A Word of Clarification
Kyakulondoola ky’Ekigambo
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.
لە دواییدا دەستمان کرد بە ئامادەکردنی نووسینەوەی «دوو خشتەی حەبەقوق» بۆ ئەوەی بگوازرێتەوە بۆ زمانە جۆراوجۆرەکانی ئەوەی لە ماڵپەڕەکەماندا نیشان دراون. ئەرکی گۆڕینی پێشکەشکردنێکی دەنگی بۆ پێشکەشکردنێکی نووسراو زۆر زیاتر لەوە ئەرکێکی قورسە کە لەوانەیە تێبگەندرێت، ئەگەر کەسێک ئاشنا نەبێت بە هەموو ئەو قۆناغانەی دەبێت تێپەڕێندرێن بۆ ئەوەی پێشکەشکردنێکی دەنگی بگۆڕدرێت بۆ پێشکەشکردنێکی نووسراو، لەگەڵ ئەو کێشە پێویستانەی کە لە کۆتاییدا پەیوەستن بە وەرگێڕانی ماددەکە بۆ زمانە جۆراوجۆرەکانی سەر ماڵپەڕەکە. هەر ئێستا دەستمان کردووە بە دەستکاریکردنی نووسینی یەکەمین لەو نەوەد و پێنج پێشکەشکردنە، و من قۆناغێکی دیکەم دۆزییەوە کە دەبێت ئەوەش تێپەڕێنین. ئەمە پەیوەندی هەیە بە گەشەسەندنی پێشکەوتووەی ئەم پەیامە لە ساڵی 1989 ـەوە هەتا مێژووی ئێستامان.
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.
Mwami prezentasyo ga myaka nka ikumi na itaano iheze harimwo ukuri kwari kukiri mu rwego rw’ubuto bw’ugutahura. Ukuri kwa mbere muri uko ngomba gusobanura neza ni ukuza kw’umumarayika wa kabiri mu mateka y’Abamilerite. Muri ico gihe nari ndatahuye ko umumarayika wa kabiri yageze igihe amashengero y’Abaporotesitanti yatangura kwugariza imiryango yayo ku nyigisho ya Miller yerekeye ubutumwa bw’umumarayika wa mbere, bifatanijwe no kurangira kw’umwaka wa 1843. William Miller yakoresheje uburyo bwo kubara ibihe yemera ko bwerekana yuko umwaka wa 1843 watanguye ku wa 22 Ntwarante 1843 kandi urangira ku wa 22 Ntwarante 1844. Yari yaribwiye ko ubuhanuzi butatu amaherezo bwashizwe ku mashati abiri yera bwari kurangira mu mwaka wa 1843, kandi yemeraga ko uwo mwaka warangiye ku wa 22 Ntwarante 1844. Yari yihenda ku ngingo zibiri.
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.
Danyeri ikumi na ibiri irimo ubuhanuzi butatu—bw’iminsi 1335, bw’imyaka 2520 y’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, n’ubw’iminsi 2300 bwo muri Danyeri umunani—Miller yabusobanukiwe ko bwagombaga kurangira muri Werurwe 1844. Nyuma yaho, Uwiteka yayoboye Samuel Snow kugira ngo asobanukirwe ko ubwo buhanuzi butarangiriye mu 1843, ahubwo mu 1844. Snow yakoresheje uburyo bw’Abakarayiti bwo kubara igihe, kandi ubwo si bwo buryo bwo kugena igihe Miller yari yaragiye akoresha. Miller yari yarakoresheje uburyo bw’Abarabini/bushingiye ku buringanire bw’amanywa n’ijoro bwo kubara igihe, bwashingiraga umwaka ku gihe cyo kuva mu mpeshyi kugera mu yindi mpeshyi.
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.
Dema ku em Du Tabloyên Habakkukê pêşkêş dikirin, me hêj ev rastiya dîrokî fam nekiribû û em tecrûbeya Miller bi kar dianîn da ku 22ê Adarê 1844 wek hatina milyaketê duyemîn û destpêka dema derengmayînê nîşan bidin. Min fam kir, û hêj jî dikim ku hatina wê milyaketê li gorî wê demê bû ku Protestanan peyama Miller a milyaketê yekem red kir, û beşa li pey vê bû xala min a referansê.
“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.
“Muwezi wa Gatandatu, 1842, Bwana Miller yatanze icyiciro cye cya kabiri cy’inyigisho mu rusengero rwo ku Muhanda wa Casco i Portland. Numvise ko ari amahirwe akomeye cyane kwitabira izo nyigisho; kuko nari naguye mu gucika intege, kandi sinumvaga niteguye guhura n’Umukiza wanjye. Icyo cyiciro cya kabiri cyateje umwete mwinshi cyane mu mujyi kurusha icya mbere. Uretse bake, amadini atandukanye yafunze imiryango y’insengero zayo ngo Bwana Miller atinjira. Inyigisho nyinshi zavuye ku bibuga bitandukanye byo kubwirizaho zashatse kugaragaza amakosa bikekwa ko ari ay’ubuyobe akabije y’uwo wigisha; ariko imbaga y’abateze amatwi bafite impungenge bitabiriye amateraniro ye, kandi benshi ntibashoboye kwinjira mu nzu. Iteraniro ry’abantu ryari rituje mu buryo budasanzwe kandi ryitaye cyane ku byo ryumvaga.” 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.
Namfahamu ya kwamba kufungwa kwa milango kwa ujumbe wa Miller kuliashiria mwanzo wa kuukataa ujumbe wa malaika wa kwanza, na kwa kupatana na ufahamu wa Miller kuhusu hesabu ya wakati ya Kiyahudi ya kirabi/siku-sawa-usiku-sawa, nilidhania kwamba Machi 22, 1844 kuliashiria hitimisho la mwaka 1843. Uwasilishaji wa Miller huko Portland mnamo Juni 1842 kwa hakika ni alama ya njia inayoonyesha ukataaji wa hatua kwa hatua ambao hatimaye ulikamilika Aprili 18, 1844, lakini wakati wa mawasilisho hayo hatukuwa tumetambua matumizi ya Samuel Snow ya hesabu ya wakati ya Wakaraite.
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.
لە پێشکەشکردنی یەکەمدا، کە دەستمان کرد بە چاکسازیی نووسینەکەی، دەستم پێکرد ببینم ئەوەی لەو کاتەدا تۆمارکرابوو وا دەردەکەوێت کە پێچەوانەی ئەوەیە کە ئێستا فێری دەکەین. هەم وايە و هەم وا نییە. ئەوە تەنها جەختکردنەوەیە لەسەر هاتنی پێشکەوتووەری فریشتەی دووەم، و هەروەها وێنەیەکە بۆ کردنەوەی پێشکەوتووەری مۆرکراوی ئەم پەیامە، وەک لە مێژووی میلەریتیدا هەر ئەوە حاڵەتەکە بوو. ئەم تێبینیی ڕوونکەرەوەیە دەبێت وەڵامی ئەوانە بدات کە لەسەر ناساندنی 19ی نیسانی 1844 وەک یەکەمین هیواشکانیی میلەریتی و ئەوەی لە ڕابردوودا فێر کراوە هەڵکەوتوون.
“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.
“Ujumbe wa kwanza na wa pili ulitolewa katika miaka ya 1843 na 1844, nasi sasa tuko chini ya kutangazwa kwa ujumbe wa tatu; lakini jumbe zote tatu bado zinapaswa kutangazwa. Ni la lazima sasa kama ilivyokuwa wakati wowote kabla ya sasa kwamba zirudiwe kwa wale wanaoitafuta kweli. Kwa kalamu na kwa sauti tunapaswa kueneza tangazo hilo, tukionyesha mpangilio wake, na matumizi ya unabii yanayotufikisha kwenye ujumbe wa malaika wa tatu. Hakuwezi kuwapo na wa tatu pasipo wa kwanza na wa pili. Jumbe hizi tunapaswa kuupa ulimwengu kwa njia ya machapisho, katika hotuba, tukionyesha katika mlolongo wa historia ya unabii mambo yaliyokuwapo na mambo yatakayokuwapo.” Selected Messages, book 2, 104.
Habakkuk's Two Tables 1 of 95
Matafali e Lua a Habakuka 1 o le 95
Introduction to Habakkuk's Two Tables and the Midnight Cry
Habakuki’nin İki Levhasına ve Gece Yarısı Çığlığına Giriş
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.
