A Word of Clarification
Lok me Tiyo Kaka Atye Nying Kede Tye Miyo Ngene Piny
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.
I kare dong waacako timo ayuta me coc me “Tabilo Aryo pa Habakkuk” wek ginywaki adwogi i leb mapol ma tye i kakube wa. Tic me loko kwena ma owaco i dog cen i kit me coc, en tic matek loyo kit ma dano romo niang ka pe ongene ki kit me gin mapol ma myero gicung i iye me loko kwena ma owaco i dog cen bedo kwena ma ococ, kacel ki peko ma myero ocake i agiki me lokiyo gin man i leb mapol ma tye i kakube man. Wacako kombedi me yubo coc wa maber i kwena acel ki i kin acel me kwena abicel adek ki abicel, dok anongo gin mukene ma myero wa dok wa cung i iye. Man tye kwede ki dongo mapol mapol me kwena man kacel ki cobo ne ma obedo i mwaka 1989 nyaka i kare me historia wa ma kombedi.
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.
I tung karacel ma obedo calo mwaka apar wiye abicel ma dong gicako anyuta, ne tye iye adier mukene ma pwonyegi ne pud tye i kin cing-nywal me ngec. Adier me acel ikin adiergi ma myero abedo ka aweny iye ber en kwanyo me malaika me aryo i historia me jo-Millerite. I kare no ne angeyo ni malaika me aryo obino ka kanisa me jo-Protestant gicako loko doggola megi i kwede kwanyo pa Miller me cuko malaika me acel, ka gitwero kwede tum me mwaka 1843. William Miller ne tic ki yubu me kare ma en ne oyebo ni lanyut ni mwaka 1843 ocako i nino 22 me March, 1843 ci otum i nino 22 me March, 1844. En ne opwoyo ni porofeto adek ma i agiki gityeko cako i kom cati aryo maleng ne gibikumu i mwaka 1843, ci en ne oyeyo ni mwaka no otum i nino 22 me March, 1844. En ne bal i kabedo aryo.
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.
Cikoro adek ma ilwor 1335 me Daniel apar wiye acel, myaka 2520 me “cawa abiriyo” me Leviticus abiriyo ka abicel, ki nino 2300 me Daniel abicel, Miller oneno ni gin tumu i dwe marac me mwaka 1844. I ngeye man, Rwot ocungu Samuel Snow me ni pe keken opwony ni cikoro magi pe gityeko i 1843, ento i 1844. Snow otiyo ki kwan me cawa pa Karaite, ma pe en aye yo me kwan me cawa ma Miller tye ka tic kwede. Miller bene tye ka tic ki yo me kwan me cawa pa Rabbinic/ma ocakke i equinox, ma olamo mwaka ki loko ne ki i ceng me kicel nyaka i ceng me kicel mukene.
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.
Cawa wa wa tye ka wa tye ka nyutu Cok Abaro me Habakkuk, wa pe wa niang ni adwogi me gin ma otime i kare macon, ka wa tye ka tic ki anongo me Miller me keto nino 22 Marac 1844 calo bino me malaika me aryo kacel ki acakki me kare me kuro. An atamo, dok pud atamo ni bino me malaika meno otero kacel ki kare ma ba-Protestant okwero kwena me malaika me acel ma Miller opwonyo, ka coc ma lubo ni pe obedo ka abedo ka cako kwayo adwogi.
“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.
“I dwe marac ma June, 1842, Mr. Miller omiyo puony me aryo pa lokone i ot lega ma Casco Street i Portland. An awaco ni obedo twero madit tutwal ni anongo rwate i puony man; pien acokore ki can me chuny, kadi pe aneno ni atye ma ayubbe me rwate ki Jatwarona. Puony man me aryo owoto ki cwercwiny madit loyo ma mukwongo i gang kwan. Ki manok ma pe gutye, dul pa dini mapatpat oloro doggola me ot lega gi bot Mr. Miller. Lok mapol ma oa i wang rwom mapatpat otemo pweyo bal me kwo ma gitye ka twero ni en fanatik pa lapuony man; ento lwak mapol ma chunygi pire tek olubo mitingine, dok jo mapol pe onongo twero donyo i ot. Dulu ma ocoke piny onongo gitye tek-tek cing, dok gitye ka winyo maber.” 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.
Aneŋ ni atero ni lok pa dyere i cwara bot cike me Miller onyuto acakki pa kwero malaika me acel, kede i tic pa ngec pa Miller i kom yubu pa bala me kare ma luwut me Rabbinic/equinox tye kede, atwero ni nino 22 marac pa dwe me March, 1844 onyuto agiki pa mwaka 1843. Nyutu pa Miller i Portland i dwe me June pa 1842 adier en yoo me cik ma nyuto kwero ma nywalore anyim-anyim ma gityeko i agiki i nino 18 marac pa dwe me April, 1844, ento i kare pa nyutu magi wa pe wa neno ni Samuel Snow otiyo ki yubu pa bala me kare pa Karaite.
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.
I kin cako yubo gin ma waacako me timo copy-edit iye, acako neno ni gin ma ocoyo i kare meno nen calo tye ka kwanyo lok ki gin ma wanongo pwonyo kombedi. Tye ka kwanyo lok, kadi pe tye ka kwanyo lok. En dong tek-teke keto tyen lok iwiye me bino ma nywalnywal pa malaika me aryo, kede bene cal me yolo ma nywalnywal pa kwena man, calo bene obedo i gin ma otimme i itekwaro pa jo-Millerite. Lok man me nyonyo ber opor me cobo lok i cing jo ma otur wicgi pi nyuto wa ni April 19, 1844 obedo me yik-yik me acel pa jo-Millerite kede gin ma opwonye i kare mukato.
“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.
“Lok me acel ki me aryo ne kimiyo i mwaka 1843 ki 1844, dok wa kombedi tye i bwo cako lok me adek; ento lok me adek gi lok me acel ki me aryo duc pud myero kikwo. Tye gin ma pire tek kombedi calo bene obedo con ni gibedo ka dok ikwoyo ne jo ma tye ka yeny adwogi me ada. Ki coc ki dwon wa myero wa turo cako lok man, ka wa nyuto rwomgi, ki tic pa profesi ma kawo wa i lok pa malaika me adek. Pe twero bedo ni tye me adek ka pe tye me acel ki me aryo. Lok man wa myero wamiyo piny i buk me kwena, i lok me cawa, ka wa nyuto i rwom me tarih pa profesi gin ma obedo ki gin ma pud bi bedo.” Selected Messages, book 2, 104.
Habakkuk's Two Tables 1 of 95
Tabela aryo me Habakkuk 1 ku 95
Introduction to Habakkuk's Two Tables and the Midnight Cry
Nyikwaya i Komi Abaro me Habakkuk ki Pii me Dyeworobic
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.
