera pamusoro pechimiro chavo, uye vakawana nguva yokunonoka—“Kunyange hazvo icho [chiratidzo] chikanonoka, chirindire.” Murudo rwavo rwekuuya kwaKristu nokukurumidza, vakanga vasina kuona kunonoka kwechiratidzo, kwakanga kwakagadzirirwa kuratidza avo vanomirira zvechokwadi. Zvakare vakanga vava nechinguvana chenguva. Asi ndakaona kuti vazhinji vavo vakanga vasingagoni kusimuka pamusoro pokuora mwoyo kwavo kukuru kuti vave nechiyero ichocho chokushingaira nesimba zvakanga zvaratidza kutenda kwavo muna 1843.

> Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."

> Satana na malaika zake waliwashinda, na wale ambao hawakupokea ujumbe huo walijipongeza kwa hukumu yao ya mbali na hekima yao kwa kutokupokea upotovu huo, kama walivyoiita. Hawakutambua kwamba walikuwa wanakataa shauri la Mungu juu yao wenyewe, na walikuwa wakitenda kwa umoja na Satana na malaika zake ili kuwachanganya watu wa Mungu, ambao walikuwa wakiuishi ujumbe uliotumwa kutoka mbinguni.

In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 was to prove that they ended in 1844.

M’nkhani iyi muli magulu awiri a olambira. Gulu losakhulupirika limanyoza iwo amene akuyembekezera, koma iwo amene akuyembekezera akubwezedwanso ku nthawi za uneneri ndipo amafika pozindikira kuti umboni womwewo umene unawatsogolera kuzindikiritsa kutsirizika kwa 2520 ndi 2300 mu 1843 ndiwo umene unali wotsimikizira kuti zinatha mu 1844.

Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.

Kunyangwe avo vakanga vakamirira vakazviziva izvi, havana kuramba vachipfuta nokuda kwaIshe sezvavakanga vakaita kusati kwasvika kuodzwa mwoyo kwekutanga. Vaizomutsidzwazve nomurangariro weshoko reKudanidzira Kwousiku Hwepakati. Avo vakanga vakamirira vakanga vatonzwisisa kare 1844, kuguma kwezviprofita, Kudanidzira Kwousiku Hwepakati kusati kwasvika.

The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.

Ujumbe wa Kilio cha Usiku wa Manane uliwawezesha wale waliokuwa wakingoja kuitambua tarehe 22 Oktoba, 1844. Kwa taarifa hiyo, haikuwa tena tu mahali fulani katika mwaka wa 1844; ilikuwa katika siku hii hasa, na hilo likaupa ujumbe huo nguvu.

Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.

Uyaibona yini inqubo? Izimfundiso eziveza lesi sehlakalo yiziprofetho ezintathu: i-1335, i-2300, ne-2520.

After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.

Mushure mokuzviziva izvi, vakatanga kuparidza vachiti, “Buda muBhabhironi.” Iri ndiro Shoko reNgirozi yeChipiri.

Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.

Tive pachena: Chii chinoguma panguva yokunonoka? Kushandiswa kweChati ya1843. Vakaisa Chati iyi parutivi nokuti zvino vakanga vava kunzwisisa kuti Ishe vakanga vachiuya muna 1844, asi Chati yacho yaiti 1843. Naizvozvo, vakaisa Chati parutivi maererano nenhoroondo yeShoko reMutumwa weChipiri.

What becomes their message in the history of the Second Angel? The last paragraph explains.

በሁለተኛው መልአክ ታሪክ ውስጥ መልእክታቸው ምን ይሆናል? የመጨረሻው አንቀጽ ያብራራል።

> "The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."

> Vatendi vaiva iri vakamanikidzwa mumachechi. Kwechinguva, avo vakanga vasingadi kugamuchira shoko iri vakadziviswa nokutya kuti varege kuita zvinoenderana nemanzwiro emwoyo yavo; asi kupfuura kwenguva kwakazarura manzwiro avo echokwadi. Vaishuva kunyaradza uchapupu uhwo vakanga vakamirira vainzwa vachimanikidzirwa kupa, hwokuti nguva dzechiporofita dzakasvika muna 1844.

What prophetic periods? The 2520, the 2300, and the 1335. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520- and the 2300-year prophecies.

Ndi nyengo zaneneri ziti? Za 2520, za 2300, ndi za 1335. Umenewo ndi uthenga wawo m’mbiri iyi. Tsopano akunena kuti, “Tazimvetsa! Mauneneri awa akufikira ku 1844.” Uthenga wawo m’mbiri ya Kulira kwa Pakati pa Usiku ndi mauneneri a zaka 2520 ndi 2300.

> "For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."

> Kwe chinguva, avo vakanga vasingadi kugamuchira shoko vakanga vakadzorwa nokutya kuti varege kuita zvinoenderana nemanzwiro emwoyo yavo; asi kupfuura kwenguva kwakaratidza manzwiro avo echokwadi. Vaishuva kunyaradza uchapupu uhwo vakamirira vaiona sokuti vanomanikidzwa kuupa, hwokuti nguva dzouprofita dzakasvika muna 1844. Nokujeka vatendi vakatsanangura kukanganisa kwavo—kukanganisa kunoshamisa—uye vakapa zvikonzero nei vaitarisira Ishe wavo muna 1844. Vaivapikisa vakanga vasingagoni kuuya nenharo dzipi nedzipi dzokurwisa zvikonzero zvine simba zvakanga zvapiwa. Asi hasha dzamachechi dzakabatidzwa; vakanga vatsunga kusateerera uchapupu hwose, uye kuvharira uchapupu kunze kwamachechi, kuti vamwe varege kuhunzwa.

What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.

Chii chinoitika apo munopa 2520 yakabatanidzwa nemazuva 2300? Munhoroondo yevaMillerite, munovharirwa kunze kwemachechi, uye panova nekuedza kwekunyaradza shoko iroro.