Mu mulongo guno, tuketegereza emmeeza ebbiri eza Kakukku—Chaati eya 1843 ne Chaati eya 1850—mu bbanga eggwanvu. Tunaasooka n’okuteeka Okukaaba okw’Ekiro ekya wakati mu kifo kyakwo. Nga bwe kyayogerwa, ebinnyonnyola eby’olubereberye ebisinga obungi binaabeera bya kwejjukanya eri abo abamanyi obubaka buno, naye kubanga tutegeka omuddiring’anwa oguyinza okusomebwa abantu abapya ku bubaka buno, kiteekwa okutandikawo endowooza ezimu ez’omusingi ku lwabwe. Tunaatandika n’Okukaaba okw’Ekiro ekya wakati, nga twesigamya ku ludda olumu olusangibwa mu kwolesebwa kwa Ellen White okwasooka. Ka tusome akatundu akasooka okuva mu Christian Experience and Teachings, olupapula 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."
Muda mfupi baada ya kupita kwa wakati katika mwaka wa 1844, nilipokea ono langu la kwanza la waziwazi. Nilikuwa nikimtembelea Bi. Haines huko Portland, Maine, dada mpendwa katika Kristo, ambaye moyo wake ulikuwa umeunganishwa na wangu. Sisi watano, sote wanawake, tulikuwa tumepiga magoti kwa utulivu kwenye madhabahu ya familia. Tulipokuwa tukiomba, nguvu za Mungu zilinishukia kama kamwe kabla ya hapo.
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.
Aka bakazi batanu, imitima yabo yari ifatanye na Mushiki wa White, ntibahariraga ukwiyerekana kwose kw’ububasha bw’Imana. Ikigaragara ni uko bose bari abagore, bahagarariye itorero, kandi bari batanu, ibintu bishobora kubonwa nk’abakobwa cumi b’abanyabwenge batanu. Ibi ni ukwitegereza gusa.
"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."
Ndzi vonakale onge ngizungezwe kukhanya, futhi ngikhuphukela phezulu nangaphezulu ngisuka emhlabeni. Ngaphenduka ngibheka abantu be-Advent emhlabeni, kodwa angibatholanga, lapho izwi lathi kimi, “Bheka futhi, ubheke kancane phezulu.” Ngaleso sikhathi, ngaphakamisa amehlo ami ngabona indlela eqondileyo nencinyane, iphahanyiswe phezulu kakhulu ngaphezu komhlaba. Kule ndlela, abantu be-Advent babeyihamba beya emzini, owawusekupheleni okukude kwaleyo ndlela. Babenokukhanya okukhazimulayo okumisiwe emva kwabo ekuqaleni kwendlela, ingelosi eyangitshela ukuthi kwakunguKhalelo Laphakathi Kwamabili. Lokhu kukhanya kwakukhanya kuyo yonke indlela futhi kwanika ukukhanya ezinyaweni zabo ukuze bangakhubeki. Uma babegcina amehlo abo egxile kuJesu, owayephesheya kwabo kancane, ebahola eya emzini, babephephile. Kodwa kungekudala abanye bakhathala bathi umuzi usekude kakhulu, nokuthi babelindele ukuthi babe sebewungenile ngaphambili. Khona-ke uJesu wayebabakhuthaza ngokuphakamisa ingalo yaKhe yokunene ekhazimulayo, futhi engalweni yaKhe kwaphuma ukukhanya okwakuzulazula phezu kwebandla le-Advent, base bememeza bathi, “Alleluia!” Abanye, ngokuxhamazela, bakuphika ukukhanya okwakungemuva kwabo, bathi akusiyo uNkulunkulu owayebahole kude kangaka. Ukukhanya okwakungemuva kwabo kwacima, kwashiya izinyawo zabo ebumnyameni obuphelele, base bekhubeka, balahlekelwa ukubona uphawu kanye noJesu, base bewa besuka endleleni baya ezweni elimnyama nelibi elingezansi.
William Miller and the Midnight Cry
Vilyam Miller ne Kilio cha Usiku wa Manane
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.
ئەم یەکەم پێشکەشکردنەدا، پاش دامەزراندنی چەند خاڵێک، باسی کۆنفڕانسی لوو هەمپتۆنی ئەدەڤەنتیستەکان لە کانونی یەکەمی 1844 دەکەین. لەم کۆنفڕانسەدا، هەندێک لە میللەرییەکان کۆبوونەوە، و ویلیام میلەر تێگەیشتنی بانگەوازی نیوەشەوە ڕەتکردەوە. لۆجیکی لێرەدا ئەوەیە کە ئەم بینینە، هەرچەندە بۆ هەموومانە، بە شێوەیەکی تایبەت بۆ ویلیام میلەر بوو.
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.
月に、ウィリアム・ミラーは、彼らの後方にある光――「真夜中の叫び」――を否定した。これは、彼をその道から下の悪しき世界へと落下させる原因となるものであった。私たちはこのことの含意を考察する。歴史的証拠は、ミラー派の者たちが皆、自分たちは十人の処女のたとえを成就していると信じていたことを示している。それは彼らの間で周知の事実であった。私たちは、ウィリアム・ミラーが「真夜中の叫び」とは何であるかについて理解を有していたことを示すであろう。ミラーは、「真夜中の叫び」とはダニエル8:14および黙示録14:6-9の審判の時の使命であると信じていた。彼は、1830年代初頭に自らが宣べ伝え始めたその使命こそが、「見よ、花婿が来る」という「真夜中の叫び」であり、またイエスが花婿として世に来られるのだと信じていた。
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.
Millerite ye mukanda wa ntangu mingi, baandimaki ete bazalaki kokokisa ndakisa ya bangɔndɔ zomi, kasi bakanisaki ete Kolela ya Katikati ya Butu ezalaki nsango oyo bazalaki kosakola. Nzokande, na eleko ya molunge ya mobu 1844, bososoli ya sika mpe ya solo ebimaki: Kolela ya Katikati ya Butu ezalaki mouvement ya Sanza ya Nsambo, elongo na kozela ete Yesu aya na mokolo ya zomi ya sanza ya nsambo. Yango nde ezalaki Kolela ya solo ya Katikati ya Butu. Tango Miller aboyaki Kolela ya solo ya Katikati ya Butu na sanza ya zomi na mibale 1844, azalaki koboya lisolo ya eleko ya molunge ya 1844 mpe kozonga na etɛlɛmelo na ye ya liboso ete ezalaki kaka nsango ya monene oyo eutaki na bambula ya 1830. Kososola ndenge makambo ya Kolela ya Katikati ya Butu etambolaka ezali ya motuya mingi. Soki ososoli te 2520 ndenge ba-Millerite basosolaki yango, okoki te kososola Kolela ya Katikati ya Butu. Soki okoki te kososola Kolela ya Katikati ya Butu ndenge ba-Millerite basosolaki yango, okolongwa na nzela mpe okokweya na mokili mabe oyo ezali na nse.
In this presentation, we will start with some truths on the chart that are openly rejected by Adventism today. The Biblical Research Institute of the Seventh-day Adventist Church and most Adventist theologians reject the 2520. We will address this biblically as we proceed, but initially, we will show that Ellen White fully endorses the 2520. The Institute and most theologians also reject the pioneer understanding of the Daily. We will show that rejecting the pioneer understanding of the Daily being paganism is rejecting the Spirit of Prophecy. The Institute also publicly rejects the pioneer understanding of the trumpets—the Fifth and Sixth Trumpet. We will begin by showing that rejecting the pioneer understanding of the trumpets is rejecting the Spirit of Prophecy.
Mu busangire ubu bwerekane, tuzatangirana n’ukuri kumwe kuri ku mbonerahamwe kwa none kwangwa ku mugaragaro n’Abadivantisiti. Ikigo cy’Ubushakashatsi bwa Bibiliya cy’Itorero ry’Abadivantisiti b’Umunsi wa Karindwi hamwe n’abahanga benshi ba tewolojiya b’Abadivantisiti banga 2520. Tuzabisuzuma mu buryo bwa Bibiliya uko dukomeza, ariko mbere na mbere tuzerekana ko Ellen White ashyigikira byuzuye 2520. Ikigo ndetse n’abahanga benshi ba tewolojiya na bo banga imyumvire y’abapayoniya ku byerekeye Daily. Tuzerekana ko kwanga imyumvire y’abapayoniya ivuga ko Daily ari ubupagani ari ukwanga Umwuka w’Ubuhanuzi. Ikigo kandi cyanze ku mugaragaro imyumvire y’abapayoniya ku nzamba—Inzamba ya Gatanu n’iya Gatandatu. Tuzatangira twerekana ko kwanga imyumvire y’abapayoniya ku nzamba ari ukwanga Umwuka w’Ubuhanuzi.
