The Spirit of Prophecy: The Midnight Cry | English and Malagasy Side by Side

A Word of Clarification

Teny Fanazavana iray

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.

Vao tsy ela akory izay no nanombohanay nanomana ny fandikana an-tsoratra ny Habakoka’s Two Tables mba hadika amin’ireo fiteny samihafa aseho ao amin’ny tranonkalantsika. Ny asa fanovana famelabelarana am-bava ho famelabelarana an-tsoratra dia asa lehibe lavitra noho izay mety ho takatra raha tsy mahazatra ny dingana maro tsy maintsy lalovana mba hamadihana famelabelarana am-bava ho famelabelarana an-tsoratra, miaraka amin’ireo olana ilaina mifandraika amin’ny fandikana farany ny fitaovana ho amin’ireo fiteny samihafa ao amin’ilay tranonkala. Vao nanomboka ny fanitsiana ny dika mitovy tamin’ilay voalohany amin’ireo famelabelarana dimy amby sivifolo izahay, dia nahita dingana iray hafa koa aho izay tsy maintsy lalovantsika. Mikasika ny fivelarana miandalana nentin’ity hafatra ity hatramin’ny taona 1989 ka hatramin’ny tantarantsika ankehitriny izany.

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.

Tao amin’ireo famelabelarana tokony ho dimy ambin’ny folo taona lasa izay dia nisy fahamarinana izay mbola teo amin’ny dingana fahazazan’ny fahatakarana. Ny voalohany amin’ireo fahamarinana ireo izay tsy maintsy hazavaiko dia ny fahatongavan’ny anjely faharoa ao amin’ny tantara Millerita. Tamin’izany andro izany dia azoko fa tonga ny anjely faharoa rehefa nanomboka nanidy ny varavarany tamin’ny fanolorana nataon’i Miller ny hafatry ny anjely voalohany ny fiangonana Protestanta, niaraka tamin’ny fifaranan’ny taona 1843. William Miller dia niasa tamin’ny fanisana fotoana izay ninoany fa nanondro fa ny taona 1843 dia nanomboka ny 22 Martsa 1843 ary nifarana ny 22 Martsa 1844. Nihevitra izy fa ireo faminaniana telo izay napetraka tatỳ aoriana teo amin’ireo tabilao masina roa dia hifarana amin’ny taona 1843, ary nino izy fa nifarana ny 22 Martsa 1844 io taona io. Diso tamin’ny lafin-javatra roa izy.

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.

Ny faminaniana telo momba ny andro 1335 ao amin’i Daniela toko faha-roa ambin’ny folo, ny taona 2520 amin’ny “fotoana fito” ao amin’ny Levitikosy faha-enina amby roapolo, ary ny andro 2300 ao amin’i Daniela toko faha-valo dia takatr’i Miller fa hifarana amin’ny volana Martsa 1844. Taorian’izany dia notarihin’ny Tompo i Samuel Snow mba hahatakatra tsy hoe ny faminaniana dia nifarana tsy tamin’ny 1843 ihany, fa tamin’ny 1844. Nampiharin’i Snow ny fanisana fotoana araka ny fomba Karaite, izay tsy ilay fampiharana ara-potoana nampiasain’i Miller. I Miller dia nampiasa ny fanisana fotoana rabinika/mifototra amin’ny ekinoksa, izay nametraka ny taona ho avy amin’ny lohataona ka hatramin’ny lohataona.

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.

Rehefa namin ny Tabilao Roan’i Habakoka dia tsy mbola azonay tsara io zava-misy ara-tantara io, ka nampiasainay ny fanandraman’i Miller mba hanamarihana ny 22 Martsa 1844 ho fahatongavan’ilay anjely faharoa sy ho fiandohan’ny fotoana fiandrasana. Takatro, ary mbola takatro hatramin’izao, fa ny fahatongavan’io anjely io dia nifanaraka tamin’ny fotoana nandavan’ny Protestanta ny hafatry ny anjely voalohany nentin’i Miller, ary ny andalan-teny manaraka no nentiko ho fototra fanovozan-kevitra.

“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.

“Tamin’ny volana Jona, 1842, Andriamatoa Miller dia nanao ny andiany faharoa tamin’ireo lahateniny tao amin’ny fiangonana Casco Street any Portland. Tsapako ho tombontsoa lehibe ny nanatrika ireo lahateny ireo; fa efa latsaka tao anatin’ny fahakiviana aho, ary tsy nahatsapa ho vonona hihaona amin’ny Mpamonjiko. Io andiany faharoa io dia niteraka fientanentanana lehibe lavitra tao an-tanàna noho ny voalohany. Ankoatra ny vitsy dia vitsy, ny antokom-pivavahana samihafa dia nanidy ny varavaran’ny fiangonany tsy hidiran’Andriamatoa Miller. Toriteny maro avy amin’ny polipitra isan-karazany no nitady hampiharihary ireo heverina ho fahadisoana feno hafanam-po tafahoatra nataon’ilay mpandahateny; kanefa vahoaka maro, feno ahiahy, no nanatrika ny fivoriany, ary maro no tsy afaka niditra tao an-trano. Ny fiangonana dia nangina sy nihaino tamim-pitandremana tamin’ny fomba tsy mahazatra.” 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.

Fantatro fa ny fanidiana ny varavarana tamin’ny hafatr’i Miller no nanamarika ny fiandohan’ny fandavana ilay anjely voalohany, ary, nifanaraka tamin’ny fahatakaran’i Miller ny amin’ny fanisana ny fotoana araka ny fomba rabinika/ekvinôksa, dia nihevitra aho fa ny 22 Martsa 1844 no nanamarika ny fiafaran’ny 1843. Ny famelabelaran’i Miller tao Portland tamin’ny Jona 1842 dia tena mari-dalana iray izay manondro fandavana miandalana ka nifarana tanteraka tamin’ny 18 Aprily 1844, kanefa tamin’ny fotoana nanaovana ireo famelabelarana ireo dia mbola tsy fantatray ny fampiharana nataon’i Samuel Snow ny fanisana ny fotoana araka ny fomba 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.

Tao amin’ilay famelabelarana voalohany izay natombotsika nohavaozina sy nodiovina tamin’ny lafiny fanitsiana, dia nanomboka nahita aho fa izay voarakitra tamin’izany fotoana izany dia toa mifanohitra amin’izay ampianarintsika ankehitriny. Eny sady tsia. Fanamafisana fotsiny izany ny amin’ny fahatongavana miandalana ataon’ny anjely faharoa, ary koa fanoharana ny amin’ny fisokafana miandalana amin’ity hafatra ity, tahaka izay nitranga koa teo amin’ny tantaran’ny Millerita. Ity fanamarihana fanazavana ity dia tokony hamaly ireo izay tafintohina noho ny fanondroantsika ny 19 Aprily 1844 ho fahadisoam-panantenana Millerita voalohany sy noho izay nampianarina taloha.

“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.

“Ny hafatra voalohany sy faharoa dia nomena tamin’ny taona 1843 sy 1844, ary ankehitriny isika dia eo ambanin’ny fanambaràna ny hafatra fahatelo; nefa ireo hafatra telo ireo dia mbola tsy maintsy hambara ihany koa. Mitovy amin’ny taloha hatrany ny maha-zava-dehibe ny hamerenana izany amin’ireo izay mikatsaka ny fahamarinana. Amin’ny alalan’ny penina sy ny feo no tsy maintsy hanakoakoantsika ny fanambaràna, ka hanehoantsika ny filaharany sy ny fampiharana ireo faminaniana izay mitondra antsika ho amin’ny hafatry ny anjely fahatelo. Tsy mety hisy ny fahatelo raha tsy eo ny voalohany sy ny faharoa. Ireo hafatra ireo no tsy maintsy omentsika izao tontolo izao amin’ny alalan’ny boky sy zavatra vita an-tsoratra, ary amin’ny toriteny, ka asehontsika eo amin’ny lalan’ny tantara ara-paminaniana ny zavatra efa nisy sy ny zavatra mbola ho avy.” Selected Messages, boky 2, 104.

Habakkuk's Two Tables 1 of 95

Ny Tabilaon’i Habakoka 1 amin’ny 95

Introduction to Habakkuk's Two Tables and the Midnight Cry

Fampidirana ny amin’ny Tabilaon’i Habakoka Roa sy ny Antso amin’ny Misasakalina

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.