> "Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.

> Avo avo vakashinga kusarega kuvanzira vamwe chiedza chakanga chapihwa kwavari naMwari, vakadzingwa mumachechi; asi Jesu akanga ainavo, uye vakafara muchiedza chechiso chake. Vakanga vagadzirirwa kugamuchira shoko remutumwa wechipiri. Early Writings, 235–237.

Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.

Pasina kupinda muchidzidzo che2520, chatiri kuedza kuratidza ndechekuti Ellen White anoisa chisimbiso chake chekubvumira pa2520. Kana usingakwanisi kuona izvi, unofanira kunyengetera kuti Jesu akubvise zviyero pameso ako. Ellen White akati uchapupu humwe chete hwakavatungamirira kufanotaura 1843 ndihwo hwakazoonekwa huchiratidza kuti nguva idzi dzechiporofita dzakaguma muna 1844. Anogara achitaura nguva dzechiporofita, kana kuti manhamba, muchimiro cheuwandu. Pane nguva nhatu chete dzechiporofita pa1843 Chart dzakapera muna 1843.

The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.

Ilya rinopera muna 1843, iyo 1335, inoda, kuti kuve nokururama kwegirama, dzinenge nguva mbiri dzechiporofita kuti agoti “nhamba” uye “nguva dzechiporofita.” Kana dziri nhatu mukabvisa imwe, ipapo mbiri dzaanobvumira ndidzo 2520 ne2300, zvisinei nezvingataurwa nomumwe munhu upi zvake.

In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.

Muri iyi mateka, hakubiyemo no Gucika Intege Gukomeye kw’Abadiventisti ko ku wa 22 Ukwakira 1844, Umwami Imana yari irimo kubazanira ubunararibonye bwatumaga basohorwa mu matorero kugira ngo bahagarare batishingikirije ku ngaruka z’abantu, ahubwo ku Ijambo ry’Imana. Bari bakeneye ubwo bunararibonye kugira ngo bagire ukwizera kubemerera kwinjirana na Yesu Kristo Ahera Cyane. Yari arimo kubatunganya kugira ngo asoze Ubutumwa Bwiza bw’Iteka.

## Testimony of the Pioneers: James White and Uriah Smith

Ubufakazi bw’Abapayona: James White na Uriah Smith

Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.

Nakong e latelang, re na le bo-pula-maliboho ba babeli, e leng James White le Uriah Smith. Bana ke banna ba ka sehloohong bao barutathuta ba mehleng ena ba ba qotsang ho tiisa hore James White o ile a hana 2520 ka 1863, le hore Uriah Smith o ile a e hana mangolong a hae ka bo-1870 le bo-1880.

We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.

Tiri kudzokera kuna 1844 uye nguva pfupi yakatevera kuti tione kuti James White naUriah Smith vanorondedzera sei nhoroondo iyi chaiyo yakangobva kurondedzerwa naEllen White. Vanotaura pamusoro penguva dzechiporofita, uye pamusoro paIshe kubvisa ruoko rwavo vachibva vaona kukanganisa, uyewo ndozvinoita mapiyona aya maviri.

Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.

U-Ellen White akasho “2520” noma “izikhathi eziyisikhombisa,” kodwa u-Uriah Smith no-James White bayakusho. Bakwenza kucace ukuthi izikhathi zesiprofetho ezamukelwa kulo mlando kwakuyi-2520 ne-2300.

> James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."

> James White, Review and Herald, volume 1, July 9, 1851: “Anopikisa anoti, ‘Handitendi kuti kuchema kwapakati pousiku kwatombopiwa.’ Nesuvo hatitendi kuti kuchema kwapakati pousiku kwakambonzwikwa nesu, kana kuti kuchazombonzwikwawo. Kuchema kuri muna Mateo 25:6, ‘Tarirai, chikomba chiri kuuya,’ kuri munhoroondo yemuchato wokumabvazuva. Asi kuti kuchema kwakapiwa, uye kwakagamuchirwa zvizere nomuviri wose weAdvent mumatsutso a1844, uko kunonyatsofanana nokuchema kwapakati pousiku kwomufananidzo, hazvifaniri kurambwa navaya vakava nechiitiko mariri.”

James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.

Jakobo White arimo aragaruka ku mateka aho abantu bariko banga “Midnight Cry” kandi bakava mu nzira. Ariko arishura kuri ivyo kandi azoja araganira kuri ayo mateka.

> "It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."

> Yalikaribia kwa wakati unaofaa. Kilio cha mfano kilifuata mara moja baada ya kukawia, na kusinzia na kulala. Hili lilifuata kukawia kwetu, baada ya sisi kuvunjika moyo, na kilitufikia masikioni tukiwa katika hali ya usingizi mzito. Kilio hicho kiliwaamsha wale wanawali kumi, na kuwaongoza kutengeneza taa zao. Hili, likiambatana na uweza wa Roho, liliwaamsha watu wa Majilio, na kuwaongoza kuichunguza Biblia kwa jinsi ambayo haijawahi kutokea kabla, na kujitakasa wenyewe pamoja na mali zao za ulimwengu kabisa kwa Bwana. Wale waliotoa kilio kwamba Bwana angekuja katika mwezi wa saba, mwaka 1844, waliona wazi kwamba vipindi vya unabii vilifika hadi wakati huo; kwa hiyo, ushahidi uliokuwa umetolewa kutoka katika vipindi hivyo kuthibitisha kwamba Majilio yangekuwa mwaka 1843, ulithibitisha kwamba yangekuwa mwaka 1844. Ndipo tukauona kosa katika namna hiyo ya kuhesabu ambayo ilifikisha siku 2300 kwenye mwaka 1843. Hakuna yeyote miongoni mwa wale walioandika dhidi ya Majilio aliyeliona. Mkono wa Majaliwa—herufi kubwa “M”—ulifunika kosa hilo—umoja—hata ulipofika wakati wa kuonekana. Kosa lenyewe lilikuwa katika kutoa miaka 457 kamili kutoka katika 2300, jambo lililoacha 1843, bila kuhesabu kabisa sehemu ya mwaka 457 K.K. iliyokuwa imepita, wakati amri ilipotolewa, ambayo ndiyo mwanzo wa kuhesabiwa kwa majuma 70.