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.
ꯍꯣꯡꯅ ꯍꯧꯖꯤꯛ, ꯑꯗꯣꯝꯒꯤ ꯑꯗꯦꯕꯦꯟꯇꯤꯁꯇ ꯃꯌꯥꯝꯅ 1290 ꯑꯃꯁꯨꯡ 1335 ꯑꯗꯨꯒꯤ ꯃꯔꯝꯗ ꯑꯌꯥꯝꯕꯅ ꯑꯁꯦꯡꯕ ꯋꯥꯔꯦꯞ ꯂꯩꯇꯦ, ꯅꯠꯇ꯭ꯔꯒ ꯃꯈꯥꯗ ꯐꯪꯐꯝ ꯈꯪꯕꯥꯔꯛꯑꯦ। 1335 ꯑꯗꯨꯒꯤ ꯄꯥꯏꯑꯣꯅꯤꯌꯔ ꯋꯥꯈꯜ ꯑꯗꯨ ꯂꯩꯇ꯭ꯔꯕꯗꯤ, 1844 ꯒꯤ ꯃꯥꯔꯆ 22 ꯗ ꯍꯧꯔꯛꯈꯤꯕ “tarrying time” ꯑꯗꯨ ꯈꯪꯍꯜꯂꯤꯕꯥꯒꯤ ꯕꯥꯏꯕꯦꯜꯒꯤ ꯆꯩꯋꯥꯔ ꯑꯃꯠꯇ ꯂꯩꯇꯦ। “tarrying time” ꯑꯗꯨ ꯈꯪꯗꯕꯗꯤ, “Midnight Cry” ꯑꯗꯨꯒꯤ ꯁꯤꯜꯆꯟ ꯑꯃꯁꯨꯡ ꯃꯍꯧꯁꯥ ꯑꯗꯨ ꯀꯥꯏꯕ ꯉꯝꯗꯦ। “Midnight Cry” ꯑꯗꯨ ꯈꯪꯗꯕꯗꯤ, ꯃꯤ ꯑꯗꯨꯅ ꯃꯈꯥꯒꯤ ꯑꯍꯤꯡꯕ ꯃꯥꯂꯦꯝꯒꯤ ꯃꯊꯛꯇ ꯂꯩꯕ ꯂꯝꯕꯤ ꯑꯗꯨꯗꯒꯤ ꯇꯥꯕꯤꯕ ꯄꯪꯊꯣꯛꯏ। ꯑꯩꯈꯣꯏꯅ ꯃꯍꯥꯛꯀꯤ ꯑꯁꯦꯡꯕ ꯑꯅꯣꯟꯕ “Spirit of Prophecy” ꯑꯗꯨꯒꯤ ꯄ꯭ꯔꯝꯃꯥꯟ ꯑꯃꯁꯨꯡ ꯑꯁꯦꯡꯕ ꯌꯥꯍꯟꯕ ꯑꯗꯨ ꯃꯤꯠꯌꯦꯡꯗ ꯄ꯭ꯔꯤꯟꯇ ꯇꯧꯔꯕ chart ꯑꯗꯨꯗ ꯎꯠꯂꯒ, ꯃꯇꯨꯡꯗ ꯑꯗꯨꯕꯨ ꯑꯇꯣꯞꯄ ꯄꯨꯊꯣꯛꯄꯥꯃꯛ ꯇꯧꯅ ꯏꯁ꯭ꯋꯔꯒꯤ ꯋꯥꯍꯩꯗꯒꯤ ꯊꯤꯛꯅ ꯍꯥꯞꯆꯤꯟꯒꯅꯤ। ꯑꯗꯨꯕꯨ ꯃꯃꯥꯡꯗ, Millerite ꯄꯨꯋꯥꯔꯤ ꯑꯗꯨꯒꯤ ꯃꯐꯝꯗ ꯀꯔꯝꯅ ꯂꯩꯔꯝꯂꯤꯕꯒꯥ ꯑꯃꯁꯨꯡ “Midnight Cry” ꯑꯗꯨ ꯀꯔꯝꯅ ꯄꯣꯏꯈꯠꯂꯤꯕꯒꯥ ꯑꯗꯨ ꯑꯩꯈꯣꯏꯅ ꯎꯠꯇꯕ ꯇꯥꯔꯦ।
Millerite History and the Arrival of the First Angel
تارِیخِ مِلِّریَّہ اور پہلے فرشتہ کی آمد
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.
Twatandika na Uriah Smith okuva mu *Thoughts on Daniel and Revelation*, omuko 521, okulaga ebyafaayo by’Abamillerite era n’okukwata ku mwaka 1798. Uriah Smith awandiika nti, “Enkronologiya y’ebintu ebiri mu Okubikkulirwa 10 eyongera okutegeerekeka okuva ku nsonga nti malayika ono yeemu ddala ne malayika ow’olubereberye ow’omu Okubikkulirwa 14.” Mu Okubikkulirwa 10, malayika ow’amaanyi akka okuva mu ggulu ng’alina mu mukono gwe akatabo akaggule. Ellen White atutegeeza nti malayika ono ow’amaanyi ye Yesu Kristo, era akatabo ako ke Kitabo kya Danyeri. Ku nkomerero y’essuula ey’ekkumi, Yokaana agambibwa okulya akatabo ako, akanaaba akawooma mu kamwa ke naye ne kaba kalulu mu lubuto lwe. Yokaana akiikirira ebyafaayo by’Abamillerite, ng’obubaka bwa Danyeri buwooma naye ne buvaamu okuggwaamu essuubi okw’obululu. Malayika ow’amaanyi ow’omu Okubikkulirwa 10, nga bwe kiteekebwa abaasooka, ye malayika ow’olubereberye ow’omu Okubikkulirwa 14 — be malayika y’omu omu.
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.
Sá mɛ̀n kyɛ̀ tɛɛ̀ much time ní being specific about ání ángel ní Revelation, amá àní yé fɔ̀ɔ̀ do. Ání mighty ángel ní Revelation 10 yé fan ángel kɛ́ William Miller kɛ̀ɛ́ believed kó ò yé fulfilling the Midnight Cry ní 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. Ání ángel nú identify different aspects of the work accomplished.
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.
Uriah Smith에게 다시 돌아가면, “요한계시록 10장의 사건들의 연대는 이 천사가 요한계시록 14장의 첫째 천사와 동일하다는 사실로 말미암아 더욱 확실히 밝혀진다.” 그는 무엇이 그들을 서로 연결하는지를 설명한다. 곧 둘 다 선포할 특별한 기별을 가지고 있으며, 둘 다 큰 음성으로 그 선포를 발하고, 둘 다 창조주를 가리키는 유사한 언어를 사용하며, 또 둘 다 시간을 선포한다는 것이다. 한쪽은 다시는 시간이 없으리라고 맹세하고, 다른 한쪽은 하나님의 심판의 시간이 이르렀다고 선포한다. 요한계시록 14:6의 기별은 마지막 때의 시작 이편에 위치한다.
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 kwuru na oge ọgwụgwụ bụ 1798, na ozi nke Mkpughe 14 na-abịa mgbe nke ahụ gasịrị. O dere, sị: “Ma ozi nke Mkpughe 14:6 dị n’akụkụ a nke mmalite nke oge ọgwụgwụ. Ọ bụ nkwusa na awa nke ikpe Chineke abịawo, ya mere ọ ga-enwerịrị itinye ya n’ọrụ n’ọgbọ ikpeazụ. Pọl ekwusaghị na awa nke ikpe abịawo. Luta na ndị ọrụ ibe ya ekwusaghịkwa ya. Pọl tụlere banyere ikpe nke ga-abịa, nke dị n’ọdịnihu na-enweghị oke doro anya, Luta wee debe ya ma ọ dịghị ala ihe dị ka afọ narị atọ site n’oge ya. Ọzọkwa, Pọl na-adọ nzukọ ahụ aka ná ntị megide ụdị nkwusa ọ bụla dị otu a na awa nke ikpe Chineke abịawo ruo mgbe oge ụfọdụ ga-eru.” N’ime 2 Ndị Tesalonaịka 2:1-3, Pọl kwuru na ụbọchị Kraịst adịghị nso ruo mgbe ndapụ n’ezi okwukwe ga-ebu ụzọ bịa, a kpugheekwa nwoke mmehie ahụ. Pọl na-ewebata nwoke mmehie ahụ, mpi nta ahụ, papacy ahụ, ma jiri ịdọ aka ná ntị kpuchie oge nile nke ọchịchị ya kasị elu, nke gara n’ihu afọ 1260, ma kwụsị na 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.'
