A Word of Clarification
מֵימַר דִּבְהִירוּת
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.
Nyuam qhuav no peb tau pib npaj daim ntawv sau tseg ntawm *Habakkuk’s Two Tables* kom txhais ua ntau hom lus uas muaj sawv cev nyob hauv peb lub vev xaib. Tes dej num ntawm kev hloov ib zaj lus qhuab qhia uas hais tawm los ua ib zaj lus nthuav qhia uas sau tseg cia yog ib tes dej num loj dua li qhov uas tej zaum yuav to taub tau yog hais tias ib tug tsis paub txog txhua yam txheej txheem uas yuav tsum hla dhau kom thiaj hloov tau ib zaj lus hais tawm los ua ib zaj lus sau tseg, nrog rau tej teeb meem tsim nyog uas thaum kawg yuav tsum ntsib thaum txhais cov ntaub ntawv ntawd mus rau ntau hom lus nyob hauv lub vev xaib. Peb nyuam qhuav pib kho thawj zaj ntawm cuaj caug tsib zaj lus nthuav qhia xwb, ces kuv thiaj pom dua ib qho txheej txheem ntxiv uas peb kuj yuav tsum hla dhau thiab. Qhov no muaj feem xyuam nrog txoj kev nthuav dav zuj zus ntawm zaj lus no txij xyoo 1989 mus txog rau peb keeb kwm tam sim no.
In the presentations of about fifteen years ago there were truths that were in their infant state of understanding. The first of those truths that I must clarify is the arrival of the second angel in Millerite history. I understood at that time that the second angel arrived when the Protestant churches began to close their doors against Miller’s presentation of the first angel’s message, in conjunction with the termination of the year 1843. William Miller worked upon a reckoning of time that he believed identified that the year of 1843 began on March 22, 1843 and ended on March 22, 1844. He had thought the three prophecies that ultimately were placed upon the two sacred charts would terminate in the year of 1843, and he believed that year ended on March 22, 1844. He was wrong on two points.
Mu nyigisho zatanzwe hafi imyaka cumi n’itanu ishize harimo ukuri kwari kukiri mu rwego rw’ubuto bw’imyumvire. Ukuri kwa mbere muri uko ngomba gusobanura ni ukuhagera kw’umumarayika wa kabiri mu mateka y’Abamilerite. Icyo gihe nasobanukiwe ko umumarayika wa kabiri yahageze igihe amatorero y’Abaporotesitanti yatangiraga gufunga inzugi zayo ngo yange ibyo Miller yatangazaga by’ubutumwa bw’umumarayika wa mbere, bifatanije no kurangira k’umwaka wa 1843. William Miller yakoreshaga uburyo bwo kubara igihe yizeraga ko bugaragaza ko umwaka wa 1843 watangiye ku wa 22 Werurwe 1843 kandi ukarangira ku wa 22 Werurwe 1844. Yari yaratekereje ko ubuhanuzi butatu amaherezo bwashyizwe ku mbonerahamwe ebyiri zera bwari kurangira mu mwaka wa 1843, kandi yizeraga ko uwo mwaka warangiye ku wa 22 Werurwe 1844. Yibeshye mu ngingo ebyiri.
The three prophecies of the 1335 days of Daniel twelve, the 2520 years of the “seven times” of Leviticus twenty-six and the 2300 days of Daniel eight were understood by Miller to conclude in March of 1844. The Lord thereafter guided Samuel Snow to not only understand that the prophecies ended not in 1843, but 1844. Snow applied the Karaite reckoning of time, that was not the time application Miller had been employing. Miller had been using the Rabbinic/equinox-based reckoning of time that based the year upon spring to spring.
Akọ́sọ̀rọ̀ àsọtẹ́lẹ̀ mẹ́ta náà, ti ọjọ́ 1335 nínú Dáníẹ́lì orí kejìlá, ti ọdún 2520 ti “àkókò méje” nínú Lefitíkù orí kẹrìnlélógún, àti ti ọjọ́ 2300 nínú Dáníẹ́lì orí kẹjọ, ni Miller mọ̀ sí pé wọ́n yóò parí ní oṣù Kẹta ọdún 1844. Lẹ́yìn èyí, Olúwa darí Samuel Snow kí ó lè yé e pé kì í ṣe ní ọdún 1843 ni àwọn àsọtẹ́lẹ̀ náà parí, bí kò ṣe ní ọdún 1844. Snow lo ìṣírò àkókò ti àwọn Karaite, èyí tí kì í ṣe ìlò àkókò tí Miller ti ń lò. Miller ti ń lo ìṣírò àkókò ti àwọn Rábínì/tí ó dá lórí equinox, tí ó fi ìrú ọdún náà múlẹ̀ láti orísun omi dé orísun omi.
When we were presenting Habakkuk’s Two Tables, we had not understood this historical reality and were using Miller’s experience to mark March 22, 1844 as the arrival of the second angel and the beginning of the tarrying time. I understood, and still do that the arrival of that angel corresponded to when the Protestants rejected Miller’s message of the first angel, and the following passage was my point of reference.
Igihe twasangaga ameza abiri ya Habakuki, ntitwari twasobanukiwe n’uku kuri kw’amateka, kandi twakoreshaga ubunararibonye bwa Miller kugira ngo turange itariki ya 22 Werurwe 1844 nk’ukuza kwa marayika wa kabiri n’itangiriro ry’igihe cyo gutinda. Nasobanukiwe, kandi n’ubu ndacyabyumva, ko ukuza kw’uwo marayika kwahuriraga n’igihe Abaporotesitanti banze ubutumwa bwa Miller bwa marayika wa mbere, kandi umurongo ukurikira ni wo wari ishingiro nakoreshaga.
“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.
«នៅខែមិថុនា ឆ្នាំ 1842 លោក Miller បានបង្រៀនជុំទីពីរនៃមេរៀនរបស់គាត់ នៅព្រះវិហារផ្លូវ Casco ក្នុងទីក្រុង Portland។ ខ្ញុំមានអារម្មណ៍ថា វាជាសិទ្ធិពិសេសដ៏អស្ចារ្យមួយ ដែលបានចូលរួមស្តាប់មេរៀនទាំងនេះ; ព្រោះខ្ញុំបានធ្លាក់ចូលក្នុងសេចក្ដីបាក់ទឹកចិត្ត ហើយមិនមានអារម្មណ៍ថា បានត្រៀមខ្លួនរួចរាល់ដើម្បីជួបព្រះអង្គសង្គ្រោះរបស់ខ្ញុំទេ។ មេរៀនជុំទីពីរនេះបានបង្កឲ្យមានការរំភើបចិត្តក្នុងទីក្រុងយ៉ាងខ្លាំងជាងលើកទីមួយ។ លើកលែងតែប៉ុន្មានករណីតិចតួច និកាយផ្សេងៗបានបិទទ្វារព្រះវិហាររបស់ពួកគេចំពោះលោក Miller។ សេចក្ដីអធិប្បាយជាច្រើនពីវេទិកាផ្សេងៗបានព្យាយាមបង្ហាញកំហុសដែលត្រូវបានចោទប្រកាន់ថា ជាការនិយមជ្រុលរបស់អ្នកបង្រៀនរូបនេះ; ប៉ុន្តែហ្វូងមនុស្សដ៏ច្រើននៃអ្នកស្តាប់ដែលពោរពេញដោយកង្វល់បានមកចូលរួមការប្រជុំរបស់គាត់ ហើយមានមនុស្សជាច្រើនមិនអាចចូលទៅក្នុងអគារនោះបាន។ ក្រុមជំនុំទាំងឡាយមានភាពស្ងៀមស្ងាត់ និងយកចិត្តទុកដាក់យ៉ាងពិសេស»។ 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.
N’ate ase portes no si doɔ Miller n’asɛm no too ase ma sɛnkyerɛnne a ɛkyerɛ sɛ ɔbɔfo a odi kan no ho a wɔpoe no afi ase, na sɛnea na Miller te Rabbifoɔ/ɛkwinɔkse so bere kan no ase no, me nso migyee too mu sɛ Ɔbɛnem 22, 1844 na ɛhyɛɛ 1843 awiei. Miller nkyerɛkyerɛ a ɔde mae wɔ Portland wɔ June 1842 mu no yɛ waymark bi ankasa a ɛda po a ɛtoatoa so a awiei koraa no baa Ɔbɛnem 18, 1844 no adi, nanso bere a wɔreyɛ nkyerɛkyerɛ no, na yenhuu Samuel Snow de Karaite bere kan no yɛɛ adwuma no.
In the first presentation that we began to copy-edit, I began to see that what was recorded at that time seems to contradict what we now teach. It does and it doesn’t. It is simply an emphasis upon the progressive arrival of the second angel, and also an illustration of the progressive unsealing of this message, as was the case also in Millerite history. This note of clarification should address those who have stumbled over our identification of April 19, 1844 as the first Millerite disappointment and what was taught in the past.