> "Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"

> “Pfungwa dzedu dzakanangidzirwa panguva iyoyo, [1843,] nokuda kwokuti, kana nguva dzakasiyana-siyana dzechiporofita dzichiverengwa kubva kumakore ayo vanoongorora nguva vakanyatsonyatsorurama vanoti ndipo pakazadzikiswa zviitiko zvaifanira kuratidza kutanga kwadzo, dzose dzaiita sedzinopera mugore iroro.”

Now he tells us the prophetic periods they thought terminated in 1843.

Zvino anotitsanangurira nguva dzechiporofita dzavaifunga kuti dzaizopera muna 1843.

> "This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.

> “Namun, hal itu hanyalah tampaknya saja.” Hanya tampaknya saja bahwa itu berakhir pada tahun 1843. Mereka akan mendapati bahwa itu berakhir pada tahun 1844.

> "We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting BC677 from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into AD1844 as it might have commenced after the beginning of BC677.'

> “අපි ‘සත් වාර,’ එනම් අවුරුදු 2520, මනස්සේගේ වහල්කමෙන් ආරම්භ වී ඇති බවට දින නියම කරමු; එය කාලගණන ශාස්ත්‍රවේදීන් විසින් මහත් එකමතිකභාවයකින් ක්‍රි.පූ. 677 ලෙස තබා ඇත.” මෙය ඔවුන් සම්බන්ධ වී සිටි අනාගතවාක්‍යමය කාල පරිච්ඡේදයන්ය. “මෙම කාල පරිච්ඡේදයේ ආරම්භය සඳහා අප කිසි විටෙකත් ගණනය කළේ මේ දින නියමය පමණක් වෙතින්ය; එසේම අවුරුදු 2520 න් ක්‍රි.පූ. 677 අඩු කළ විට ක්‍රි.ව. 1843 ඉතිරි විය. කෙසේවෙතත්, ක්‍රි.පූ. 677 සම්පූර්ණ අවුරුදු සහ ක්‍රි.ව. 1843 සම්පූර්ණ අවුරුදු 2520 සම්පූර්ණ කිරීමට අවශ්‍ය වන බැවින්, එය ක්‍රි.පූ. 677 ආරම්භයෙනුත් පසුව කවර අවස්ථාවක ආරම්භ වී තිබුණද, ඒ අනුව මෙම කාල පරිච්ඡේදය ක්‍රි.ව. 1844 තුළ එතරම් දුරට දිගු කළ යුතු බවද අපි සලකා නොබැලුවෙමු.”

The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.

Vipindi vya kinabii ambavyo “mkono wa Majaliwa ulimzuia asifanye kosa,” vilijumuisha 2520.

> Uriah Smith: "As time continued beyond AD1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into AD1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."