Mu 1798, ukwikizibwa ku kubuulira ko umunsi gwa Kristo wegereire kwakoma. Igihe ky’enkomerero kyatandika, kandi akamanyiso kakatwarwa ku gatabo gatono. Okuva ubwo, malaika wa Ibyahishuwe 14 akagenda. Uriah Smith agira ati, “Niwaba oyagala kukibona, kuva mu 1798, obutumwa bwa malaika ow’okubanza bwatangiye kugenda. Mu 1798, malaika wa mbere wo mu Ibyahishuwe 14 agera mu mateka”—uku ni ko abapayoniya babisobanukiraga. “Okuva ubwo, malaika wa Ibyahishuwe 14 yabwirije ko igihe cy’urubanza rw’Imana kigeze, kandi malaika wo mu gice cya cumi yahagaze ku nyanja no ku butaka, arahira ko igihe kitazongera kubaho. Ubumwe bwabo ntibushidikanywaho. Impaka zose zishyira umwe ahantu runaka ni ngirakamaro no ku wundi. Igisekuru cya none kirimo kubona isohozwa ry’ubu buhanuzi bubiri. Mu kubwiriza kwo kuza kwa Kristo, cyanecyane kuva mu 1840 kugeza mu 1844, ni ho hatangiriye isohozwa ryabwo ryuzuye kandi rirambuye.”
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 ashyira 1840 ne 1844 wɔ Adiyisɛm 14 bɔfo a odi kan no ho, a ɔbae wɔ 1798 mu no mu, nanso ɔsan nso ashyira bɔfo a odi kan no wɔ 1840 mu, faako a wɔde tumi hyɛ nkrasɛm no mu. Kristo mmae no ho asɛnka mu, titiriw fi 1840 kosi 1844 no, na wɔn mudi mu mmamu a edi mũ no fii ase. Bɔfo no gyinabea a ɔde nan baako si po no so na ɔde baako si asase no so no kyerɛ ne mpaebɔ no trɛw kɛse. Ná nkrasɛm no betwa po no na atrɛw akɔ aman ahorow mu, na Kristo mmae no ho dawuru no kɔɔ asɛmpatrɛw gyinabea biara a ɛwɔ wiase nyinaa. Efi 1840 no, sɛnea Ellen White ka no, wɔde bɔfo a odi kan no nkrasɛm no kɔɔ asɛmpatrɛw gyinabea biara a ɛwɔ wiase nyinaa. Eyi baa mu bere a wɔmaa Bible nkɔmhyɛ mu afe-da nnyinasosɛm no so gyinae denam Ottoman Ahemman no ahwe ase no so. Yɛrenni nsɛm no nkyerɛkyerɛmu mu mprempren, na mmom yɛreto dua ama Millerfo abakɔsɛm ne Anadwo Mpaemuka no ahoɔden mu nhyehyɛe no.
Key Historical Events: 1833 and the Falling of the Stars
Matukio ya Kihistoria ya Msingi: 1833 na Kuanguka kwa Nyota
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.'
Mwaka wa 1833, kuanguka kwa nyota kulitukia. Ellen White atoa maelezo katika The Great Controversy, ukurasa 333: “Katika mwaka wa 1833, miaka miwili baada ya Miller kuanza kuwasilisha hadharani ushahidi wa kuja kwa Kristo karibu, ilitokea ishara ya mwisho kati ya zile zilizoahidiwa na Mwokozi kuwa dalili za ujio Wake wa pili. Yesu alisema: ‘Nyota zitaanguka kutoka mbinguni.’ Mathayo 24:29. Naye Yohana katika Ufunuo alitangaza, alipokuwa akitazama katika maono matukio ambayo yangetangulia siku ya Mungu: ‘Nyota za mbinguni zikaanguka juu ya nchi, kama mtini utupavyo tini zake ambazo hazijaiva, utikiswao na upepo mkuu.’ Ufunuo 6:13. Unabii huu ulipata utimilifu wa ajabu na wenye kugusa sana katika mvua kubwa ya vimondo ya Novemba 13, 1833.”
William Miller's testimony recounts:
शिक्षणामा विलियम मिलरले यसरी साक्षी दिन्छन्:
'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.'
शनिबार बिहानको भोजनपछि—सन् 1833 को ग्रीष्ममा—म कुनै विषयको जाँच गर्न आफ्नो मेजमा बसेँ, र काम गर्न बाहिर निस्कन उठ्दा, यो वचन पहिलेभन्दा अझ बढी बलसहित मेरो अन्तरमा आयो, “जाऊ, र यसलाई संसारलाई भन।” त्यो प्रभाव यति अकस्मात् थियो र यति शक्तिसाथ आयो कि म, “हे प्रभु, म जान सक्दिनँ,” भन्दै आफ्नो कुर्सीमा फेरि बसें। “किन सक्दैनौ?” भन्ने जस्तो उत्तर आयो, र त्यसपछि मेरा सबै बहानाहरू, अर्थात् मेरो अयोग्यता, मनमा उठे; तर मेरो व्याकुलता यति ठूलो भयो कि मैले परमेश्वरसँग एक गम्भीर करार बाँधेँ कि यदि उहाँले बाटो खोलिदिनुहुन्छ भने, म जानेछु र संसारप्रति आफ्नो कर्तव्य पूरा गर्नेछु। “बाटो खोलिदिनुहुन्छ भन्नाले के अर्थ हो?” भन्ने जस्तो कुरा मेरो मनमा आयो। तब मैले भनेँ, यदि कुनै स्थानमा सार्वजनिक रूपमा बोल्न मलाई निमन्त्रणा आयो भने, म जानेछु र प्रभुको आगमनबारे बाइबलमा मैले जे पाउँछु त्यो उनीहरूलाई बताउनेछु। तुरुन्तै मेरो सारा बोझ हट्यो। अनि म यसमा आनन्दित भएँ कि सम्भवतः मलाई यसरी बोलाइनेछैन; किनकि मलाई कहिल्यै यस्तो निमन्त्रणा आएको थिएन, मेरा परीक्षाहरू कसैलाई थाहा थिएनन्, र सेवाकार्यको कुनै क्षेत्रमा निमन्त्रणा पाइने मेरो आशा अत्यन्तै थोरै थियो। यस घटनाबाट करिब आधा घण्टापछि, मैले कोठा छोड्नुअघि नै, मेरो निवासबाट करिब सोह्र माइल टाढा पर्ने ड्रेस्डेनका श्री गिलफोर्डका एक छोरा भित्र आए र भने कि उनका पिताले मलाई बोलाएका छन् र म उनीसँगै घर जाऊँ भन्ने चाहना गरेका छन्; मैले ठानेँ, सायद उहाँले कुनै कामको विषयमा मलाई भेट्न चाहनुभएको होला। मैले उसलाई सोधें, “उहाँलाई के चाहिएको हो?” उसले जवाफ दियो कि भोलिपल्ट तिनीहरूको चर्चमा कुनै प्रचार हुनेवाला छैन, र उसका पिताले मलाई आएर प्रभुको आगमनको विषयमा मानिसहरूसँग बोलिदिन अनुरोध गरेका छन्। मैले आफूले बाँधेको करारका कारण तुरुन्तै आफैमाथि क्रोध गरेँ। म तत्काल प्रभुविरुद्ध विद्रोहमा उत्रिएँ र नजाने निश्चय गरेँ। मैले केटालाई कुनै उत्तर नदिई छोडें र ठूलो व्याकुलतामा नजिकैको एउटा वनझाडीमा एकान्तमा गएँ। त्यहाँ करिब एक घण्टासम्म मैले प्रभुसँग संघर्ष गरेँ, उहाँसँग बाँधेको करारबाट आफूलाई मुक्त गराउने प्रयत्न गर्दै; तर मलाई कुनै राहत मिलेन। “तिमी परमेश्वरसँग करार बाँधेर यति छिट्टै त्यसलाई भङ्ग गर्नेछौ?” भन्ने कुरा मेरो विवेकमा गहिरो छाप पर्यो, र यसरी गर्नुको अत्यन्तै पापपूर्णता ममाथि हावी भयो। अन्ततः म समर्पित भएँ र प्रभुसँग प्रतिज्ञा गरेँ कि यदि उहाँले मलाई धारण गर्नुहुन्छ भने, म जानेछु, र उहाँले मबाट जे केही अपेक्षा गर्नुहुन्छ, त्यो पूरा गर्न कृपा र सामर्थ्य दिनुहुनेछ भनी उहाँमै भरोसा राख्नेछु। म घर फर्कें र केटा अझै पर्खिरहेको भेट्टाएँ। ऊ भोजनपछिसम्म बसिरह्यो, र म ऊसँगै ड्रेस्डेन फर्किएँ।
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.