Mu nsobanuro ya mbere twatangiye gukosora no kunonosora, natangiye kubona ko ibyanditswe icyo gihe bisa n’aho bivuguruza ibyo ubu twigisha. Ni ko biri kandi si ko biri. Ni ugushimangira gusa ukuza k’iterambere k’umumarayika wa kabiri, kandi ni n’ishusho y’ukuntu ubu butumwa bwagiye busendurwa buhoro buhoro, nk’uko byagenze no mu mateka y’Abamillerite. Iyi nyandiko y’ugusobanura irakwiye gukemura ikibazo cy’abasitaye ku kumenya kwacu ko tariki ya 19 Mata 1844 ari yo yabaye ugucika intege kwa mbere kw’Abamillerite no ku byigishijwe mu gihe cyashize.
“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.
“Yr neges gyntaf a’r hail neges a roddwyd yn 1843 a 1844, ac yr ydym ni yn awr dan gyhoeddiad y drydedd; ond y mae’r tair neges oll eto i’w cyhoeddi. Y mae mor hanfodol yn awr ag erioed o’r blaen eu bod i gael eu hailadrodd i’r rhai sy’n ceisio’r gwirionedd. Trwy ysgrif a llais yr ydym i seinio’r cyhoeddiad, gan ddangos eu trefn, a chymhwysiad y proffwydoliaethau sy’n ein harwain ni at neges y trydydd angel. Ni all fod trydedd heb y gyntaf a’r ail. Y mae’r negeseuon hyn i’w rhoi gennym i’r byd mewn cyhoeddiadau ac mewn areithiau, gan ddangos yn llinell hanes proffwydol y pethau a fu a’r pethau a fydd.” Selected Messages, llyfr 2, 104.
Habakkuk's Two Tables 1 of 95
ሁለቱ ጽላቶች የሐበቁቅ 1 ከ95
Introduction to Habakkuk's Two Tables and the Midnight Cry
Intangiriro ku Mameza abiri ya Habakuki n’Induru yo mu Gicuku
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.
A cikin wannan jeri, za mu yi nazari a kan alluna biyu na Habakkuk—taswirorin 1843 da 1850—cikin wani tsawon lokaci. Za mu fara ne da sanya Kiran Tsakar Dare a matsayinsa. Kamar yadda aka ambata, yawancin gabatarwar farko za su zama bitar abin da aka riga aka sani ga waɗanda suka saba da wannan saƙo, amma tun da muna shirya wani jeri da mutanen da suke sababbi ga wannan saƙo za su iya nazari a kai, dole ne mu shimfiɗa musu wasu muhimman ra’ayoyi na asali. Za mu fara da Kiran Tsakar Dare, muna mai da hankali a kan wani ɓangare da ake samu a cikin wahayin farko na Ellen White. Bari mu karanta sakin layi na farko daga Christian Experience and Teachings, shafi na 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."
Bột thời gian không lâu sau khi năm 1844 trôi qua, khải tượng công khai đầu tiên của tôi đã được ban cho tôi. Tôi đang thăm bà Haines tại Portland, Maine, một chị em yêu dấu trong Đấng Christ, lòng người gắn bó với lòng tôi. Năm người chúng tôi, tất cả đều là phụ nữ, đang quỳ cách yên lặng nơi bàn thờ gia đình. Trong khi chúng tôi cầu nguyện, quyền năng của Đức Chúa Trời giáng trên tôi như chưa từng có trước đó.
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.
Öt asszony, akiknek szíve egybeforrt White testvérrel, nem ellenezte Isten hatalmának semmiféle megnyilvánulását. Figyelemre méltó, hogy mindnyájan asszonyok voltak, az egyházat képviselve, és öten voltak, ami tekinthető az öt okos szűznek. Ez csupán egy megfigyelés.
"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."
Waxaan u ekaa in iftiin laygu hareereeyey oo aan dhulka ka sii korayo marba marka ka dambaysa. Waxaan u jeestay inaan dunida ka eego dadka advent-ka, laakiin ma aanan helin, markaasaa cod igu yidhi, “Mar kale eeg, oo wax yar ka sii sarreeya eeg.” Taas dabadeed ayaan indhahaygii kor u qaaday, oo waxaan arkay jid toosan oo cidhiidhi ah oo si sare looga taagay dunida korkeed. Jidkan ayay dadka Advent-ku ugu safrayeen magaalada, taas oo ku taallay dhammaadka fog ee jidka. Waxay gadaashooda, bilowgii jidka, ku lahaayeen iftiin dhalaalaya oo la dhigay, kaas oo malaa’ig ii sheegtay inuu ahaa Qayladii Habeenbadhka. Iftiinkaasu jidka oo dhan ayuu ka iftiiminayay, wuxuuna cagahooda u siinayay nuur si aanay u turunturoon. Haddii ay indhahooda ku sii hayeen Ciise, oo wax yar hortooda joogay, iyaga oo magaalada u hoggaaminaya, way nabdoonaayeen. Laakiin goor dhow qaar baa daalay oo yidhi magaaladu aad bay u fog tahay, oo waxay filayeen inay mar hore galeen. Markaas Ciise wuu dhiirrigelin jiray isaga oo kor u qaadaya gacantiisa midig ee ammaanta leh, gacantiisana waxaa ka soo bixi jiray iftiin ka dul babanaya kooxdii advent-ka, markaasay ku qaylin jireen, “Alleluia!” Kuwo kale se si degdeg iyo qasdidarro leh ayay u diideen iftiinkii gadaashooda ahaa, oo waxay yidhaahdeen inuusan ahayn Ilaah kii intaas fog soo hoggaamiyey. Iftiinkii gadaashooda ahaa wuu bakhtiyey, cagahoodina gudcur buuxa ayuu kaga tegey, markaasay turunturoodeen oo ay araggii ka lumiyeen calaamaddii iyo Ciise, oo waxay jidkii kaga dheceen dunidii hoose ee mugdiga iyo sharnimada lahayd.
William Miller and the Midnight Cry
William Miller uye Kudanidzira kwePakati Pou usiku
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.
Ebben az első előadásban, miután megállapítunk néhány pontot, az adventisták 1844. decemberi low hamptoni konferenciáját fogjuk tárgyalni. E konferencián néhány millerita összegyűlt, és William Miller elvetette az Éjféli Kiáltás értelmezését. Az itt követett logika az, hogy ez a látomás, noha mindannyiunk számára szól, különösképpen William Millernek szólt.
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.
ក្នុងខែដដែលនោះ William Miller បានបដិសេធពន្លឺដែលនៅខាងក្រោយពួកគេ គឺ «ការស្រែកនៅពាក់កណ្ដាលអធ្រាត្រ» ដែលនឹងបណ្ដាលឲ្យគាត់ធ្លាក់ចេញពីផ្លូវ ទៅកាន់លោកិយអាក្រក់នៅខាងក្រោម។ យើងនឹងពិនិត្យមើលនូវផលប៉ះពាល់នៃការនេះ។ ភស្តុតាងប្រវត្តិសាស្ត្របង្ហាញថា ពួក Millerites ទាំងអស់ជឿថា ពួកគេកំពុងបំពេញពាក្យប្រៀបប្រដូចអំពីស្ត្រីព្រហ្មចារីទាំងដប់; នេះជាចំណេះដឹងទូទៅក្នុងចំណោមពួកគេ។ យើងនឹងបង្ហាញថា William Miller មានការយល់ដឹងអំពីអ្វីដែលជា «ការស្រែកនៅពាក់កណ្ដាលអធ្រាត្រ»។ Miller ជឿថា «ការស្រែកនៅពាក់កណ្ដាលអធ្រាត្រ» គឺជាសារនៃម៉ោងជំនុំជម្រះនៅក្នុង Daniel 8:14 និង Revelation 14:6-9។ គាត់ជឿថា សារដែលគាត់បានចាប់ផ្តើមប្រកាសនៅដើមទសវត្សរ៍ 1830 គឺជា «ការស្រែកនៅពាក់កណ្ដាលអធ្រាត្រ» ថា «មើល៍! កូនកំលោះមកហើយ» ហើយថា ព្រះយេស៊ូវកំពុងយាងមកកាន់ពិភពលោកក្នុងនាមជាកូនកំលោះ។
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.