Amin’ity andian-dahatsoratra ity, hodinihintsika mandritra ny fotoana maharitra ireo tabilao roa nataon’i Habakoka—dia ny Tabilao 1843 sy ny Tabilao 1850. Hanomboka isika amin’ny fametrahana ny Antso Amin’ny Misasakalina eo amin’ny toerany. Araka ny efa voalaza, ny ampahany betsaka amin’ireo famelabelarana voalohany dia ho famerenana ho an’izay efa mahazatra ity hafatra ity; nefa satria manomana andian-dahatsoratra iray mety hianaran’ny olona vao sambany amin’ity hafatra ity isika, dia tsy maintsy apetratsika eo anoloan’izy ireo ireo hevitra fototra sasany. Hanomboka amin’ny Antso Amin’ny Misasakalina isika, ka hifantoka amin’ny lafiny iray hita ao amin’ny fahitana voalohan’i Ellen White. Andeha hovakiantsika ny fehintsoratra voalohany ao amin’ny Christian Experience and Teachings, pejy 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."

Tsy ela taorian’ny fandalovan’ny fotoana tamin’ny taona 1844 no nanomezana ahy ny fahitana misokatra voalohany. Nitsidika an-dRamatoa Haines aho tany Portland, Maine, anabavy malala ao amin’i Kristy, izay niray fatotra tamin’ny ahy ny fony. Dimy izahay, samy vehivavy avokoa, nandohalika tamim-pahanginana teo amin’ny alitara fianakaviana. Raha mbola nivavaka izahay, dia tonga tamiko ny herin’Andriamanitra, tamin’ny fomba tsy mbola niainako hatrizay.

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.

Ireo vehivavy dimy ireo, izay nifamatotra tamin’i Ranabavy White ny fony, dia tsy nanohitra ny fanehoana ny herin’Andriamanitra na inona na inona. Marihina fa vehivavy avokoa izy rehetra, maneho ny fiangonana, ary dimy izy, izay azo heverina ho virijina hendry dimy. Fanamarihana fotsiny izany.

"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."

Toa voahodidin’ny mazava aho ka toy ny niakatra hatrany ambony kokoa niala tamin’ny tany. Nitodika aho hitady ny vahoakan’ny Adventa teo amin’izao tontolo izao, nefa tsy nahita azy ireo, raha nisy feo nilaza tamiko hoe: “Jereo indray, ary jereo ambony kokoa kely.” Tamin’izany dia nanopy ny masoko aho ka nahita lalana mahitsy sady tery, natsangana avo ambonin’izao tontolo izao. Teo amin’io lalana io no nandehanan’ny vahoakan’ny Adventa ho any amin’ny tanàna, izay teo amin’ny faran’ny lalana. Nisy mazava mamirapiratra napetraka teo aoriany, teo am-piandohan’ny lalana, ary nisy anjely nilaza tamiko fa izany no Antso tamin’ny Misasakalina. Namirapiratra nanaraka ny lalana manontolo io mazava io ka nanazava ny tongotr’izy ireo mba tsy ho tafintohina izy. Raha nitana ny masony hifantoka tamin’i Jesosy izy ireo, Izay teo anoloany indrindra ka nitari-dalana azy ho any amin’ny tanàna, dia voaro izy. Kanjo vetivety dia nisy sasany reraka ka nanao hoe lavitra loatra ny tanàna, ary nanantena izy fa ho efa tafiditra tao. Dia nampahery azy ireo Jesosy tamin’ny fanandratana ny sandriny ankavanana be voninahitra, ary avy tamin’ny sandriny no nivoahan’ny mazava izay nanofahofa teo ambonin’ny antokon’ny Adventa, ka niantso mafy izy ireo hoe: “Haleloia!” Ny sasany kosa tamim-pahasahiana tsy amim-piheverana dia nandà ilay mazava tao aoriany ka nanao hoe tsy Andriamanitra no nitarika azy ireo hivoaka hatraiza toy izao. Dia maty ilay mazava tao aoriany ka namela ny tongotr’izy ireo ho ao anatin’ny haizina tanteraka, ary tafintohina izy ireo ka tsy nahita intsony ny marika sy Jesosy, ary nianjera niala tamin’ilay lalana ho any amin’ilay tontolo maizina sy ratsy fanahy etsy ambany.

William Miller and the Midnight Cry

William Miller sy ny Antso amin’ny Mamatonalina

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.

Amin’ity famelabelarana voalohany ity, rehefa avy mametraka teboka vitsivitsy isika, dia hodinihintsika ny Fihaonamben’ny Advantista tao Low Hampton tamin’ny Desambra 1844. Tamin’ity fihaonambe ity dia nivory ny Millerita sasany, ary nolavin’i William Miller ny fahatakarana ny Antso Amin’ny Mamatonalina. Ny lojika eto dia izao: ity fahitana ity, na dia ho antsika rehetra aza, dia natao manokana indrindra ho an’i 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.

Tamin’io volana io ihany, dia nandà ny fahazavana tao aoriany i William Miller—dia ny Antsoantso amin’ny Mamatonalina—izay hahatonga azy hiala amin’ny lalana ka hianjera ho any amin’ilay tontolo ratsy fanahy etsy ambany. Hodinihintsika ny hevitra sy ny vokatr’izany. Ny porofo ara-tantara dia mampiseho fa ny Millerita rehetra dia nino fa izy ireo no nanatanteraka ny fanoharana ny amin’ny virijina folo; fahalalana niely sy neken’izy ireo rehetra izany. Hasehontsika fa nanana fahatakarana ny amin’izay atao hoe Antsoantso amin’ny Mamatonalina i William Miller. Nino i Miller fa ny Antsoantso amin’ny Mamatonalina dia ilay hafatry ny ora fitsarana ao amin’ny Daniela 8:14 sy Apokalypsy 14:6-9. Nino izy fa ilay hafatra izay natombony nitory tany am-piandohan’ny taona 1830 dia ny Antsoantso amin’ny Mamatonalina hoe: “Indro, avy ny mpampakatra,” ary fa tonga ho amin’izao tontolo izao amin’ny maha-mpampakatra Azy i Jesosy.

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.

Ho an’ny ankamaroan’ny tantaran’ny Millerita, dia nino izy ireo fa izy no nanatanteraka ny fanoharana ny amin’ny virijina folo, nefa noheveriny fa ny Antso Amin’ny Misasakalina no nilaza ny hafatra izay efa notoriny. Kanjo, tamin’ny fahavaratry ny taona 1844, dia nipoitra ny fahatakarana vaovao sy marina iray: ny Antso Amin’ny Misasakalina dia ilay hetsiky ny Volana Fahafito, izay niandrasana ny hahatongavan’i Jesosy amin’ny andro fahafolon’ny volana fahafito. Izany no tena Antso Amin’ny Misasakalina. Rehefa nandà ny tena Antso Amin’ny Misasakalina i Miller tamin’ny Desambra 1844, dia nandà ny tantaran’ny fahavaratry ny taona 1844 izy ka niverina tamin’ny toerana nisy azy teo aloha, dia ilay fiheverana fa hafatra ankapobeny fotsiny avy tamin’ny taompolo 1830 izany. Zava-dehibe indrindra ny fahatakarana ny fifandimbiasan-javatra ao amin’ny Antso Amin’ny Misasakalina. Raha tsy azonao ny 2520 araka ny fahatakaran’ny Millerita azy, dia tsy ho azonao ny Antso Amin’ny Misasakalina. Raha tsy azonao ny Antso Amin’ny Misasakalina araka ny fahatakaran’ny Millerita azy, dia hianjera hiala amin’ny lalana ianao ho any amin’ilay tontolo ratsy etsy ambany.

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.