> ਯੂਰੀਆ ਸਮਿੱਥ: "ਜਦੋਂ ਸਮਾਂ ਈਸਵੀ 1843 ਤੋਂ ਅੱਗੇ ਲੰਘਦਾ ਗਿਆ, ਤਾਂ ਬਹੁਤਿਆਂ ਨੇ ਆਪਣੇ ਉਮੀਦ ਕੀਤੇ ਛੁਟਕਾਰੇ ਦੇ ਸਾਲ ਸੰਬੰਧੀ ਆਪਣੀ ਨਿਰਾਸ਼ਾ ਦੇ ਕਾਰਣਾਂ ਦੀ ਖੋਜ ਕਰਨੀ ਸ਼ੁਰੂ ਕੀਤੀ। ਤਦ ਇਹ ਸਮਝ ਆਈ ਕਿ ਜੇ ਸਾਰੀਆਂ ਭਵਿੱਖਬਾਣੀ ਸੰਬੰਧੀ ਮਿਆਦਾਂ ਦੀ ਸ਼ੁਰੂਆਤ ਈਸਾ-ਪੂਰਵ ਦੇ ਉਹਨਾਂ ਸਾਲਾਂ ਵਿੱਚ ਮੰਨੀ ਜਾਵੇ, ਜਿਨ੍ਹਾਂ ਵਿੱਚ ਅਸੀਂ ਸਦਾ ਹੀ ਉਨ੍ਹਾਂ ਦੀ ਸ਼ੁਰੂਆਤ ਨਿਰਧਾਰਿਤ ਕਰਦੇ ਆਏ ਸੀ, ਤਾਂ—even upon the supposition that our chronology and date of their commencement were correct—ਉਹਨਾਂ ਵਿੱਚੋਂ ਕੋਈ ਵੀ ਆਪਣੀ-ਆਪਣੀ ਮਿਆਦ ਪੂਰੀ ਕਰਕੇ ਸਨ 1844 ਦੇ ਅੰਦਰ ਕਿਸੇ ਸਮੇਂ ਤੋਂ ਪਹਿਲਾਂ ਸਮਾਪਤ ਨਹੀਂ ਹੁੰਦੀ। ਇਸ ਤਰ੍ਹਾਂ, ਸੱਤ ਸਮੇਂ, ਅਰਥਾਤ 2520 ਸਾਲ, ਜਿਨ੍ਹਾਂ ਦੀ ਸ਼ੁਰੂਆਤ ਈਸਾ-ਪੂਰਵ 677 ਵਿੱਚ ਹੋਈ—ਵੱਡੀ ਜੂਬਲੀ, ਅਰਥਾਤ 2450 ਸਾਲ [ਜੋ ਨਾ ਤਾਂ 1843 ਅਤੇ ਨਾ ਹੀ 1850 ਦੇ ਚਾਰਟਾਂ ਵਿੱਚ ਦਰਸਾਏ ਗਏ ਹਨ।], ਜਿਸ ਦੀ ਸ਼ੁਰੂਆਤ ਈਸਾ-ਪੂਰਵ 607 ਵਿੱਚ ਹੋਈ—ਅਤੇ ਦਾਨੀਏਲ ਦੇ 2300 ਸਾਲ, ਜਿਨ੍ਹਾਂ ਦੀ ਸ਼ੁਰੂਆਤ ਈਸਾ-ਪੂਰਵ 457 ਵਿੱਚ ਹੋਈ—ਇਨ੍ਹਾਂ ਵਿੱਚੋਂ ਹਰ ਇਕ ਸਾਲ ਦਾ ਉਹ ਹਿੱਸਾ, ਜਿਸ ਤੋਂ ਇਹ ਭਵਿੱਖਬਾਣੀਕਾਲੀ ਮਿਆਦਾਂ ਆਪਣੀ-ਆਪਣੀ ਗਿਣਤੀ ਅਨੁਸਾਰ ਨਿਰਧਾਰਿਤ ਕੀਤੀਆਂ ਗਈਆਂ, ਉਹਨਾਂ ਵੱਖ-ਵੱਖ ਘਟਨਾਵਾਂ ਦੇ ਘਟਿਤ ਹੋਣ ਤੋਂ ਪਹਿਲਾਂ ਹੀ ਬੀਤ ਚੁੱਕਿਆ ਸੀ, ਜਿਹੜੀਆਂ ਉਨ੍ਹਾਂ ਦੀ ਸ਼ੁਰੂਆਤ ਨੂੰ ਚਿੰਨ੍ਹਿਤ ਕਰਦੀਆਂ ਹਨ; ਇਸ ਲਈ ਇਹ ਲਾਜ਼ਮੀ ਸੀ ਕਿ ਉਹ ਈਸਵੀ 1844 ਵਿੱਚ ਉਤਨਾ ਹੀ ਅੱਗੇ ਤੱਕ ਵਧਣ, ਜਿੰਨਾ ਕਿ ਉਹ ਆਪਣੇ-ਆਪਣੇ ਉਹਨਾਂ ਈਸਾ-ਪੂਰਵ ਸਾਲਾਂ ਦੇ ਸ਼ੁਰੂ ਤੋਂ ਬਾਅਦ ਆਰੰਭ ਹੋਏ ਸਨ, ਜਿਨ੍ਹਾਂ ਤੋਂ ਉਨ੍ਹਾਂ ਦੀ ਵੱਖ-ਵੱਖ ਗਿਣਤੀ ਕੀਤੀ ਜਾਂਦੀ ਹੈ, ਤਾਂ ਜੋ ਜਾਂ ਤਾਂ ਹਰੇਕ ਵਿੱਚ ਸਾਲਾਂ ਦੀ ਸੰਖਿਆ ਪੂਰੀ ਹੋ ਸਕੇ, ਜਾਂ ਸਾਡੀ ਕਾਲਗਣਨਾ ਦੀ ਸ਼ੁੱਧਤਾ ਦੀ ਪਰਖ ਕੀਤੀ ਜਾ ਸਕੇ। ਪਰ ਉਹਨਾਂ ਵੱਖ-ਵੱਖ ਈਸਾ-ਪੂਰਵ ਸਾਲਾਂ ਵਿੱਚ ਉਹ ਸਮਾਂ, ਜਦੋਂ ਇਹ ਮਿਆਦਾਂ ਵੱਖ-ਵੱਖ ਤੌਰ ‘ਤੇ ਸ਼ੁਰੂ ਹੋਈਆਂ, ਦਰਸਾਉਣ ਲਈ ਕੋਈ ਸੂਤਰ ਉਪਲਬਧ ਨਹੀਂ ਸੀ; ਅਤੇ ਇਸ ਲਈ ਉਨ੍ਹਾਂ ਦੇ ਸਮਾਪਤ ਹੋਣ ਵਾਲੇ ਸਾਲ ਦੇ ਅੰਦਰਲਾ ਸਮਾਂ ਯਥਾਰਥਤਾ ਨਾਲ ਨਿਸ਼ਚਿਤ ਨਹੀਂ ਕੀਤਾ ਜਾ ਸਕਿਆ।"

Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.

உரியா ஸ்மித் மற்றும் ஜேம்ஸ் வைட் இருவரும், 1844 ஆம் ஆண்டில் முடிவடையும் என ஏற்றுக்கொள்ளப்பட்ட தீர்க்கதரிசனக் காலங்கள் 2520 மற்றும் 2300 ஆண்டுகளே என்பதற்கு சாட்சி அளிக்கின்றனர்; இதற்காக அவர்கள், எலன் வைட் அவர்களின் *Early Writings*, பக்கம் 236 மற்றும் அதற்கு அடுத்த பக்கங்களில் காணப்படும் அதே வெளிப்பாடுகளையே பயன்படுத்துகின்றனர்.

## The Chain of Truth: William Miller's Commencement Points

रुकोदी रानानै सार्थि: विलियम मिलरनि जागायनाय थानाफोर

> Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"—Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.