Kwa sehemu kubwa ya historia ya Wamileraiti, waliamini kwamba walikuwa wakilitimiza fumbo la wanawali kumi, lakini walidhani kwamba Kilio cha Usiku wa Manane kilieleza ujumbe waliokuwa wamekuwa wakiutangaza. Hata hivyo, kufikia majira ya joto ya mwaka 1844, ufahamu mpya na sahihi ulidhihirika: kwamba Kilio cha Usiku wa Manane kilikuwa ni mwamko wa Mwezi wa Saba, ambapo Yesu alitarajiwa kuja katika siku ya kumi ya mwezi wa saba. Hicho ndicho kilikuwa Kilio cha kweli cha Usiku wa Manane. Miller alipokikataa Kilio cha kweli cha Usiku wa Manane mwezi Desemba 1844, alikuwa akiikataa historia ya majira ya joto ya mwaka 1844 na kurejea kwenye msimamo wake wa awali kwamba huo ulikuwa tu ujumbe wa jumla uliotoka katika miaka ya 1830. Kuelewa mienendo ya Kilio cha Usiku wa Manane ni jambo la msingi sana. Ikiwa huelewi 2520 kama Wamileraiti walivyoielewa, huwezi kuelewa Kilio cha Usiku wa Manane. Na ikiwa huwezi kuelewa Kilio cha Usiku wa Manane kama Wamileraiti walivyoelewa, unaanguka kutoka katika njia kuelekea ulimwengu mwovu ulioko chini.
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.
A cikin wannan gabatarwa, za mu fara da wasu gaskiya da ke kan jadawalin waɗanda Adventism a yau ke ƙin karɓa a sarari. Cibiyar Binciken Littafi Mai Tsarki ta Cocin Seventh-day Adventist da yawancin malaman tauhidin Adventist suna ƙin amincewa da 2520. Za mu yi magana a kan wannan bisa ga Littafi Mai Tsarki yayin da muke ci gaba, amma da farko, za mu nuna cewa Ellen White ta amince da 2520 gaba ɗaya. Cibiyar da yawancin malaman tauhidi kuma suna ƙin fahimtar majagaba game da Daily. Za mu nuna cewa ƙin fahimtar majagaba cewa Daily arna ce, ƙin Ruhun Annabci ne. Cibiyar kuma tana ƙin fahimtar majagaba game da ƙahoni a bainar jama'a—Ƙaho na Biyar da Ƙaho na Shida. Za mu fara da nuna cewa ƙin fahimtar majagaba game da ƙahoni ƙin Ruhun Annabci ne.
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.
A mai adventisták többsége legfeljebb homályos elképzeléssel bír az 1290-ről és az 1335-ről. Az 1335-ről vallott úttörői megértés nélkül nincs bibliai alapja annak, hogy az 1844. március 22-én kezdődött késedelmi időt annak azonosítsuk. A késedelmi idő megértése nélkül nem lehet felfogni az Éjféli Kiáltás dinamikáját. Az Éjféli Kiáltás megértése nélkül az ember letér az ösvényről az alant levő gonosz világba. Ezeket az igazságokat be fogjuk mutatni a táblázaton a Prófétaság Lelkének világos jóváhagyása alapján, majd Isten Igéjéből részleteiben megvizsgáljuk őket. Először azonban meg kell látnunk, mi vette körül a millerita történelmet, és mi idézte elő az Éjféli Kiáltást.
Millerite History and the Arrival of the First Angel
Historia ya Millerite na Kuwasili kwa Malaika wa Kwanza
We begin with Uriah Smith from Thoughts on Daniel and Revelation, page 521, to show the Millerite history and address 1798. Uriah Smith writes, 'The chronology of the events of Revelation 10 is further ascertained from the fact that this angel is identical with the first angel of Revelation 14.' In Revelation 10, a mighty angel comes down from heaven with a little book open in his hand. Ellen White informs us that this mighty angel is Jesus Christ, and the little book is the Book of Daniel. By the end of chapter ten, John is told to eat the little book, which will be sweet in his mouth and bitter in his stomach. John represents the Millerite history, where the message of Daniel is sweet but leads to bitter disappointment. The mighty angel of Revelation 10, according to the pioneers, is the first angel of Revelation 14—they are the same angel.
Anyɛ wɔn asefi wɔ Uriah Smith no nkyerɛwee *Thoughts on Daniel and Revelation*, kratafa 521 so, sɛnea ɛbɛyɛ a yɛbɛda Millerfo abakɔsɛm adi na yɛaka 1798 ho asɛm. Uriah Smith kyerɛw sɛ, “Wɔsan hu adanse kɛse bi a ɛma Nsɛm a esisii wɔ Adiyisɛm 10 mu bere nhyehyɛe no da adi, fi nokwasɛm a ɛyɛ sɛ saa ɔbɔfo yi ne Adiyisɛm 14 mu ɔbɔfo a odi kan no yɛ baako no mu.” Wɔ Adiyisɛm 10 mu no, ɔbɔfo kɛse bi fi soro sian ba fam a nhoma ketewa bi a wɔabue no kura ne nsam. Ellen White ma yehu sɛ saa ɔbɔfo kɛse yi ne Yesu Kristo, na nhoma ketewa no ne Daniel Nhoma no. Adiyisɛm ti du no awiei no, wɔka kyerɛ Yohane sɛ onni nhoma ketewa no, a ɛbɛyɛ dɛ wɔ n’anom nanso ɛbɛyɛ nwono wɔ ne yafunu mu. Yohane gyina hɔ ma Millerfo abakɔsɛm no, baabi a Daniel nkrasɛm no yɛ dɛ nanso ɛde awerɛhow kɛse ba. Sɛnea akwampaefo no kyerɛ no, Adiyisɛm 10 mu ɔbɔfo kɛse no ne Adiyisɛm 14 mu ɔbɔfo a odi kan no—wɔyɛ ɔbɔfo koro no ara.
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.
Zazwyczaj nie poświęcamy wiele czasu, aby mówić konkretnie o tych aniołach w Objawieniu, lecz powinniśmy. Potężny anioł z Objawienia 10 jest także tym aniołem, o którym William Miller wierzył, że wypełniał Wołanie o Północy, dokonując dzieła pierwszego anioła z Objawienia 14: „Bójcie się Boga i oddajcie Mu chwałę, gdyż nadeszła godzina Jego sądu”. Godzina Jego sądu odnosi się do Daniela 8,14. Aniołowie ci ukazują różne aspekty dokonanego dzieła.
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.
Ni twohwɛ Uriah Smith so bio: ‘Wɔda Nsɛm a ɛsisii mu wɔ Adiyisɛm 10 mu mmere nhyehyɛe no adi pefee bio fi nokwasɛm a ɛyɛ sɛ saa ɔbɔfo yi ne Adiyisɛm 14 mu ɔbɔfo a odi kan no yɛ baako no mu.’ Ɔkyerɛ nea ɛma wɔka bom no mu sɛ: wɔn baanu nyinaa wɔ nkrasɛm titiriw bi a ɛsɛ sɛ wɔka kyerɛ, wɔn baanu nyinaa de nne kɛse ka wɔn nkrasɛm no, wɔn baanu nyinaa de kasa a ɛte sɛ baako di dwuma a ɛfa Ɔbɔadeɛ no ho, na wɔn baanu nyinaa ka bere ho asɛm—baako de ntam ka sɛ bere renka bio, na ɔfoforo no de ka sɛ Onyankopɔn atemmu dɔn no adu. Adiyisɛm 14:6 mu nkrasɛm no wɔ ha, wɔ awiei bere no mfiase no akyi yi.
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 ya bayyana cewa lokacin ƙarshe shi ne 1798, kuma saƙon Ru’ya ta Yohanna 14 ya zo bayan wannan. Ya rubuta cewa, “Amma saƙon Ru’ya ta Yohanna 14:6 yana a wannan gefen farkon lokacin ƙarshe. Sanarwa ce ta sa’ar shari’ar Allah ta zo, saboda haka dole ne aikace-aikacensa ya kasance a cikin tsara ta ƙarshe. Bulus bai yi wa’azin sa’ar shari’a ta zo ba. Luther da abokan aikinsa ma ba su yi wa’azinta ba. Bulus ya yi magana game da wata shari’a mai zuwa, wadda lokacinta bai ƙayyade ba a nan gaba, kuma Luther ya ɗora ta aƙalla shekaru ɗari uku bayan zamaninsa. Bugu da ƙari, Bulus yana gargaɗin ikkilisiya game da irin wannan wa’azi cewa sa’ar shari’ar Allah ta zo har sai wani lokaci na musamman ya cika.” A cikin 2 Tassalunikawa 2:1-3, Bulus ya ce ranar Almasihu ba ta kusa ba sai fa farkon ridda ta zo, kuma an bayyana mutumin zunubi. Bulus ya gabatar da mutumin zunubi, ƙaramin ƙaho, papanci, kuma ya lulluɓe dukan zamanin rinjayensa da gargaɗi, wanda ya ci gaba har shekaru 1260, yana ƙarewa a shekara ta 1798.
In 1798, the restriction against proclaiming the day of Christ at hand ceased. The time of the end commenced, and the seal was taken from the little book. Since then, the angel of Revelation 14 has gone forth. Uriah Smith says, 'If you will see it, since 1798, the first angel's message has gone forth. In 1798, the first angel of Revelation 14 arrives in history'—this is the pioneer understanding. 'Since then, the angel of Revelation 14 has proclaimed the hour of God's judgment come, and the angel of chapter ten has taken his stand on the sea and the land, swearing that time should be no more. Their identity is unquestionable. All arguments that locate one are effective for the other. The present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, especially from 1840 to 1844, began their full and circumstantial accomplishment.'