Amin’ity famelabelarana ity, dia hanomboka amin’ny fahamarinana sasany eo amin’ny tabilao isika, izay lavin’ny Advantisma ampahibemaso ankehitriny. Ny Ivon-toeram-pikarohana Ara-Baibolin’ny Fiangonana Advantista Mitandrina ny Andro Fahafito sy ny ankamaroan’ny teôlôjianina Advantista dia mandà ny 2520. Hodinihintsika araka ny Baiboly izany eo am-pandrosoana, kanefa amin’ny voalohany dia hasehontsika fa i Ellen White dia manohana tanteraka ny 2520. Ny Ivon-toerana sy ny ankamaroan’ny teôlôjianina dia mandà koa ny fahatakaran’ireo mpisava lalana momba ny Daily. Hasehontsika fa ny fandavana ny fahatakaran’ireo mpisava lalana fa ny Daily dia fanompoan-tsampy dia fandavana ny Fanahin’ny Faminaniana. Ny Ivon-toerana dia mandà ampahibemaso koa ny fahatakaran’ireo mpisava lalana momba ny trompetra—dia ny Trompetra Fahadimy sy Fahenina. Hanomboka amin’ny fampisehoana isika fa ny fandavana ny fahatakaran’ireo mpisava lalana momba ny trompetra dia fandavana ny Fanahin’ny Faminaniana.

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.

Amin’izao andro izao, ny ankamaroan’ny Advantista dia mbola manjavozavo, raha tsy hiteny afa-tsy izay tsara indrindra, momba ny 1290 sy ny 1335. Raha tsy eo ny fahatakarana araka ny nentin’ireo mpisava lalana ny amin’ny 1335, dia tsy misy fanamarinana ara-Baiboly ahafahana mamantatra ny fotoana fiandrasana izay nanomboka ny 22 Martsa 1844. Raha tsy takatra ny fotoana fiandrasana, dia tsy azo raisina ny firafitry ny Antso Misasakalina. Raha tsy takatra ny Antso Misasakalina, dia miala amin’ny lalana mankany amin’izao tontolo ratsy etsy ambany izao ny olona. Hasehonay eo amin’ilay tabilao ireo fahamarinana ireo araka ny faneken’ny Fanahin’ny Faminaniana mazava, ary avy eo hodinihinay amin’ny antsipiriany avy amin’ny Tenin’Andriamanitra izany. Fa aloha, ilaintsika ny mahita izay nanodidina ny tantaran’ny Millerita sy izay nahatonga ny Antso Misasakalina.

Millerite History and the Arrival of the First Angel

Tantaran’ny Millerita sy ny Fahatongavan’ilay Anjely Voalohany

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.

Atombotsika amin’i Uriah Smith avy ao amin’ny *Thoughts on Daniel and Revelation*, pejy 521, mba hampisehoana ny tantaran’ny Millerita sy handinihana ny taona 1798. Manoratra i Uriah Smith hoe: “Ny filaharan’ny fotoana momba ireo toe-javatra ao amin’ny Apokalypsy 10 dia mbola voamarina bebe kokoa amin’ny zava-misy fa io anjely io dia mitovy amin’ilay anjely voalohany ao amin’ny Apokalypsy 14.” Ao amin’ny Apokalypsy 10, dia misy anjely mahery midina avy any an-danitra mitondra boky kely misokatra eo an-tanany. Ellen White dia mampahafantatra antsika fa io anjely mahery io dia Jesosy Kristy, ary ny boky kely dia ny Bokin’i Daniela. Eo amin’ny faran’ny toko faha-folo, dia asaina mihinana ilay boky kely i Jaona, izay ho mamy ao am-bavany nefa mangidy ao an-kibony. Jaona dia misolo tena ny tantaran’ny Millerita, izay mamy ny hafatr’i Daniela nefa mitarika amin’ny fahadisoam-panantenana mangidy. Ilay anjely mahery ao amin’ny Apokalypsy 10, araka ny nambaran’ireo mpisava lalana, dia ilay anjely voalohany ao amin’ny Apokalypsy 14—anjely iray ihany izy ireo.

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.

Matetika isika no tsy mandany fotoana firy amin’ny famaritana mazava ireo anjely ireo ao amin’ny Apokalypsy, nefa tokony hanao izany isika. Ilay anjely mahery ao amin’ny Apokalypsy 10 dia ilay anjely koa izay ninoan’i William Miller fa nanatanteraka ny Antso amin’ny Mamatonalina tamin’ny fanefena ny asan’ilay anjely voalohany ao amin’ny Apokalypsy 14 hoe: “Matahora an’Andriamanitra ka omeo voninahitra Izy; fa tonga ny andro fitsarany.” Ny ora fitsarany dia manondro an’i Daniela 8:14. Ireo anjely ireo dia manondro lafiny samihafa amin’ny asa izay tanterahina.

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.

Raha miverina amin’i Uriah Smith isika: “Ny fanisan-taonan’ireo toe-javatra ao amin’ny Apokalypsy 10 dia mbola azo hamarinina bebe kokoa amin’ny alalan’ny zava-misy fa io anjely io dia iray ihany amin’ilay anjely voalohany ao amin’ny Apokalypsy 14.” Hazavainy izay mampifamatotra azy ireo: samy manana hafatra manokana hotorina izy roa tonta, samy manambara ny fanambarany amin’ny feo mahery izy roa, samy mampiasa fiteny mitovitovy manondro ny Mpahary izy roa, ary samy manambara fotoana izy roa—ny anankiray mianiana fa tsy hisy fotoana intsony, ary ny anankiray kosa manambara fa tonga ny ora fitsaran’Andriamanitra. Ny hafatra ao amin’ny Apokalypsy 14:6 dia miorina etỳ an-dafin’ny fiandohan’ny andron’ny farany.

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.

I Uriah Smith dia milaza fa ny fotoanan’ny farany dia ny taona 1798, ary ny hafatry ny Apokalypsy 14 dia tonga aorian’izany. Manoratra izy hoe: “Fa ny hafatry ny Apokalypsy 14:6 dia miorina ato an-dafin’ny fiandohan’ny fotoanan’ny farany. Fanambarana fa tonga ny ora fitsaran’Andriamanitra izany, ka noho izany dia tsy maintsy mihatra amin’ny taranaka farany. Paoly tsy nitory fa tonga ny ora fitsarana. Liotera sy ireo mpiara-miasa taminy koa tsy nitory izany. Paoly dia nandinika ny amin’ny fitsarana mbola ho avy, any amin’ny hoavy tsy voafaritra, ary Liotera nametraka izany ho mbola lavitra telo zato taona fara fahakeliny niala tamin’ny androny. Ary koa, Paoly dia mampitandrina ny fiangonana tsy handray izay fitoriana toy izany hoe tonga ny ora fitsaran’Andriamanitra mandra-pahatongan’ny fotoana iray voafaritra.” Ao amin’ny 2 Tesaloniana 2:1-3, Paoly dia milaza fa ny andron’i Kristy dia tsy mbola akaiky mandra-pahatongan’ny fivadiham-pinoana aloha sy hisehoan’ilay lehilahin’ny ota. Paoly dia mampiditra ilay lehilahin’ny ota, ilay tandroka kely, ny fahefana papaly, ary mandrakotra amin’ny fampitandremana ny vanim-potoana manontolon’ny fanapahany, izay naharitra 1260 taona ka nifarana tamin’ny 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.'

Tamin’ny taona 1798, dia nitsahatra ny fameperana nandrara ny fanambarana fa akaiky ny andron’i Kristy. Nanomboka ny fotoanan’ny farany, ary nesorina tamin’ilay boky kely ny tombo-kase. Hatramin’izay dia nivoaka ilay anjely ao amin’ny Apokalypsy 14. Hoy i Uriah Smith: “Raha hitanao izany, hatramin’ny 1798, dia efa nivoaka ny hafatry ny anjely voalohany. Tamin’ny 1798, ilay anjely voalohany ao amin’ny Apokalypsy 14 dia tonga eo amin’ny tantara”—izany no fahatakaran’ireo mpisava lalana. “Hatramin’izay, ilay anjely ao amin’ny Apokalypsy 14 dia nanambara fa tonga ny ora fitsaran’Andriamanitra, ary ilay anjely ao amin’ny toko fahafolo dia nijoro teo ambonin’ny ranomasina sy ny tany, nianiana fa tsy hisy fotoana intsony. Tsy azo isalasalana ny maha-iray azy ireo. Ny porofo rehetra izay mametraka ny anankiray dia manankery koa ho an’ny anankiray hafa. Izao taranaka ankehitriny izao no mahita maso ny fahatanterahan’ireo faminaniana roa ireo. Tao amin’ny fitoriana ny fiavian’ny Tompo, indrindra fa tamin’ny 1840 ka hatramin’ny 1844, no nanombohan’ny fahatanterahany feno sy amin’ny antsipiriany.”