> Uvango Hwapakutanga, peji 230: “Mwari vakatuma mutumwa wavo”—mutumwa Gabrieri—“kuti abate moyo womurimi” —William Miller—“akanga asingadaviri Bhaibheri, kuti amutungamirire kutsvakisisa zviporofita. Vatumwa vaMwari vaigara vachishanyira uyo akasarudzwa, kuti vatungamirire pfungwa dzake uye kuti vazarurire kunzwisisa kwake zviporofita zvakanga nguva dzose zvakasvibira kuvanhu vaMwari. Kutanga kweketani yezvokwadi kwakapiwa kwaari, uye akatungamirirwa kupfuurira mberi achitsvakisisa chisungo nechisungo, kusvikira atarira nechakushamiswa nokuyemura paShoko raMwari. Akaona imomo ketani yakakwana yezvokwadi. Shoko iro raakanga aiona serisina kufuridzirwa zvino rakazaruka pamberi pechiratidzo chake mukunaka kwaro nomukubwinya kwaro. Akaona kuti chimwe chikamu cheRugwaro chinotsanangura chimwe,”—Gabrieri akamuratidza nzira yatinoti proof-texting, mutsetse pamusoro pomutsetse, pano zvishoma uye apo zvishoma.

Gabriel gave him the commencement of the chain of truth and the method of proof-texting.

Gabrieli alimpa mwanzo wa mnyororo wa ukweli na mbinu ya kuthibitisha mafundisho kwa kunukuu Maandiko.

> William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A.D. 508."

> William Miller, Advent Review and Sabbath Herald, April 18, 1854: “Kutoka katika kujifunza zaidi Maandiko, nilifikia hitimisho kwamba zile nyakati saba za ukuu wa Mataifa lazima zianze wakati Wayahudi walipoacha kuwa taifa huru katika utumwa wa Manase, ambao wataalamu bora wa kronolojia waliuweka katika mwaka 677 K.K.; kwamba zile siku 2300 zilianza pamoja na yale majuma sabini, ambayo wataalamu bora wa kronolojia waliyahesabu kuanzia mwaka 457 K.K.; na kwamba zile siku 1335, zikianza na kuondolewa kwa sadaka ya daima, na kusimamishwa kwa chukizo lile liletalo ukiwa, [Danieli 12:11] zilipaswa kuhesabiwa tangu kusimamishwa kwa ukuu wa Upapa, baada ya kuondolewa kwa machukizo ya kipagani, na ambavyo, kulingana na wanahistoria bora nilioweza kushauriana nao, vilipaswa kuwekwa kuanzia karibu mwaka 508 B.K.”

Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are AD508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.

Ellen White anoti Gabrieli ndiye akapa William Miller matangiro echeni yezvokwadi, uye William Miller anopupura kuti mapoinzi matatu ematangiro aakapihwa ndiwo AD508, 677BC, uye 457BC. Akapiwa mapoinzi ematangiro euprofita uhwu akaburitsa nhoroondo yeMidnight Cry neNgirozi Gabrieli.

## The Last Deception: Rejecting the Spirit of Prophecy

Kunyengedzwa Kwokupedzisira: Kuramba Mweya Weuporofita

> Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.

> Selected Messages, buku 1, peji 48: “Satani ari . . . kuramba achimanikidza zvokunyepedzera—kuti atsause kubva pachokwadi. Kunyengera chaiko kwekupedzisira kwaSatani kuchava kuita kuti uchapupu hwoMweya waMwari husashande.” Kunyengera kwekupedzisira kwaSatani ndiko kuparadza Mweya weChiporofita.

If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.

Ако ги отфрлите овие темелни вистини, во исто време го отфрлате и Духот на пророштвото. Елен Вајт го дава своето одобрување на 2520. Ако го отфрлите 2520, ги исфрлате и детето и водата од бањањето.

> "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. 'Where there is no vision, the people perish' (Proverbs 29:18)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?

> “शैतान . . . निरन्तर जाली बातहरू अघि सार्दै छ—सत्यबाट टाढा लैजानका लागि। शैतानको एकदम अन्तिम छल यही हुनेछ कि उसले परमेश्वरको आत्माको साक्षीलाई निष्प्रभावी बनाउनेछ। ‘जहाँ दर्शन हुँदैन, त्यहाँ प्रजा नाश हुन्छ’ (हितोपदेश 29:18)।” उनी अगमवाणीको आत्मालाई अस्वीकार गर्ने विषयमा बोलिरहेकी छन् र त्यसैको सन्दर्भमा भन्छिन् कि यदि तिमीले अगमवाणीको आत्मालाई अस्वीकार गर्छौ भने, जहाँ दर्शन हुँदैन त्यहाँ प्रजा नाश हुन्छ। दर्शन के हो? यदि तिमीले अगमवाणीको आत्मालाई अस्वीकार गर्छौ भने, तिमीमा अभाव हुने दर्शन कुन हो?

> "Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV). If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.

> “Nyora chiratidzo, uchitsanangure pachena pamahwendefa, kuti anochiverenga amhanye.” Habhakuki 2:2 (KJV). Kana ukaramba Mweya weChiporofita, ucharamba Chati ya1843; uye, kana ukaramba Chati iyi, uri kuramba Mweya weChiporofita.

> "Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.

> “Setan azakora n’ubuhanga bwinshi, mu buryo butandukanye kandi akoresheje inzego zitandukanye, kugira ngo ahungabanye icyizere cy’abasigaye b’Imana mu buhamya bw’ukuri. Hazabyutswa urwango ku Buhamya rufite imiterere ya kisetani.” Rimwe na rimwe dutekereza ko “ibya kisetani” ari ibikorwa biteye ubwoba, ariko mu gitabo cyitwa *Patriarchs and Prophets* tubwirwa ko Setani akora yinjiza gushidikanya mu bwenge bw’abantu. Icyo ni cyo gitero cya kisetani kirwanya Umwuka w’Ubuhanuzi n’ayo mahame shingiro. Kinyuzwa mu bantu twagombye kuba twiringira, ari bo baducengezamo uko gushidikanya.

