Article

# The Spirit of Prophecy: The Midnight Cry

UMoya Wokuprofetha: Isikhalo Saphakathi Kwamabili

Habakkuk's Two Tables

Amatafula Amabili KaHabakuki

Author

Jeff Pippenger

Published

October 13, 2012

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A Word of Clarification

Izwi Lokucacisa

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

Muva nje siqale ukulungiselela ukubhalwa phansi kweZibhebhe Ezimbili zikaHabakuki ukuze kuhunyushelwe ezilimini ezahlukene ezimelelwe kuwebhusayithi yethu. Umsebenzi wokuguqula inkulumo eyethulwayo ngomlomo ibe yisethulo esibhaliwe mkhulu kakhulu kunalokho umuntu angase akuqonde uma engajwayelene nazo zonke izigaba ezinzima okumele kudlule kuzo ukuze isethulo somlomo siphendulwe sibe yisethulo esibhaliwe, kanye nezinselele ezidingekayo zokugcina sekuhunyushelwa indaba leyo ezilimini ezahlukene ezikuwebhusayithi. Sisanda kuqala ukuhlela nokulungisa umbhalo wesethulo sokuqala kwezingamashumi ayisishiyagalolunye nanhlanu, futhi ngithole esinye futhi isigaba okumele nathi sisidlule. Sihlobene nokuthuthuka okuqhubekayo kwalo myalezo kusukela ngowe-1989 kuze kube emlandweni wethu wamanje.

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

Ezinkulumweni zangeminyaka ecishe ibe yishumi nanhlanu edlule kwakukhona amaqiniso ayesesimweni sobuntwana ekuqondweni kwawo. Elokuqala kulawo maqiniso engimele ngilicacise ukufika kwengelosi yesibili emlandweni wamaMillerite. Ngaleso sikhathi ngangiqonda ukuthi ingelosi yesibili yafika ngesikhathi amabandla amaProthestani eqala ukuvala iminyango yawo ekumemezeleni kukaMiller umlayezo wengelosi yokuqala, kuhambisana nokuphela konyaka ka-1843. UWilliam Miller wasebenza ngokubalwa kwesikhathi ayekholelwa ukuthi kukhombisa ukuthi iminyaka ka-1843 yaqala ngoMashi 22, 1843 yaphela ngoMashi 22, 1844. Wayecabanga ukuthi iziprofetho ezintathu ezagcina zibekwe emashadini amabili angcwele zazizophela ngonyaka ka-1843, futhi wayekholelwa ukuthi lowo nyaka waphela ngoMashi 22, 1844. Wayenephutha ezindaweni ezimbili.

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

Iziprofetho ezintathu zezinsuku eziyi-1335 zikaDaniyeli ishumi nambili, iminyaka eyi-2520 “yezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, kanye nezinsuku eziyi-2300 zikaDaniyeli isishiyagalombili, zaqondwa nguMiller njengokuthi ziphetha ngoMashi ka-1844. Ngemva kwalokho iNkosi yahola uSamuel Snow ukuba angaqondi kuphela ukuthi lezi ziprofetho zaphela hhayi ngo-1843, kodwa ngo-1844; kodwa uSnow waqala futhi ukusebenzisa ukubalwa kwesikhathi kwamaKarite, okwakungesikho ukusetshenziswa kwesikhathi uMiller ayekade ekusebenzisa. UMiller wayekade esebenzisa ukubalwa kwesikhathi kwamaRabi/okusekelwe e-equinox, okwakusekela unyaka kusukela entwasahlobo kuye entwasahlobo.

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

Ngesikhathi sethula Amatafula Amabili kaHabakuki, sasingakayiqondi leli qiniso lomlando futhi sasisebenzisa ulwazi lukaMiller ukuphawula uMashi 22, 1844 njengokufika kowesibili kanye nokuqala kwesikhathi sokulibala. Ngangiqonda, futhi ngisakuqonda namanje, ukuthi ukufika kwaleyo ngelosi kwakuhambisana nesikhathi lapho amaProthestani enqaba umlayezo kaMiller wengelosi yokuqala, futhi indima elandelayo yayiyindawo yami yokubhekisela kuyo.

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

> “NgoJuni, 1842, uMnu. Miller wanikeza uchungechunge lwakhe lwesibili lwezinkulumo ebandleni laseCasco Street ePortland. Ngakuzwa kuyilungelo elikhulu ukuba ngibe khona kulezi zinkulumo; ngoba ngangiwile ngaphansi kokudangala, futhi ngangingazizwa ngikulungele ukuhlangana noMsindisi wami. Lolu chungechunge lwesibili lwabangela ukunyakaza okukhulu kakhulu edolobheni kunolokuqala. Ngaphandle kwezimo ezimbalwa, amahlelo ehlukene avala iminyango yamasonto awo kuMnu. Miller. Izintshumayelo eziningi ezivela emaqongweni ahlukahlukene zazama ukuveza obala amaphutha okuthiwa awokushisekela ngokweqile alo mfundisi; kodwa izixuku zabalaleli abakhathazekile zazihambela imihlangano yakhe, futhi abaningi babengakwazi ukungena endlini. Amabandla ayethule ngendlela engavamile futhi enake kakhulu.” Life Sketches, 27.

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

Ngaqonda ukuthi ukuvalwa kweminyango emlayezweni kaMiller kwaphawula ukuqala kokwaliwa kwengelosi yokuqala, futhi, ngokuvumelana nokuqonda kukaMiller kokubalwa kwesikhathi kwamaRabhi/okusekelwe ku-equinox, ngangicabanga ukuthi uMashi 22, 1844 waphawula ukuphetha kuka-1843. Isethulo sikaMiller ePortland ngoJuni ka-1842 empeleni siyisikhombiso esiveza ukwaliwa okuqhubekayo okwaze ekugcineni kwaphetha ngo-Ephreli 18, 1844, kodwa ngesikhathi salezo zethulo sasingakawuqapheli umqondo kaSamuel Snow wokusebenzisa ukubalwa kwesikhathi kwamaKarayithi.

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

Esethulweni sokuqala esaqala ukusihlela kabusha, ngaqala ukubona ukuthi lokho okwabhalwa ngaleso sikhathi kubonakala sengathi kuyaphikisana nalokho esikufundisayo manje. Kuyakwenza lokho, futhi akukwenzi. Kumane kuyigcizelelo lokufika okuqhubekela phambili kwengelosi yesibili, futhi futhi kuyisibonelo sokwambulwa okuqhubekela phambili kwalomyalezo, njengoba kwaba njalo futhi emlandweni wamaMillerite. Leli nothi lokucacisa kufanele liqondiswe kulabo abakhubeka ngenxa yokuhlonza kwethu u-April 19, 1844 njengokudumazeka kokuqala kwamaMillerite nalokho okwafundiswa esikhathini esedlule.

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

> “Imilayezo yokuqala neyesibili yanikezwa ngo-1843 nango-1844, futhi manje singaphansi kokumenyezelwa komlayezo wesithathu; kodwa yomithathu imilayezo isamele imenyezelwe. Kusadingeka namuhla njengakuqala ukuthi iphinde yethulwe kulabo abafuna iqiniso. Ngepeni nangelizwi kufanele sizwakalise isimemezelo, sibonise ukuhleleka kwayo, kanye nokusetshenziswa kweziprofetho ezisiletha emlayezweni wengelosi yesithathu. Owesithathu angeke abe khona ngaphandle kowokuqala nowesibili. Le milayezo kufanele siyinikeze izwe ngezincwadi ezishicilelweyo, nangezinkulumo, sibonisa emgqeni womlando wesiprofetho izinto ebezikhona nezinto ezisazokuba khona.” Selected Messages, incwadi 2, 104.