Muna 1798, hanaa dhorkaa guyyicha Kiristoos akka dhihoo jiru labsuu irratti kaaʼamee ture ni dhaabate. Yeroon dhumaa ni jalqabe, chaappaanis macaafa xinnaa irraa ni kaafame. Ergasii jalqabee, ergamaan Mulʼata 14 ni baʼe. Uriah Smith akkana jedha: “Yoo isa hubachuu feetan, bara 1798 irraa jalqabee ergaan ergamaa jalqabaa ni baʼe. Bara 1798 keessatti, ergamaan jalqabaa Mulʼata 14 seenaa keessatti ni dhufa”—kun hubannaa qajeelchitoota jalqabaati. “Ergasii jalqabee, ergamaan Mulʼata 14 saʼaatiin murtiin Waaqayyoo akka dhufe ni labse, ergamaan boqonnaa kurnaffaas yeroo dabalataa akka hin jiraanne kakachuun galaana irrattis lafa irrattis dhaabateera. Eenyummaan isaanii gaaffii hin qabu. Mormiin tokko eessa akka kaaʼamu argisiisu kamiyyuu isa kaaniifis ni hojjeta. Dhaloonni ammaa raawwii raajiiwwan lamaan kanaa ni argaa jira. Lallaba dhufaatii keessatti, addatti bara 1840 irraa hanga 1844tti, raawwiin isaanii guutuu fi balʼaan ni jalqabe.”
Smith marks 1840 and 1844 in reference to the first angel of Revelation 14 arriving in 1798, but also marks the first angel in 1840, where the message is empowered. In the preaching of the advent, especially from 1840 to 1844, began their full accomplishment. The angel's position with one foot on the sea and one on the land denotes the wide extent of his proclamation. The message would cross the ocean and extend to various nations, and the advent proclamation did go to every missionary station in the world. From 1840, the first angel's message, according to Ellen White, was carried to every mission station in the world. This was accomplished when the year-day principle of Bible prophecy was confirmed with the collapse of the Ottoman Empire. We are not dealing with the details at this point, but setting the stage for the Millerite history and the dynamics of the Midnight Cry.
Smith ya yi nuni da shekarun 1840 da 1844 dangane da mala’ika na fari na Ru’ya ta Yohanna 14 da ya iso a 1798, amma kuma ya nuna mala’ika na fari a 1840, inda saƙon ya sami ƙarfi. A cikin wa’azin zuwan Almasihu, musamman daga 1840 zuwa 1844, cikakken cikar su ya fara. Matsayin mala’ikan da ƙafa ɗaya take kan teku, ɗaya kuma kan ƙasa, yana nuni da faɗin girman shelarsa. Saƙon zai haye tekun kuma ya bazu zuwa al’ummai dabam-dabam, kuma hakika shelar zuwan Almasihu ta kai ga kowane tashar mishan a duniya. Daga 1840, saƙon mala’ika na fari, bisa ga Ellen White, an kai shi ga kowane tashar mishan a duniya. An cika wannan ne sa’ad da aka tabbatar da ƙa’idar shekara-rana ta annabcin Littafi Mai Tsarki ta wurin rugujewar Daular Usmaniyya. A wannan lokaci ba ma mu’amala da cikakkun bayanai, sai dai muna shimfiɗa yanayi domin tarihin Millerite da kuma ƙarfafan al’amuran Kukan Tsakar Dare.
Key Historical Events: 1833 and the Falling of the Stars
Ibyabaye by’Amateka by’Ingenzi: 1833 n’Ukugwa kw’Inyenyeri
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.'
A shekara ta 1833, fāɗuwar taurari ta faru. Ellen White ta yi sharhi a cikin The Great Controversy, shafi na 333: “A shekara ta 1833, shekara biyu bayan Miller ya fara gabatar da hujjojin zuwan Kristi da ke gabatowa a bainar jama’a, alama ta ƙarshe daga cikin alamomin da Mai-Ceto ya yi alkawari da su a matsayin alamun zuwansa na biyu ta bayyana. Yesu ya ce: ‘Taurari kuma za su fāɗo daga sama.’ Matiyu 24:29. Kuma Yohanna a cikin Ru’ya ta Yohanna ya bayyana, sa’ad da yake kallo cikin wahayi ga al’amuran da za su kasance masu sanar da ranar Allah: ‘Taurarin sama kuwa suka fāɗo ƙasa, kamar yadda itacen ɓaure ke zubar da ’ya’yanta marasa nuna idan iska mai ƙarfi ta girgiza shi.’ Ru’ya ta Yohanna 6:13. Wannan annabci ya sami cika mai ban mamaki da ban sha’awa a cikin babban ruwan meteor na ranar 13 ga Nuwamba, 1833.”
William Miller's testimony recounts:
Shaidun William Miller ya ba da labari cewa:
'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.'
Nan samdi apre dejene—nan sezon ete ane 1833—mwen te chita bò biwo mwen pou egzamine yon pwen; epi pandan m t ap leve pou m soti al travay, sa te frape konsyans mwen avèk plis fòs pase tout tan: “Ale, epi di sa bay lemonn.” Enpresyon an te tèlman sibit e li te vini avèk yon fòs konsa, mwen te retounen plonje sou chèz mwen an, mwen di: “Mwen pa ka ale, Seyè.” “Poukisa ou pa ka ale?” te sanble se repons lan; epi lè sa a tout eskiz mwen yo te leve devan mwen, mank kapasite mwen; men detrès mwen te vin tèlman gwo, mwen te antre nan yon alyans solanèl avèk Bondye, ke si Li ta louvri chemen an, mwen ta ale epi akonpli devwa mwen anvè lemonn. “Kisa ou vle di lè ou di louvri chemen an?” te sanble rive jwenn mwen. Oke, mwen di, si m ta resevwa yon envitasyon pou pale piblikman nenpòt kote, m ap ale epi m ap di yo sa m jwenn nan Bib la sou vini Senyè a. Menm lè a tout chay mwen an te disparèt. E mwen te rejwi dèske, selon tout pwobabilite, yo pa t ap mande m sa, paske mwen pa t janm resevwa yon envitasyon konsa; eprèv mwen yo pa t konnen, epi mwen pa t gen anpil espwa pou yo ta envite m nan okenn chan travay. Anviwon demièdtan apre sa, anvan menm mwen te kite chanm nan, yon pitit gason Mesye Guilford, ki te soti Dresden, anviwon sèz mil de rezidans mwen an, te antre epi li di papa l te voye chèche mwen e li te vle pou m ale lakay li avèk li, mwen te sipoze se paske li ta vle wè m pou kèk zafè. Mwen mande l sa li te vle. Li reponn ke denmen pa t ap gen predikasyon nan legliz yo a, e papa l te vle pou m vini pale ak pèp la sou sijè vini Senyè a. Menm lè a mwen te fache kont tèt mwen dèske mwen te fè alyans mwen te fè a. Menm kote a mwen te leve nan rebelyon kont Seyè a e mwen te deside mwen pa t ap ale. Mwen te kite tigason an san m pa ba li okenn repons, epi mwen te retire m avèk yon gwo detrès nan yon ti bwa ki te toupre a. Lè sa a mwen te lite ak Seyè a pandan anviwon inèdtan, ap eseye delivre tèt mwen anba alyans mwen te fè avèk Li a; men mwen pa t ka jwenn okenn soulajman. Sa te peze sou konsyans mwen: “Èske w ap fè yon alyans avèk Bondye, epi w ap kraze li tèlman vit konsa?” E peche ki depase mezi ki ta genyen nan fè sa te kouvri m nèt. Finalman mwen te soumèt mwen epi mwen te pwomèt Seyè a ke si Li ta soutni mwen, mwen ta ale, mete konfyans mwen nan Li pou Li ban m gras ak kapasite pou m akonpli tout sa Li ta mande m. Mwen te retounen lakay la epi mwen te jwenn tigason an toujou ap tann. Li te rete jouk apre dine, epi mwen te retounen avèk li 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.
A cikin bazarar shekarar 1833 ne Miller ya fara gabatar da saƙon a fili ga jama’a. A cikin Disamba 1833, faɗuwar taurari ta ƙara wa saƙonsa nauyi da tsanani.
1840: The Fulfillment of Prophecy and the Ottoman Empire
1840: Cikar Annabci da Daular Usmaniyya
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.'
Em 1840, Ellen White comenta um notável cumprimento da profecia. Esta passagem é frequentemente contestada no Espírito de Profecia, com alguns argumentando que Uriah Smith a inseriu em O Grande Conflito, mas tais argumentos não têm fundamento. Ela está falando acerca da sequência dos cumprimentos proféticos que conduziram até 1840, incluindo a queda das estrelas e o Dia Escuro. Ela escreve: “No ano de 1840, outro notável cumprimento da profecia despertou amplo interesse.”