> "There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.

> Kuyava nekuvengwa kuchamutsirwa maTestimonies uko kuri kwesatani. Mabasa aSatani achava okuvhiringidza rutendo rwamakereke mazviri, nokuda kwechikonzero ichi: Satani haangavi nenzira yakajeka zvikuru yokupinza nayo kunyengera kwake nokusunga mweya yavanhu mukunyengedzwa kwake kana kunyeverwa, nokutsiurwa, nokurairwa kwaMweya waMwari zvichiteererwa. Selected Messages, bhuku 1, 48.

As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.

Mukut bringing dis go klos, taem Sister White i talem se yumi no gat wan samting blong fraet long fiuja, be nomo sapos yumi fogetem rod we Lod i bin lidim yumi long hem, mi stap talem se hemia, rod blong Lod we hem i toktok long hem, i minim histori stat long Taim blong Tarrying go kasem doa we i bin klos—histori ya we token, The Midnight Cry, i makem. Yumi no gat wan samting blong fraet long fiuja, be nomo sapos yumi fogetem olsem wanem Lod i bin lidim yumi long eksperiens blong The Midnight Cry, wetem ol tijing tu we oli joen wetem liding ya. Ol tijing we oli karem eksperiens ya i kam, oli trifala profesi blong taem, we oli stat wetem ol det we Enjel Gabriel i bin givim long William Miller. Yumi no gat wan samting blong fraet long fiuja, be nomo sapos yumi fogetem ol tijing ya, wetem 2520 tu, we oli bin karem eksperiens blong The Midnight Cry i kam tru taem Lod i bin lidim ol Millerite i go tru long hae poin blong Gospel we i stap olwe.

> Spalding and Magan, pages 305–306: "One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit." You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.

> Spalding and Magan, mapeji 305–306: “Chinhu chimwe chine chokwadi: vaSeventh-day Adventist avo vanomira pasi pechiratidzo chaSatani vachava vokutanga kusiya kutenda kwavo mune yambiro nokutsiura zviri muTestimonies dzoMweya waMwari.” Kana muchiramba Nheyo, muri kuramba Mweya weChiporofita. Kana muchiramba Mweya weChiporofita, muri kuramba Nheyo. Zvinofambidzana pamwe chete. Apo pasina Mweya weChiporofita, hapana chiratidzo.

> "The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan's suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> “កំពុងមានការអំពាវនាវឲ្យមានការលះបង់ខ្លួនកាន់តែជ្រាលជ្រៅ និងការបម្រើដ៏បរិសុទ្ធជាងមុន ហើយការអំពាវនាវនេះនឹងបន្តត្រូវបានធ្វើឡើង។ អ្នកខ្លះដែលឥឡូវនេះកំពុងនិយាយតាមសេចក្តីណែនាំរបស់សាតាំង នឹងត្រឡប់មកមានស្មារតីឡើងវិញ។ មានអ្នកខ្លះនៅក្នុងតួនាទីសំខាន់ៗនៃការទុកចិត្ត ដែលមិនយល់អំពីសេចក្តីពិតសម្រាប់គ្រានេះ។ ដល់ពួកគេ ត្រូវតែប្រកាសសារនេះ។ ប្រសិនបើពួកគេទទួលយកវា ព្រះគ្រីស្ទនឹងទទួលពួកគេ ហើយនឹងធ្វើឲ្យពួកគេក្លាយជាអ្នករួមការងារជាមួយទ្រង់។ ប៉ុន្តែ ប្រសិនបើពួកគេបដិសេធមិនស្តាប់សារនេះទេ ពួកគេនឹងឈរនៅក្រោមទង់ខ្មៅរបស់ម្ចាស់អង្គម្ចាស់នៃអំណាចងងឹត។”

> "I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ's flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God's people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> Ndiri kurairwa kuti nditaure kuti chokwadi chinokosha chenguva ino chiri kuramba chichizarurwa zvakajeka zvikuru kupfungwa dzavanhu. Munzira yakasarudzika varume navakadzi vanofanira kudya nyama yaKristu nokunwa ropa rake. Kunzwisisa kuchakura, nokuti chokwadi chinokwanisa kuramba chichiwedzerwa nguva dzose. Muvambi wechokwadi, anobva kuna Mwari, achasvika pakudyidzana kwepedyo zvikuru, uye kuri kuramba kuchinyanya kuswedera, navaya vanoramba vachimutevera kuti vamuzive. Sezvo vanhu vaMwari vachigamuchira shoko rake sechingwa chinobva kudenga, vachaziva kuti kubuda kwake kwakagadzirirwa semambakwedza. Vachagamuchira simba romweya, sezvinongoita muviri uchigamuchira simba renyama kana zvokudya zvadyiwa.

> "We do not half understand the Lord's plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> “Hatinyatsonzwisisi zvizere urongwa hwaShe mukubvisa vana vaIsiraeri muhusungwa hweIjipiti, nokuvatungamirira nomurenje vachipinda muKenani.

> "As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people." Spalding and Magan, 305–306.