Iye i can man, wabed tye ka nen Habakkuk ka cetecere aryo—Chart me 1843 ki me 1850—i kare ma bor. Wabed cako ki keto Midnight Cry i kabedo ne. Calo onwoyo, pol i wang tic me kwanyo lok mukwongo obedo me neno doki pi jo ma dong ngeyo cing man, ento pien wa tye ka yubo can ma twero kwan ki jo ma pud pe gitye ka ngeyo cing man, myero wakonygi ki keto wang acel i tam mapol ma pire tek. Wabed cako ki Midnight Cry, ka waketo cwiny wa i kom apii mo ma i nongo i Ellen White ka neno ne mukwongo. Wamii kwan paragraf mukwongo ki i Christian Experience and Teachings, pot buk 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."
Pe nono lacen tyen ma obino i mwaka 1844 ka ki-mi-ya neno na ma cokke i wang dano pi acel. An atye ka limo Madam Haines i Portland, Maine, nyara wa ma rwot i Christo, ma cwiny ne ocwako ki cwiny na. Wek wa abic, duto mon, ne wa tye ka ogwok cing i kin kacel i nyim altar pa paco. Ka wa tye ka lega, teko pa Lubanga obino i kom na calo pe onongo obiniko i kom na kumeno con.
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.
Mony adek eni, ma cwinygi obedo acakki kacel ki Lacoo White, pe gityeko bedo ka kwero anyut pa teko pa Mungu. Ma atit, gi ducu gin mon, ma giyubo kanisa, kadi bedi gitye abic, ma romo neno calo nyako abic ma lacwiny. Man obedo gin acak acel keken.
"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."
Aneno ka nen calo alo bute ki terang, dok aneno ka atye ka tye rwate i polo maleng loyo ka aa ki i piny. Atyeko aketo wang’a me neno jo Adbenti i wi lobo, ento pe anongo gi, ka dwon acel owaco ni, “Nen dok, dok inen malo matidi.” I kare man, ayeko akelo wang’a malo, aneno yo acel ma tere dok ma diki, ma giketo malo i piny lobo. I wi yo man, jo Adbenti ne tye ka wot otino i gang, ma ne tye i tum yo. Ne tye ki terang ma ryang ma giketo i nyuma gi i acakki yo, ma malaika owaco ni botena ni man ne ye Dwon dyeworot i dyeworot. Terang man ne ryang i yo ducu dok ne miyo terang bot tyen gi wek pe gubed ki goro. Ka gibedo ka gengo wang’gi i Yesu, ma ne tye ka i wang’gi tutwal, ka telo gi i gang, ne gitye i ber. Ento pe lacen, mukene oyot owelo matek dok owaco ni gang ne tye kene bor ahinya, dok gi ne geno ni gubedo ka dong dong giyabo iye. Ci Yesu ne cuko cwinygi ku pok cing’i me tung cel ma wok ki ducu me ducu, dok ki i cing’i ne oa terang ma ne yengo i wi gurupu jo Adbenti, ci gikwalo ni, “Alleluia!” Mukene dok ki tim ma pe opor okwero terang ma ne tye i nyuma gi, dok owaco ni pe ne obedo Lubanga ma otyeko telo gi oo kama romo man. Terang ma ne tye i nyuma gi oto, wek tyen gi odok i mudho ducu ducu, ci gigoro dok gubalo neno alamadgi dok Yesu, ci gulu woko aa i yo ka piny i lobo mudho dok marac ma tye piny.
William Miller and the Midnight Cry
William Miller ki Wo Idyek Dyang Tungu Tengah Bal```
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.
I tyen lok me acel man, ka wa cako ki keto gin mo angec i kabedo maber, wabedo ka lok iye ikom Kacok me Low Hampton pa jo Adibentic i dwe maracel me December 1844. I kacok man, jo Millerite mo ne gubino kacok, dok William Miller nolikwanyo niang pa Koko me Dye Kenceng. Tamo me lok kany en ni, wangec man, ento obed me wa weng, mapol cutcut ne pe obedo pi William Miller.
In that same month, William Miller denied the light behind them—the Midnight Cry—which would cause him to fall off the path to the wicked world below. We will explore the implications of this. Historical evidence shows that the Millerites all believed they were fulfilling the parable of the ten virgins; it was common knowledge among them. We will show that William Miller had an understanding of what the Midnight Cry was. Miller believed the Midnight Cry was the judgment hour message of Daniel 8:14 and Revelation 14:6-9. He believed the message he began proclaiming in the early 1830s was the Midnight Cry, 'Behold, the bridegroom cometh,' and that Jesus was coming to the world as the bridegroom.
I dwe acel, William Miller okwero lyer ma tye nyuma gi—Koko me dyewor—ma bene obedo gima myero omiye oloke ki i yo ka odung i piny maraco ma tye piny. Wa bino nyuto lok ma tye i iye. Cing me gin ma otimo i kare mukato onyuto ni Millerites weng oyero ni gitye ka tye ka gucobo ngero me nyako apar; man dong pe obedo gin mapol pe gitye ni gitye ka ngeyo, ento obedo lok ma gitye ka ngeyo weng. Wa bino nyuto ni William Miller nongo tye ki ngec i kom gin ma Koko me dyewor obedo. Miller oyero ni Koko me dyewor obedo kwena me cawa me ngol kop ma tye i Daniel 8:14 kacel ki Revelation 14:6-9. Oyero ni kwena ma en ocako ka lando i mwaka me cako me 1830s obedo Koko me dyewor, “Nen, cwara tye ka bino,” ki ni Yesu tye ka bino bot piny calo cwara.
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.
I kin mapol pa dit Millerite, gin oyito ni gin tye ka timo cing pa kwena me nyako apari, ento gin poyo ni Koko pa Dyeworwen obedo kwena ma gin bene gin tye ka loko. Nyingi dong, ka okato ka mwaka 1844 tye ki cing me kany kany, ngec manyen dok atir oyalo pwonyo: Koko pa Dyeworwen obedo cing pa dwe me abiro, kun gin tye ka neno Yesu ni bino i nino me apar pa dwe me abiro. Man aye Koko pa Dyeworwen ma atir. Ka Miller okwanyo Koko pa Dyeworwen ma atir i December 1844, obedo ka okwanyo historia me ka okato pa mwaka 1844, dok odok i twero ne ma con ni man pe obedo gin mo mukene kun obedo kwena me jwi ceng ki jwi ceng ma oa i miaka me 1830s. Niang cing ki nyutu me Koko pa Dyeworwen pire tek tutwal. Kace pe iniang 2520 calo Millerites gin oniango, pe itwero niang Koko pa Dyeworwen. Kace pe itwero niang Koko pa Dyeworwen calo Millerites gin oniango, ilwongo ki i yoo ma dok i piny maraco ma tye piny.
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.