ئهمه ئهو شێوهیه بوو که میللهر، له هاوینی ساڵی 1833دا، دهستی به پێشکەشکردنی ئاشکرای پهیامهکهی کرد. له کانوونی یەکەمی 1833دا، باریینی ئەستێرەکان وەقارێکی زیاتر دا به پهیامهکهی.
1840: The Fulfillment of Prophecy and the Ottoman Empire
1840: Uthibitisho wa Unabii na Milki ya 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.'
Mu mwaka wa 1840, Ellen White aratanga ibitekerezo ku isohozwa ridasanzwe ry’ubuhanuzi. Iki gice gikunze kugibwaho impaka mu Mwuka w’Ubuhanuzi, aho bamwe bavuga ko Uriah Smith yakinjije mu gitabo The Great Controversy, ariko izo mpaka nta shingiro zifite. Arimo kuvuga ku ruhererekane rw’isohozwa ry’ubuhanuzi rwagenze rugana ku mwaka wa 1840, harimo kugwa kw’inyenyeri n’Umunsi w’Umwijima. Yandika ati: “Mu mwaka wa 1840, irindi sohozwa ridasanzwe ry’ubuhanuzi ryakanguriye inyota n’ishishikazwa bikomeye henshi.”
She refers to biblical prophecy, not merely a human prediction by Josiah Litch.
ئەوە ئاماژە بە پێشبینیی پەرتووکی پیرۆز دەکات، نە تەنها پێشبینییەکی مرۆیی لەلایەن یۆسیا لیچەوە.
"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 ibili mbere yaho, Josiah Litch, mhudumu mashuhuri aliyehubiri juu ya ujio wa pili, alichapisha ufafanuzi wa Ufunuo 9, akitabiri kuanguka kwa Milki ya Ottoman. Kulingana na hesabu zake, mamlaka hiyo ilipaswa kuangushwa tarehe 11 Agosti, 1840. Wakati uliowekwa ulipofika, Uturuki, kupitia kwa mabalozi wake, ilikubali ulinzi wa Nchi Washirika za Ulaya na hivyo kujiweka chini ya utawala wa mataifa ya Kikristo. Tukio hilo lilitimiza unabii huo kwa usahihi kamili. Lilipojulikana jambo hilo, makutano ya watu walishawishika juu ya usahihi wa kanuni za ufasiri wa unabii zilizokubaliwa na Miller na washirika wake, na msukumo wa ajabu ukatolewa kwa vuguvugu la Ujio. Watu wa elimu na cheo waliungana na Miller katika kuhubiri na kuchapisha maoni yake, na kuanzia mwaka 1840 hadi 1844, kazi hiyo ikaenea kwa haraka.
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 nĩatwĩĩre atĩ mũraika wa mbere wa Ufunuo 14 nĩokeire mwaka wa 1798, no nĩwe mũraika ũcio ũmwe wa Ufunuo 10. Mũhunjĩrĩri-inĩ wa Ufunuo 10, Johana nĩaragĩrwo atware gatabu kanini kuuma guoko-inĩ kwa mũraika na akarĩa, na gakũgĩa gaatamĩre kanua-inĩ gake. Uthinjĩri wa Akina Miller nĩwaagĩire mũtamũ mũnene mũthenya wa Agasti 11, 1840, thuutha wa myaka ĩiri ya kũmenyithia mbere ũgwe wa ũthamaki wa Ottoman kũringana na mũigana wa mũthenya na mwaka wa ũhoro wa ũrathi wa Bibilia. Rĩrĩa ũndũ ũcio waahingĩrire wega ta ũrĩa gwatũmĩrwo, uthinjĩri ũcio wao maakoragwo makĩhunjia nĩwatuĩkire mũtamũ kanua-inĩ kao.
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.
1840 mwiitikatili 11, ujumbe ukawa mtamu vinywani mwao. Yohana anaagizwa kukitwaa kile kitabu kidogo kutoka mkononi mwa yule malaika aliyeshuka. Malaika huyo hushuka tarehe 11 Agosti 1840, naye malaika huyu wa Ufunuo 10 ni yuleyule malaika wa kwanza wa Ufunuo 14. Malaika wa Ufunuo 14 hufika mwaka 1798 wakati wa mwisho, lakini ujumbe wake hupewa nguvu mwaka 1840. Ellen White asema kwamba tukio hilo lilipojulikana, makutano mengi yalishawishika juu ya 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, Waadventista wamezikataa 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
Lipalata lya 1843 ni Ntangu ya Kuvwenela
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.
Mu nzira ikurikiyeho y’akarango k’ibihe mu mateka ni igishushanyo cya 1843, cyakozwe muri Gicurasi 1842. Ellen White aravuga ati: “Nabonye ko igishushanyo cya 1843 cyayobowe n’ukuboko kw’Umwami kandi ko kitagombaga guhindurwa, ko imibare yari uko yashakaga ko iba, kandi ko ukuboko kwe kwari kukiriho kandi kwahishe ikosa mu mibare imwe n’imwe kugira ngo hatagira uwaribona kugeza igihe ukuboko kwe kwakuweho.” Iki gishushanyo ni akarango k’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.
Ku Testimonies, volumu ya mbere, urupapuro rwa 21 hati: “Muri Kamena 1842, Bwana Miller yatanze urukurikirane rwe rwa kabiri rw’inyigisho mu Itorero rya Casco Street i Portland, Maine. Uretse bake, amadini anyuranye yafunze imiryango y’amatorero yayo imbere ya Bwana Miller.” Ellen White atumenyesha ko, nk’Abakristo b’Abadiventisiti b’umunsi wa karindwi, dukwiriye kwiga gutekereza duhereye ku mpamvu tukagera ku ngaruka. Impamvu yatumye amatorero y’Abaporotesitanti afunga imiryango yayo ni uko iyi shati yatangijwe. Igihe iyo shati yatangizwaga muri Gicurasi, amatorero y’Abaporotesitanti yafashe umwanzuro ko aba-Millerite bari abafanatiki bayobye.
The first disappointment is next. From The Great Controversy, page 393:
𐓘𐓪𐓻 𐓣𐓪𐓻𐓲𐓪 𐓵𐓯 𐓬𐓲𐓪𐓻𐓵𐓲 𐓟𐓬. 𐓘𐓲 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.
Kama mapema mwaka wa 1842, maelekezo yaliyotolewa katika unabii huu ya kuandika maono na kuyaweka wazi juu ya mabamba, ili ayasomaye apate kupiga mbio, yalikuwa tayari yamemwongoza Charles Fitch kuandaa chati ya kinabii kwa ajili ya kufafanua maono ya Danieli na Ufunuo. Charles Fitch, aliyekufa muda mfupi kabla ya Fadhaiko Kuu la Oktoba 22, 1844, alitumiwa na Bwana katika historia hii. Aliandaa chati hiyo, iliyochapishwa mwezi wa Mei 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.
Ukusohorwa kw’iyi mbonerahamwe kwabonwaga nk’ugusohora kw’itegeko rya Habakuki. Nyamara, nta n’umwe wabonye ko hariho ubukererwe bwagaragaraga mu gusohora kw’iyerekwa. Igihe cyo gutinda kigaragazwa muri ubwo buhanuzi nyene. Inyuma y’ico cizero gisenyutse, iri jambo ry’Ivyanditswe ryaboneka rifise insiguro ikomeye: “Kuko iyerekwa rikiri iry’igihe cashinzwe, ariko ku mpera rizovuga kandi ntirizobesha; naho ryoteba, uririndire, kuko rizoshika ata kabuza, ntirizoteba. Umugororotsi azobeshwaho 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.