## Habakkuk's Two Tables 1 of 95

Amatafula Amabili KaHabakuki 1 kwangu-95

## Introduction to Habakkuk's Two Tables and the Midnight Cry

Isingeniso Ezibhebheni Ezimbili ZikaHabakuki Nasesikhalweni Saphakathi Kwamabili

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

Kulolu chungechunge, sizobe sibheka amatafula amabili kaHabakuki—amaShadi ka-1843 noka-1850—esikhathini eseluliwe. Sizoqala ngokubeka uMidnight Cry endaweni yawo. Njengoba kushiwo, ingxenye enkulu yezethulo zokuqala izoba ukubuyekeza kulabo abajwayelene nalo myalezo, kodwa njengoba silungiselela uchungechunge olungase lufundwe ngabantu abasha kulo myalezo, kufanele sibabekele obala eminye imibono eyisisekelo. Sizoqala ngoMidnight Cry, sigxile esicini esitholakala embonweni wokuqala ka-Ellen White. Ake sifunde isigaba sokuqala ku-Christian Experience and Teachings, ikhasi 57.

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

> Akubanga sikhathi eside ngemva kokudlula kwesikhathi ngo-1844 lapho nginikezwa khona umbono wami wokuqala ovulekile. Ngangivakashele uNkk. Haines ePortland, eMaine, udade othandekayo kuKristu, inhliziyo yakhe eyayihlanganiswe neyami. Sasiyisihlanu, sonke singabesifazane, siguqe ngokuthula e-altare lomndeni. Ngesikhathi sikhuleka, amandla kaNkulunkulu ehlela phezu kwami ngendlela engingakaze ngiyizwe ngaphambili.

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

Laba besifazane abahlanu, izinhliziyo zabo ezazihlanganiswe noDade White, babengamelene nanoma yiluphi ubonakaliso lwamandla kaNkulunkulu. Ngokuphawulekayo, bonke babengabesifazane, bemelela ibandla, futhi babebahlanu, okungabonakala njengentombi ezinhlanu ezihlakaniphileyo. Lokhu kumane nje kungukuphawula.

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

> Kwabonakala sengathi ngangizungezwe ukukhanya futhi ngikhuphukela phezulu nangaphezulu ngisuka emhlabeni. Ngaphenduka ukuze ngibheke abantu be-Advent emhlabeni, kodwa angibatholanga, kwathi izwi lathi kimi, “Bheka futhi, ubheke kancane phezulu.” Ngokunjalo, ngaphakamisa amehlo ami ngabona indlela eqondileyo nencinyane ephakanyiswe phezulu ngaphezu komhlaba. Kule ndlela abantu be-Advent babehambele emzini, owawusekupheleni okukude kwendlela. Babenokukhanya okukhazimulayo okumisiwe emva kwabo ekuqaleni kwendlela, ingelosi eyangitshela ukuthi kwakuyiSikhalo Saphakathi Kwamabili. Lokhu kukhanya kwakukhanya kuyo yonke indlela futhi kwanika izinyawo zabo ukukhanya ukuze bangakhubeki. Uma babegcina amehlo abo ebhekiswe kuJesu, owayephambi kwabo nje, ebahola emzini, babevikelekile. Kodwa ngokushesha abanye bakhathala, bathi umuzi usekude kakhulu, futhi babelindele ukuthi ngabe sebengene kuwo ngaphambili. Khona-ke uJesu wayebakhuthaza ngokuphakamisa ingalo yaKhe yokunene ekhazimulayo, kwase kuphuma ekhaleni laKhe ukukhanya okwakuzulazula phezu kweqembu le-Advent, base bememeza bathi, “Alleluia!” Abanye, ngobudedengu, bakuphika ukukhanya okwakungemuva kwabo bathi kwakungeyena uNkulunkulu owayebaholele kude kangaka. Ukukhanya okwakungemuva kwabo kwacima, kwashiya izinyawo zabo ebumnyameni obuphelele, base bekhubeka, balahlekelwa ukubona umgomo noJesu, base bewa besuka endleleni baya phansi ezweni elimnyama nelibi elingezansi.

## William Miller and the Midnight Cry

UWilliam Miller Nokukhalela Kwasemini Ebusuku

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

Kule nkulumo yokuqala, emva kokumisa amaphuzu ambalwa, sizoxoxa ngoMhlangano waseLow Hampton wama-Adventist ngoDisemba 1844. Kulo mhlangano, kwahlangana amanye amaMillerite, futhi uWilliam Miller wawenqaba lowo mqondo weSikhalo Saphakathi Kwamabili. Umqondo lapha uwukuthi lo mbono, nakuba ungowethu sonke, wawukhethekile ngokukodwa kuWilliam Miller.

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

Ngaleyo nyanga efanayo, uWilliam Miller waliphika ukukhanya elalisemva kwabo—iMidnight Cry—okwakuyomenza awe endleleni aye ezweni lababi elingezansi. Sizohlola imithelela yalokhu. Ubufakazi bomlando bukhombisa ukuthi amaMillerite wonke ayekholelwa ukuthi ayegcwalisa umfanekiso wezintombi eziyishumi; lokhu kwakuyinto eyayaziwa ngokujwayelekile phakathi kwawo. Sizobonisa ukuthi uWilliam Miller wayenokuqonda kokuthi iMidnight Cry yayiyini. UMiller wayekholelwa ukuthi iMidnight Cry kwakuyisigijimi sehora lokwahlulela sikaDaniyeli 8:14 neSambulo 14:6-9. Wayekholelwa ukuthi isigijimi aqala ukusimemezela ekuqaleni kwawo-1830s sasiyiMidnight Cry, “Bhekani, umkhwenyana uyeza,” nokuthi uJesu wayeza emhlabeni njengomkhwenyana.

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

Esikhathini esiningi somlando wamaMillerite, babekholwa ukuthi babesegcwalisa umfanekiso wezintombi eziyishumi, kodwa babecabanga ukuthi iSikhalo Saphakathi Kwamabili sasichaza umlayezo ababewumemezela. Nokho, ehlobo lika-1844, kwavela ukuqonda okusha nokuyikho: iSikhalo Saphakathi Kwamabili kwakungukunyakaza Kwenyanga Yesikhombisa, lapho kwakulindelwe khona ukuba uJesu eze ngosuku lweshumi lwenyanga yesikhombisa. Yileso esasinguSikhalo Saphakathi Kwamabili sangempela. Lapho uMiller enqaba iSikhalo Saphakathi Kwamabili sangempela ngoDisemba 1844, wayenqaba umlando wehlobo lika-1844 futhi ebuyela esimweni sakhe sangaphambili sokuthi kwakungumlayezo ojwayelekile nje owawuvela ngeminyaka yawo-1830. Ukuqonda amandla asebenzayo eSikhalo Saphakathi Kwamabili kubaluleke kakhulu. Uma ungayiqondi i-2520 njengoba amaMillerite ayeyiqonda, awukwazi ukuqonda iSikhalo Saphakathi Kwamabili. Uma ungeke ukwazi ukuqonda iSikhalo Saphakathi Kwamabili njengoba amaMillerite ayesiqonda, uyaphambuka endleleni uye ezweni elibi elingezansi.