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 dia manamarika ny taona 1840 sy 1844 mifandraika amin’ilay anjely voalohany ao amin’ny Apokalypsy 14 izay tonga tamin’ny 1798, nefa manamarika koa ilay anjely voalohany tamin’ny 1840, izay nampaherezana ny hafatra. Tamin’ny fitoriana ny fiavian’i Kristy, indrindra fa tamin’ny 1840 ka hatramin’ny 1844, no nanomboka ny fahatanterahany feno. Ny toeran’ilay anjely, ka ny tongotra iray eo ambonin’ny ranomasina ary ny iray eo ambonin’ny tany, dia manambara ny halehiben’ny faritry ny fanambaràny. Hiampita ny ranomasimbe ny hafatra ary hivelatra any amin’ny firenena samihafa, ary ny fanambaràna ny fiavian’i Kristy dia tena tonga tany amin’ny tobim-pitoriana rehetra eran-tany. Nanomboka tamin’ny 1840, ny hafatry ny anjely voalohany, araka an’i Ellen White, dia nentina tany amin’ny tobim-pitoriana rehetra eran-tany. Tanteraka izany rehefa nohamafisina ny foto-kevitry ny taona-andro ao amin’ny faminanian’ny Baiboly tamin’ny firodanan’ny Fanjakana Ottoman. Tsy miresaka ny tsipiriany isika amin’izao fotoana izao, fa mametraka ny sehatra ho an’ny tantaran’ny Millerita sy ny firindran’ny Antso amin’ny Misasakalina.

Key Historical Events: 1833 and the Falling of the Stars

Zava-nitranga Ara-tantara Manan-danja: 1833 sy ny Fianjeran’ny Kintana

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.'

Tamin’ny taona 1833 no niseho ny fianjeran’ny kintana. Ellen White dia maneho hevitra ao amin’ny The Great Controversy, pejy 333, hoe: “Tamin’ny taona 1833, roa taona taorian’ny nanombohan’i Miller naneho ampahibemaso ireo porofon’ny fihavian’i Kristy tsy ho ela, dia niseho ny farany tamin’ireo famantarana izay nampanantenain’ny Mpamonjy ho mariky ny fiaviany fanindroany. Hoy Jesosy: ‘Ny kintana dia hianjera avy any an-danitra.’ Matio 24:29. Ary Jaona, ao amin’ny Apokalypsy, dia nanambara, raha nahita tamin’ny fahitana ireo toe-javatra izay hialoha ny andron’Andriamanitra izy, hoe: ‘Ary ny kintan’ny lanitra dia latsaka tamin’ny tany, tahaka ny aviavy iray manintsana ny voany mbola manta, raha ahetsiky ny rivotra mahery izy.’ Apokalypsy 6:13. Io faminaniana io dia nahazo fahatanterahana miharihary sy manaitra tamin’ilay oram-baratra lehibe nisy zava-maniry midorehitra tamin’ny 13 Novambra 1833.”

William Miller's testimony recounts:

Ny fijoroana vavolombelon’i William Miller dia mitantara hoe:

'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.'

Ny asabotsy taorian’ny sakafo maraina—tamin’ny fahavaratra 1833—dia nipetraka teo amin’ny latabatro aho handinika hevitra iray; ary raha nitsangana handeha hivoaka ho any am-piasana aho, dia tonga tao am-poko tamin-kery mihoatra noho ny hatrizay izao teny izao: “Mandehana, ka lazao amin’izao tontolo izao.” Mafy sy tampoka loatra izany fahatsapana izany ka dia nipetraka indray teo amin’ny sezako aho sady nanao hoe: “Tsy afaka mandeha aho, Tompo ô.” “Nahoana no tsy afaka?” no toa valiny tonga tamiko; ary dia nipongatra avokoa ireo fialan-tsiniko rehetra, dia ny tsy fahampian’ny fahaizako; nefa tonga lehibe loatra ny fahoriako ka niditra tamin’ny fanekena masina tamin’Andriamanitra aho fa raha Izy no hanokatra ny lalana, dia handeha aho ka hanatanteraka ny adidiko amin’izao tontolo izao. “Inona no tianao holazaina amin’ny hoe hanokatra ny lalana?” no toa tonga tamiko. Koa hoy aho: raha mahazo fanasana hiteny ampahibemaso any amin’ny toerana iray aho, dia handeha ka hilaza amin’izy ireo izay hitako ao amin’ny Baiboly momba ny fihavian’ny Tompo. Dia niala avy hatrany ny enta-mavesatro rehetra. Ary faly aho satria noheveriko fa angamba tsy hantsoina amin’izany aho; fa mbola tsy nahazo fanasana toy izany mihitsy aho, tsy nisy nahalala ny fitsapana nahazo ahy, ary kely dia kely ny fanantenako fa hasaina ho amin’ny saha iray hiasana aho. Tokony ho antsasak’adiny taorian’izany, mbola tsy nivoaka ny efitrano akory aho, dia niditra ny zanakalahin’i Atoa Guilford avy any Dresden, tokony ho enina ambin’ny folo kilaometatra miala ny fonenako, ka nanao hoe fa nampaniraka azy ny rainy ary naniry ahy hiara-mody aminy, satria nihevitra aho fa angamba te-hihaona amiko noho ny raharaha iray izy. Nanontany azy aho izay nilainy. Dia namaly izy fa tsy hisy mpitory teny ao amin’ny fiangonany ny ampitso, ary nirian-drainy ny hahatongavako ka hiresahako amin’ny vahoaka ny amin’ny fihavian’ny Tompo. Tezitra tamin’ny tenako avy hatrany aho noho ilay fanekena nataoko. Dia nikomy tamin’ny Tompo niaraka tamin’izay aho ka nanapa-kevitra tsy handeha. Navelako ilay zazalahy nefa tsy nomena valiny akory, ary nisintona nankany amin’ny ala kely iray teo akaiky teo aho tamin’ny fahoriana lehibe. Tao aho dia niady tamin’ny Tompo tokony ho adiny iray teo ho eo, niezaka hiala tamin’ilay fanekena nataoko taminy, nefa tsy nahita fahafahana mihitsy aho. Nampiharina tamin’ny feon’ny fieritreretako izao teny izao: “Hanao fanekena amin’Andriamanitra va ianao, dia handika izany haingana toy izao?” ary ny haben’ny fahotan’ny fanaovana izany no nandrendrika ahy. Tamin’ny farany dia nanaiky aho ka nampanantena ny Tompo fa raha Izy no hanohana ahy, dia handeha aho, matoky Azy hanome ahy fahasoavana sy fahaizana hanatanterahako izay rehetra takiny amiko. Niverina tany an-trano aho ka hitako mbola niandry ilay zazalahy. Nijanona izy mandra-pahatapitry ny sakafo atoandro, ary dia niara-niverina taminy ho any Dresden aho.

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.

Toy izao no nanombohan’i Miller, tamin’ny fahavaratry ny taona 1833, naneho ampahibemaso ny hafatra. Tamin’ny Desambra 1833, ny firodanan’ny kintana dia nanampy fahamasinana lalina tamin’ny hafany.

1840: The Fulfillment of Prophecy and the Ottoman Empire

1840: Ny Fahatanterahan’ny Faminaniana sy ny Fanjakana 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.'

Tamin’ny taona 1840, Ellen White dia maneho hevitra momba ny fahatanterahana miavaka iray amin’ny faminaniana. Matetika io andalan-teny io no iadian-kevitra ao amin’ny Spirit of Prophecy, ka misy ny milaza fa i Uriah Smith no nampiditra azy tao amin’ny The Great Controversy, nefa tsy manan-kery izany hevitra izany. Miresaka momba ny filaharan’ny fahatanterahan’ny faminaniana izay nitarika hatramin’ny taona 1840 izy, anisan’izany ny filatsahan’ny kintana sy ny Andro Maizina. Izao no nosoratany: “Tamin’ny taona 1840, fahatanterahana miavaka iray hafa amin’ny faminaniana no nampihetsi-po ny fahalianan’ny maro.”

She refers to biblical prophecy, not merely a human prediction by Josiah Litch.

Izy dia manondro ny faminaniana ara-Baiboly, fa tsy vinavinan’olombelona nataon’i Josiah Litch fotsiny ihany.