She refers to biblical prophecy, not merely a human prediction by Josiah Litch.
Ona upućuje na biblijsko proročanstvo, a ne samo na ljudsko predskazanje Josije Litča.
"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."
Miaka miwili kabla ya hapo, Josiah Litch, mhudumu mashuhuri aliyekuwa akihubiri ujio wa pili, alichapisha ufafanuzi wa Ufunuo 9, akitabiri kuanguka kwa Milki ya Ottoman. Kulingana na hesabu zake, mamlaka hiyo ilipaswa kupinduliwa tarehe 11 Agosti, 1840. Wakati uliotajwa ulipowadia, Uturuki, kupitia kwa mabalozi wake, ilikubali ulinzi wa Mataifa Washirika ya Ulaya na hivyo ikajiweka chini ya udhibiti wa mataifa ya Kikristo. Tukio hilo lilitimiza unabii huo kwa usahihi kabisa. Jambo hilo lilipojulikana, umati mkubwa ulisadikishwa juu ya usahihi wa kanuni za tafsiri ya unabii zilizokuwa zimekubaliwa na Miller na washirika wake, na msukumo wa ajabu ukatolewa kwa vuguvugu la Waadventista. Watu wa elimu na wenye hadhi waliungana na Miller katika kuhubiri na kuchapisha maoni yake, na tangu 1840 hadi 1844, kazi hiyo ilienea kwa kasi.
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 waxa uu inoo sheegay in malaa’igtii koowaad ee Muujintii 14 ay timid 1798, laakiin waa isla malaa’igtii Muujintii 10. Muujintii 10, Yooxanaa waxaa lagu amray inuu kitaabka yar ka qaato gacanta malaa’igta oo cuno, oo afkiisana uu macaan ku noqon doono. Farriintii Milleriyiintu waxay macaan noqotay 11-kii Agoosto, 1840, ka dib laba sano oo ay sii sheegayeen burburka Boqortooyadii Cismaaniyiinta iyagoo ku salaynaya mabda’a maalin-sanadeedka ee waxsii sheegyada Kitaabka Quduuska ah. Markii dhacdadu si sax ah u rumowday, farriintii ay ku dhawaaqayeen waxay afkooda ku noqotay macaan.
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.
Tarehe 11 Agosti, 1840, ujumbe huo ukawa mtamu vinywani mwao. Yohana anaambiwa kukitwaa kile kitabu kidogo kutoka mkononi mwa yule malaika aliyeshuka. Malaika huyo anashuka tarehe 11 Agosti, 1840, na huyu malaika wa Ufunuo 10 ni yeye yule malaika wa kwanza wa Ufunuo 14. Malaika wa Ufunuo 14 anawasili mwaka 1798 wakati wa mwisho, lakini ujumbe wake unatiwa nguvu mwaka 1840. Ellen White anasema kwamba tukio hilo lilipojulikana, umati mkubwa ulisadikishwa kuhusu usahihi wa kanuni za ufasiri wa unabii zilizokubaliwa na Miller na washirika wake. Tangu miaka ya 1930, kuanzia mwaka 1919 lakini hasa katika miaka ya 1930, Uadventista umezikataa kanuni za ufasiri wa unabii zilizokubaliwa na Miller na washirika wake—kanuni hizo zikiwa ni mbinu ya aya za uthibitisho katika kujifunza Biblia.
The 1843 Chart and the Tarrying Time
Jadawalin 1843 da Lokacin Jinkiri
The next waymark in history is the 1843 chart, produced in May 1842. Ellen White says, 'I have seen that the 1843 chart was directed by the hand of the Lord and that it should not be altered, that the figures were as He wanted them, and that His hand was over and hid a mistake in some of the figures so that none could see it until His hand was removed.' This chart is a prophetic waymark, produced in May 1842. In June 1842, the Protestant churches began closing their doors and the second angel arrives.
Inzira ikurikiraho y’icyerekana mu mateka ni igishushanyo cya 1843, cyakozwe muri Gicurasi 1842. Ellen White aravuga ati: “Nabonye yuko igishushanyo cya 1843 cyayobowe n’ukuboko kw’Umwami kandi ko kitagomba guhindurwa, ko imibare yari uko Yashakaga ko iba, kandi ko ukuboko Kwe kwari kuri cyo kandi guhisha ikosa mu mibare imwe n’imwe kugira ngo hatagira ubibona kugeza ubwo ukuboko Kwe kwavanywaho.” Iki gishushanyo ni icyerekana cy’ubuhanuzi, cyakozwe muri Gicurasi 1842. Muri Kamena 1842, amatorero y’Abaporotesitanti yatangiye gufunga imiryango yayo maze marayika wa kabiri arahagera.
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.
Kuva mu Bitabo by’Ubuhamya, umuzingo wa mbere, urupapuro rwa 21 hati: “Mu kwezi kwa gatandatu ko mu mwaka wa 1842, Bwana Miller yatanze urukurikirane rwe rwa kabiri rw’inyigisho mu rusengero rwa Casco Street i Portland, Maine. Uretse bake, amadini atandukanye yafunze inzugi z’amatorero yayo kuri Bwana Miller.” Ellen White atumenyesha ko, nk’Abakristo b’Abadivantisiti b’umunsi wa karindwi, dukwiriye kwiga gutekereza duhereye ku mpamvu tukagera ku ngaruka. Impamvu yatumye amatorero y’Abaporotesitanti afunga inzugi zayo ni iyinjizwa ry’iki gishushanyo. Igihe iki gishushanyo cyinjizwaga mu kwezi kwa gatanu, amatorero y’Abaporotesitanti yemeje ko Abamillerite bari abarwanashyaka bayobejwe.
The first disappointment is next. From The Great Controversy, page 393:
Da farko, akwai babban rashin bege na farko. Daga *The Great Controversy*, shafi na 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.
Tay từ năm 1842, sự chỉ dẫn được ban trong lời tiên tri này—hãy chép lấy sự hiện thấy và làm cho nó rõ ràng trên các bảng, để kẻ đọc nó có thể chạy—đã gợi ý cho Charles Fitch việc chuẩn bị một biểu đồ tiên tri nhằm minh họa các khải tượng trong sách Đa-ni-ên và Khải Huyền. Charles Fitch, người qua đời ngay trước Biến Cố Thất Vọng Lớn ngày 22 tháng 10 năm 1844, đã được Chúa sử dụng trong lịch sử này. Ông đã chuẩn bị biểu đồ ấy, và nó được xuất bản vào tháng 5 năm 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.
Gusohorwa kw’iyi mbonerahamwe kwabonywe ko ari ugusohora kw’itegeko rya Habakuki. Nyamara ariko, nta n’umwe wabonye ko hari ugutinda kugaragara mu isohozwa ry’iyerekwa. Igihe cyo gutinda na cyo kigaragazwa muri ubwo buhanuzi nyine. Nyuma yo gutenguhwa, iri Jambo ry’Ibyanditswe ryagaragaye rifite uburemere bukomeye: “Iyerekwa riracyategereje igihe cyagenwe, ariko ku mperuka rizavuga kandi ntirizabeshya; nubwo ryatinda, uriritegereze, kuko rizaza rwose, ntirizatinda. Umukiranutsi azabeshwaho no kwizera.”
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.
Akoko ìdádúró ni ìbànújẹ àkọ́kọ́, tí ó dé ní Oṣù Kẹta ọjọ́ 22, 1844. Àwọn ọmọ ẹgbẹ́ Millerite ti ń sọ tẹ́lẹ̀ pé òpin ayé yóò dé ní ọdún 1843, ní lílo ìṣírò àkókò ti Bíbélì. Nígbà tí Olúwa kò tíì dé ní àsìkò náà, ìbànújẹ àkọ́kọ́ bẹ̀rẹ̀ ní Oṣù Kẹta ọjọ́ 22, 1844. Èyí ni akoko ìdádúró.
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.
Sa a se peryòd reta a nan parabòl dis vyèj yo, nan Abakik 2, ak nan Danyèl 12. Danyèl 12:11 di: “E depi lè y ap retire sakrifis tout tan an...” Pyonye yo te konprann ke payenis te soumèt an 508, lè Klovis te bat Vizigòt yo. Depi lè yo retire payenis la epi yo tabli papote a (trant ane pita, an 538), pral gen 1290 jou. Vèsè apre a di: “Benediksyon pou moun ki tann epi ki rive nan mil twasan trantsenk jou yo.” 508 plis 1335 egal 1843. “Benediksyon pou moun ki rive nan 1843.” 1335 la make peryòd reta a, li di: “Benediksyon pou moun ki tann epi ki rive nan 1843.” Si ou soutni konpreyansyon pyonye yo sou sakrifis tout tan an, jan Ellen White fè sa, sa klè.
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.