I nywako man, wabedwoko ki ada mo me i katis ma Adventism me kare ni kwo cweri ki ayaba. Biblical Research Institute me Seventh-day Adventist Church ki jo nongo ngec pa theology me Adventist mapol pe giye 2520. Wabiyubo lok man ki biblio ka wacako mede, ento me acel wabinyuto ni Ellen White ogenye matek 2520 ci otyeko miyo cing iwiye. Institute man ki jo mapol me theology bene pe giye ngec pa pioneers i kom Daily. Wabinyuto ni kwero ngec pa pioneers ni Daily obedo paganism, obedo kwero Spirit of Prophecy. Institute bene kwero iwang wang ngec pa pioneers i kom trumpe—Trumpe me Abic ki Trumpe me Abic ki Acel. Wabicako ki nyutu ni kwero ngec pa pioneers i kom trumpe obedo kwero Spirit of Prophecy.
Today, most Adventists are vague at best about the 1290 and the 1335. Without the pioneer understanding of the 1335, there is no biblical justification for identifying the tarrying time that began on March 22, 1844. Without understanding the tarrying time, one cannot grasp the dynamics of the Midnight Cry. Without understanding the Midnight Cry, one falls off the path to the wicked world below. We will show these truths on the chart in terms of the clear endorsement of the Spirit of Prophecy, and then dissect them from the Word of God. But first, we need to see what surrounded Millerite history and what produced the Midnight Cry.
Kiny, Adibedventis mapol dong pe gitye ki ngec ma tye maber ikom 1290 ki 1335; i piny atika, ngec gi tye kacel ni pe acoya. Ka pe tye ki ngec pa pionia ikom 1335, pe tye tyen lok mo keken me Baibul me nongo ni kare me kuro ma ocako i March 22, 1844. Ka dano pe ngeyo kare me kuro, pe twero niang dong gin ma otwero kelo Dwol me Abar i Dyewor. Ka pe ngeyo Dwol me Abar i Dyewor, ngwecako ka i yoo ka loroto iye, ka poto i piny me jo marac ma tye piny. Wabinyuto adier magi i kom chaati, ka watiyo ki moko ma roco me gengo pa Jwok me Porofeto, ci lacen wabinywanynyo gi ki i Lok pa Mungu. Ento lakwena, mite ni wanen gin ma obedo oyot i around i historia pa jo Millerite, ki gin ma okwanyo Dwol me Abar i Dyewor.
Millerite History and the Arrival of the First Angel
Akwan pa Millerite ki Donyo me Malayika me Kwan
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.
Wan woko ki Uriah Smith ki i buk ne *Thoughts on Daniel and Revelation*, pot buk 521, me nyuto lok me kit ma jo-Millerite gubedo kacel ki me rwate ki mwaka 1798. Uriah Smith ocoyo ni, “Kit me tic pa kare me jami ma tye i Revelation 10 dong kiyubo maber dok ki i lok man ni malaika man en acel ki malaika me acel i Revelation 14.” I Revelation 10, malaika manyen ma lacoo tutwal cito piny ki i polo, ki buk matidi ma tyer i cinge. Ellen White owaco ni malaika man lacoo tutwal en Yesu Kristo, dok buk matidi no en Buk pa Daniel. Ka i agiki me cura apar, kiwaco bot John ni en myero cam buk matidi no, ma bitwero bedo mom i doge ento marac i iye. John oromo nyuto historia pa jo-Millerite, ka kwena pa Daniel tye mom, ento dong tero i cwercwiny marac. Malaika lacoo tutwal me Revelation 10, calo jo me acakki guwaco, en malaika me acel me Revelation 14—gi en malaika acel.
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.
Watye pe wakwanyo kare maduongʼ me bedo ka watito ki rwom maber i kom malaika magi i Kwan me Revelation, ento myero watim kumeno. Malaika lonyo i Revelation 10 bene en malaika ma William Miller oyero ni tye ka otimo tyen lok me Koko me Dyeworwen kun otwero tic me malaika mukwongo i Revelation 14: “Lwonguru Lubanga, kadi mwamiyego ducu, pien saa me ngol kene otyeko bino.” Saa me ngol kene tye ka kwanyo lok i Daniel 8:14. Malaika magi nyutu butic mapatpat me tic ma otimere.
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.
Ka wa dok cen i kom Uriah Smith: ‘Kare me gin ma tye i Niyabo 10 pud konyo me ngeyo maber ki i gin ma malaika man dong pe tye ma lubbe keken, pien en aye malaika me acel i Niyabo 14.’ En tito gin ma gubedo ka lengogi kacel: gyeng-gi aryo gin gi kwena me lanyut mapat ma myero gitye ka lwalone, gyeng-gi aryo gitye ka loko lanyutgi ki dwon madu, gyeng-gi aryo tic ki lok malube ma tito i kom Lacwec, kadi boti gyeng-gi aryo gilwal kare—acel ka kwoyo kwena ni kare pe bibedo dok, dok acel tye ka lwal ni saa me kwanyo tyer pa Lubanga dong oo. Kwena me Niyabo 14:6 kiketo i but bukin me cako pa kare me agiki.
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 owaco ni kare me agiki en aye 1798, kadi cawa me Cik me Neno 14 bino lacen inyime ka meno. En ocoyo ni, “Ento kwena me Cik me Neno 14:6 keto i tung’ kom acakki me kare me agiki. En aye cako me yarowa ni cawa me kwalo pa Lubanga otyeko oo, ci pi meno myero obed ki ticce i odok gwoko ma agiki. Paulo pe olaloyo cawa me kwalo otyeko oo. Luther kacel ki jo ma gwokke pe olaloyo meno. Paulo onyuto lok me kwalo ma bibino, ma pud tye i anyim, ma pe kigengere kare ne; dok Luther oketo en nyo i kare ma romo mwaki abicel adek ki mapol ki lacen ki nino ne. Medo kato meno, Paulo ociko kanisa wek pe ojami kwena mo keken ma calo ni cawa me kwalo pa Lubanga otyeko oo, nio ka kare mo ma kitego otyeko oo.” I 2 Thessalonians 2:1-3, Paulo waco ni nino pa Kristo pe tye cok nio ka kweyo woko bino me acel, dok dano pa abic obinyuto en aye. Paulo oworo dano pa abic, tong gweno matidi, bapapa, dok ogwoko kare lung me loyo wii ne ki ciko me goro, ma otyeko mwaka 1260, ma otyeko i 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.'
I mwaka 1798, kwer ma gengo tito ni nino pa Kristo tye cok ocung. Cawa pa agiki otyeko cak, kede lacam owotye ki i buk matin. Ki kare meno, malaika me Niyabo 14 odoko woko. Uriah Smith owaco ni, “Ka ibedo ka neno, ki mwaka 1798, kwena pa malaika me acel odoko woko. I mwaka 1798, malaika me acel me Niyabo 14 odonyo i yore me gin ma otime i lok kom anyim”—man aye niang me jo macako tic. “Ki kare meno, malaika me Niyabo 14 otito ni cawa pa ngolo kop pa Katonda otyeko bino, kede malaika me pot buk apar owoto ka oyiko ka ma en cung iye i kom nam kede i kom lobo, ka kwoyo ni cawa pe bino bedi dok. Jo megi gin acel pe twero kwene. Lok ducu ma keto acel i kabedo me en tye maber bene pi lawot mukene. Tye ka jo me kare-ni bene tye ka neno kit ma profesi aryo magi tye ka otur. I tito me dwogo pa Kristo, mapol adwong loyo ki mwaka 1840 wa i 1844, tye ka acaki oturgi me kakare kede i neno ducu me gin ducu.”