"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."

Roa taona talohan’izany, Josiah Litch, mpitandrina malaza iray izay nitory ny fihavian’i Kristy fanindroany, dia namoaka fanazavana momba ny Apokalypsy 9, ka naminany ny faharavan’ny Fanjakana Ottoman. Araka ny kajikajiny, dia tokony ho resy io hery io tamin’ny 11 Aogositra 1840. Tamin’ny fotoana voatondro, Torkia, tamin’ny alalan’ny ambasadaorony, dia nanaiky ny fiarovan’ireo Fanjakana Mpiray Dina tao Eoropa, ka tamin’izany no nametrahany ny tenany teo ambanin’ny fifehezan’ireo firenena kristiana. Nanteraka tanteraka ilay faminaniana izany zava-nitranga izany. Rehefa fantatra izany, dia maro be no resy lahatra ny amin’ny fahamarinan’ireo foto-kevitry ny fanazavana ny faminaniana izay neken’i Miller sy ireo namany, ary hery manosika mahatalanjona no nomena ny hetsika Adventa. Ireo lehilahy manam-pahaizana sy ambony toerana dia niombona tamin’i Miller tamin’ny fitoriana sy famoahana ny heviny, ary hatramin’ny 1840 ka hatramin’ny 1844 dia niely haingana ny asa.

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.

Nolazain’i Uriah Smith tamintsika fa tonga tamin’ny 1798 ny anjely voalohany ao amin’ny Apokalypsy 14, nefa io ihany no anjely ao amin’ny Apokalypsy 10. Ao amin’ny Apokalypsy 10, dia asaina i Jaona haka ilay boky madinika eo an-tanan’ilay anjely ka hihinana azy, ary ho tonga mamy eo am-bavany izany. Nanjary mamy tamin’ny 11 Aogositra 1840 ny hafatra Millerita, rehefa afaka roa taona naminaniana ny firodanan’ny Fanjakana Ottomanina araka ny fitsipiky ny taona-andro ao amin’ny faminaniana ara-Baiboly. Rehefa tanteraka marina tokoa ilay zava-nitranga, dia tonga mamy teo am-bavany ny hafatra izay efa notoriny.

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.

Tamin’ny 11 Aogositra 1840, dia tonga mamy teo am-bavany ny hafatra. I Jaona dia asaina mandray ilay boky kely avy eo an-tànan’ilay anjely izay nidina. Nidina tamin’ny 11 Aogositra 1840 ilay anjely, ary io anjelin’ny Apokalypsy 10 io dia ilay iray ihany amin’ny anjely voalohany ao amin’ny Apokalypsy 14. Tonga tamin’ny 1798, tamin’ny andro farany, ilay anjely ao amin’ny Apokalypsy 14, nefa ny hafany dia nomen-kery tamin’ny 1840. Hoy i Ellen White fa rehefa nanjary fantatra ilay zava-nitranga, dia vahoaka maro no resy lahatra ny amin’ny fahamarinan’ireo fitsipiky ny fandikana ny faminaniana noraisin’i Miller sy ireo namany. Hatramin’ny taona 1930, nanomboka tamin’ny 1919 nefa indrindra tamin’ny taona 1930, dia nolavin’ny Advantisma ireo fitsipiky ny fandikana ny faminaniana noraisin’i Miller sy ireo namany—ireo fitsipika ireo dia ny fomba fampifandraisana andinin-teny ho fomba fianarana ny Baiboly.

The 1843 Chart and the Tarrying Time

Tabilao 1843 sy ny Fotoan’ny Fiandrasana Lava

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.

Ny marika manaraka eo amin’ny tantara dia ny tabilao 1843, izay novokarina tamin’ny volana Mey 1842. Hoy i Ellen White: “Naseho tamiko fa ny tabilao 1843 dia notarihin’ny tanan’ny Tompo ary tsy tokony hovaina izany; fa ny tarehimarika dia araka izay niriny, ary ny tanany no teo amboniny ka nanafina fahadisoana iray tamin’ny tarehimarika sasany mba tsy hisy hahita izany mandra-panaisony ny tanany.” Ity tabilao ity dia marika ara-paminaniana, novokarina tamin’ny volana Mey 1842. Tamin’ny volana Jona 1842, ny fiangonana Protestanta dia nanomboka nanidy ny varavarany ary tonga ny anjely faharoa.

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.

Avy ao amin’ny Testimonies, boky voalohany, pejy faha-21: “Tamin’ny volana Jona 1842, Atoa Miller dia nanao ny andiany faharoa amin’ny lahateniny tao amin’ny Fiangonana Casco Street any Portland, Maine. Ankoatra ny tranga vitsy dia nanidy ny varavaran’ny fiangonany tamin’Atoa Miller ireo antokom-pivavahana samihafa.” Ampahafantarin’i Ellen White antsika fa, amin’ny maha-Kristiana Advantista mitandrina ny andro fahafito antsika, dia tokony hianatra handanjalanja avy amin’ny antony mankany amin’ny vokany isika. Ny antony izay nitarika ireo fiangonana Protestanta hanidy ny varavarany dia ny fampidirana ity tabilao ity. Rehefa nampidirina tamin’ny volana Mey ilay tabilao, dia nanapa-kevitra ireo fiangonana Protestanta fa ireo Millerita dia mpanatisan-doha voafitaka.

The first disappointment is next. From The Great Controversy, page 393:

Ny fahadisoam-panantenana voalohany no manaraka. Avy ao amin’ny The Great Controversy, pejy 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.

Tamin’ny taona 1842 sahady, ny toromarika nomena ao amin’ity faminaniana ity mba hanoratra ny fahitana sy hampazava izany eo ambonin’ny takela-bato, mba hahafahan’izay mamaky azy mihazakazaka, dia efa nanosika an’i Charles Fitch hanomana tabilao ara-paminaniana iray hanehoana an-tsary ny fahitan’i Daniela sy ny Apokalypsy. I Charles Fitch, izay maty fotoana fohy talohan’ilay Fahadisoam-panantenana Lehibe tamin’ny 22 Oktobra 1844, dia nampiasain’ny Tompo tao amin’ity tantara ity. Izy no nanomana ilay tabilao, izay navoaka tamin’ny Mey 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.

Ny famoahana ity tabilao ity dia noheverina ho fahatanterahan’ny didin’i Habakoka. Kanefa tsy nisy nahatsikaritra fahatarana hita teo amin’ny fahatanterahan’ilay fahitana. Fotoana fiandrasana no aseho ao amin’io faminaniana io ihany. Taorian’ny fahadisoam-panantenana dia niseho ho manan-danja ity Soratra Masina ity: “Fa mbola ho amin’ny fotoana voatendry ihany ny fahitana, nefa any am-parany dia hiteny izy ka tsy handainga; na dia mitaredretra aza izy, dia andraso ihany; fa ho avy tokoa izy ka tsy hitaredretra. Ny marina dia ho velona amin’ny finoana.”

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.

Ny fotoana fiandrasana dia ny fahadisoam-panantenana voalohany, izay tonga tamin’ny 22 Martsa 1844. Ny Millerita dia naminany ny faran’izao tontolo izao tamin’ny taona 1843, tamin’ny fampiasana ny fanisana ara-potoana araka ny Baiboly. Rehefa tsy tonga ny Tompo tamin’izany fotoana izany, dia niditra ny fahadisoam-panantenana voalohany tamin’ny 22 Martsa 1844. Izany no fotoana fiandrasana.

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.

Ity no fotoam-piandrasana ao amin’ny fanoharana ny amin’ireo virijina folo, ao amin’ny Habakoka 2, ary ao amin’ny Daniela 12. Hoy ny Daniela 12:11: “Ary hatramin’ny andro hanesorana ny fanatitra isan’andro...” Ny mpisava lalana dia nahatakatra fa ny fanompoan-tsampy dia noferana tamin’ny 508, rehefa nandresy ny Visigota i Clovis. Hatramin’ny fotoana anesorana ny fanompoan-tsampy sy ananganana ny fahefan’ny papa (telopolo taona tatỳ aoriana, tamin’ny 538), dia hisy 1290 andro. Hoy ny andininy manaraka: “Sambatra izay miandry ka tonga amin’ny andro telo arivo amby telon-jato amby dimy amby telo-polo.” Ny 508 miampy 1335 dia mitovy amin’ny 1843. “Sambatra izay tonga amin’ny 1843.” Ny 1335 no manamarika ny fotoam-piandrasana, manao hoe: “Sambatra izay miandry ka tonga amin’ny 1843.” Raha mitana ny fahatakaran’ny mpisava lalana momba ny isan’andro ianao, tahaka ny ataon’i Ellen White, dia mazava izany.