Pou pi byen klarifye sa, Ezayi 30:18 di: “Se poutèt sa Senyè a va tann.” Isit la, Senyè a se nèg marye a nan parabòl dis vyèj yo, e li ap retade. “Se poutèt sa nèg marye a va retade pou l ka fè nou gras; e se poutèt sa l va leve anlè pou l ka gen mizèrikòd pou nou; paske Senyè a se yon Bondye jijman. Benediksyon pou tout moun ki tann Li.” Sa ann amoni ak Danyèl 12:12: “Benediksyon pou moun ki tann epi ki rive nan 1335 la.” Nèg marye a ap retade nan dat 22 Mas 1844. Gen yon benediksyon ki makonnen ak rive nan premye desepsyon an epi apre sa tann. Lè ou rive isit la, ou dwe tann. Kisa w ap tann? Abakik 2:3 di: “Paske vizyon an toujou pou yon tan fikse; men nan lafen an li va pale epi li p ap bay manti; menm si li retade, tann li.” Benediksyon ki genyen nan rive nan 1335 la se benediksyon ki genyen nan rive nan istwa sa a, kote Senyè a pral akonpli Rèl Minwi a.
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.
Siapa wa si ekae maeyiye se eho kwan sɛ wɔbɛka mfinimfini su no ho. Nnipa bi nam kaa Millerfo no ho, ɛnyɛ efisɛ na wɔn ankasa osuahu wɔ Yesu Kristo mu anaasɛ wɔn ankasa adesua wɔ Onyankopɔn Asɛm ho, na mmom ehu nti. Ansa na Mfinimfini Su no bedu no, Awurade yi anuanom yi fi saa kuw no mu. Anibere a edi kan no yɛ ɔkwan a wɔfa so siesie ma Mfinimfini Su no. Sɛnea Ellen White ka no, sɛ yɛnte eyi ase a, yefi ɔkwan no so hwe ase kɔ amumɔyɛfo wiase a ɛwɔ ase no mu.
The Empowerment of the Second Angel's Message
Uwezeshaji wa Ujumbe wa Malaika wa Pili
From Early Writings, page 238: 'Near the close of the second angel's message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun, and I heard voices of angels crying, "Behold, the bridegroom cometh."' This was the Midnight Cry, which was to give power to the second angel's message. The pioneers understood that the first angel's message arrived in 1798 but was empowered with the collapse of the Ottoman Empire in 1840. All the messages arrive at a point in time and are thereafter empowered. The second angel's message arrives on March 22, 1844 when the Protestant churches closed their doors against the Millerite message. The Midnight Cry empowers the second angel's message. The third angel's message arrives on October 22, 1844, and is empowered when the mighty angel of Revelation 18 joins it. Every message arrives in history and is thereafter empowered. This is important to understand.
Kutoka katika Early Writings, uk. 238: “Karibu na mwisho wa ujumbe wa malaika wa pili, nikaona nuru kuu kutoka mbinguni ikiangaza juu ya watu wa Mungu. Miale ya nuru hii ilionekana kung’aa kama jua, nami nikasikia sauti za malaika zikilia, ‘Tazama, bwana-arusi anakuja.’” Huu ulikuwa ni Kilio cha Usiku wa Manane, ambacho kilipaswa kuupa nguvu ujumbe wa malaika wa pili. Waanzilishi walielewa kwamba ujumbe wa malaika wa kwanza ulifika mwaka 1798 lakini ulipewa nguvu kwa kuanguka kwa Milki ya Othmani mwaka 1840. Jumbe zote hufika katika wakati fulani na baadaye hupewa nguvu. Ujumbe wa malaika wa pili unafika tarehe 22 Machi, 1844, wakati makanisa ya Kiprotestanti yalipofunga milango yao dhidi ya ujumbe wa Wamilleri. Kilio cha Usiku wa Manane huupa nguvu ujumbe wa malaika wa pili. Ujumbe wa malaika wa tatu unafika tarehe 22 Oktoba, 1844, na hupewa nguvu wakati malaika mwenye nguvu wa Ufunuo 18 anapoungana nao. Kila ujumbe hufika katika historia na baadaye hupewa nguvu. Hili ni muhimu kulielewa.
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.
Gal-Badh Oidhche thug cumhachd do theachdaireachd an dara aingil. Chaidh ainglean a chur o nèamh gus na naoimh mhì-mhisneachail a dhùsgadh agus an ullachadh airson na h-obrach mòire a bha romhpa. Cha b’ iad na fir a bu tàlantai a’ chiad fheadhainn a fhuair an teachdaireachd seo. Cha b’ e Uilleam Miller a’ chiad neach a fhuair an teachdaireachd seo; air a chaochladh, b’ esan an neach mu dheireadh a fhuair i. B’ esan a bu tàlantai ann an tuigsinn na teachdaireachd, agus b’ e Samuel Snow a’ chiad fhear. B’ iad iadsan a bha roimhe air ceann na h-obrach an fheadhainn mu dheireadh a fhuair i agus a chuidich leis a’ ghlaodh a mheudachadh. Gu h-eachdraidheil, b’ e Uilleam Miller an neach mu dheireadh a ghabh ri teachdaireachd Gal-Bhadh Oidhche.
From The Great Controversy, 376:
Daga Babban Rikici, shafi na 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.
ദ്വിതീയ വരവിന്റെ അര്ദ്ധരാത്രിനാദത്തിന് ശക്തിപകരപ്പെട്ട കാലത്ത്, ഏകദേശം 50,000 പേര് സഭകളെ വിട്ടുപോയി. മില്ലറിന്റെ പ്രവര്ത്തനം സഭകളെ പടുത്തുയര്ത്തുന്നതിലേക്കു വഴിമാറിയിരുന്നതുകൊണ്ട്, ആദ്യം അതിനെ അനുകൂലമായി കണ്ടിരുന്നു; എന്നാല്, ശുശ്രൂഷകരും മതനേതാക്കളും അഡ്വെന്റ് ഉപദേശത്തിനെതിരെ തീരുമാനം കൈക്കൊണ്ടു ഈ വിഷയത്തെക്കുറിച്ചുള്ള എല്ലാ ഉണര്വുകളും അടിച്ചമര്ത്തുവാന് ആഗ്രഹിച്ചു തുടങ്ങിയപ്പോള്, അവർ പീഠത്തില്നിന്നു അതിനെ എതിര്ത്തു; കൂടാതെ, ദ്വിതീയ വരവിനെക്കുറിച്ചുള്ള പ്രസംഗങ്ങള് കേള്ക്കുവാനുള്ള അവകാശവും സാമൂഹിക യോഗങ്ങളില് തങ്ങളുടെ പ്രത്യാശയെക്കുറിച്ച് പ്രസ്താവിക്കുവാനുള്ള അവകാശവും തങ്ങളുടെ അംഗങ്ങള്ക്കു നിഷേധിച്ചു.
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.
Abayobozi bo mu Itorero ry’Abadiventisiti muri iki gihe babuza kwigisha ubu butumwa mu itorero ndetse no mu ngo z’abikorera ku giti cyabo bagereranywa hano n’abari mu rugendo rw’Abamilerite.
"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."
Abakristo basanze bari mu kigeragezo gikomeye no mu rujijo. Bakundaga amatorero yabo kandi ntibashakaga kuyitandukanyaho; ariko uko babonaga ubuhamya bw’Ijambo ry’Imana bucecekeshwa, kandi uburenganzira bwabo bwo gusuzuma ubuhanuzi bwangwa, bumvise ko ubudahemuka ku Mana butabemereraga kubyemera. Abashakaga gukumira ubuhamya bw’Ijambo ry’Imana ntibashoboraga gufatwa nk’abagize itorero rya Kristo. Ni cyo cyatumye bumva bafite impamvu ibahesha ukwitandukanya n’isano bari basanganywe. Mu mpeshyi yo mu mwaka wa 1844, abagera ku 50,000 bavuye mu matorero.
Miller's Understanding and the True Midnight Cry
Konpreyansyon Miller ak Vrè Rèl Minwi a
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.
Daga littafin Dattijo Damsteegt, Foundation of Seventh-day Adventist Message and Mission, Miller ya yi imani cewa shelar Daniyel 8:14 da mala’ika na fari na Ru’ya ta Yohanna 14 ita ce Kiran Tsakar Dare—“Ga Ango yana zuwa.” Ya yi imani cewa wannan saƙo yana bayyana zuwan Almasihu na biyu. Miller ya ɗauka cewa dukan tarihin shi ne Kiran Tsakar Dare, amma Ellen White ta bayyana cewa Kiran Tsakar Dare ya cika a wani takamaiman lokaci. Samuel Snow ya ba gabatarwarsa take, “Ainihin Kiran Tsakar Dare,” domin ya bambanta ta da koyarwar Milleriyawa cewa Kiran Tsakar Dare shi ne saƙon gama-gari.
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.