ගැඹුරින් බලා සිටිය යුතු කාලය යනු පළමු බලාපොරොත්තුභංගය වන අතර, එය 1844 මාර්තු 22 දින පැමිණෙයි. මිලර්වාදීහු බයිබලීය කාල-ගණනය භාවිත කරමින් 1843 දී ලෝකයේ අවසානය සිදුවන බව අනාවැකි පළ කරමින් සිටියහ. නමුත් එතෙක් ස්වාමින්වහන්සේ නොපැමිණි බැවින්, 1844 මාර්තු 22 දින පළමු බලාපොරොත්තුභංගය උදා විය. එයම ගැඹුරින් බලා සිටිය යුතු කාලය ය.
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.
Eyi ni kipindi cha kukawia katika mfano wa wanawali kumi, katika Habakuki 2, na katika Danieli 12. Danieli 12:11 yasema, “Na tangu wakati ambapo dhabihu ya kila siku itaondolewa...” Waanzilishi walielewa kwamba upagani ulitiishwa mwaka 508, wakati Klovisi alipowashinda Wavisigothi. Tangu wakati ambapo upagani unaondolewa na upapa unasimamishwa (miaka thelathini baadaye katika 538), kutakuwa na siku 1290. Aya inayofuata yasema, “Heri yeye angojaye na kuifikilia ile siku elfu moja mia tatu thelathini na tano.” 508 pamoja na 1335 ni 1843. “Heri yeye anayeifikilia 1843.” Hizo siku 1335 zinaashiria kipindi cha kukawia, zikisema, “Heri yeye angojaye na kuifikilia 1843.” Ukiitetea uelewa wa waanzilishi kuhusu ile ya kila siku, kama Ellen White anavyofanya, jambo hili liko wazi.
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.
ከዚህም የበለጠ ለማብራራት፣ ኢሳይያስ 30፥18 እንዲህ ይላል፦ “ስለዚህም እግዚአብሔር ይጠብቃል።” በዚህ ስፍራ፣ ጌታ በአሥሩ ድንግል ምሳሌ ውስጥ ያለው ሙሽራ ነው፣ እርሱም ይዘገያል። “ስለዚህም ሙሽራው ሊራራላችሁ ይዘገያል፣ ስለዚህም ሊምራችሁ ይከብራል፤ እግዚአብሔር የፍርድ አምላክ ነውና። እርሱን የሚጠብቁ ሁሉ ብፁዓን ናቸው።” ይህ ከዳንኤል 12፥12 ጋር ይስማማል፦ “የሚጠብቅና ወደ 1335 የሚደርስ ብፁዕ ነው።” ሙሽራው በMarch 22, 1844 ይዘገያል። ወደ መጀመሪያው ተስፋ መቁረጥ መድረስና ከዚያም መጠበቅ ጋር የተያያዘ በረከት አለ። ወደዚህ ስትደርሱ፣ መጠበቅ አለባችሁ። ምንን ትጠብቃላችሁ? ዕንባቆም 2፥3 እንዲህ ይላል፦ “ራእዩ ገና ለተወሰነው ጊዜ ነውና፤ በመጨረሻም ይናገራል እንጂ አይዋሽም፤ ቢዘገይም ጠብቀው።” ወደ 1335 የመድረስ በረከት፣ ጌታ የእኩለ ሌሊት ጩኸትን የሚፈጽምበት ወደዚህ ታሪክ የመድረስ በረከት ነው።
Not everyone will be allowed to participate in the Midnight Cry. Some people traveled along with the Millerites not because of their own personal experience with Jesus Christ or personal study of God's Word, but out of fear. Before the Midnight Cry arrives, the Lord separates these brethren from the movement. The first disappointment is part of the process preparing for the Midnight Cry. According to Ellen White, if we do not understand this, we fall off the path to the wicked world below.
Si kila mtu atakayeruhusiwa kushiriki katika Kilio cha Usiku wa Manane. Watu wengine waliandamana pamoja na Wamileri si kwa sababu ya uzoefu wao binafsi pamoja na Yesu Kristo au kwa kujifunza kwao binafsi Neno la Mungu, bali kwa hofu. Kabla Kilio cha Usiku wa Manane hakijafika, Bwana huwatenga ndugu hao na vuguvugu hilo. Kukatishwa tamaa kwa kwanza ni sehemu ya mchakato wa kuandaa kwa ajili ya Kilio cha Usiku wa Manane. Kulingana na Ellen White, ikiwa hatuelewi jambo hili, tunaanguka kutoka katika njia kwenda kwa ulimwengu mwovu ulio chini.
The Empowerment of the Second Angel's Message
Kupatiwa Nguvu kwa Ujumbe wa Malaika wa Pili
From Early Writings, page 238: 'Near the close of the second angel's message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun, and I heard voices of angels crying, "Behold, the bridegroom cometh."' This was the Midnight Cry, which was to give power to the second angel's message. The pioneers understood that the first angel's message arrived in 1798 but was empowered with the collapse of the Ottoman Empire in 1840. All the messages arrive at a point in time and are thereafter empowered. The second angel's message arrives 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.
Buku ya Early Writings, ukurasa 238: “Hafi na mwisho wa ujumbe wa malaika wa pili, niliona nuru kuu kutoka mbinguni ikiangaza juu ya watu wa Mungu. Miale ya nuru hii ilionekana kung’aa kama jua, nami nikasikia sauti za malaika zikipaza, ‘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 Ottoman mwaka 1840. Ujumbe wote hufika katika wakati maalumu katika historia 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, nao 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.
Ulukilikilo lwa Pakati ka Butiku lwapanga ulubuli ulwa malaika wa cibili ukuba na maka. Abamalaika batumilwe ukufuma ku lwiyulu ukubyamusha abelapo abacili munda no kubateekania ku mulimo umukulu uwali ku ntanshi yabo. Abantu abali na mano ngani sana te bo baali ba ntandiko ukupokelela ubu butumwa. William Miller te waali wa ntandiko ukupokelela ubu butumwa; ukucila apo, ni we waali wa kulekelesha ukubupokelela. Ni we waali uwali na mano ngani sana mu kumanya ubu butumwa, ilyo Samuel Snow ni we waali wa ntandiko. Abo abaalongosanga kale mu mulimo ni bo baali ba kulekelesha ukupokelela no kukwafwilisha ukulundulula ulukilikilo. Mu bya kale, umuntu wa kulekelesha ukusembelela ubu butumwa bwa Ulukilikilo lwa Pakati ka Butiku aali William Miller.
From The Great Controversy, 376:
Kutoka katika Pambano Kuu, 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.
Wakati wa kutiwa nguvu kwa Kilio cha Usiku wa Manane, yapata watu 50,000 walitoka katika makanisa. Kwa kuwa kazi ya Miller ilielekea kuyajenga makanisa, hapo mwanzo ilikubaliwa kwa upendeleo; lakini wahudumu na viongozi wa dini walipoamua kupinga fundisho la Ujio na kutaka kukomesha msukumo wote juu ya jambo hilo, walilipinga kutoka mimbari na kuwanyima washiriki wao ruhusa ya kuhudhuria mahubiri juu ya kuja kwa pili au hata kunena juu ya tumaini lao katika mikutano ya ushirika.
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.
ڕابەرانی کلیسای ئەدوێنتیست لە ئەمڕۆدا کە وانەوتنەوەی ئەم پەیامە لە کلیسادا و تەنانەت لە ماڵە تایبەتەکانیشدا قەدەغە دەکەن، لێرەدا لە بزووتنەوەی میلەریتدا پێشبینی کراون.
"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."
Abemesa bagize mu kigeragezo gikomeye no mu rujijo. Bakundaga amatorero yabo kandi ntibashakaga kuyitandukanyaho, ariko ubwo babonaga ubuhamya bw’Ijambo ry’Imana bushyirwa ku ruhande kandi uburenganzira bwabo bwo gusuzuma ubuhanuzi bwangirwa, bumvise ko kuba indahemuka ku Mana bibabuzaga kuyoboka ibyo. Abashakaga gukumira ubuhamya bw’Ijambo ry’Imana ntibashoboraga gufatwa nk’abagize itorero rya Kristo. Ni cyo cyatumye bumva ko bifite ishingiro ryo kwitandukanya n’umubano wabo wa mbere. Mu mpeshyi yo mu mwaka wa 1844, abagera ku 50,000 bavuye mu matorero.
Miller's Understanding and the True Midnight Cry
تەگەیشتنی میلەر و هاوارە ڕاستەقینەی نیوەشەوە
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.