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

Kule nkulumo, sizoqala ngamanye amaqiniso aseshadini aphikiswa obala yi-Adventism namuhla. I-Biblical Research Institute ye-Seventh-day Adventist Church kanye nabaningi bezazi zemfundiso yenkolo yama-Adventist bayayiphika i-2520. Sizokhuluma ngalokhu ngokweBhayibheli njengoba siqhubeka, kodwa ekuqaleni sizobonisa ukuthi u-Ellen White uyigunyaza ngokugcwele i-2520. I-Institute kanye nabaningi bezazi zemfundiso yenkolo baphinde bayiphike nokuqonda kwamaphayona nge-Daily. Sizobonisa ukuthi ukuphika ukuqonda kwamaphayona kokuthi i-Daily ingubuqaba kuwukuphika umoya wesiprofetho. I-Institute iphinde iphike obala nokuqonda kwamaphayona ngezimpondo—iCilongo lesihlanu nelesithupha. Sizoqala ngokubonisa ukuthi ukuphika ukuqonda kwamaphayona ngezimpondo kuwukuphika uMoya Wesiprofetho.

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

Namuhla, iningi lama-Adventist alicacile neze, uma likhuluma nge-1290 nange-1335. Ngaphandle kokuqonda kwamaphayona nge-1335, akukho sizathu seBhayibheli sokukhomba isikhathi sokulibala esaqala ngo-Mashi 22, 1844. Ngaphandle kokuqonda isikhathi sokulibala, umuntu ngeke aqonde imisebenzi eyayiqhuba Isimemezelo Saphakathi Kwamabili. Ngaphandle kokuqonda Isimemezelo Saphakathi Kwamabili, umuntu uyaphuma endleleni awele ezweni elibi elingezansi. Sizobonisa la maqiniso eshadini ngokuvumelana nokugunyazwa okusobala koMoya Wesiprofetho, bese siwahlaziya eZwini likaNkulunkulu. Kodwa kuqala, sidinga ukubona ukuthi yini eyayizungeze umlando wamaMillerite nokuthi yini eyaveza Isimemezelo Saphakathi Kwamabili.

## Millerite History and the Arrival of the First Angel

Umlando WamaMillerite Nokufika Kwengelosi Yokuqala

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

Siqala ngo-Uriah Smith encwadini ethi Thoughts on Daniel and Revelation, ikhasi 521, ukuze siveze umlando wamaMillerite futhi sikhulume ngo-1798. U-Uriah Smith uyabhala, “Ukulandelana kwesikhathi kwezehlakalo zesAmbulo 10 kuqinisekiswa ngokwengeziwe yiqiniso lokuthi le ngelosi iyefana nengelosi yokuqala yesAmbulo 14.” EsAmbulweni 10, ingelosi enamandla yehla ivela ezulwini iphethe esandleni sayo incwadi encane evuliwe. U-Ellen White usazisa ukuthi le ngelosi enamandla inguJesu Kristu, futhi le ncwadi encane yiNcwadi kaDaniyeli. Ekupheleni kwesahluko seshumi, uJohane utshelwa ukuba adle le ncwadi encane, eyakuba mnandi emlonyeni wakhe kodwa ibe munyu esiswini sakhe. UJohane umele umlando wamaMillerite, lapho umlayezo kaDaniyeli umnandi kodwa uholela ekudumazekeni okubuhlungu. Ingelosi enamandla yesAmbulo 10, ngokwabaphayona, iyingelosi yokuqala yesAmbulo 14—ziyingelosi efanayo.

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

Kaningi asichithi isikhathi esiningi ekuchazeni ngokunembile ngalezi zingelosi ezisencwadini yeSambulo, kodwa kufanele sikwenze lokho. Ingelosi enamandla esesAmbulweni 10 futhi iyona futhi ingelosi uWilliam Miller akholelwa ukuthi yayigcwalisa Isimemezelo Saphakathi Kobusuku ngokufeza umsebenzi wengilosi yokuqala yesAmbulo 14: “Mesabeni uNkulunkulu nimnike inkazimulo, ngokuba ihora lokwahlulela kwakhe selifikile.” Ihora lokwahlulela kwakhe libhekisela kuDaniyeli 8:14. Lezi zingelosi ziveza izingxenye ezehlukene zomsebenzi ofezwayo.

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

Sibuyela ku-Uriya Smith: “Ukuhleleka kwesikhathi kwezehlakalo zesAmbulo 10 kuqinisekiswa ngokwengeziwe yiqiniso lokuthi le ngelosi iyefana nengelosi yokuqala yesAmbulo 14.” Uchaza okubabophayo ndawonye: zombili zinomyalezo okhethekile okumelwe ziwumemezele, zombili zikhuluma isimemezelo sazo ngezwi elikhulu, zombili zisebenzisa ulimi olufanayo olubhekisela kuMdali, futhi zombili zimemezela isikhathi—enye ifunga ukuthi isikhathi asisayikuba khona, kanti enye imemezela ukuthi ihora lokwahlulela kukaNkulunkulu selifikile. Umlayezo wesAmbulo 14:6 utholakala ngapha kokuqala kwesikhathi sokuphela.

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

Uriah Smith uthi isikhathi sokugcina singu-1798, nokuthi umyalezo wesAmbulo 14 uza ngemva kwalokho. Uyaloba athi, “Kodwa umyalezo wesAmbulo 14:6 ubekwe ngale kwesiqalo sesikhathi sokugcina. Uyisimemezelo sokuthi ihora lokwahlulela kukaNkulunkulu selifikile, ngakho-ke kumele usebenze esizukulwaneni sokugcina. UPawulu akazange ashumayele ukuthi ihora lokwahlulela selifikile. ULuther nabasizi bakhe abazange bakushumayele lokho. UPawulu wakhuluma ngokwahlulela okuzayo, okwakusekusasa ngokungaqondile, kanti uLuther wakubeka okungenani eminyakeni engamakhulu amathathu ukusuka osukwini lwakhe. Ngaphezu kwalokho, uPawulu uxwayisa ibandla ngakho konke ukushumayela okunjalo kokuthi ihora lokwahlulela kukaNkulunkulu selifikile kuze kufike isikhathi esithile.” Ku-2 Thesalonika 2:1-3, uPawulu uthi usuku lukaKristu alusondele kuze kufike kuqala ukuhlubuka, kwembulwe nomuntu wesono. UPawulu wethula umuntu wesono, uphondo oluncane, ubuPapa, futhi uhlanganisa ngesixwayiso sonke isikhathi sobukhosi bakhe, obaqhubeka iminyaka eyi-1260, baphela ngo-1798.

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

Ngo-1798, umnqamulajuqu wokumemezela usuku lukaKristu luseduze waphela. Isikhathi sokuphela saqala, nesigxivizo sasuswa encwadini encane. Kusukela lapho, ingelosi yeSambulo 14 iye yaphuma. U-Uriah Smith uthi, “Uma ningakubona lokho,” kusukela ngo-1798, umlayezo wengelosi yokuqala uye waphuma. Ngo-1798, ingelosi yokuqala yeSambulo 14 ifika emlandweni—lokhu kungukuqonda kwamaphayona. Kusukela lapho, ingelosi yeSambulo 14 isimemezele ukuthi ihora lokwahlulela kukaNkulunkulu selifikile, kanti ingelosi yesahluko seshumi ithathe ukuma kwayo phezu kolwandle nomhlaba, ifunga ukuthi isikhathi asisayikuba khona. Ubuwena bazo abunakungatshazwa. Zonke izimpikiswano ezibeka enye zisebenza nakwenye. Isizukulwane samanje sibona ukugcwaliseka kwalezi ziprofetho ezimbili. Ekushunyayelweni kokufika kukaKristu, ikakhulu kusukela ku-1840 kuya ku-1844, kwaqala ukugcwaliseka kwazo okuphelele nokunemininingwane.