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 kwayo mwaka 1840 ki 1844 i kom jambo malaika me acel me i Niyabo 14 ma obino i mwaka 1798, ento bene okwayo malaika me acel i mwaka 1840, kama kwena ojuko teko. I tyer pa adwent, maka i kin mwaka 1840 ki 1844, cakke tye me timone duc. Ka malaika kene ki tyen acel i pel ma ocum ki acel i lobo, nyutu ber bedo me kwena pa lokke. Kwena no obedo me kato i nam dok oyot i rok mapatpat, dok kwena me adwent bene oo i kacok me misyon acel acel i wilobo duc. Cakke i mwaka 1840, kwena pa malaika me acel, kit ma Ellen White owaco, otyeko cwal i kacok me misyon duc i wilobo. Man otim ka cing kwo me mwaka-kik i profesi me Baibul oyubwate ki bal pa obedo pa Bwami bwa Ottoman. Pe wa tye ka tic ki matut me jami man kombedi, ento wa tye ka yubo gang me lok me i itihasa pa Millerite ki nyig me Midnight Cry.
Key Historical Events: 1833 and the Falling of the Stars
Ginene me Iye me Kare macon: 1833 kacel ki Cwer pa Lakweny##
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.'
I mwaka 1833, lwak me kwero pa lakalatwe obedo. Ellen White ocako lok i The Great Controversy, pot buk 333: “I mwaka 1833, mwaka aryo pien Miller ocako nyuto i wang jo adwogi me cing pa Kristo ma tye cok, ginni agikki me anyut ma Lakwo ocwalo calo nyut me dwogo Kine me aryo onongo obedo. Yesu owaco ni: ‘Lakalatwe bino kwero ki i polo.’ Matthew 24:29. Kadi dong John i buk me Revelation owaco, ka nenone i wang kabedo me ngec lapeny ki jami ma myero nyut nyutu ceng pa Mungu: ‘Lakalatwe pa polo gukwero piny, calo yat tugo okwero tugo ne ma pud pe olony, ka kiyuko gi yamo matek.’ Revelation 6:13. Profesai man onongo oyelo gonyo me adwogi ma twero loyo cing dok tye ki lonyo matek i kwero madit pa mwony lakalatwe i dwe me November 13, 1833.”
William Miller's testimony recounts:
Tic me William Miller tye ni:
'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.'
I nino Ceng i kare acam me odiko—i kare me ceng oro me mwaka 1833, an acwalo piny i kom atabura na me ngiik point mo acel, ka aa ceto me aa kato me tic, pwonyo onongo odoko i cwinya ki teko mapol loyo weng, “Dhi, i waco man bot piny ducu.” Pwonyo man obedo me piny keken ci otye ki teko matek ma an adoko acako bedo i kom adwong tabura na, ka awaco ni, “Atye pe ka dhi, Ruoth.” “Ango ma pe idhi?” onongo calo gamu ma odok, ci tyeko kwan na ducu ocako aa i cwinya, pe atye ki rom me timo, ento cwercwiny na odoko maduong matek ma an adonyo i covenant maleng ki Lubanga ni ka En oyabo yoo, an abidho ci atimo tic ma obedo mamega bot piny. “Itye ka mino ngec ni oyabo yoo kaka?” onongo calo obino bot an. Eyo, awaco an, ka abino ki kwanyo me lok i wang lwak i kabedo mo keken, an abidho ci awaco botgi gin ma an ayudo i Baibul i kom bino pa Ruoth. Coo acel keken, pinyo na ducu ocut woko. Ci an atero yom ni twero ni pe twero bino ni gibino lwongo an i yo man, pien pe an atimo nino mo ma onongo an ayero kwanyo calo man; can na pe ginongo ngeyo, ci an atye ki gen matin tutwal me ni gibino lwongo an i poto mo me tic. I kare ma pe oo cawa acel, mapol calo dakika abicel ki apar, pod pe an aa ki i ot, wer pa Mr. Guilford me Dresden, ma tye calo mailo apar ki abicel ki acel ki gangna, odonyo iye ci owaco ni wonne ocwalo me lwongo an, ci mito ni adog gang kwede, ka an acalo ni twero ni onongo mito nena i kom tic mo. Apenyo en ni, “En mito ngo?” En odok ni, pe gibino kwanyo lok me pwony i kanisa gi niace; ci wonne mito ni abi ci alok bot lwak i kom bino pa Ruoth. Coo acel keken acako nigi i kom an keken pien covenant ma an atimo. Ayee acel keken me kwero Ruoth, ci atero i cwinya ni pe abidho. Alimo nyako onyo latinno dano keno pe ka amiyo gamu mo, ci adok i can maduong bot yoo me yat ma tye cok ki kany. Kace an ayworo ki Ruoth me kare calo cawa acel, ka atye ka temo me yweyo keni i covenant ma an atimo kwede, ento pe ayudo yot mo. Gityeko keto i kom pwony me cwinya ni, “Ibiketo covenant ki Lubanga ci ibiketo rac cito cito calo man?” ci marac me gramo man maduong tutwal opoto i koma. I agiki an atimo piny, ci agamo bot Ruoth ni ka En acwako an, an abidho, ka ageno i kom En me miyo an kica ki twero me timo gin ducu ma En mito bot an. Adok gang, ci ayudo latinno dano keno pod tye ka kuro. En obedo nyaka i nyuma me cam me odiko, ci adog kwede bot 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.
Mano ni yoo Miller, i cawa me lyel pa mwaka 1833, ocako tito lweny-ni i wang jo me i piny. I dwe me December 1833, poyo pa lakalatwe omedo woro i lweny pire.
1840: The Fulfillment of Prophecy and the Ottoman Empire
1840: Tye ki Rwate me Cik me Lwak, kacel ki Twero me 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.'
I mwaka 1840, Ellen White otyeko anyuta ikom neno ma dit me cobo joneno pa porofeto. Okwena man i Spirit of Prophecy dong pe tiyo ka kulu, pien jo mukene twero loko ni Uriah Smith en aye owinyo dano me keto iye i The Great Controversy, ento twero magi pe tye ki adwogi. En tye ka lok ikom poro pa rwate me cobo pa porofeto ma tye ka telo nyime zuwa mwaka 1840, ma iye tye ka piny pa lakalatwe ki Nino Mupol. En ocoyo ni, “I mwaka 1840, cobo porofeto mukene ma dit apwoyo cwiny pa lwak mapol.”
She refers to biblical prophecy, not merely a human prediction by Josiah Litch.