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.

Mba hanazavana bebe kokoa, Isaia 30:18 dia milaza hoe: “Koa noho izany dia hiandry Jehovah.” Eto, Jehovah no mpampakatra ao amin’ny fanoharana momba ireo virijina folo, ary mitaredretra Izy. “Koa noho izany dia hitaredretra ny mpampakatra mba hanehoany fahasoavana aminareo, ary koa noho izany dia hasandratra Izy mba hamindrany fo aminareo; fa Jehovah dia Andriamanitry ny fitsarana. Sambatra izay rehetra miandry Azy.” Izany dia mifanaraka amin’ny Daniela 12:12: “Sambatra izay miandry ka tonga amin’ny 1335.” Mitaredretra ny mpampakatra amin’ny 22 Martsa 1844. Misy fitahiana mifamatotra amin’ny fahatongavana amin’ny fahadisoam-panantenana voalohany ary avy eo miandry. Rehefa tonga eto ianareo dia tokony hiandry. Inona no andrasanareo? Habakoka 2:3 dia milaza hoe: “Fa ny fahitana dia mbola ho amin’ny fotoana voatendry, nefa amin’ny farany dia hiteny izy ka tsy handainga; na dia mitaredretra aza izy, andraso izy.” Ny fitahiana amin’ny fahatongavana amin’ny 1335 dia ny fitahiana amin’ny fahatongavana amin’ity tantara ity, izay hanatanterahan’ny Tompo ny Antso amin’ny Misasakalina.

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.

Tsy ny olona rehetra no havela handray anjara amin’ny Antso Amin’ny Misasak’alina. Nisy olona niara-dia tamin’ny Millerita tsy noho ny traikefa manokan’izy ireo tamin’i Jesosy Kristy na noho ny fianarana manokan’ny tenin’Andriamanitra, fa noho ny tahotra. Alohan’ny hahatongavan’ny Antso Amin’ny Misasak’alina dia sarahin’ny Tompo hiala amin’ilay hetsika ireo rahalahy ireo. Anisan’ny dingan’ny fanomanana ho amin’ny Antso Amin’ny Misasak’alina ny fahadisoam-panantenana voalohany. Araka an’i Ellen White, raha tsy mahatakatra izany isika dia lavo hiala amin’ilay lalana mankany amin’izao tontolo ratsy etsy ambany.

The Empowerment of the Second Angel's Message

Ny Fanomezam-pahefana ny Hafatry ny Anjely Faharoa

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.

Avy ao amin’ny Early Writings, pejy 238: “Tamin’ny hifaranan’ny hafatry ny anjely faharoa, dia nahita hazavana lehibe avy tany an-danitra namirapiratra tamin’ny vahoakan’Andriamanitra aho. Ny taratr’io hazavana io dia toa namirapiratra tahaka ny masoandro, ary nahare feon’anjely niantso aho hoe: ‘Indro, avy ny mpampakatra.’” Izany no Antso Tamin’ny Misasakalina, izay natao hanome hery ny hafatry ny anjely faharoa. Takatry ny mpisava lalana fa tonga tamin’ny taona 1798 ny hafatry ny anjely voalohany, nefa nomen-kery tamin’ny firodanan’ny Empira Ottoman tamin’ny taona 1840. Tonga amin’ny teboka iray eo amin’ny fotoana ny hafatra rehetra, ary aorian’izany dia omena hery. Tonga tamin’ny 22 Martsa 1844 ny hafatry ny anjely faharoa, rehefa nanidy ny varavarany hanoherana ny hafatra Millerita ny fiangonana protestanta. Ny Antso Tamin’ny Misasakalina no manome hery ny hafatry ny anjely faharoa. Tonga tamin’ny 22 Oktobra 1844 ny hafatry ny anjely fahatelo, ary omena hery rehefa miray aminy ilay anjely mahery ao amin’ny Apokalypsy 18. Tonga eo amin’ny tantara ny hafatra rehetra, ary aorian’izany dia omena hery. Zava-dehibe ny mahatakatra izany.

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.

Ny Antso Tamin’ny Misasakalina no nanome hery ny hafatry ny anjely faharoa. Nisy anjely nalefa avy tany an-danitra mba hanaitra ny olo-masina kivy sy hanomana azy ireo ho amin’ilay asa lehibe eo anoloany. Tsy ireo lehilahy tena nanan-talenta indrindra no voalohany nandray io hafatra io. Tsy i William Miller no voalohany nandray io hafatra io; ny mifanohitra amin’izany aza, izy no farany nandray azy. Izy no nanan-talenta indrindra teo amin’ny fahazoana ny hafatra, raha i Samuel Snow kosa no voalohany. Ireo izay efa nitarika ny asa teo aloha no farany nandray sy nanampy hampitombo ny antso. Ara-tantara, ny olona farany nanaiky ny hafatry ny Antso Tamin’ny Misasakalina dia i William Miller.

From The Great Controversy, 376:

Avy ao amin’ny 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.

Nandritra ny fanamafisana ny Antso Mamatonalina, dia olona tokony ho 50,000 no niala tamin’ny fiangonana. Satria ny asan’i Miller dia nirona hanorina ny fiangonana, tamin’ny voalohany dia noheverina tamim-pankasitrahana izany; nefa raha vantany vao nanapa-kevitra hanohitra ny foto-pampianaran’ny Fiavian’i Kristy fanindroany ny mpitandrina sy ny mpitarika ara-pivavahana, ary naniry ny hanakombona ny korontana rehetra momba izany lohahevitra izany, dia nanoherana izany avy teny amin’ny polipitra izy ireo ary nandà tsy hanome ny mpikambany ny fahafahana hanatrika ny fitoriana momba ny fiavian’i Kristy fanindroany na dia ny hiresaka ny amin’ny fanantenany aza tamin’ny fivoriana ara-tsosialy.

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.

Ny mpitondra ao amin’ny Fiangonana Advantista amin’izao andro izao, izay mandrara ny fampianarana ity hafatra ity ao am-piangonana ary na dia ao an-tokantrano aza, dia aseho mialoha eto ao amin’ny hetsika Millerita.

"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."

Ireo mpino dia nahita ny tenany tao anatin’ny fizahan-toetra lehibe sy fahasahiranan-tsaina. Tiany ny fiangonany ary nisalasala izy ny hisaraka, nefa rehefa hitany fa nofehezina ny fijoroana vavolombelon’ny Tenin’Andriamanitra ary nolavina ny zony handinika ny faminaniana, dia tsapany fa ny fahatokiana tamin’Andriamanitra no nandrara azy tsy hanaiky hilefitra. Izay nitady hanilika ny fijoroana vavolombelon’ny Tenin’Andriamanitra dia tsy azo heverina ho mandrafitra ny fiangonan’i Kristy. Koa izany no nahatonga azy hahatsapa fa ara-drariny ny nisarahany tamin’ny firaisany teo aloha. Tamin’ny fahavaratry ny taona 1844, tokony ho 50 000 no niala tamin’ireo fiangonana.

Miller's Understanding and the True Midnight Cry

Ny Fahatakaran’i Miller sy ny Antso Marina tamin’ny Misasakalina

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.

Avy ao amin’ny bokin’i Elder Damsteegt, *Foundation of Seventh-day Adventist Message and Mission*, dia nino i Miller fa ny fanambaràna an’i Daniela 8:14 sy ny anjelin’ny voalohany ao amin’ny Apokalypsy 14 no Antso tamin’ny Misasakalina—“Indro, avy ny mpampakatra.” Nino izy fa io hafatra io no nanondro ny fiavian’i Kristy fanindroany. Nihevitra i Miller fa ny tantara manontolo no Antso tamin’ny Misasakalina, nefa i Ellen White kosa milaza fa tanteraka tamin’ny fotoana voafaritra iray ny Antso tamin’ny Misasakalina. Nomen’i Samuel Snow ny lohateny hoe “Ny Antso Marina tamin’ny Misasakalina” ny famelabelarany mba hanavahana izany amin’ny fampianaran’ny Millerita izay nilaza fa ny Antso tamin’ny Misasakalina dia ilay hafatra ankapobeny.