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

USmith uphawula u-1840 no-1844 maqondana nengelosi yokuqala yesAmbulo 14 efika ngo-1798, kodwa futhi uphawula ingelosi yokuqala ngo-1840, lapho isigijimi sinikwa amandla. Ekushunyayelweni kokufika kwesibili, ikakhulukazi kusukela ngo-1840 kuya ku-1844, kwaqala ukugcwaliseka kwazo okuphelele. Ukuma kwengelosi unyawo olulodwa lusesolwandle nolunye lusemhlabathini kubonisa ububanzi obukhulu bokumenyezelwa kwayo. Isigijimi sasiyowela ulwandle futhi sidlulele ezizweni ezehlukene, futhi isimemezelo sokufika kwesibili safinyelela kuzo zonke iziteshi zobumishonari emhlabeni. Kusukela ngo-1840, isigijimi sengwele yokuqala, ngokuka-Ellen White, sathwalwa sayiswa kuzo zonke iziteshi zemishini emhlabeni. Lokhu kwafezwa lapho isimiso sonyaka-usuku sesiprofetho seBhayibheli siqinisekiswa ngokuwa kombuso wama-Ottoman. Okwamanje asibheki imininingwane yalokhu, kodwa sibeka isizinda somlando wamaMillerite kanye namandla asebenzayo oMkhosi Waphakathi Kwamabili.

## Key Historical Events: 1833 and the Falling of the Stars

Izigigaba Ezisemqoka Zomlando: 1833 Nokuwela Kwezinkanyezi

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

Ngo-1833, kwenzeka ukuwa kwezinkanyezi. U-Ellen White uphawula encwadini ethi The Great Controversy, ikhasi 333: ‘Ngo-1833, eminyakeni emibili emva kokuba uMiller eqalile ukwethula obala ubufakazi bokubuya kukaKristu okuseduze, kwavela olokugcina lwezibonakaliso ezazithenjiswe nguMsindisi njengezimpawu zokufika Kwakhe kwesibili. UJesu wathi: “Izinkanyezi ziyakuwa ezulwini.” Mathewu 24:29. Futhi uJohane eSambulweni wamemezela, njengoba ebona embonweni izigcawu ezaziyokwethulela usuku lukaNkulunkulu: “Izinkanyezi zezulu zawela emhlabeni, njengokuba umkhiwane ulahla amakhiwane awo angakavuthwa, lapho unyakaziswa ngumoya onamandla.” IsAmbulo 6:13. Lesi siprofetho sathola ukugcwaliseka okumangalisayo nokuthinta kakhulu esibhakabhakeni esikhulu sezinkanyezi ezawayo sangoNovemba 13, 1833.’

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

Ubufakazi bukaWilliam Miller bulandisa buthi: “NgoMgqibelo emva kwesidlo sasekuseni—ehlobo lika-1833, ngahlala phansi etafuleni lami lokubhala ukuze ngihlolisise iphuzu elithile, kwathi lapho ngisukuma ukuze ngiphumele emsebenzini, kwangifikela ngamandla amakhulu kunakuqala, ‘Hamba uyokutshela umhlaba.’ Lowo muzwa wafika ngokuzumayo nangamandla amakhulu kangangokuba ngaphinde ngahlala esihlalweni sami ngithi, ‘Angikwazi ukuya, Nkosi.’ ‘Kungani kungenjalo?’ kwabonakala kuyimpendulo, kwase kuvela zonke izaba zami, ukungabi namandla kwami; kodwa usizi lwami lwaba lukhulu kangangokuba ngangena esivumelwaneni esingcwele noNkulunkulu sokuthi uma Yena engavula indlela, ngangizohamba ngenze umsebenzi wami emhlabeni. ‘Usho ukuthini ngokuvula indlela?’ kwabonakala kufika kimi. Khona-ke ngathi, uma nje ngingathola isimemo sokukhuluma obala kunoma iyiphi indawo, ngizohamba ngibatshele lokho engikutholayo eBhayibhelini mayelana nokufika kweNkosi. Masinyane wonke umthwalo wami wasuka. Ngase ngijabula ngokuthi mhlawumbe ngangingeke ngibizelwe kanjalo, ngoba angikaze ngithole isimemo esinjalo; izilingo zami zazingaziwa, futhi ngangingenathemba elikhulu lokumenyelwa kunoma iyiphi insimu yomsebenzi. Cishe emizuzwini engamashumi amathathu kusukela kuleso sikhathi, ngingakaphumi egumbini, kwangena indodana kaMnu. Guilford waseDresden, oqhele ngamamayela angaba yishumi nesithupha ukusuka lapho ngangihlala khona, yathi uyise wayemthumile kimi futhi wayefisa ukuba ngihambe nayo ngiye ekhaya, ngicabanga ukuthi mhlawumbe wayefuna ukungibona ngenxa yendaba ethile yomsebenzi. Ngambuza ukuthi ufunani. Yaphendula yathi ngakusasa kwakungeke kube khona ukushumayela esontweni labo, futhi uyise wayefisa ukuba ngize ngikhulume kubantu ngendaba yokufika kweNkosi. Ngokushesha ngazithukuthelela ngokuthi ngenze leso sivumelwano engangisenze. Ngahlubuka ngaso leso sikhathi eNkosini, nganquma ukungayi. Ngamshiya umfana ngingamnikanga mpendulo, ngahoxa nginosizi olukhulu ngaya esixukwini sezihlahla esiseduze. Khona-ke ngalwa neNkosi cishe ihora lonke, ngizama ukuzikhulula esivumelwaneni engangisenze nayo, kodwa angitholanga ukuphumula. Kwagxiliswa unembeza wami amazwi athi, ‘Uyokwenza isivumelwano noNkulunkulu bese usiphula masinyane kangaka na?’ futhi ububi obedlulele bokwenza kanjalo bangimboza. Ekugcineni ngathobela futhi ngathembisa iNkosi ukuthi uma Yona ingangiqinisa, ngangizohamba, ngiyethemba kuyo ukuba inginike umusa namandla okufeza konke eyayingakufuna kimi. Ngabuyela endlini ngathola umfana esalindile. Wahlala kwaze kwaba ngemva kwesidlo sasemini, ngahamba nayo ngabuyela eDresden.” Yileyo ndlela uMiller, ehlobo lika-1833, aqala ngayo ukwethula obala umlayezo. NgoDisemba 1833, ukuwa kwezinkanyezi kwanezela isithunzi esinzima emlayezweni wakhe.

## 1840: The Fulfillment of Prophecy and the Ottoman Empire

1840: Ukugcwaliseka Kweziprofetho noMbuso Wase-Ottoman

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

Ngo-1840, u-Ellen White uphawula ngokugcwaliseka okuphawulekayo kwesiprofetho. Le ndima ivame ukuphikiswa emiBhalweni yoMoya wesiProfetho, abanye bethi u-Uriah Smith wayifaka encwadini ethi *The Great Controversy*, kodwa lezo zinkulumo azinasisekelo. Ukhuluma ngokulandelana kokugcwaliseka kwesiprofetho okuholela ku-1840, kuhlanganisa ukuwa kwezinkanyezi noSuku Lobumnyama. Uyabhala, “Ngonyaka ka-1840, okunye ukugcwaliseka okuphawulekayo kwesiprofetho kwavusa intshisekelo esabalele.”

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

Ukhuluma ngesiprofetho seBhayibheli, hhayi nje ukubikezela komuntu okwenziwa nguJosiah Litch. Eminyakeni emibili ngaphambi kwalokho, uJosiah Litch, umfundisi ovelele owayeshumayela ngokubuya kwesibili kukaKristu, washicilela incazelo yeSambulo 9, ebikezela ukuwa koMbuso wase-Ottoman. Ngokwezibalo zakhe, la mandla kwakufanele achithwe ngo-Agasti 11, 1840. Ngesikhathi esasiqokiwe, iTurkey, ngamanxusa ayo, yamukela ukuvikelwa yiMibuso Ehlangene yaseYurophu, ngaleyo ndlela yazibeka ngaphansi kokulawulwa yizizwe zobuKristu. Leso sehlakalo sagcwalisa isibikezelo ngokunembile impela. Kwathi lapho lokhu sekuyaziwa, izixuku eziningi zaqiniseka ngokunemba kwezimiso zokuchazwa kwesiprofetho ezazimukelwe nguMiller nabangane bakhe, kwase kunikezwa umfutho omangalisayo enhlanganweni ye-Advent. Amadoda emfundo nesikhundla ahlangana noMiller ekushumayeleni nasekushicileleni imibono yakhe, futhi kusukela ngo-1840 kuya ku-1844, umsebenzi wanda ngokushesha.