En ayeeto bot wanaboni me i Cwiny Lobo, pe dong cako i wang lok me dano keken ma Josiah Litch okwanyo.
"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."
Ikiny ago, Josiah Litch, lakwena marat ma olimu tic me pwony ikom bino me aryo pa Kristo, ocoyo nyut me Book pa Revelation 9, ka oporo kwede opwony ni Ker pa Ottoman obedo me woto piny. Kit ma en okwanyo kwede, teko man myero obed ka gonyo i nino dwe me August 11, 1840. I cawa ma kigero, Turkey, i tung jo lutumwa me en, ojolo gwoko pa Dano ma Gitye i Dul me Europe, ci kelo pire i tere me loc pa lobo jo Kristo. Gin man otimo adwong me nongo tye kakare rwom ki poro ma kiporo. Ka dong ogeno ni lok man en adier, lwak mapol oyubo ni cik me loko lok me profesi ma Miller ki lutic kwede gujolo ne gin atir; ci kelo teko adwong me cuko Dul me Advent. Jo ma guromo kwan ki rwom adwong i kin lwak gucako kubeer ki Miller i pwony ki i yubo lok pa en i buk, ci ki mwaka 1840 wa i 1844, tic no odok ocako atir matek i wang acel.
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 otyeko wa nywako ni malaika me acel i Cuko 14 obino i mwaka 1798, ento en aye malaika acel ki malaika me Cuko 10. I Cuko 10, kiwaco bot Yohana ni omed buk matidi ki i cing malaika, ci otye ka camo, dok obedo manyen i dyel wi doge. Kwena pa ba-Millerite obedo manyen i nino dwe 11 Agusto 1840, i nge mwaka aryo me acam camo ni Ker me Ottoman obedo ka tur ki pake ma lube ki cik me mwaka-ka-nino i poro me lukaatika pa Baibul. Ka gin acen otime atir tutwal calo gineno, kwena ma gitye ka tito obedo manyen i wi dogi.
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.
I nino dwe 11 Agusto, 1840, kwena obedo marac i doggi. Kiwaco bot Yohana ni oyab buk matin ki i cing malaika ma otyeko lobo. Malaika no olor i dwe 11 Agusto, 1840, dok malaika man me Niyabo 10 en acel ki malaika me acel i Niyabo 14. Malaika me Niyabo 14 obino i mwaka 1798 i kare me agiki, ento kwena ne ocwalo tek i 1840. Ellen White owaco ni ka tic no onyuto ni ngene, piny mapol oyubo ni cik me lok me niyabo me kwano ma Miller ki lutic kwede gubedo kacel giye obedo atir. Kibedo aa i mwaka me 1930, ka i cak ki 1919 ento tutwal i mwaka me 1930, Adventism okwero cik me lok me niyabo me kwano ma Miller ki lutic kwede gubedo kacel giye—cik magi bedo yo me kwano Baibul ki coc me kare-ni-kare me tic me piny.
The 1843 Chart and the Tarrying Time
Ca 1843 ki Cawa me Tarrying Time
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.
Cim me acel ma nyuto yoo i kom lok me gin ma otime i tarih me loyo aye karti me 1843, ma otyeko yubo i dwe me May 1842. Ellen White owaco ni, “Amono ni karti me 1843 otyeko ciko ki cing pa Rwot, kadi pe myero lokke, pien namba-gi obedo kit ma En omito ni obed, dok cing Kine obedo i kom karti dok opoko bal mo i yo me namba mukene wek ngat mo pe onen go cawa malubo polo cing Kine otyeko kelo woko.” Karti man en cim me profesi ma nyuto yoo, ma otyeko yubo i dwe me May 1842. I dwe me June 1842, kanisa me Protestant ocako lwongo doggigi, dok malaika me aryo ochako tye.
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.
Ki i Testimonies, tom me acel, pot buk 21: “Ikin dwe me June mwaka 1842, Mr. Miller omiyo tic me kwano me aryo i Casco Street Church i Portland, Maine. Kec ma tin, denomynecion mapol opino dog ganggi me lega ka maalo bot Mr. Miller.” Ellen White tito ni wa, calo jo Kristo me Seventh-day Adventist, myero wa pwonjre me paro ki nyuto ki i tyen lok ma pe tye keken, ento ki i gin ma cako ci cako keto anyim adwogi. Tyen lok ma okelo kanisa me Protestant me pino doggi ne en nywako chart man. I kare ma chart ne okel woko i dwe me May, kanisa me Protestant ogero ni jo Millerite bene lunatic fanatics ma guwot i yub ma bal.
The first disappointment is next. From The Great Controversy, page 393:
Kec lapeny me acel tye ka bino. Ki i The Great Controversy, potbuk 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.
“Kadi i mwaka 1842 bene, cik ma kiwaco i profesi man ni gul coc neno man, ci iwal wek obed maler i kom tabelet, wek ngat ma kwanone omyot, no omiyo Charles Fitch opwonyore me tero yubo kaat profesi me nyuto neno pa Daniel ki pa Apokalipsi.” Charles Fitch, ma oto tye ka dok pe racu ka Okwer me Okitoba 22, 1844 ma dano bineno ni “Great Disappointment”, Pan obedo ka tic kwede i historie man. En oyubo kaat no, ci kigoyo ki kiyarwa i May 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.
Cako cing manok maneno man eni ne kigamo calo tyeko me ciko pa Habakkuk. Ento dok pe ni dano mo oneno rwate ma nen ka tye i lag i tyeko pa wang acaki. Kare me gwok bene kinyutu i buku pa jangi acel man. Ka dong cano ma obedo me cwer cwiny otimere, lok pa coc man onenore ni tye ki ber pa ada: “Wang acaki dong tye pi kare ma kiketo woko, ento i agiki en obedo me loko, kadi bed ni pe eno lok me goba. Kadi bed ni en oling-ling, kur i en; pien en bino bino ada, pe en obino ling-ling. Ngat ma tye atir obedo me kwo ki yero.”
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.
Caa me kanyo obedo cwer cwiny me acel, ma bino i nino dwe mar 22, 1844. Jo Millerite ne tye ka loko agiki me piny i mwaka 1843, ka tic ki kwan me kare ma aa i Baibuli. Ka Mukama pe obino i kare meno, cwer cwiny me acel ne oo i nino dwe mar 22, 1844. Mano aye kare me kanyo.
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.
Man obedo kare me kuro i ngec me lapor pa nyako apar, i Habakkuk 2, kede i Daniel 12. Daniel 12:11 waco ni, “Kede ki i kare ma kijolo kwede kwer me ceng duc...” Lupionia gucako ni pakanism onekore i mwaka 508, ka Clovis oloyo Visigoths. Ki i kare ma kijolo kwede pakanism dok kipito papi i kom (mwaka adek piero i ngeye, i 538), bino bedo nino 1290. Rwom ma luwot i ngeye waco ni, “Gumucel en ma kuro dok oo i nino alufu acel adek mia adek kede abicel.” 508 keta 1335 rwatte 1843. “Gumucel en ma oo i 1843.” Namba 1335 nyuto kare me kuro, ka waco ni, “Gumucel en ma kuro dok oo i 1843.” Ka imedo kwo me ngec pa lupionia ikom “daily,” calo Ellen White timo, man tye ayelele.