Ab’abanyamwuka kurusha abandi ni bo babanje kwakira ubutumwa, kandi abari barabanje kuyobora umurimo ni bo babaye aba nyuma mu kubwakira no gufasha kongera imbaraga z’ijwi riranguruye. William Miller, wari warayoboye uwo murimo kuva mu 1833 gukomeza, yagize urugamba mu kwemera ubutumwa bw’Induru ya Saa Sita z’Ijoro igihe bwazaga muri Kanama 1844. Ntiyari yizeye neza iby’ukwitandukanya n’amatorero, kandi yari amaze imyaka myinshi yigisha indi myumvire y’iyo Nduru ya Saa Sita z’Ijoro.
William Miller wrote:
William Miller ya rubuta:
'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."'
„Sikuwahi kuwa na uhakika kamili kuhusu siku yoyote mahsusi ya kutokea kwa Bwana, nikiamini kwamba hakuna mtu awezaye kujua siku wala saa. Katika mihadhara yangu yote iliyochapishwa, itaonekana kwenye ukurasa wa kichwa, kuhusu mwaka 1843. Katika mihadhara yangu yote ya mdomo, daima naliwaambia wasikilizaji wangu kwamba nyakati hizo zingekoma mwaka 1843 ikiwa hakungekuwa na kosa katika hesabu yangu, lakini kwamba singeweza kusema ya kuwa mwisho huenda usingekuja hata kabla ya wakati huo, na kwamba waliwapasa kuwa tayari daima. Mwaka 1842, baadhi ya ndugu walihubiri kwa msisitizo mkubwa, mwaka wenyewe hasa, na walinikemea kwa kuweka neno “ikiwa.””
In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.
An me 1842 la, yo te pibliye tablo 1843 la, e frè yo te di Miller pou l retire “si” a nan prezantasyon li an.
Miller continued, 'The public press had also published that I'd fixed upon a definite day, the twenty-third of April, for the Lord's advent. Therefore, in December of that year, as I could see no error in my reckoning, I published my belief that sometime between March 21, 1843, and March 21, 1844, the Lord would come.' Miller had already concluded the tenth day of the seventh month, and long before Samuel Snow used this conclusion to proclaim the Midnight Cry, Miller had written about it. Miller was the one the Lord used to put together the logic that Samuel Snow employed to identify October 22, 1844.
Miller yakomeje ati: “Itangazamakuru na ryo ryari ryaratangaje ko nari narageneye umunsi runaka, uwa makumyabiri na gatatu Mata, ko ari wo Umwami azaziraho. Ni cyo cyatumye, mu kwezi k’Ukuboza kw’uwo mwaka, ubwo ntabonaga ikosa na rimwe mu mibare yanjye, natangaje ukwizera kwanjye ko Umwami yazaza mu gihe runaka hagati ya 21 Werurwe 1843 na 21 Werurwe 1844.” Miller yari amaze kugera ku mwanzuro w’umunsi wa cumi w’ukwezi kwa karindwi, kandi kera cyane mbere y’uko Samuel Snow akoresha uwo mwanzuro mu gutangaza Induru yo mu Gicuku, Miller yari yaramaze kubyandikaho. Miller ni we Uwiteka yakoresheje mu guhuza ibitekerezo by’imvugo n’impamvu byakoreshejwe na Samuel Snow mu kugaragaza 22 Ukwakira 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.
Miller yanditse ati, “Mu mwaka wa 1843, ibirego bikaze cyane byasutswe kuri njye no ku bari bafatanyije nanjye n’itangazamakuru hamwe na zimwe mu ntebe z’ivugabutumwa. Impamvu zacu zarwanyijwe, amahame yacu agaragazwa uko atari, kandi imyitwarire yacu ishyirwa mu isura mbi.” Igihe cyakomeje kugenda, maze ku wa 21 Werurwe 1844 harenga Umwami ataraza. Gucika intege kwabaye gukomeye, kandi benshi ntibongera kugendana na bo. Mbere y’iki gihe, kuva mu 1840, habarwaga abiyita Millerites bagera ku 200,000, ariko kuri iyi ngingo hasigaye 50,000 gusa.
Miller continued, 'Previously to this, in the fall of 1843, some of my brethren began to call the churches Babylon and to urge that it was the duty of Adventists to come out of them. With this, I was much grieved. Not only was the effect very bad, but I regarded it as a perversion of the Word of God, a wresting of the Scriptures.' Miller struggled with the second angel's message, making it more difficult for him to accept the true Midnight Cry message. The practice spread, and the churches were closed against them, creating hostility and separating most Adventists from their respective churches.
Miller je nastavio: „Pre ovoga, u jesen 1843. godine, neka od moje braće počeše nazivati crkve Vavilonom i zastupati da je dužnost adventista da izađu iz njih. Zbog toga sam bio duboko ožalošćen. Ne samo da je učinak bio veoma rđav, nego sam to smatrao i izopačavanjem Reči Božje, izvratanjem Svetoga pisma.“ Miller se borio sa vešću drugoga anđela, što mu je još više otežavalo da prihvati istinitu poruku Ponoćnoga povika. Ta se praksa proširila, i crkve su im bile zatvorene, što je stvorilo neprijateljstvo i odvojilo većinu adventista od njihovih crkava.
After his published time passed, Miller acknowledged his disappointment regarding the exact period but maintained his faith. He continued his labors in the West during the summer of 1844 until the Seventh Month movement. He had no participation in this movement except for a letter written eighteen months earlier about the Mosaic Law observances pointing to that month. He did not expect that such a use would be made of those topics or that belief in such evidence would become a test of salvation. He had no fellowship with the movement until two or three weeks before October 22, 1844. In a letter to Himes on October 6, 1844, Miller wrote, 'I see a glory in the seventh month which I never saw before... Now, blessed be the name of the Lord, I see a beauty, a harmony, an agreement in the scriptures, for which I've long prayed but did not see until today. Thank the Lord, O my soul. Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I'm almost home. Glory, glory, glory, glory.'
Baada ya wakati wake uliotangazwa kupita, Miller alikiri kusikitishwa kwake kuhusu kipindi hususa, lakini alidumisha imani yake. Aliendelea na kazi zake katika Magharibi wakati wa kiangazi cha mwaka 1844 hadi harakati ya Mwezi wa Saba. Hakuwa na ushiriki wowote katika harakati hii isipokuwa barua iliyoandikwa miezi kumi na minane mapema kuhusu maadhimisho ya Sheria ya Musa yanayoelekeza kwenye mwezi huo. Hakutarajia kwamba matumizi kama hayo yangefanywa kuhusu mada hizo au kwamba imani katika ushahidi wa namna hiyo ingekuwa kipimo cha wokovu. Hakuwa na ushirika na harakati hiyo hadi majuma mawili au matatu kabla ya Oktoba 22, 1844. Katika barua kwa Himes tarehe 6 Oktoba, 1844, Miller aliandika, “Naona utukufu katika mwezi wa saba ambao sikuwahi kuuona hapo awali... Sasa, lihimidiwe jina la Bwana, ninaona uzuri, upatano, makubaliano katika Maandiko, ambayo nimeyaombea kwa muda mrefu lakini sikuyaona hadi leo. Mshukuru Bwana, Ee nafsi yangu. Ndugu Snow, Ndugu Storrs, na wengineo, na wabarikiwe kwa kuwa vyombo vya kufumbua macho yangu. Karibu nimefika nyumbani. Utukufu, utukufu, utukufu, utukufu.”
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.
Bayan haka, Miller ya sake nazarin Kiran Tsakar Dare, yana kiran sa tsattsauran ɗabi’a na addini. Damsteegt ya lura cewa Snow ya samo ainihin tsarin saƙon Kiran Tsakar Dare ne daga aikin da Miller ya yi tun da farko.
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.
Ibarura rya Snow, ryasohowe muri Werurwe 1844, ntiryitabiriwe cyane kugeza ku iteraniro ry’ingando ryabereye i Exeter, ku wa 12–17 Kanama 1844. Aho ni ho itariki nyayo yashyizeho y’ukugaruka kwa Kristo yakanguriye Abamilerite benshi, bituma umuhati wabo w’ivugabutumwa ugera ku musozo ukomeye. Icyo cyitabire cyabo cyaje kumenyekana nk’umutwe w’Ukwezi kwa Karindwi. Nubwo abayobozi b’Abamilerite babanje kubishidikanyaho, ibyumweru bimwe mbere y’icyo gikorwa cyari gitegerejwe, bifatanyije n’uwo mutwe kandi bemera ko ibitekerezo bya Snow bisohorwa kandi bishyigikirwa.
The Midnight Cry and Its Aftermath
Kukan Tsakar Dare da Abubuwan da Suka Biyo Bayansa
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.