Mufitabu cha Mukulu Damsteegt, *Foundation of Seventh-day Adventist Message and Mission*, Miller asuubirenga nti okulangirira kwa Danyeri 8:14 n’omumalaika ow’olubereberye ow’Okubikkulirwa 14 kwe kwali Okukaaba okw’Ekiro eky’omu Ttumbi—“Laba, awasizza ajja.” Yakkiriranga nti obubaka buno bwali bulaga okujja kwa Kristo okw’okubiri. Miller yalowoozanga nti ebyafaayo byonna bye byali Okukaaba okw’Ekiro eky’omu Ttumbi, naye Ellen White agamba nti Okukaaba okw’Ekiro eky’omu Ttumbi kwatuukirizibwa ku nsonga entongole. Samuel Snow yatuuma okwolesa kwe “Okukaaba okw’Ekiro eky’omu Ttumbi okw’Amazima” okwawukanya ku njigiriza y’Aba-Millerite eyali egamba nti Okukaaba okw’Ekiro eky’omu Ttumbi bwe bubaka obw’awamu.
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.
Abakurikiranaga cyane iby’umwuka ni bo babanje kwakira ubutumwa, kandi abari barigeze kuyobora umurimo ni bo babaye aba nyuma mu kubwakira no gufasha kongera imbaraga z’ijwi riranguruye. William Miller, wari warayoboye umurimo uhereye mu mwaka wa 1833, yagize ingorane zo kwemera ubutumwa bw’Induru ya Saa Sita z’ijoro ubwo bwazanaga muri Kanama 1844. Ntiyari azi neza iby’ukwitandukanya n’amatorero kandi yari amaze imyaka myinshi yigisha indi myumvire ku byerekeye Induru ya Saa Sita z’ijoro.
William Miller wrote:
ویلیام میلەر نووسی:
'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."'
‘Ndzi a ndzi nga si tshama ndzi tiyiseka hi siku ro karhi malunghana ni ku humelela ka Hosi, hikuva a ndzi pfumela leswaku a ku na munhu loyi a nga tivaka siku ni nkarhi. Eka tidyondzo hinkwato leti ndzi ti kandziyiseke, leswi swi ta voniwa eka pheji ra nhlokomhaka, ku vuriwa leswaku swi vulavula hi lembe ra 1843. Eka tidyondzo hinkwato ta mina ta nomo, minkarhi hinkwayo a ndzi byela vayingiseri va mina leswaku minkarhi yoleyo a yi ta hela hi 1843 loko ku nga ri na xihoxo eka ku hlayela ka mina, kambe leswaku a ndzi nga swi koti ku vula leswaku makumu ma nga ka ma nga ti humeleli ni emahlweni ka nkarhi wolowo, naswona leswaku a va fanele ku tshama va lunghekile nkarhi hinkwawo. Hi 1842, van’wana va vamakwerhu va chumayele hi ku tiyisa lokukulu lembe hi rona hi ku kongoma, kutani va ndzi sola hikwalaho ko tirhisa rito leri nge “loko.”’
In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.
1842년 5월에 1843 도표가 출판되었고, 형제들은 밀러에게 그의 제시에서 ‘만일’을 제거하라고 말했다.
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 akenderera mberi achiti, “Magazini dzeveruzhinji dzakanga dzabudisawo kuti ndakanga ndatarira zuva rakatsanangurika, ramakumi maviri nematatu raKubvumbi, rekuuya kwaShe. Naizvozvo, muna Zvita wegore iroro, sezvo ndaisagona kuona kukanganisa mukuverenga kwangu, ndakabudisa kutenda kwangu kuti pane imwe nguva pakati paKurume 21, 1843, naKurume 21, 1844, Ishe vaizouya.” Miller akanga atova asvika pamhedziso yezuva regumi remwedzi wechinomwe, uye kare-kare Samuel Snow asati ashandisa mhedziso iyi kuzivisa Kuchema kwePakati Peusiku, Miller akanga atonyora nezvayo. Miller ndiye uya akashandiswa naShe kuunganidza pamwe chete hwaro hwekufunga hwakashandiswa naSamuel Snow kuzivisa Gumiguru 22, 1844.
Miller wrote, 'During the year 1843, the most violent denunciations were heaped upon me and those associated with me by the press and some pulpits. Our motives were assailed, our principles misrepresented, our characters traduced.' Time passed, and March 21, 1844, went by without the Lord's appearing. The disappointment was great, and many walked no more with them. Before this time, from 1840, there were an estimated 200,000 Millerites, but by this point, only 50,000 remained.
Miller akandika ati, “Mu mwaka wa 1843, mashutumu makali sana yalielekezwa juu yangu na juu ya wale waliokuwa wameungana nami na vyombo vya habari na baadhi ya mimbari. Nia zetu zilishambuliwa, kanuni zetu ziliwakilishwa vibaya, tabia zetu zikachafuliwa.” Wakati ukapita, na tarehe 21 Machi, 1844, ikapita bila Bwana kutokea. Masikitiko yalikuwa makubwa, na wengi hawakuendelea tena kutembea pamoja nao. Kabla ya wakati huu, tangu mwaka wa 1840, kulikuwa na makadirio ya Wamilleri 200,000, lakini kufikia wakati huu, 50,000 pekee walikuwa wamesalia.
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.
ميلەر درێژەی دا: «پێش ئەمە، لە پاییزی ساڵی 1843، هەندێک لە براکانم دەستیان کرد بە ناونانی کڵێساکان بە بابڵ و هاندان بەوەی کە ئەوە ئەرکی ئادڤێنتیستەکانە لێیان دەرچن. بەهۆی ئەمەوە زۆر دڵتەنگ بووم. نەک تەنها کاریگەرییەکەی زۆر خراپ بوو، بەڵکو من ئەوەم بە لاواندنی وشەی خودا و چەواشەکردنی نووسراوە پیرۆزەکان دادەنا.» میلەر لەگەڵ پەیامی فریشتەی دووەمدا ملمڵانێی هەبوو، و ئەمەش بۆی قورستر دەکرد کە پەیامی ڕاستی هاوارە نیوەشەوە بپذێرێت. ئەم ڕەوشە بڵاو بووەوە، و کڵێساکان بەڕوویاندا داخرا، و دوژمنکاری دروست بوو و زۆربەی ئادڤێنتیستەکان لە کڵێساکانی تایبەت بە خۆیان جیابوونەوە.
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 uliokuwa umechapishwa kupita, Miller alikiri masikitiko yake kuhusu kipindi halisi, lakini alidumisha imani yake. Aliendelea na kazi zake huko 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 yaliyoelekeza kwenye mwezi huo. Hakutarajia kwamba matumizi ya namna hiyo yangefanywa kuhusu mada hizo au kwamba imani katika ushahidi wa namna hiyo ingekuwa kipimo cha wokovu. Hakuwa na ushirika na harakati hiyo hadi wiki mbili au tatu kabla ya Oktoba 22, 1844. Katika barua kwa Himes ya Oktoba 6, 1844, Miller aliandika, “Naona utukufu katika mwezi wa saba ambao sikuwahi kuuona hapo kabla... Sasa, lihimidiwe jina la Bwana, naona 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, wabarikiwe kwa kuwa vyombo katika 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.
ئەوسا، میلەر بانگەوازی نیوەشەوە دووبارە بیری لێ کردەوە و ناوی لێ نا فاناتیزم. دامستیگت تێبینی دەکات کە سنۆ شێوەی سەرەتایی پەیامی بانگەوازی نیوەشەوەی خۆی لە کارە پێشووترەکانی میلەرەوە وەرگرت.
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.
March 1844 i katangweene ka Snow, ni kamenyesanisywe, ni kakatumira itengwa inini muno nginya Exeter camp meeting, August 12–17, 1844. Kwuo, itariki yakwe ya umanthi ya kũuka kwa Kristũ yanyungutirie A Millerite aingi, ikĩnengera wĩra wao wa ũmisionari mũthenya wa igũrũ muno. Mwitikio wao wamenyekanire ta Seventh Month movement. O na kana atongoria a Millerite matandũ ma mbere maari na nganje, ciwiki nditũ mbere ya ũndũ ũcio wĩrĩrĩtwũ, nĩmaingĩire mũndũmĩrio ũcio na magĩtĩkĩria meciiria ma Snow maandĩkwo na mathagwo.
The Midnight Cry and Its Aftermath
Obubīro bwa Hagati y’Ekiro n’Ebizaibwaho byabwo
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.