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.
Me wec me bedo ka anye lok man maber, Isaia 30:18 waco ni, ‘Kumeno, Rubanga bino kuro.’ Kany, Rubanga en ja nyom ma i ngec me nyako apar, dok En obedo ka kuro. ‘Kumeno ja nyom bino kuro wek obed ma atir keken botu, dok kumeno En bino kwinyal i wi piny wek obed gi cing me kica botu; pien Rubanga en Rubanga me ngolo. Gum mapwod nono joma kuro En.’ Man rwatte ki Daniel 12:12: ‘Gum mapwod ngat ma kuro dok oo i 1335.’ Ja nyom kuro i March 22, 1844. Gum acel tye ka konyo ni i bino oo i lwor me poko me acel, ci dong ikuro. Ka ioo kany, myero ikur. In kuro ngo? Habakkuk 2:3 waco ni, ‘Pien anyut tye pwod pi kare ma kiketo woko, ento i agiki obino loko dok pe gibec; kata bed ni obedo ka kuro, kur wek obi.’ Gum me oo i 1335 en gum me oo i historia man, ka ka Rubanga bicobo Kwo me Dyewor.
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.
Pe dano pe biye iye ni ginywako kwo i Kwooto me Dyewor Aboro. Lwak moko odok ki jo Millerite pe pien gin tye ki ngecgi kengi me Yesu Kristo onyo kwan kengi me Lok me Katonda, ento pien lworo. Kanying Dyewor Aboro pe pud obino, Mukama pwodho owot owoko lwak magi ki i tic man. Kec me acel obedo buto acel i yo me yubbo pi Kwooto me Dyewor Aboro. Calo Ellen White owaco, ka pe watye ka niang man, wawoto aa ki i yo piny i poto marac ma piny.
The Empowerment of the Second Angel's Message
Miyo me Cwalo mar Wekacel mar Aryo
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.
Ki i buk *Early Writings*, pot buk 238: “Macalo aryo pa malek me aryo tye kaketo agiki, aneno lyel malac ma oa ki i polo ka tye ka lonyo i wi jo me God. Ranyisi pa lyel man neno calo tye ka lengo macalo ceng, dok awinyo dwogi malek ka tye ka koko ni, ‘Nen uru, omic me nyom bino!’” Man aye Kwo me Dyewor, ma myero omii teko bot cuki pa malek me aryo. Jo ma odongo tic man me acakki onongo gitye ka niang ni cuki pa malek me acel oo i mwaka 1798 ento omi gi teko ka Ker me Ottoman orweny i mwaka 1840. Cuki weng gubino i kare ma kimoko, ka dong i ngeye gimedo teko. Cuki pa malek me aryo oo i dwe me March 22, 1844, ka kanisa me Protestant gityeko lor wanggi i wi cuki pa Millerite. Kwo me Dyewor aye miyo teko bot cuki pa malek me aryo. Cuki pa malek me adek oo i dwe me October 22, 1844, dok omedo teko ka malek ma tye ki teko madit i Kwo me Revelation 18 ocako rwate kwede. Cuki acel acel obino i gin ma otime i historia, dok i ngeye omedo teko. Man ber ni onego wangeye.
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.
Pii me dyewor piny omiyo tek bot kwena me malaika me aryo. Malaika ocwalo ki i polo me cogo jamo i tam me jolo megi ma gitye ki can i cwiny, kacel ki gi me kwayogi pi tic maduong ma tye anyimgi. Dano ma gin gi ngec madit onyo yub madit pe gin aye gubedo me acel me rwamo kwena man. William Miller pe obed me acel me rwamo kwena man; ento pot bukene, en obed me agiki me rwame. En obed ma lacoo ma tye ki yub madit adaa i niang kwena man, ento Samuel Snow en aye obed me acel. Gi ma con gitye ka przewo tic man gubedo me agiki me rwamo kwena man kacel ki konyo me medo tek i pii man. I kom gin ma obedo i kare me lwak, dano me agiki me rwamo kwena me Pii me dyewor piny obedo William Miller.
From The Great Controversy, 376:
Ki i buk *The Great Controversy*, 376:
During the empowerment of the Midnight Cry, about 50,000 left the churches. As Miller's work tended to build up the churches, it was initially regarded with favor, but as ministers and religious leaders decided against the Advent doctrine and desired to suppress all agitation on the subject, they opposed it from the pulpit and denied their members the privilege of attending preaching on the second advent or even speaking of their hope in social meetings.
I kare me cwercwiny me Koko pa Dyewor, jo ooce 50,000 ni gujuko ki i kanisa. Pien tic pa Miller otum ka mito me doko cako me cweyo kanisa i cing, i acakki oneno ni tye ki yot; ento ka lutic me yat kwo ki viongozi me dini gucimo me kwanyo doktrin me Adwent, ci gujuko me mito me topwonyo rwom weng me nywako lok man, gujenge iye ki i kacung me pwony, kadi gujuko me miyo jo ma tye i kanisa me bene pe guye twero me cito i kare me tito lok me bino me aryo pa Kristo onyo kadi lok i kom gen gi i kacokke me jo.
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.
Lutino i Kanisa me Adwent kombedi ma gengo pwony me cawa man i kanisa kede i odi me dano kin, ki cako anyim ka kinyuto gin i harakat me Millerite.
"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."
Jo ma yeetye i Kristo onongo gitye i tem matek dok i pahaa madit. Giamo kanisagi matek, kadi bedi pe gimito kwanyo gin can ki gin; ento ka gineno ni caden me Lok pa Katonda kigengo, dok twero gi me nonyo-profesiai kigamo, gityeko ni wot me tic ki Katonda pe owaco ni ginywal cing i bwo gi. Jo ma gitemo lago caden me Lok pa Katonda pe romo nenni calo jo ma otimo Kanisa pa Kristo. Pi man, gityeko ni gitye ki kare me kwanyo gin can ki kubea ma gin onongo gitye kwede con. I ceng me lyeto me mwaka 1844, jo ma romo 50,000 okwayo ki i kanisagi.
Miller's Understanding and the True Midnight Cry
Ngene pa Miller ki Dwol Piny mar Adaa ma Adier
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.
Ki buk me Elder Damsteegt, *Foundation of Seventh-day Adventist Message and Mission*, Miller onongo ni poro me Daniel 8:14 kacel ki malaika me acel i Revelation 14 obedo Wo me Dyeworwok—“Nen, cware bino.” En onongo oyero ni kwena man tye ka nyutu dwogo me aryo pa Christ. Miller oneno ni lok me gin mukene ducu obedo Wo me Dyeworwok, ento Ellen White owaco ni Wo me Dyeworwok gucobo i kare acel ma kikome. Samuel Snow ocako nying me kwena ne “Wo me Dyeworwok me Aham” me poyo en ki pwony pa Millerite ma onongo owaco ni Wo me Dyeworwok obedo kwena me chung.