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.

Ireo tena ara-panahy indrindra no nandray ny hafatra voalohany, ary ireo izay efa nitarika ny asa taloha no farany nandray sy nanampy nampitombo ny antso mafy. William Miller, izay nitarika ny asa nanomboka tamin’ny 1833, dia niady mafy tamin’ny hafatry ny Antso amin’ny Misasakalina rehefa tonga izany tamin’ny Aogositra 1844. Tsy azony antoka ny amin’ny hisarahana amin’ireo fiangonana, ary efa nampianatra fahazoana hafa momba ny Antso amin’ny Misasakalina nandritra ny taona maro izy.

William Miller wrote:

William Miller dia nanoratra hoe:

'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."'

“Tsy mbola nanana fahatokisana mazava momba ny andro manokana hisehoan’ny Tompo aho, satria nino fa tsy misy olona mahalala ny andro na ny ora. Ao amin’ny lahateny rehetra navoakako, araka izay hita eo amin’ny pejin-dohateny, dia manodidina ny taona 1843 izany. Tao amin’ny lahateny rehetra nataoko am-bava, dia nilaza tsy tapaka tamin’ny mpihaino ahy aho fa hifarana amin’ny 1843 ireo fe-potoana ireo raha tsy misy fahadisoana ny kajiko; nefa tsy azoko nolazaina fa tsy mety ho tonga akory ny farany na dia talohan’izany andro izany aza, ary tokony ho vonona mandrakariva izy ireo. Tamin’ny 1842, ny sasany tamin’ireo rahalahy dia nitory tamim-pahatokiana lehibe ny taona marina tokoa, ary nanome tsiny ahy noho ny nametrahako ilay hoe “raha.””

In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.

Tamin’ny volana Mey 1842 dia navoaka ny tabilao 1843, ary nilazan’ireo rahalahy i Miller mba hanaisotra ny teny hoe “raha” tao amin’ny fampianarany.

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.

Nanohy i Miller hoe: “Ny asa fanaovan-gazety ho an’ny besinimaro dia efa namoaka koa fa efa nametra andro voafaritra aho, dia ny faha-telo amby roapolon’ny Aprily, ho amin’ny fiavian’ny Tompo. Koa tamin’ny Desambra tamin’izany taona izany, satria tsy hitako izay fahadisoana tao amin’ny kajiko, dia navoakako ny finoako fa any amin’ny fotoana iray eo anelanelan’ny 21 Martsa 1843 sy ny 21 Martsa 1844 no hihavian’ny Tompo.” Efa tonga tamin’ny fehin-kevitra momba ny andro fahafolo amin’ny volana fahafito i Miller, ary ela talohan’ny nampiasan’i Samuel Snow izany fehin-kevitra izany mba hanambarana ny Antso amin’ny Mamatonalina, dia efa nanoratra momba izany i Miller. I Miller no ilay nampiasain’ny Tompo hanangona ny lojika izay nampiasain’i Samuel Snow hamantarana ny 22 Oktobra 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.

Nanoratra i Miller hoe: “Nandritra ny taona 1843, ny gazety sy ny mpitoriteny sasany dia namatratra ahy sy ireo niara-dia tamiko tamin’ny fanamelohana mahery indrindra. Notafihina ny antony nanosika anay, navadika ny hevitra iorenanay, ary nosomparana ny toetranay.” Nandeha ny fotoana, ary nandalo tsy nisehoan’ny Tompo ny 21 Martsa 1844. Lehibe ny fahadisoam-panantenana, ary maro no tsy niara-nandeha taminy intsony. Talohan’izao fotoana izao, nanomboka tamin’ny 1840, dia tombanana ho 200 000 ny isan’ny Millerita, saingy tamin’io fotoana io dia 50 000 sisa no tavela.

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.

Nanohy i Miller hoe: “Talohan’izao, tamin’ny fararano 1843, ny sasany tamin’ireo rahalahiko dia nanomboka niantso ny fiangonana hoe Babylona sady nanery fa adidin’ny Advantista ny hivoaka avy ao aminy. Tamin’izany dia nalahelo mafy aho. Tsy vitan’ny hoe tena ratsy ny vokany, fa noheveriko ihany koa ho fanodikodinana ny Tenin’Andriamanitra izany, dia fanolanana ny Soratra Masina.” Nisedra olana i Miller tamin’ny hafatry ny anjely faharoa, ka vao mainka nanasarotra taminy ny hanaiky ny hafatra marina momba ny Antso amin’ny Misasakalina. Niely izany fomba izany, ary nakatona taminy ny fiangonana, ka niteraka fankahalana sy nampisaraka ny ankamaroan’ny Advantista tamin’ny fiangonana nisy azy avy.

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.'

Rehefa lasa ny fotoana navoakany, dia nanaiky ny fahadisoam-panantenany mikasika ilay fe-potoana marina i Miller, nefa nihazona ny finoany hatrany. Nanohy ny asany tany Andrefana izy nandritra ny fahavaratry ny taona 1844 mandra-pahatongan’ny hetsika tamin’ny Volana Fahafito. Tsy nandray anjara tamin’io hetsika io izy, afa-tsy tamin’ny alalan’ny taratasy iray nosoratana valo ambin’ny folo volana talohan’izany momba ny fitandremana araka ny Lalàn’i Mosesy izay nanondro io volana io. Tsy nampoiziny fa hampiasaina amin’izany fomba izany ireo lohahevitra ireo, na koa fa ny finoana ny porofo toy izany dia ho tonga fitsapana ny famonjena. Tsy niray hevitra tamin’ilay hetsika izy raha tsy roa na telo herinandro talohan’ny 22 Oktobra 1844. Tao amin’ny taratasy iray ho an’i Himes tamin’ny 6 Oktobra 1844, dia nanoratra i Miller hoe: “Mahita voninahitra ao amin’ny volana fahafito aho izay tsy mbola hitako taloha velively... Ankehitriny, isaorana anie ny anaran’ny Tompo, fa mahita hatsarana, firindrana, fifanarahana ao amin’ny Soratra Masina aho, izay efa nivavahako hatry ny ela nefa tsy hitako raha tsy androany. Misaora an’i Jehovah, ry fanahiko. Ho tahiana anie Rahalahy Snow sy Rahalahy Storrs ary ny hafa noho ny naha-fitaovana azy ireo tamin’ny nanokafana ny masoko. Saiky tonga any an-trano aho. Voninahitra, voninahitra, voninahitra, voninahitra.”

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.

Taorian’izany, dia nodinihin’i Miller indray ny momba ny Antsoantso amin’ny Mamatonalina, ka nantsoiny hoe fanatisma izany. Marihin’i Damsteegt fa avy tamin’ny asa soratr’i Miller teo aloha no nahazoan’i Snow ny firafitra fototry ny hafatry ny Antsoantso amin’ny Mamatonalina.

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.

Ny kajikajin’i Snow, izay navoaka tamin’ny Martsa 1844, dia tsy dia nahasarika saina firy mandra-pahatongan’ny fivoriambe an-toby tany Exeter, ny 12–17 Aogositra 1844. Tao, ny daty marina nolazainy momba ny fiverenan’i Kristy dia nanetsika Millerita maro, ka nahatonga ny asa fitoriany ho tonga teo amin’ny fara tampony. Nanjary fantatra amin’ny anarana hoe hetsiky ny Volana Fahafito ny valin-tenin’izy ireo. Na dia nisalasala tamin’ny voalohany aza ireo mpitarika Millerita, dia herinandro vitsivitsy talohan’ilay fotoana nandrasana no nandraisany anjara tamin’ilay hetsika ka namelany ny hevitr’i Snow havoaka sy hotohanana.

The Midnight Cry and Its Aftermath

Ny Antso amin’ny Mamatonalina sy ny Vokany Taoriany

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.