دیداری یەکەمی ئێڵەن وایت گەلی خودا نیشان دەدات لەسەر ڕێگایەک بۆ ئاسمان، و لە دوایانەوە ڕووناکییەک هەیە کە «هاواری نیوەشەو» ناونراوە. پەیامەکەی ساموێل سنۆ پێویستە تێبگەدرێت. لە مانگی ئایاری 1842دا، 300 خەریتە بۆ 300 وازیار چاپ کران. تا 22ی ئاداری 1844، دوای یەکەم ناومێدی، خەریتەکە وەلا نرا، و زۆرێک لە بزوتنەوەکە جیابوونەوە. ئەوانەی مابوونەوە، پێویست بوو چاوەڕوان بن. لە کۆبوونەوەی چادری ئێکسەتەر، سنۆ نیشانی دا کە مەسیح لە 22ی تشرینی یەکەمی 1844، ڕۆژی کەفارەت، دێت. ئەمە هانیان دا کە پەیامەکە ڕابگەیەنن.
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.
جۆسف بەیتس گێڕایەوە کە دوای کۆبوونەوەی کەمپی ئەکسیتر، کاتێک بە ناو واگۆنەکانی شەمەندەفەرەکەدا دەڕۆیشت، دەنگانی دەبیست کە دووبارە دەیانگوت: «ئەوەتا، زاوا دێت!» ئەم بزووتنەوەیە لە ماوەی دوو مانگدا بە سەرانسەری ویلایەتە یەکگرتووەکاندا بڵاوبووەوە و بووە هۆی ناڕەزایی گەورە لە ٢٢ی ئۆکتۆبری ١٨٤٤.
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 anatoa maoni juu ya Mkutano wa Waadventista wa Low Hampton wa tarehe 28–29 Desemba, 1844, uliowahusisha Himes na Miller. Himes alihimiza kuwafariji watakatifu, kuustua ulimwengu wa Kikristo, na kuhubiri wokovu kwa wenye dhambi. Majuma machache baadaye, Advent Press ilianza tena, na Himes akatangaza kwamba mlango wa wokovu ulikuwa wazi. Miller kwa hatua kwa hatua aliacha dhana kali ya mlango uliofungwa na akarudia mtazamo wake wa awali wa Kilio cha Usiku wa Manane. Katika mwezi huo huo, Ellen White alipata maono yake ya kwanza, yakionyesha kwamba wale wanaolikataa Kilio cha Usiku wa Manane huanguka kutoka njiani. Maono hayo yalikuwa kwa ajili ya William Miller kama yalivyokuwa kwa mtu mwingine yeyote.
William Miller's Final Test and Legacy
ئەزموونی کۆتایی و میراتی ویلیام میلەر
From Early Writings, page 257:
Okuva mu *Early Writings*, olupapula 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."
Na nita gezan iri ee ne Edward William Miller. Ata wane ho e kpara nen hĩ, kpa nĩ zĩa ne hĩ ta, kũsũkũsũ ne nyɛsɛrɛsrɛ dɔngɔngɔrɔ kĩ hĩgbeɛ wane ne hĩ nɔ. Ɔhɔhɔrɔ kpata kĩ 1844-mɔ la wane se wãa nɛgɛrɛ ne wãa hĩe nyi, hĩnyɛgɛ hãma, a dĩa wane nɛrɛrɛ, kpa a nɔgɔrɔ nɛrɛrɛ ne dɔɔrɔ, hĩe hĩa hãza zĩa kĩ a la ta hãa. Kpa kĩ ata nɛ̃ nɔ, nyɛsɛrɛsrɛ nɛrɛrɛrɛ wane ne hĩ nyi, hĩgbɛa ne hĩa kũa. Na nɛ̃rɛ hɔɔrɔ hãma a hĩmɛta wane ta, nɔɔrɔ Joshua Himes ne hĩmɛta hãa zɔɔ, kpa a zĩa hĩ ta kĩ hĩ nyi nɛrɛrɛrɛrɛ nɔŋmɔɔrɔ ne hĩ la atɔrɔrɔ hãma wãa lɛɛsɛ kĩta zãa-mɔ.
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.
Mukutumwa gwa malaika wa gatatu mu muktadha huu ni Sabato. Jinsi Miller alivyoelekea kwenye nuru itokayo mbinguni, watu hawa walifanya mipango ya kuiondoa akili yake kwenye nuru hiyo. Mvuto wa kibinadamu ulimweka gizani na ukadumisha mvuto wake miongoni mwa wale walioupinga ukweli. Hatimaye, Miller aliinua sauti yake dhidi ya nuru itokayo mbinguni—Sabato. Alishindwa kuupokea ujumbe ambao ungalieleza kusikitishwa kwake na kutupa nuru na utukufu juu ya yaliyopita. Alitegemea hekima ya kibinadamu badala ya ile ya kiungu. Akiwa amevunjwa kwa kazi na umri, hakuwa na hatia kwa kadiri ile ile kama wale waliomzuia asiufikie ukweli. Dhambi hiyo inawakalia wao. Kama Miller angaliweza kuiona nuru ya malaika wa tatu, mambo mengi yangalielezwa. Lakini ndugu zake walikiri kumpenda kwa upendo wa kina sana hata akadhani kwamba asingaliweza kamwe kujitenga nao. Mungu aliruhusu aanguke chini ya mamlaka ya mauti na akamficha kaburini mbali na wale waliomvuta mbali na ukweli. Musa alikosea kabla ya kuingia katika Nchi ya Ahadi; vivyo hivyo, Miller alikosea alipokuwa karibu kuingia katika Kanaani ya mbinguni. Wengine walimwongoza kufanya hivyo; wengine hao lazima watoe hesabu kwa ajili yake. Lakini malaika wanautazama mavumbi ya thamani ya mtumishi huyu wa Mungu, nao watatokea kwa mlio wa tarumbeta ya mwisho.
Conclusion: Lessons for Today
Kisirisia: Malongi ma Lelo
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.
Ndzi ku gimeta, William Miller u yimela ma-Adventista ya Siku ra Vunkombo emakumu ka misava. Nhlavutelo wo sungula wa Ellen White wu khumba nkarhi wa hina ngopfu ku tlula nkarhi wa yena. Emakumu ka misava, ma-Adventista ya Siku ra Vunkombo ma ta ala ku vonakala ka Xirilo xa le xikarhi ka vusiku. Ku vonakala ka Xirilo xa le xikarhi ka vusiku ku nga twisiseka ntsena hi ku twisisa matimu lawa. Ku helela ntshembo ko sungula ku tengise nhlangano wa Vamillerite eka lava a va ri kona hikwalaho ka swivangelo leswi hoxeke, naswona ku lulamise vanhu eka ntokoto wa ku ringiwa lowu a wu ta va nghenisa eNdhawini yo Kwetsima ngopfu. Lava va fikaka eka ku hela ntshembo ko sungula va katekisiwa ntsena loko va rindzela October 22, 1844. Nkarhi lowu wu vekiwe hi Xikwembu leswaku wu humelerisa vanhu lava A nga ta va hlengeleta eNdhawini yo Kwetsima ngopfu. Ku ala Xirilo xa le xikarhi ka vusiku ni ku wa endleleni i ku ala matimu lawa hinkwawo.
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.
윌리엄 밀러는 세 가지 실수를 범하였고, 우리도 언제나 세 가지 시험으로 시험받는다. 그의 첫 번째 오류는 1844년 12월에 한밤중의 외침을 거절한 것이었다. 그의 두 번째는 하나님 대신 사람들의 말을 들은 것이었으며, 그것이 그의 세 번째 실수, 곧 안식일을 거절하는 데로 이끌었다. 세상 끝에 제칠일안식일예수재림교인들은 그들의 지도자들의 말을 듣기 때문에 한밤중의 외침의 역사와 옛길로 돌아오라는 부르심을 거절할 것이다. 그렇게 함으로써 그들은 짐승의 표를 받도록 스스로를 준비하게 되며, 한밤중의 외침의 기별과 역사에 대하여 그들이 어떠한 관계를 맺는가에서 시작되는 밀러의 세 단계 시험 과정을 반복하게 된다.
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.
Kuva no ubuvuzi bubiri gusa buvuga amateka kuva ku gucika intege kwa mbere kugeza ku gucika intege kwa kabiri: iminsi 2300 (“Nubwo iyerekwa ryatinda, uririndire”) na 2520. Kwanga 2520 ni ukwanga Induru yo mu Gicuku. Kwanga Induru yo mu Gicuku ni ukuva mu nzira ukagwa mu isi y’ababi iri hepfo.
We will address this further in the next presentation.
Tukakikala neno hili zaidi katika uwasilishaji unaofuata.