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

Uriah Smith wayesitshele ukuthi ingelosi yokuqala yesAmbulo 14 yafika ngo-1798, kodwa iyona kanye ingelosi efanayo nengelosi yesAmbulo 10. EsAmbulweni 10, uJohane utshelwa ukuba athathe incwadi encane esandleni sengwezi ayidle, futhi iyoba mnandi emlonyeni wakhe. Umlayezo wamaMillerite waba mnandi ngo-11 Agasti 1840, emva kweminyaka emibili yokubikezela ukuwa koMbuso Wama-Ottoman ngokusekelwe esimisweni sonyaka-nosuku sesiprofetho seBhayibheli. Lapho leso sehlakalo sigcwaliseka ngokunembile, umlayezo ababewumemezela waba mnandi emlonyeni wabo.

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

Ngo-August 11, 1840, umlayezo waba mnandi emlonyeni wabo. UJohane utshelwa ukuba athathe incwadi encane esandleni sengwelosi eyehlile. Ingelosi yehla ngo-August 11, 1840, futhi le ngelosi yesAmbulo 10 iyafana nengelosi yokuqala yesAmbulo 14. Ingelosi yesAmbulo 14 ifika ngo-1798 ngesikhathi sokuphela, kodwa umlayezo wayo unikwa amandla ngo-1840. UEllen White uthi lapho leso sehlakalo sesaziwa, izixuku eziningi zaqiniseka ngokunemba kwezimiso zokuchazwa kwesiprofetho ezamukelwa nguMiller nabangane bakhe. Kusukela ngeminyaka yawo-1930, kuqalwa ngo-1919 kodwa ikakhulukazi ngeminyaka yawo-1930, ubu-Adventist buye benqaba imithetho yokuchazwa kwesiprofetho eyamukelwa nguMiller nabangane bakhe—leyo mithetho iyindlela yobufakazi bemibhalo ekutadisheni iBhayibheli.

## The 1843 Chart and the Tarrying Time

Ishadi lika-1843 kanye neSikhathi Sokulibala

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

Uphawu olulandelayo emlandweni yishadi lika-1843, elakhiqizwa ngoMeyi 1842. U-Ellen White uthi, “Ngibonile ukuthi ishadi lika-1843 laqondiswa yisandla seNkosi nokuthi akumelwe liguqulwe, ukuthi izibalo zazinjengoba Yena ayefuna zibe njalo, nokuthi isandla saKhe sasiphezu kwalo futhi safihla iphutha kwezinye zezibalo ukuze kungabikho noyedwa owayengalibona kwaze kwasuswa isandla saKhe.” Leli shadi liwuphawu lwesiprofetho, elakhiqizwa ngoMeyi 1842. NgoJuni 1842, amabandla amaProthestani avala iminyango yawo, kwase kufika ingelosi yesibili.

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

Kusuka ku-Testimonies, umqulu wokuqala, ikhasi 21: “NgoJuni ka-1842, uMnu. Miller wanikeza uchungechunge lwakhe lwesibili lwezinkulumo eSontweni laseCasco Street ePortland, eMaine. Ngaphandle kwezimbalwa izimo, izinhlangano zamasonto ezehlukene zavala iminyango yamasonto azo kuMnu. Miller.” U-Ellen White usitshela ukuthi, njengamaKristu amaSeventh-day Adventist, kufanele sifunde ukucabanga sisuke embangelweni siye emphumeleni. Imbangela eyaholela amasonto amaProthestani ukuba avale iminyango yawo kwaba ukwethulwa kwaleli shadi. Lapho leli shadi lethulwa ngoMeyi, amasonto amaProthestani anquma ukuthi amaMillerite ayengabashisekeli abakhohlisekile.

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

Ukudumazeka kokuqala kulandela. Kusukela encwadini ethi The Great Controversy, ikhasi 393: “Kusenesikhathi ngo-1842, isiqondiso esinikezwe kulesi siprofetho sokuba kubhalwe umbono, wenziwe ucace ematafuleni, ukuze ofundayo agijime, sasiphakamisele uCharles Fitch ukuba alungise ishadi lesiprofetho ukuze lichaze imibono kaDaniyeli neSambulo.” UCharles Fitch, owafa ngaphambi nje Kokudumazeka Okukhulu kwango-Okthoba 22, 1844, wasetshenziswa yiNkosi kulo mlando. Walungisa ishadi, elashicilelwa ngoMeyi 1842.

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

Ukushicilelwa kwaleli shadi kwabhekwa njengokugcwaliseka komyalo kaHabakuki. Nokho, akekho owabona ukubambezeleka okwakubonakala ekugcwalisekeni kombono. Isikhathi sokulibala sivezwe kuleso siprofetho esifanayo. Emva kokudumala, lo mbhalo wabonakala ubalulekile: “Ngokuba umbono usekhona owesikhathi esimisiweyo, kepha ekugcineni uyakukhuluma, ungamanga; noma ubambezeleka, wulindele, ngokuba uyakufika impela, awuyikubambezeleka. Olungileyo uyakuphila ngokukholwa.” Isikhathi sokulibala siwukudumala kokuqala, okwafika ngoMashi 22, 1844. AmaMillerite ayebikezela ukuphela kwezwe ngo-1843, esebenzisa ukubalwa kwesikhathi kweBhayibheli. Lapho iNkosi yayingakafiki ngaleso sikhathi, ukudumala kokuqala kwaqala ngoMashi 22, 1844. Yiso leso sikhathi sokulibala.

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

Lesi yisikhathi sokulibala emzekelisweni wezintombi eziyishumi, kuHabakuki 2, naseDaniyeli 12. UDaniyeli 12:11 uthi, “Kusukela esikhathini lapho umhlatshelo wansuku zonke uyakususwa...” Amaphayona aqonda ukuthi ubuqaba bancishiswa ngo-508, lapho uClovis enqoba amaVisigoth. Kusukela esikhathini lapho ubuqaba bususwa khona futhi upapa emiswa khona (eminyakeni engamashumi amathathu kamuva ngo-538), kuyakuba yizinsuku eziyi-1290. Ivesi elilandelayo lithi, “Ubusisiwe olindayo aze afinyelele ezinsukwini eziyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu.” U-508 uma wengezwa ku-1335 ulingana no-1843. “Ubusisiwe lowo ofika ku-1843.” U-1335 uphawula isikhathi sokulibala, uthi, “Ubusisiwe olindayo aze afinyelele ku-1843.” Uma ubambelela ekuqondeni kwamaphayona mayelana nokwansuku zonke, njengoba kwenza u-Ellen White, lokhu kuyacaca.

To further clarify, Isaiah 30:18 says, 'And therefore will the Lord wait.' Here, the Lord is the bridegroom in the parable of the ten virgins, and He is tarrying. 'And therefore will the bridegroom tarry that he may be gracious unto you, and therefore will he be exalted that he may have mercy on you, for the Lord is a God of judgment. Blessed are all they that wait for Him.' This matches Daniel 12:12: 'Blessed is he who waiteth and cometh to the 1335.' The bridegroom tarries on March 22, 1844. There is a blessing attached to coming to the first disappointment and then waiting. When you get here, you are to wait. What are you waiting for? Habakkuk 2:3 says, 'For the vision is yet for an appointed time, but at the end it shall speak and not lie, though it tarry, wait for it.' The blessing of coming to the 1335 is the blessing of coming to this history, where the Lord will accomplish the Midnight Cry.