Ny fahitana voalohan’i Ellen White dia mampiseho ny olon’Andriamanitra eo amin’ny lalana mankany an-danitra, ary misy hazavana ao aoriany antsoina hoe Antso tamin’ny Mamatonalina. Ilaina ny mahatakatra ny hafatra izay natolotr’i Samuel Snow. Tamin’ny Mey 1842 dia navoaka ny tabilao 300 ho an’ny mpitory 300. Tamin’ny 22 Martsa 1844, taorian’ny fahadisoam-panantenana voalohany, dia natsahatra ny fampiasana ilay tabilao, ary maro no nandao ny hetsika. Ireo izay nijanona dia tokony hiandry. Tamin’ny fivorian’ny toby tao Exeter, dia nasehon’i Snow fa ho avy ny Tompo amin’ny 22 Oktobra 1844, dia ny Andron’ny Fanavotana. Izany no nanosika azy ireo hanambara ny hafatra.

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.

Nitantara i Joseph Bates fa taorian’ny fivoriana an-toby tao Exeter, raha nandalo teo amin’ireo vagonin-dalamby izy, dia nandre feo niverimberina hoe: “Indro, avy ny mpampakatra!” Niely nanerana an’i Etazonia io hetsika io tao anatin’ny roa volana, ka nitarika ho amin’ilay Fahadisoam-panantenana Lehibe tamin’ny 22 Oktobra 1844.

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

Nanamarika i Damsteegt momba ny Fihaonamben’ny Advantista tany Low Hampton, ny 28–29 Desambra 1844, izay nahatafiditra an’i Himes sy Miller. Namporisika i Himes ny hampaherezana ny olo-masina, hanaitra ny tontolo kristiana, ary hitory famonjena amin’ny mpanota. Herinandro vitsivitsy tatỳ aoriana dia niverina indray ny Advent Press, ary nambaran’i Himes fa misokatra ny varavaran’ny famonjena. Nandao tsikelikely ilay hevitra faran’izay henjana momba ny varavarana mihidy i Miller ka niverina tamin’ny fomba fijeriny tany am-boalohany momba ny Antso tamin’ny Misasakalina. Tamin’io volana io ihany, Ellen White dia nahazo ny fahitany voalohany, izay nampiseho fa ireo izay mandà ny Antso tamin’ny Misasakalina dia latsaka avy eo amin’ny lalana. Io fahitana io dia ho an’i William Miller tahaka ny ho an’ny olon-kafa rehetra ihany koa.

William Miller's Final Test and Legacy

Ny Fitsapana Farany sy ny Lovan’i William Miller

From Early Writings, page 257:

Avy amin’ny Early Writings, pejy 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."

Dia nitodika tamin’i William Miller ny saiko avy eo. Toa very hevitra izy, sady niankohoka noho ny tebiteby sy ny fahoriany noho ny vahoakany. Ilay antokon’olona izay efa niray saina sy nifankatia tamin’ny taona 1844 dia very ny fitiavany, nifanditra, ary latsaka tao anatin’ny toetry ny hatsiakam-panahy sy fihemorana ara-panahy. Raha nahita izany izy, dia levon’ny alahelo ny heriny. Hitako fa nisy lehilahy mpitarika niambina azy, indrindra fa i Joshua Himes, sady natahotra izy ireo fandrao handray ny hafatry ny anjely fahatelo izy.

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.

Ny hafatry ny anjely fahatelo amin’ity toe-javatra ity dia ny Sabata. Raha nanatona ny fahazavana avy any an-danitra i Miller, dia nikasa ireto lehilahy ireto ny hanodina ny sainy hiala amin’izany. Ny herin’olombelona no nitazona azy tao amin’ny haizina ary nitahiry ny heriny teo amin’ireo izay nanohitra ny fahamarinana. Tamin’ny farany dia nanandratra ny feony hanohitra ny fahazavana avy any an-danitra—dia ny Sabata—i Miller. Tsy nety nandray ny hafatra izay tokony ho nanazava ny fahadisoam-panantenany sy nandatsaka fahazavana ary voninahitra tamin’ny lasa izy. Niantehitra tamin’ny fahendren’olombelona izy fa tsy tamin’Andriamanitra. Rehefa novakivakin’ny asa mafy sy ny fahanterana izy, dia tsy tompon’andraikitra tahaka ireo izay nanakana azy tsy ho tonga amin’ny fahamarinana. Eo amin’izy ireo no iankinan’ny ota. Raha nahita ny fahazavan’ny anjely fahatelo i Miller, dia zavatra maro no ho voazava taminy. Kanefa ireo rahalahiny nilaza ho tia azy lalina tokoa, ka nihevitra izy fa tsy ho afaka hiala tanteraka amin’izy ireo mihitsy. Navelan’Andriamanitra hianjera teo ambanin’ny fahefan’ny fahafatesana izy ary nafeniny tao am-pasana tsy ho azon’ireo izay nitaona azy hiala tamin’ny fahamarinana. Tahaka an’i Mosesy izay nanao fahadisoana talohan’ny nidirany tao amin’ny Tany Nampanantenaina, dia toy izany koa i Miller nanao fahadisoana raha mbola tsy ela dia hiditra tao amin’ny Kanana any an-danitra. Ny hafa no nitarika azy hanao izany; ny hafa no tsy maintsy hampamoahina amin’izany. Fa ny anjely kosa miambina ny vovoka sarobidin’ity mpanompon’Andriamanitra ity ary hivoaka izy amin’ny fanenoan’ny trompetra farany.

Conclusion: Lessons for Today

Fehin-kevitra: Lesona ho an’izao andro izao

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.

Ho famaranana, i William Miller dia tandindon’ny Advantista Mitandrina ny Andro Fahafito amin’ny faran’izao tontolo izao. Ny fahitana voalohan’i Ellen White dia ho an’ny androntsika mihoatra noho ny ho an’ny androny. Amin’ny faran’izao tontolo izao, ny Advantista Mitandrina ny Andro Fahafito dia handà ny fahazavan’ny Antso Amin’ny Mamatonalina. Ny fahazavan’ny Antso Amin’ny Mamatonalina dia tsy azo takarina raha tsy amin’ny fahatakarana ity tantara ity. Ny fahadisoam-panantenana voalohany dia nanadio ny hetsika Millerita tamin’ireo izay tao noho ny antony tsy marina ary nanomana ny vahoaka ho amin’ny fanandramana fizahan-toetra izay hitarika azy ireo ho ao amin’ny Toerana Masina Indrindra. Izay tonga amin’ilay fahadisoam-panantenana voalohany dia sambatra ihany raha miandry ny 22 Oktobra 1844. Izao fotoana izao dia nofaritan’Andriamanitra mba hamokatra vahoaka izay hangoniny ao amin’ny Toerana Masina Indrindra. Ny mandà ny Antso Amin’ny Mamatonalina sy ny mianjera hiala amin’ny lalana dia fandavana ity tantara manontolo ity.

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.

Nanao fahadisoana telo i William Miller, ary isika dia sedraina mandrakariva amin’ny fitsapana telo. Ny fahadisoany voalohany dia ny fandavany ny Antso Amin’ny Misasakalina tamin’ny Desambra 1844. Ny faharoa dia ny nihainony ny olona fa tsy Andriamanitra, ka nitarika ho amin’ny fahadisoany fahatelo izany: ny fandavana ny Sabata. Amin’ny faran’izao tontolo izao, ny Advantista Mitandrina ny Andro Fahafito dia handà ny tantaran’ny Antso Amin’ny Misasakalina sy ny antso hiverina amin’ny lalana fahiny satria mihaino ny mpitarika azy izy ireo. Amin’ny fanaovana izany, dia manomana ny tenany ho amin’ny mariky ny bibidia izy, ka mamerina ny dingana telon’ny fizotry ny fitsapana niainan’i Miller, izay manomboka amin’ny fifandraisany amin’ny hafatra sy ny tantaran’ny Antso Amin’ny Misasakalina.

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.

Tsy misy afa-tsy faminaniana roa ihany izay miresaka ny tantara hatramin’ny fahadisoam-panantenana voalohany ka hatramin’ny fahadisoam-panantenana faharoa: ny 2300 andro (“Na dia miadana aza ny fahitana, andraso ihany izany”) sy ny 2520. Ny mandà ny 2520 dia mandà ny Antso amin’ny Mamatonalina. Ny mandà ny Antso amin’ny Mamatonalina dia mianjera hiala amin’ny lalana ho any amin’izao tontolo ratsy etsy ambany izao.

We will address this further in the next presentation.

Hodinihintsika bebe kokoa izany ao amin’ny fampianarana manaraka.