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.
Jo ma tye ki cwiny me lacan maro dok ojo ni pe oyubo cing me mukene, pe-ŋi jo ma dong gitye ka cako tic-ni me acel; gin aye ma giyubo cing lacen me gwok-ni me gicako ka mito me cing. William Miller, ma otime ka lacel me tic-ni aa mwaka 1833 nyaka anyim, oloko peko me yubo kwena me “Kok Ceng Otyeko” ka obino i mwezi me Agusto 1844. En pe oyero maber ikom rwate ki kwanyo keken ki i kanisa, dok en dong obedo ka pwonyo ngec mukene ikom “Kok Ceng Otyeko” pi mwaka mapol.
William Miller wrote:
William Miller ocoyo ni:
'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."'
‘An atye ka amaro maber ni nino mo keken mar nyuto pa Rwot; pien an atye ka aye ni dano mo pe twero ngeyo nino ki cawa. I tyen loka ducu ma an acoyo ka acoyo i buk, ibedo ka nen i pot buk, ikom mwaka 1843. I tyen loka ducu ma an aloko ki dwan, kare ducu an acwalo bot jo ma tye ka winyo ni kare mago bibedo ka tum i mwaka 1843 ka pe tye bal mo i kwano pa an, ento pe an atwero waco ni agiki pe twero bino ata ma pe pud ocweyo kare meno, kadi dong ni gin myero dong bedo atera kare ducu. I mwaka 1842, lurem mogo olalyo ki rwom me geno matek tutwal, mwaka kikome, ci gikwanyo an kop ni an oketo iye “ka.”’
In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.
I dwe mar abicel 1842, anyuta karat 1843, ci lureme owaco ni Miller opot baoko lok “if” ki i pwonyne.
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 omede ni, “Jarnal me lwak pa lwak bene obedo acoyo ni an acako ayiko ni An atye ka acako ceng acel ma atir, acel me nino abir me dwe me April, pi bino pa Rwot. Pi meno, i dwe me December pa mwaka meno, ka an atamo ni pe aneno bal mo keken i kwanica, an acoyo yenyika ni i kare mo acalo iye ikin March 21, 1843, ki March 21, 1844, Rwot bino.” Miller dong otyeko acung iye ni nino me apar pa dwe me abir aye nino meno, dok lacen ma Samuel Snow tiyo ki tam man me kwako “Kok me Dyeworweny,” Miller dong otye ka acoyo ikome. Miller en aye dano ma Rwot tiyeko kwede me ryeko kacel me lok ma Samuel Snow tiyo kwede me nyuto October 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 ocoyo ni, “I mwaka me 1843, lurok ma opong loyo me potor marac dongi orumorumi i cawa pa an ki jo ma tye kacel koda ki nyig coc ki keto me rwot kacel ki mimbar mogo. Gikonewa ma wa timo ogerwogi, cikewa ogeng-nyuto marac, ki kitwa obedo me tuko nyinge.” Cawa odok anyim, dok nino me 21 March 1844 opita ka pe i Wangacel otyeko bino. Cwercwiny no bedi maduong, dok jo mapol pe ocako cako dok wot kacel gin. Kabedo ma pe ka cawa man otoye, aa ki 1840, jo ma karekero ni gin Millerites gitye aryo me mia apari (200,000), ento ka otyeko oo i kabedo man, jo me mia abicel keken (50,000) aye odongore.
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 omede ni, “Cing ma pe olare, i ngwelo me mwaka 1843, obedo ni lutic wakena mogo cako luoro kanica ni Babylon, dok gucako tito ni obedo tic me Adventists me aa ki iye. Gin man, obedo cwer cwiny matek bot an. Pe keken ni atir mamego obedo marac, ento an akongone ni obedo loko marac me Lok pa Katonda, kacel ki wokke me Cik Maleng.” Miller onywalo can ki lok me malaika aryo, ma omedo matek bot iye me rwate lok me “Midnight Cry” ma atir. Cik man opong, dok kanica gulyeko wang botgi, ma okelo kwor kacel ki poko jo Adventists mapol ki kanica gi ma acel acel.
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.'
Ka lacoo ma en okato ni pe obedo, Miller oyero ni en owoko cwiny i kom kare ma kikome acel, ento odongo twero iye. En omedo ticce i Bongo me Wang Kinyom i ceng me lyeto me mwaka 1844 oo wa i lok me Dwe me Abiro. En pe obedo ki rwot mo keken i tic man, konye pi waraga acel ma okiyero dwe apar wiye ki abicel mukato mapol ikom gwoko cike me Mose ma nyutuwa i dwe no. En pe ojalo ni lok man gibino tic kwede i kit man onyo ni keto ni iye i adwogi man bibedo adwong me pimo warru me ngolo. En pe obedo ki ribe ki tic no oo wa i cabit aryo onyo adek mukene ma pud pe oo nino 22 me October, 1844. I waraga me Himes i nino 6 me October, 1844, Miller ocoyo ni, “Aneno ducu me ducu i dwe me abiro ma pe aneno con... Kombedi, mot pa nying pa Lubanga, aneno ber, rwom me rwate, ki rwom me rwom i Lok pa Lobo me Cik, ma acako ka acel amito i lega, ento pe aneno wa oo i nino anan. Wot mot bot Lubanga, ai cana. Omera Snow, Omera Storrs, ki mukene, obed mot pi kit ma gityeko wangna. Atye cok ki gang. Ducu, ducu, ducu, ducu.”
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.
I nyuma, Miller odoko penyo gin ma iye cing “Midnight Cry” dok olwongo ni obwot opobo. Damsteegt nyuto ni Snow onongo ocako pwony megi ma pire tek pa cing “Midnight Cry” ki i tic pa Miller ma dong otimme con.
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.
Abaro pa Snow, ma gityeko coyo kun gicako kwanyo gi i dwe marac 1844, pe ocako tero tam pa lwak mapol go nyaka i kacok me Exeter camp meeting, i nino 12–17 pa dwe me abicel 1844. Ka eno, nino ma en ocoyo atir pi doka pa Kristo onywalo yeny mapol i kin jo Millerite, ka tye kelo tic gi me lakwena me cing cen. Dogi pa jo onongo olokke me ngene ni “Seventh Month movement.” Kadi bedi ni jo ma dongo i kin jo Millerite onongo gin geno tic man kadong i caku, i cabit acelacel mapek ma pud pe otyeko poto pa gin ma gitye ka kur, gidwogo me dongo i yubo man, kendo giyie ni tam pa Snow odong ka gicoyo gi i papula kendo ka gicwako.
The Midnight Cry and Its Aftermath
Pwoc me Dyewor Kede Gin ma Obedo Icing Enye
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.