Ukuze kuqhubeke kucace, u-Isaya 30:18 uthi, “Ngakho-ke iNkosi iyakulinda.” Lapha, iNkosi ingumyeni emfanekisweni wezintombi eziyishumi, futhi iyalibala. “Ngakho-ke umyeni uyakulibala, ukuze abe nomusa kini, ngakho-ke uyakuphakanyiswa, ukuze abe nesihe kini; ngokuba iNkosi inguNkulunkulu wokwahlulela. Babanjwe yisibusiso bonke abayilindelayo.” Lokhu kuyahambisana noDaniyeli 12:12: “Ubusisiwe olindayo, afinyelele ku-1335.” Umyeni uyalibala ngoMashi 22, 1844. Kukhona isibusiso esihambisana nokufika ekudumazekeni kokuqala bese ulinda. Lapho usufikile lapha, kufanele ulinde. Ulindeleni? UHabakuki 2:3 uthi, “Ngokuba umbono usamelwe isikhathi esimisiweyo, kodwa ekugcineni uyakukhuluma, ungaweqi amanga; noma ulibala, wulindele.” Isibusiso sokufika ku-1335 yisibusiso sokufika kulo mlando, lapho iNkosi iyakufeza khona ukuKhala Kwaphakathi Kwamabili.

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

Akubona bonke abayovunyelwa ukuba babe nengxenye esiKhalweni Saphakathi Kobusuku. Abanye abantu bahamba kanye namaMillerite kungengoba benolwazi lwabo siqu ngoJesu Kristu noma ngenxa yokutadisha kwabo siqu iZwi likaNkulunkulu, kodwa ngenxa yokwesaba. Ngaphambi kokuba kufike iSikhalo Saphakathi Kobusuku, iNkosi yehlukanisa laba bazalwane kulo mnyakazo. Ukudumala kokuqala kuyingxenye yenqubo elungiselela iSikhalo Saphakathi Kobusuku. Ngokuka-Ellen White, uma singakuqondi lokhu, siyawa endleleni siwele ezweni elibi elingezansi.

## The Empowerment of the Second Angel's Message

Ukunikwezwa Kwamandla KweSiyalezo SeNgelosi Yesibili

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

Kusukela ku-Early Writings, ikhasi 238: “Sekusondele ukuphela komlayezo wengelosi yesibili, ngabona ukukhanya okukhulu kuvela ezulwini kukhanya phezu kwabantu bakaNkulunkulu. Imisebe yalokhu kukhanya yabonakala ikhanya njengelanga, futhi ngezwa amazwi ezingelosi ememeza, ‘Bhekani, umyeni uyeza.’” Lokhu kwakungukuKhalela Kwaphakathi Nobusuku, okwakuzonika amandla umyalezo wengelosi yesibili. Amaphayona aqonda ukuthi umyalezo wengelosi yokuqala wafika ngo-1798 kodwa wanikwa amandla ngokuwa koMbuso Wama-Ottoman ngo-1840. Yonke imiyalezo ifika ngesikhathi esithile emlandweni, bese emva kwalokho inikwa amandla. Umyalezo wengelosi yesibili ufika ngoMashi 22, 1844, lapho amabandla amaProthestani evala iminyango yawo emelene nomlayezo wamaMillerite. UkuKhalela Kwaphakathi Nobusuku kunika amandla umyalezo wengelosi yesibili. Umyalezo wengelosi yesithathu ufika ngo-Okthoba 22, 1844, futhi unikwa amandla lapho ingelosi enamandla yesAmbulo 18 ihlangana nawo. Wonke umyalezo ufika emlandweni, bese emva kwalokho unikwa amandla. Lokhu kubalulekile ukuba kuqondwe.

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

Ukukhala Kwaphezulu Kwaphakathi Kwamabili kwanika amandla umlayezo wengelosi yesibili. Izingelosi zathunywa zivela ezulwini ukuze zivuse abangcwele ababedangele futhi zibpreparele umsebenzi omkhulu owawuphambi kwabo. Amadoda ayenamakhono kakhulu ayengawona awokuqala ukwamukela lo myalezo. UWilliam Miller wayengesiye owokuqala ukwamukela lo myalezo; kunalokho, wayengowokugcina ukuwamukela. Wayengonamakhono kakhulu ekuqondeni lo myalezo, kanti uSamuel Snow wayengowokuqala. Labo ababekade behola emsebenzini ngaphambili baba ngabokugcina ukuwamukela nokusiza ukukhulisa ukukhala. Ngokomlando, umuntu wokugcina ukwamukela umlayezo Wokukhala Kwaphezulu Kwaphakathi Kwamabili kwakunguWilliam Miller.

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

Kusukela ku-The Great Controversy, 376: Ngesikhathi sokunikezwa amandla koKukhala Kwaphakathi Kwamabili, cishe abayizi-50,000 bashiya amabandla. Njengoba umsebenzi kaMiller wawuthambekele ekwakheni amabandla, ekuqaleni wamukelwa ngomusa; kodwa lapho abefundisi nabaholi bezenkolo sebenqume ukuphikisana nemfundiso ye-Advent futhi befisa ukucindezela yonke inkanuko ngale ndaba, bayiphikisa besemapulpitini futhi benqabela amalungu abo ilungelo lokuya ekushunyayelweni kokubuya kwesibili noma ngisho nokukhuluma ngethemba labo emihlanganweni yokuzijabulisa. Abaholi eBandleni lama-Adventist namuhla abavimbela ukufundiswa kwalo myalezo ebandleni ngisho nasemakhaya angasese bafanekiselwa lapha enhlanganweni yamaMillerite.

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

Amakholwa azithola esesivivinyweni esikhulu nasekudidekeni. Ayewathanda amabandla awo futhi enqikaza ukuzihlukanisa nawo, kodwa njengoba ebona ubufakazi beZwi likaNkulunkulu bucindezelwa futhi ilungelo lawo lokuhlolisisa iziprofetho linqatshelwa, azizwa ukuthi ukwethembeka kuNkulunkulu kwakuwavimbela ukuba azithobe. Labo ababefuna ukuvala ngaphandle ubufakazi beZwi likaNkulunkulu babengenakuthathwa njengabakha iBandla likaKristu. Ngakho-ke, azizwa enesizathu esifanele sokuzihlukanisa nokuxhumana kwawo kwangaphambili. Ehlobo lika-1844, abangaba ngu-50,000 baphuma emabandleni.

## Miller's Understanding and the True Midnight Cry

Ukuqonda KukaMiller kanye Nokukhala Kwangempela Kwaphakathi Kwamabili

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

Encwadini kaMfundisi uDamsteegt, *Foundation of Seventh-day Adventist Message and Mission*, uMiller wayekholelwa ukuthi ukumemezelwa kukaDaniyeli 8:14 kanye nengelosi yokuqala yesAmbulo 14 kwakuyisiKhalo Saphakathi Kwamabili—“Bhekani, umkhwenyana uyeza.” Wayekholelwa ukuthi lo myalezo wawukhomba ukuza kwesibili kukaKristu. UMiller wayecabanga ukuthi wonke umlando wawuyisiKhalo Saphakathi Kwamabili, kodwa u-Ellen White uthi isiKhalo Saphakathi Kwamabili sagcwaliseka ngesikhathi esithile esiqondile. USamuel Snow wabiza isethulo sakhe ngokuthi “The True Midnight Cry” ukuze asihlukanise nemfundiso yamaMillerite yokuthi isiKhalo Saphakathi Kwamabili sasiwumyalezo ojwayelekile.