Wahayin farko na Ellen White yana nuna mutanen Allah a kan wata hanya zuwa sama, tare da wani haske a bayansu da ake kira Kukan Tsakar Dare. Saƙon da Samuel Snow ya gabatar yana bukatar a fahimce shi. A watan Mayu 1842, an buga jadawalai 300 domin masu wa’azi 300. Zuwa ranar 22 ga Maris, 1844, bayan takaicin farko, an ajiye jadawalin gefe, kuma da yawa suka bar wannan motsi. Waɗanda suka kasance su jira ne. A taron sansani na Exeter, Snow ya nuna cewa Ubangiji zai zo a ranar 22 ga Oktoba, 1844, Ranar Kafara. Wannan ya motsa su su yi shelar saƙon.
Joseph Bates recounted that after the Exeter camp meeting, as he walked through the train cars, he heard voices repeating, 'Behold, the bridegroom cometh!' This movement swept over the United States in two months, leading to the Great Disappointment on October 22, 1844.
Joseph Bates ya ba da labarin cewa, bayan taron sansani na Exeter, sa’ad da yake tafiya cikin motocin jirgin ƙasa, ya ji muryoyi suna maimaitawa, “Ga ango yana zuwa!” Wannan motsi ya bazu a faɗin Amurka cikin watanni biyu, ya kai ga Babban Cizon Rai a ranar 22 ga Oktoba, 1844.
Damsteegt comments on the Low Hampton Conference of Adventists, December 28–29, 1844, involving Himes and Miller. Himes urged comforting the saints, arousing the Christian world, and proclaiming salvation to sinners. A few weeks later, the Advent Press resumed, and Himes declared the door of salvation open. Miller gradually gave up the extreme shut door concept and returned to his original view of the Midnight Cry. In that same month, Ellen White had her first vision, showing that those who reject the Midnight Cry fall off the path. That vision was for William Miller as much as anyone else.
Damsteegt a ka vaka Low Hampton Conference ni veitabagauna ni Adventist, Tiseba 28–29, 1844, e oka kina o Himes kei Miller. E vakauqeti ira o Himes mera vakacegui ira na yalosavasava, vakayadrati vuravura Vakarisito, ka kacivaka na veivakabulai vei ira na tamata ivalavala ca. Ni oti e vica na macawa, sa tekivu tale na Advent Press, ka vakatakila o Himes ni sa dola tu na katuba ni veivakabulai. E biuta vakamalua o Miller na vakasama vakasivia me baleta na katuba sa sogota tu, ka lesu tale ki na nona rai taumada me baleta na Kaci ni Lomaloma-ni-Bogi. Ena vula vata ga oya, a tauca kina na nona imatai ni raivotu o Ellen White, ka vakaraitaka ni o ira era besetaka na Kaci ni Lomaloma-ni-Bogi era lutu tani mai na sala. Na raivotu oqori e baleti William Miller me vaka tale ga na dua tale ga.
William Miller's Final Test and Legacy
Whiliam Miller ƒe Nudzraɖoɖo Mamlea kple Eƒe Dɔwɔwɔ Ɖe Ŋgɔnyinyi Ŋu
From Early Writings, page 257:
Uhereye mu Nyandiko za Mbere, urupapuro rwa 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."
Wɔfrɛɛ m’adwene kɔɔ William Miller so. Ná ɔte sɛ nea adwene ayɛ no basaa, na dadwen ne awerɛhow ama wakotow ama ne nkurɔfo. Kuw a wɔkaa bom na wɔdɔɔ wɔn ho wɔ 1844 no na wɔrehwere wɔn dɔ, wɔsɔre tia wɔn ho wɔn ho, na wɔrehwe ase akɔ tebea a ɛyɛ nwini na wɔasan wɔn akyi no mu. Bere a ohui eyi no, awerɛhow maa n’ahoɔden sae. Mihuu mmarima a wɔdi anim sɛ wɔrehwɛ no so, titiriw Joshua Himes, na wosuro sɛ obegye ɔbɔfo a ɔto so abiɛsa no nkrasɛm atom.
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.
Uhushwa ubwa gatatu bwa maraika muri uru rwego ni Isabato. Ubwo Miller yahengamiraga ku mucyo uva mu ijuru, abo bagabo bashyiraga imigambi yo kuyobya ibitekerezo bye. Ingaruka z’abantu zamugumishije mu mwijima kandi zigumiza ubushobozi bwe bwo kugira icyo akora hagati y’abarwanyaga ukuri. Amaherezo, Miller yazamuye ijwi rye arwanya umucyo uva mu ijuru—Isabato. Yananiwe kwakira ubutumwa bwari busobanura ugucika intege kwe kandi bukamurikira ibyahise umucyo n’ubwiza. Yishingikirije ku bwenge bwa kimuntu aho kwishingikiriza ku bw’Imana. Kubera ko yari yaracitse intege ku bw’umurimo n’ubusaza, ntiyari abibazwa nk’uko byari bimeze ku bamubuzaga kugera ku kuri. Icyaha kiri kuri bo. Iyo Miller aza kuba yarabonye umucyo wa maraika wa gatatu, ibintu byinshi byari kuba byarasobanuwe. Ariko bene Se bavugaga ko bamukunda cyane ku buryo yatekerezaga ko atashoboraga na rimwe kwitandukanya na bo. Imana yemeye ko agwa mu bubasha bw’urupfu kandi imuhisha mu mva kure y’abamukuye ku kuri. Mose yakoze ikosa mbere yo kwinjira mu Gihugu cy’Isezerano; ni ko na Miller yakoze ikosa ubwo yari hafi kwinjira muri Kanani yo mu ijuru. Abandi ni bo bamuyoboye gukora ibi; abandi ni bo bagomba kuzabibazwa. Ariko abamarayika barinda umukungugu w’igiciro cyinshi w’uyu mugaragu w’Imana kandi azasohoka igihe impanda ya nyuma izavuga.
Conclusion: Lessons for Today
Ukwanzura: Inyigisho z’uyu munsi
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.
Mu mperuka, William Miller agereranya Abadivantisiti b’Umunsi wa Karindwi bo ku mperuka y’isi. Iyerekwa rya mbere rya Ellen White rireba cyane igihe cyacu kurusha uko ryarebaga icye. Ku mperuka y’isi, Abadivantisiti b’Umunsi wa Karindwi bazanga umucyo wo Gutaka kwa Saa Sita z’Ijoro. Umucyo wo Gutaka kwa Saa Sita z’Ijoro ushobora gusobanurwa gusa binyuze mu gusobanukirwa aya mateka. Gutenguha kwa mbere kwejeje urugaga rw’Abamileriteho abari barurimo ku mpamvu zitari zo, kandi gutegurira abantu igihe cy’igeragezwa cyari kubajyana Ahera Cyane. Abagera kuri kwa gutenguha kwa mbere bahiriwe gusa niba bategereza ku wa 22 Ukwakira 1844. Iki gihe cyagenewe n’Imana kubyara ubwoko izakoranyiriza mu Ahera Cyane. Kwanga Gutaka kwa Saa Sita z’Ijoro no kugwa uva mu nzira ni ukwanga aya mateka yose.
William Miller made three mistakes, and we are always tested by three tests. His first error was rejecting the Midnight Cry in December 1844. His second was listening to men instead of God, which led to his third mistake: rejecting the Sabbath. At the end of the world, Seventh-day Adventists will reject the history of the Midnight Cry and the call to return to the old paths because they listen to their leaders. In so doing, they prepare themselves for the mark of the beast, repeating Miller's three-step testing process, which begins with how they relate to the message and history of the Midnight Cry.
William Miller yakoranye amakosa atatu, kandi buri gihe tugeragezwa n’ibigeragezo bitatu. Ikosa rye rya mbere ryari ukwanga Impuruza yo mu Gicuku mu Kuboza 1844. Irya kabiri ryari ugutega amatwi abantu aho gutega Imana amatwi, maze ibyo bimutera gukora ikosa rya gatatu: kwanga Isabato. Ku iherezo ry’isi, Abadiventisiti b’Umunsi wa Karindwi bazanga amateka y’Impuruza yo mu Gicuku n’umuhamagaro wo gusubira mu nzira za kera kuko bumvira abayobozi babo. Bityo, bazitegura kwakira ikimenyetso cy’inyamaswa, basubiramo uburyo bw’ibigeragezo by’intambwe eshatu bwa Miller, butangirana n’uko bifata ku butumwa no ku mateka y’Impuruza yo mu Gicuku.
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.
Akwai annabce-annabce guda biyu kaɗai da suke magana game da tarihi daga baƙin cikin farko har zuwa baƙin cikin na biyu: kwanaki 2300 (“Ko da wahayin ya jinkirta, ka jira shi”) da 2520. Yin watsi da 2520 yana nufin yin watsi da Kukan Tsakar Dare. Yin watsi da Kukan Tsakar Dare kuwa shi ne fāɗuwa daga kan hanya zuwa ga muguwar duniyar da take ƙasa.
We will address this further in the next presentation.
Za mu ƙara yin bayani a kan wannan a gabatarwa ta gaba.