Woro Ellen White me acel okelo ni jo pa Katonda tye i yo ma doko i polo, ka tye ki lyel ma tye nyuma gi ma lwongo ni Koko me Dyewor. Omyero ni ngec ma Samuel Snow onyuto obed ma ongene. I dwe me May 1842, gucoyo chart 300 pi jo laloc 300. Ka oo i March 22, 1844, nyuma pa paro marac me acel, guweyo chart, dok lwak mapol gucako aa woko i mwolo. Jo ma gubedo dok gucik ni guwot i mbele. I kacokke me kampu me Exeter, Snow onyuto ni Rwot bino i October 22, 1844, Nino me Kwanyo Coo. Man omiyo gi cwinya me tito kwena onyo.
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 owaco ni i nyuma pa kacok me camp meeting i Exeter, ka en obedo tye ka wuoto i dirica me gari me timo yamo, en owino dwon tye ka dongi doki ka pe, “Nen, latin dyer bino!” Cwercwiny man oyaro i Amerika ducu i dwe aryo, ka omiyo i Kec me Cwer me Apar wiye aryo, mwaka 1844, obedo Kec Malit me Kany.
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 tito ikom pi Kacok pa Low Hampton pa jo Adbenti, December 28–29, 1844, ma obedo kwede Himes ki Miller. Himes oyubu ni myero poc lutela, cogo piny pa jo Kristo, dok oluong kwena pa warrac bot jo grwok. I nge tyen calo cabit manok, kacoc pa Adbenti ocako dok tic, dok Himes oyebo ni dog pa warrac oyabore. Miller ma pe oyot-oyot ojuko cing ki ngec pa “dog ma otwero tyen” ma opong labongo, dok odok i tamme ma owok kwede con i kom Koko pa Dyeworwen. I dwe acel no kede, Ellen White otyeko neno gin acakki me neno, ma onyuto ni gin acel ma gengo Koko pa Dyeworwen, gikwanyo woko ki i yoo. Neno no obedo bot William Miller marac kwede calo bot dano mo keken.
William Miller's Final Test and Legacy
Temo me Agiki ma William Miller Kwede Lamicce Maracici wakwe
From Early Writings, page 257:
Ki i *Early Writings*, pot buk 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."
Ci kelo i wangena itye ka itye i kom William Miller. Oneno ka obedo i ye cing, kacel ki pwony ma otiyo i iye, dok otye ka otur i cwin ki can ki peko pi lwakene. Kumpeni ma dong gitye kacel i wi me rwom acel, kacel ki mar, i mwaka 1844, peye gitye ka gubalo margi, ka gukwanyo acel i kom acel, dok ka gubedo i kit ma onyo, ma gitye ka gudok cen i ngec maradit. Ka oneno man, cwercwiny omwoyo tekene. A neno lutela ma dit gitye ka gungwoko, mapol Joshua Himes, dok gitye ka gubedo ki lworo wek pe oyub wuc me malaika me adek.
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.
Kwena pa loko man, kwan pa malaika me adek obedo Sabato. Ka Miller otye ka olengo i lyel ma aa ki i polo, jo magi bene pe tye ka timo yub me kwanyo tamme woko ki iye. Twero pa dano gwoko ne i mudho dok gwok-o twerone i kin jo ma gengo ada. I agiki, Miller oywako dwone me kwero lyel ma aa ki i polo—Sabato. Pe otero me rwate ki kwan ma pe obedo me nyuto ngec pa canne dok me cako lyel ki ducu pa kwone mukato. Otyeko ka temo i yec pa dano me kona me rwate ki yec pa Lubanga. Ka tic obale ne dok myaka otur-o, pe obedo ki cente pa twero me acakki macalo jo ma ogwokke woko ki ada. Grac tye i komgi. Kace Miller onongo twero me neno lyel pa malaika me adek, jami mapol onongo dong onyutore ne. Ento lutic kwede ma owaco me amor maleng adii adii ne i komme, omiye me tamo ni pe rom me peko woko ki gin. Lubanga ojuko me weko-o odon i bwo twero pa to dok okuko-o i lia ki woko ki jo ma okwanyo ne ki ada. Moses otime bal ka pud pe odonyo i Ngom me Yub; kit man bene, Miller otime bal ka ne tye cok me donyo i Canaan me polo. Jo mukene oweko ne me timo man; jo mukene myero gitye me paro kwo pa man. Ento malaika gwoko pro pa lutic pa Lubanga man ma tye motino, dok bi aa woko ka dwon pa turupeta me agiki oloke.
Conclusion: Lessons for Today
Agiki: Pwony ma pi kare-ni masiku-ni
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.
Ka tyen lok, William Miller tye cal ma nyuto Abadventis me nino me sabiti i agiki me piny. Neno ma Ellen White neno me acel tye pi nino wa ma loyo nino ne kikome. I agiki me piny, Abadventis me nino me sabiti bibedo ka kwero terang me “Midnight Cry.” Terang me “Midnight Cry” pe twero niang ka pe ki niango historia man. Kec ma acel oweko gibedo maleng adwong i wi kacok me Millerite, ka kwanyo woko jo ma bene tye kany pi pwoc ma pe opore, kadi dong oyubo lwak pi nongo temo ma obicwalo gi donyo i Kabedo Maleng Atyek. Jo ma oo i kec ma acel gitye ki gum pe ka pe gi kuro pi October 22, 1844. Cawa man Lubanga ocimo pi cweyo lwak ma En obikoko i Kabedo Maleng Atyek. Kwero “Midnight Cry” dok lwo woko ki i yoo no, obedo kwero historia man ducu.
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 otimo balo adek, dok wan bene kare duto ki temo wa ki temo adek. Balone me acel obedo kwanyo kwede Pii me Dyeworwen i dwe me December 1844. Balone me aryo obedo winyo dano i kare ma pe winyo Katonda, ma omiyo otino i balone me adek: kwanyo kwede Sabato. I agiki me piny, Adwentis me Nino me Abiro bino kwanyo kwede historí me Pii me Dyeworwen kacel ki luŋo me dok cen i yo mapol, pien gin winyo dul ma tiyo kwedgi. I tic man, gin yubo gin kikome me cing jami me lela, ka gin dok tye ka rwatteko yo me temo me Miller ma tye ki tuto adek, ma cako ki kit ma gin rwatte kwede kwena kacel ki historí me Pii me Dyeworwen.
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.
Ngecari aryo keken ma tye ka kwanyo lok me kwena pa kare me gin ma pe oyube me acel oo wa i gin ma pe oyube me aryo: nino 2300 (“Ento ka nino me kwena obedo ka pe oyot, itye ka kuro onyo”) ki 2520. Kwanyo 2520 weng obedo kwanyo Koko me Dyewor. Kwanyo Koko me Dyewor obedo lwongo woro ki i yoo ki poto i wi lobo marac ma tye piny.
We will address this further in the next presentation.
Wan wa bino maber dok i poko ma aa anyim.