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

Ababengabomoya kakhulu bamukela umlayezo kuqala, kanti labo ababekade behola emsebenzini baba ngabokugcina ukuwamukela nokusiza ekuwukhuliseni umemezelo. UWilliam Miller, owayehole umsebenzi kusukela ngo-1833 kuya phambili, wabhekana nobunzima ngomlayezo Wokukhala Kaphakathi Kwamabili lapho ufika ngo-Agasti 1844. Wayengaqiniseki ngokuzihlukanisa namabandla, futhi wayesefundise ukuqonda okunye ngoKukhala Kaphakathi Kwamabili iminyaka eminingi.

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

UWilliam Miller wabhala wathi, “Bengingakaze ngiqiniseke nganoma yiluphi usuku oluthile lokubonakala kweNkosi, ngikholwa ukuthi akakho umuntu ongakwazi usuku noma ihora. Kuzo zonke izinkulumo zami ezishicilelwe, njengoba kuzobonakala ekhasini lesihloko, kwakukhulunywa ngonyaka ka-1843. Kuzo zonke izinkulumo zami zomlomo, ngangihlale ngitshela abalaleli bami ukuthi lezo zikhathi zaziyophela ngo-1843 uma kwakungekho phutha ekubaleni kwami, kodwa ukuthi ngangingeke ngasho ukuthi ukuphela kwakungeke kufike ngisho nangaphambi kwaleso sikhathi, nokuthi kwakufanele bahlale belungile ngaso sonke isikhathi. Ngo-1842, abanye babazalwane bashumayela ngokuqiniseka okukhulu, unyaka uqobo lwawo, futhi bangisolisa ngokufaka u-‘uma’.” NgoMeyi 1842, kwashicilelwa ishadi lika-1843, futhi abazalwane batshela uMiller ukuba asuse u-‘uma’ enkulumweni yakhe.

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

UMiller waqhubeka wathi, “Amaphephandaba omphakathi ayeseshicilele nokuthi ngangibeke usuku oluqondile, umhla wamashumi amabili nantathu ku-Ephreli, lokufika kweNkosi. Ngakho-ke, ngoZibandlela walowo nyaka, njengoba ngangingaboni phutha ekubalweni kwami, ngashicilela inkolelo yami yokuthi phakathi komhla zingama-21 kuNdasa, 1843, nomhla zingama-21 kuNdasa, 1844, iNkosi yayizofika ngesinye isikhathi.” UMiller wayesevele ephethe isiphetho sosuku lweshumi lwenyanga yesikhombisa, futhi kudala ngaphambi kokuba uSamuel Snow asebenzise lesi siphetho ukumemezela Isililo Saphakathi Kwamabili, uMiller wayesebhale ngaso. KwakunguMiller lowo iNkosi eyamsebenzisa ukuhlanganisa umqondo onengqondo uSamuel Snow awusebenzisa ukukhomba umhla zingama-22 kuMfumfu, 1844.

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

UMiller wabhala wathi, “Ngonyaka ka-1843, ukusolwa okunolaka kakhulu kwanqwatshelaniswa phezu kwami nalabo ababehlangene nami yizindaba zokunyathelisa kanye namanye amapulupiti. Izisusa zethu zahlaselwa, izimiso zethu zachazwa ngokungesilo iqiniso, nesimilo sethu sangcoliswa.” Isikhathi sadlula, kwathi uMashi 21, 1844, wadlula ngaphandle kokubonakala kweNkosi. Ukudumala kwaba kukhulu, futhi abaningi abasahambanga nabo. Ngaphambi kwalesi sikhathi, kusukela ngo-1840, kwakulinganiselwa ukuthi kwakukhona amaMillerite angu-200,000, kodwa ngalesi sikhathi kwase kusele angu-50,000 kuphela.

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

UMiller waqhubeka wathi, “Ngaphambi kwalokhu, ekwindla ka-1843, abanye babafowethu baqala ukubiza amabandla ngokuthi yiBabiloni futhi baphikelela ngokuthi kwakungumsebenzi wama-Adventist ukuphuma kuwo. Ngalokhu, ngadabuka kakhulu. Umphumela wawungemubi kakhulu kuphela, kodwa ngakubheka njengokuphambukisa iZwi likaNkulunkulu, njengokulihlanekezela imiBhalo.” UMiller wabhekana nobunzima ngomlayezo wengelosi yesibili, okwenza kwaba lukhuni kakhulu kuye ukwamukela umlayezo weqiniso woKukhala Kwasemini Yobunye. Lo mkhuba wasakazeka, futhi amabandla avalwa kubo, kwadala inzondo futhi kwehlukanisa iningi lama-Adventist namabandla alo ngokwahlukana kwawo.

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

Ngemva kokuba isikhathi sakhe esashicilelwa sesidlulile, uMiller wavuma ukudumala kwakhe mayelana nenkathi eqondile kodwa waqhubeka ebambelele ekukholweni kwakhe. Waqhubeka nemisebenzi yakhe eNtshonalanga phakathi nehlobo lika-1844 kwaze kwaba yilapho kuqala inhlangano yeNyanga Yesikhombisa. Wayengenandima kule nhlangano ngaphandle kwencwadi ayeyibhale ezinyangeni eziyishumi nesishiyagalombili ngaphambili mayelana nemikhosi yoMthetho kaMose ekhomba kuleyo nyanga. Wayengalindele ukuthi izihloko ezinjalo zizosetshenziswa ngaleyo ndlela noma ukuthi ukukholwa ebufakazini obunjalo kwakuyokuba yisivivinyo sensindiso. Wayengenabudlelwano nale nhlangano kwaze kwaba amasonto amabili noma amathathu ngaphambi kuka-October 22, 1844. Encwadini ayibhalela uHimes ngo-October 6, 1844, uMiller wabhala wathi, “Ngibona inkazimulo enyangeni yesikhombisa engingakaze ngayibona ngaphambili... Manje, malibongwe igama leNkosi, ngibona ubuhle, ukuvumelana, nokuhlangana emibhalweni, engikukhulekele isikhathi eside kodwa angizange ngikubone kuze kube namuhla. Bonga iNkosi, mphefumulo wami. UMfoweth’ uSnow, uMfoweth’ uStorrs, nabanye, mababusiswe ngenxa yokuba yizinsimbi ekuvuleni amehlo ami. Sengicishe ngafika ekhaya. Inkazimulo, inkazimulo, inkazimulo, inkazimulo.”

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

Ngemva kwalokho, uMiller waphinde wacabanga ngeSikhalo Saphakathi Kwamabili, esibiza ngokuthi ukushisekela okweqile. UDamsteegt uphawula ukuthi uSnow wathola uhlaka oluyisisekelo lomyalezo weSikhalo Saphakathi Kwamabili emsebenzini kaMiller wangaphambili.

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

Izibalo zikaSnow, ezashicilelwa ngoMashi 1844, zavusa ukunakwa okuncane kwaze kwaba umhlangano wekamu lase-Exeter, ngo-Agasti 12–17, 1844. Lapho, usuku lwakhe oluqondile lokubuya kukaKristu lwavusa amaMillerite amaningi, lwafinyelelisa umzamo wawo wobuvangeli esicongweni. Impendulo yawo yaziwa ngokuthi yiNhlangano yeNyanga yesiKhombisa. Nakuba abaholi bamaMillerite ekuqaleni babenokungabaza, emasontweni athile ngaphambi komcimbi owawulindelwe, bahlanganyela kule nhlangano futhi bavumela imibono kaSnow ukuba ishicilelwe futhi isekelwe.