> “අප සුවාර්තාවෙන් බැබළෙන දේවීය කිරණ එකතු කරගන්නා කල, යුදෙව් ආර්ථික ක්‍රමය පිළිබඳව අපට වඩා පැහැදිලි අවබෝධයක් ලැබෙනු ඇති අතර, එහි වැදගත් සත්‍යයන් පිළිබඳව වඩා ගැඹුරු අගය කිරීමක්ද ඇතිවනු ඇත. සත්‍යය පිළිබඳ අපගේ අන್ವেষණය තවමත් අසම්පූර්ණය. අප එකතු කරගෙන ඇත්තේ ආලෝකයේ කිරණ කිහිපයක් පමණි. දිනපතා වචනය අධ්‍යයනය කරන්නන් නොවන අය යුදෙව් ආර්ථික ක්‍රමයේ ගැටලු විසඳනු නොහැක්කෝය. දේවමාළිගා සේවයෙන් උගන්වන ලද සත්‍යයන් ඔවුන්ට අවබෝධ නොවනු ඇත. දෙවියන්වහන්සේගේ ශ්‍රේෂ්ඨ සැලැස්ම පිළිබඳ ලෝකීය අවබෝධයක් හේතුවෙන් දෙවියන්වහන්සේගේ කාර්යය අඩාල වෙයි. අනාගත ජීවිතය තුළ, මেঘස්ථම්භයෙන් ආවරණය වී සිටි ක්‍රිස්තුස්වහන්සේ තම ජනතාවට දුන් නීතිවල අර්ථය අනාවරණය කරනු ඇත.” Spalding and Magan, 305–306.

Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.

Avo vaAdventista vanogamuchira chiratidzo chechikara, vakamira pasi pomureza waSatani, vanotanga nokuramba Mweya woChiporofita.

There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.

Pane mapoka maviri mundima iyi: avo vanoramba vachitevera kuti vazive Ishe, vanoramba vachidya nyama Yavo nokunwa ropa Ravo, uye vanoramba vachidzidza Shoko raMwari, uye avo vasingadaro. Kukura kwechokwadi hakusati kwapera; vachava nezvinhu zvavachataura pamusoro pebasa reNzvimbo Tsvene zvisati zvambotaurwa. Vachasimbisa kushanduka kwenguva yekugoverwa kwezvinhu zvoumwari panguva yaKristu, zvichifananidzira mberi kushanduka kwakaitika panguva yeMillerite, zvichiratidza mberi kunguva yekugoverwa kwezvinhu zvoumwari apo Kristu anoshanduka kubva paKutongwa kweVakafa kuenda paKutongwa kweVapenyu. Vachava nezvinhu zvavachataura pamusoro peNzvimbo Tsvene nokuti Ishe vanoratidza mafambiro Avo mushanduko idzi dzenguva dzekugoverwa kwezvinhu zvoumwari nokudururwa kweMweya Wavo.

A couple more quotes and we are almost done.

Babu luwih pitikoteko bya mazguwa, kuna toswedera kupedzisa.

Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.

Vaya vaAdventist veZuva Rechinomwe vanoramba Kudanidzira kwePakati peusiku vanobva panzira, vachiramba kutungamirira kwaIshe nedzidziso dzedzidziso dzinoburitsa nhoroondo yeKudanidzira kwePakati peusiku. Ndicho chinhu chatinofanira kutya—kuramba dzidziso idzodzo uye kusanzwisisa chiitiko ichocho. Nokuita saizvozvo, tinenge tichiramba Mweya weChiporofita.

Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.

Dade White vanoisa mucherechedzo wavo wokubvumidza pa2520. Ticharatidza kuti vanoisa sei mucherechedzo wavo wokubvumidza pane dzimwewo chokwadi dziri paChati ya1843.

At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.

Pakulungkungka ka charu cha pasi, apo vyose ivi vikaafika pa mpelo wa Ivangeli lya Muyayaya mu mateka getu, Chiadiventi chikaasangika na njira ya kuyezgeka ya masitepu ghatatu iyo yikajilongosoreka kale, nga umo vikuwonekera mu chakuchitika cha William Miller.

William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.

William Miller akakanganisa katatu: (1) Akaramba Mhere dzaPakati pousiku akabva atsauka panzira achiwira kunyika yakaipa iri pasi. (2) Mushure maizvozvo akavimba nesimba revanhu, Joshua Himes. (3) Akaramba Sabata.

A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.

Pali kubuda mubvunzo wokuti: “Akaramba Sabata here kana kuti Nzvimbo Tsvene?” Dzidziso yokuti panguva iyoyo pakava nokushanduka kubva panzvimbo tsvene yaiva panyika kuenda kuNzvimbo Tsvene iri Kudenga ingangodaro isina kunge yanyatsonzwisiswa zvizere naMiller. Ellen White paakatungamirirwa kupinda muNzvimbo Tsvene-tsvene, akaona Mirayiro Gumi muareka yesungano, uye murayiro weSabata wakanga wakakomberedzwa nokupenya kutsvene.

The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.

Chinhu chakarambwa naMiller chaiva Mutemo waMwari—Sabata. Naizvozvo, Miller akaramba Kudanidzira kwePakati peUsiku, akazotsamira panyama, uye akabva agamuchira chiratidzo chechikara. Izvozvo zvichadzokororwa pakuguma kwenyika.

> Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust." She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.

> Ushuhuda, juzuu ya 5, ukurasa wa 211: “Hapa tunaona kwamba kanisa—patakatifu pa Bwana—ndilo lililokuwa la kwanza kuipokea pigo la ghadhabu ya Mungu. Wazee, wale ambao Mungu alikuwa amewapa nuru kuu na ambao walikuwa wamesimama kama walinzi wa masilahi ya kiroho ya watu, walikuwa wameisaliti amana yao.” Anatoa maelezo juu ya Ezekieli 8 na 9, kutiwa muhuri. Dada White anasema kutiwa muhuri katika Ezekieli 9 ni kule kule kutiwa muhuri kwa Ufunuo 7. Anazungumzia kipindi cha kutiwa muhuri kwa wale 144,000. Anasema kwamba wale waliopaswa kuwa walinzi walikuwa wameisaliti amana yao.

> "They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated." They are falling off the path.

> Vakamira chikhundla chokuti hatidi kutarisira zvishamiso nokuratidzwa kunoshamisa kwesimba raMwari sezvazvakanga zvakaita mumazuva akapfuura. “Nguva dzachinja.” Kukanganisa kwavo kwokutanga kwakanga kuri kupikisa Kuchema kwePakati pousiku, vachiti, “Zvakaitika munhoroondo iyi yeKuchema kwePakati pousiku hazvidzokororwi.” Vari kutsauka panzira.

> "These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.

> “Mazwi aya anosimbisa kusatenda kwavo, uye vanoti: Ishe haangaiti zvakanaka, uye haangaiti zvakaipa. Vane nyasha zvikuru zvokuti haangatongi vanhu Vake. Nokudaro, ‘Rugare nokuchengeteka’ ndiko kuchema kwevanhu vasingazombosimudzizve inzwi ravo sehwamanda kuti varatidze vanhu vaMwari kudarika kwavo uye imba yaJakobho zvivi zvavo. Imbwa idzi dzisingatauri, dzaisada kuhukura, ndidzo dzinonzwa kutsiva kwakarurama kwaMwari akagumburwa. Varume, mhandara, navana vaduku vose vanoparara pamwe chete.” Testimonies, vhoriyamu 5, 211.

> Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5 (KJV). If you trust in a man, your heart departs from the Lord.

> Jeremia, achitaura pamusoro pokukundikana kwechipiri kwaWilliam Miller, akati, “Zvanzi naJehovha; Ngaarohwe munhu unovimba nomunhu, unoita nyama ruoko rwake, nomwoyo wake uchibva kuna Jehovha.” Jeremia 17:5 (KJV). Kana uchivimba nomunhu, mwoyo wako unobva kuna Ishe.

The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.

Kurambwa kwokutanga kumagumo ndiko Kuchema koPakati pousiku, kudzokororwa kwokuratidzwa kwesimba raMwari. Kwechipiri ndiko kutsamira panyama. Kwechitatu ndiwo Mutemo weSvondo.

> "There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.

> Panogona kungova nemapoka maviri chete. Bato rimwe nerimwe rakanyatsoratidzirwa pachena, ringava nechisimbiso chaMwari mupenyu, kana kuti nechiratidzo chechikara kana chemufananidzo wacho. Mwanakomana nomwanasikana mumwe nomumwe waAdamu anosarudza kana Kristu kana Bharabhasi somutungamiri wake. Uye vose vanozviisa parutivi rwevasina kutendeka vakamira pasi pemureza mutema waSatani, uye vanopomerwa mhosva yokuramba Kristu nokumubata nokuzvidza. Vanopomerwa mhosva yokuroverera pamuchinjikwa nemaune Ishe woupenyu nowokubwinya. Review and Herald, January 30, 1900.

One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.

Chinhu chimwe ndechechokwadi: maSeventh-day Adventist avo vanomira pasi pemureza waSatani ndivo vachatanga kurasa chivimbo chavo muMweya weChiporofita.

Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.

Uadventista hunodzokorora nzira yenhanho nhatu yokuedzwa yakakundikana naWilliam Miller. Asi ngirozi dzakamirira kumumutsa Miller nokumuendesa kumusha kuMuponesi wake. Kune vaAdventista vanogamuchira mucherechedzo wechikara, idzodzo handidzo ngirozi dzakavimirira ivo.

> "Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.

> Kakali-kali nakuoneshwa kwamba uzoefu wa zamani wa watu wa Mungu haupaswi kuhesabiwa kuwa ni mambo yaliyokufa. Hatupaswi kuichukulia kumbukumbu ya mambo hayo kama tungeichukulia kalenda ya mwaka uliopita. Kumbukumbu hiyo inapaswa kuhifadhiwa akilini, kwa maana historia itajirudia. *Publishing Ministry*, 175.

Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.

Sei tichifanira kurangarira Kuchema kwePakati peUsiku? Nokuti nhoroondo ichadzokororwa. Munhoroondo iyi, shoko richakonzera kuzununguswa ndere 2520 ne2300; richaita kuti vanhu vabude mumachechi pamusoro peizvi.

But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:

Asi nhoroondo iyi here, Kudanidzira kwePakati peUsiku, ichazodzokororwa chaizvoizvo here, kana kuti ingori nhoroondo zvayo? Cherechedzai mashoko anotevera aya:

> "There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.

> Kuliko dziko limene lagona mu choipa, mu chinyengo ndi kusokeretsedwa, m’mthunzi weniweni wa imfa,—tulo, tulo. Ndani akumva kuwawa kwa mtima kuti awadzutse? Ndi mawu ati amene angawafikire? Malingaliro anga anatengedwera ku tsogolo, pamene chizindikiro chidzaperekedwa. “Taonani, Mkwati akudza; tulukani mukakomane naye.” Koma ena adzakhala atachedwa kupeza mafuta oti awonjezere mu nyale zawo, ndipo mochedwa adzazindikira kuti khalidwe, limene layimiriridwa ndi mafutawo, silingaperekedwe kwa wina. Review and Herald, February 11, 1896.

This history of the Midnight Cry is repeated to the very letter.

Le taariika ya Kulekeera ekiro kya wakati eyamala okuddiŋŋanibwa ddala nga bwe yali, nga temuli na kalombolombo akamu akakendeezeddwa.

Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.

Ellen White akanzwisisa kuti 2520 chaiva chiporofita chenguva chiri chechokwadi uye kuti chakashandiswa naShe kubudisa nguva yokunonoka, kuora mwoyo kwakagadzira chiitiko chakagadzirira varume navakadzi kuti vapinde nokutenda pamwe chete naKristu muNzvimbo Tsvene-tsvene.

We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.

Bado hatujajaribu kuthibitisha 2520 kutoka katika Biblia. Katika somo hili la Meza Mbili za Habakuki, kwanza tunataka kuweka wazi kwamba Ellen White anaidhinisha mafundisho haya yanayokataliwa na Uadventista leo; kisha tutaingia katika uchunguzi wa Kibiblia.

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