## The Midnight Cry and Its Aftermath

Ukumemeza Kwaphakathi Kwamabili Nemiphumela Yako

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

Umbono wokuqala ka-Ellen White ubonisa abantu bakaNkulunkulu besendleleni eya ezulwini, benokukhanya ngemuva kwabo okubizwa ngokuthi uKhalelo Lwaphakathi Kwamabili. Umlayezo owethulwa nguSamuel Snow udinga ukuqondwa. NgoMeyi 1842, kwanyatheliswa amashadi angu-300 enzelwe abashumayeli abangu-300. NgoMashi 22, 1844, ngemva kokudumazeka kokuqala, ishadi labekwa eceleni, futhi abaningi bayishiya le nhlangano. Labo abasala kwakufanele balinde. Emhlanganweni wokukhempa wase-Exeter, uSnow wabonisa ukuthi iNkosi yayizofika ngo-Okthoba 22, 1844, uSuku Lokubuyisana. Lokhu kwabashukumisela ukuba bamemezele umlayezo.

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

UJoseph Bates walandisa ukuthi ngemva komhlangano wekamu wase-Exeter, ngesikhathi ehamba phakathi kwezinqola zesitimela, wezwa amazwi ephindaphinda ethi, “Bhekani, umkhwenyana uyeza!” Le nhlangano yasabalala kulo lonke elase-United States ezinyangeni ezimbili, yaholela ekuDumazekeni Okukhulu ngo-Okthoba 22, 1844.

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

UDamsteegt uphawula ngeNgqungquthela yaseLow Hampton yama-Adventist, zingu-28–29 kuZibandlela 1844, eyayihlanganisa uHimes noMiller. UHimes wanxusa ukuba kududuzwe abangcwele, kuvuswe izwe lobuKristu, futhi kumenyezelwe insindiso ezonini. Emasontweni ambalwa kamuva, i-Advent Press yaqala kabusha, futhi uHimes wamemezela ukuthi umnyango wensindiso uvulekile. UMiller kancane kancane wayeka umqondo oweqisayo womnyango ovaliwe, wabuyela embonweni wakhe wokuqala weMidnight Cry. Kuleyo nyanga efanayo, u-Ellen White waba nombono wakhe wokuqala, owabonisa ukuthi labo abalahla iMidnight Cry bayawa baphume endleleni. Lowo mbono wawungokaWilliam Miller njengokungathi wawungowabanye bonke.

## William Miller's Final Test and Legacy

Ukuvivinywa Kokugcina Nefa LikaWilliam Miller

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

Kusukela ku-Early Writings, ikhasi 257: “Ukunaka kwami kwase kubhekiswa kuWilliam Miller. Wayebonakala edidekile futhi egobile ngenxa yokukhathazeka nosizi ngabantu bakhe. Iqembu elalibumbene futhi linothando ngo-1844 lalilahlekelwa uthando lwalo, limelana lodwa, futhi liwela esimweni sokubanda nokuhlehla emuva ngokomoya. Njengoba ebona lokhu, usizi lwaphelisa amandla akhe. Ngabona amadoda aholayo embhekile, ikakhulukazi uJoshua Himes, futhi esaba ukuthi angase amukele umlayezo wengelosi yesithathu.” Umlayezo wengelosi yesithathu kulo mongo yiSabatha. Njengoba uMiller ayethambekela ekukhanyeni okuvela ezulwini, la madoda ayehlela amacebo okuphambukisa ingqondo yakhe kulokho. Ithonya lomuntu lamgcina ebumnyameni futhi lagcina ithonya lakhe phakathi kwalabo ababemelana neqiniso. Ekugcineni, uMiller waphakamisa izwi lakhe emelene nokukhanya okuvela ezulwini—iSabatha. Wahluleka ukwamukela umlayezo owawuyochaza ukudumala kwakhe futhi ukhanyisele inkazimulo nokukhanya kokwedlule. Wathembela ekuhlakanipheni komuntu esikhundleni sokukaNkulunkulu. Njengoba ayesedabukile ngenxa yomsebenzi nobudala, wayengenacala elilingana nelalabo ababemvimba eqinisweni. Isono siphezu kwabo. Ukuba uMiller wayekwazile ukubona ukukhanya kwengelosi yesithathu, izinto eziningi zaziyochazwa. Kodwa abafowabo babevuma uthando olujule kangaka ngaye waze wacabanga ukuthi wayengeke neze azihlukanise nabo. UNkulunkulu wamvumela ukuba awe ngaphansi kwamandla okufa futhi wamfihla ethuneni kulabo ababemdonsa bemsusa eqinisweni. UMose wona ngaphambi kokungena eZweni Lesithembiso; ngokunjalo noMiller wona ngesikhathi eseseduze ukungena eKhanani lasezulwini. Abanye bamholela ekwenzeni lokhu; abanye bayakuphendulela lokho. Kodwa izingelosi ziqapha uthuli oluyigugu lwale nceku kaNkulunkulu futhi iyovela ngokuzwakala kwecilongo lokugcina.

## Conclusion: Lessons for Today

Isiphetho: Izifundo Zanamuhla

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

Ekuphetheni, uWilliam Miller umele amaSeventh-day Adventist ekupheleni kwezwe. Umbono wokuqala ka-Ellen White uqondene kakhulu nosuku lwethu kunolosuku lwakhe. Ekupheleni kwezwe, amaSeventh-day Adventist ayokwenqaba ukukhanya kweMidnight Cry. Ukukhanya kweMidnight Cry kungaqondwa kuphela ngokuliqonda leli zwe lomlando. Ukudumala kokuqala kwahlanza inhlangano yamaMillerite kulabo ababekhona ngenxa yezizathu ezingezinhle, kwalungiselela nabantu isipiliyoni sokuvivinywa esasiyobaholela eNdaweni eNgcwelengcwele Kakhulu. Labo abafika ekudumaleni kokuqala babusisiwe kuphela uma belinda kuze kube ngu-Okthoba 22, 1844. Lesi sikhathi sihlelwe nguNkulunkulu ukuba sikhiqize abantu ayobabutha eNdaweni eNgcwelengcwele Kakhulu. Ukwenqaba iMidnight Cry nokuwela endleleni kusho ukwenqaba lo mlando wonke.

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

UWilliam Miller wenza amaphutha amathathu, futhi sihlale sivivinywa ngezivivinyo ezintathu. Iphutha lakhe lokuqala kwakuwukwenqaba Isimemezelo Saphakathi Kwamabili ngoDisemba 1844. Elesibili kwakuwukulalela abantu esikhundleni sikaNkulunkulu, okwaholela ephutheni lakhe lesithathu: ukwenqaba iSabatha. Ekupheleni kwezwe, amaSeventh-day Adventist ayokwenqaba umlando weSimemezelo Saphakathi Kwamabili nesimemo sokubuyela ezindleleni zakudala ngoba elalela abaholi bawo. Ngokwenza kanjalo, azilungiselela uphawu lwesilo, ephinda inqubo kaMiller yokuvivinywa ngezinyathelo ezintathu, eqala ngendlela ahlobana ngayo nomyalezo nomlando weSimemezelo Saphakathi Kwamabili.

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

Kukhona iziprofetho ezimbili kuphela eziphathelene nomlando osukela ekudumazekeni kokuqala kuze kufike ekudumazekeni kwesibili: izinsuku ezingu-2300 (“Nakuba umbono uphuza, wulindele”) kanye ne-2520. Ukwenqaba i-2520 kuwukwenqaba Isimemezelo Saphakathi Kobusuku. Ukwenqaba Isimemezelo Saphakathi Kobusuku kuwukuwela usuke endleleni uye ezweni lababi elingezansi.

We will address this further in the next presentation.

Sizobhekana nalokhu ngokuningiliziwe esethulweni esilandelayo.

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