A Word of Clarification
Sut’inchaymanta Huk Simi
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.
Kay qhipa p’unchaykunapi qallarisqayku Habacucpa Iskay Tablankunapa qillqasqa rimayninta waqichiyta, web saytniykupi rikuchisqa sapa simikunaman t’ikranapaq. Rimarisqa willakuyta qillqasqa willakuyman tikrayqa aswan hatun llamk’aymi kan, mana chay llapa muyuriykunata reqsispaqa allinta manam entiendesunchu imaynam rimarisqa willakuy qillqasqa willakuyman tikrananpaq, hinallataq web saytpi kaq sapa simikunaman tukuy kay materyalta t’ikranapaq wakin sasa kaykunawan kuska. Ñuqayku chay iskay chunka pichqa qanchisniyuq willakuykunamanta hukñiqinpa copia nisqa qillqapa allinchayninta chayraq qallarisqayku, hinaspan tarirqani huknin muyuriytawanpas mayqentaq p’atayku. Chayqa kay willakuypa wiñaymanta wiñaq rurakuyninwanmi tupaq, 1989 watamanta kunan pacha historiaykama.
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.
Chunka kinsa chunka phisqa wata ñawpaqman willakuykunapi kasqanpiqa, wakin chiqaqkuna yachaypi wawa kayninpi kachkarqan. Chay chiqaqkunamanta ñawpaqninmi ñuqa sut’ichanaypaq kashan iskay ñiqin angelpa chayamunan Millerista historiapi. Chay p’unchaykunapiqa ñuqa yuyarqani iskay ñiqin angelqa chayarqan Protestante iglesiakuna punkunkuta wisq’ayta qallarispa Millerpa ñawpaq ñiqin angelpa willakuyninpa qhawayninpa contranpi, 1843 watapa tukukuyninwan kuska. William Millerqa pacha yupaychayman hinam llamk’arqan, chaytaq paypa yuyayninpi reqsichirqan 1843 wata qallariyta 1843 watapa marzo killapa 22 p’unchayninpi, tukukuqtataq 1844 watapa marzo killapa 22 p’unchayninpi. Payqa yuyarqan iskay sagradu qillqaska chartakunaman qhipaman churakusqa kimsa profeciakuna 1843 watapi tukukunanta, hinaspa chay watata 1844 watapa marzo killapa 22 p’unchayninpi tukusqanta iñirqan. Payqa iskay puntokunapi pantasqa karqan.
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.
Daniel chunka iskay chunka iskayniyuqpi 1335 p’unchaykunamanta, Levítico chunka suqtayuqpi “qanchis kuti” nisqapa 2520 watakunamanta, hinallataq Daniel pusaqyupiq 2300 p’unchaykunamanta kimsa willakuykunaqa Millerpaq yachasqa karqan 1844 watapa marzu killapi tukukuq kasqankuta. Chaymanta qhipamanmi Señorqa Samuel Snowta pusarqan, mana sapallan willakuykunapa 1843 watapi mana tukusqanta, aswanpas 1844 watapi tukusqanta unanchananpaq. Snowqa pacha yupaypa karaíta nisqa reckoningta churarqan; chayqa manam Millerpa llamk’achisqan pacha churaychu karqan. Millerqa rabínico/equinoccio-pi sayasqa pacha reckoningta llamk’achisqa karqan, mayqinchus watata pawqarmanta pawqar kama sayachin.
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.
Habacucpa Iskay Tablankunata qhawarichkaptinchikqa, manaraqmi kay historiapi cheqaq kasqanta unanchasqanchikchu, chaymi Millerpa experiencianta llamk’achispa 1844 watapi marzo 22 p’unchawta iskay kaq angelpa chayamunanpaq, hinallataq suyasqa tiempopa qallariyninpaq señalasqanchik. Ñoqaqa unancharqani, kunankama hinallataqmi unanchani, chay angelpa chayamunanqa Protestantekuna Millerpa ñawpaq kaq angelpa mensajenta rechazaspanku kaq pachaman tupaq kasqanta; kay qhipaman hamuq pasajetaqmi referenciay hina karqan.
“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.
«Junio killapi, 1842 watapi, Señor Millerqa iskay kaq yachachiykunata qorqan Portland llaqtapi Casco Street iglesiapi. Ñoqaqa kay yachachiykunaman rinayta hatun privilegiohina yuyarirqani; imaraykuchus llakikuykunaman urmaykusqañam karqani, hinaspataq Manllay Qespichiqniyta tinkunaypaq mana wakichisqachu karqani. Kay iskay kaq yachachiyqa llaqtapi ñawpaq kaqmanta aswan achka kuyuyta paqarichirqan. Pisillata saqespa, sapa denominación iglesiakunam Señor Millerpa contra punkunkuta wichqarqan. Imanirayku pulpituqkunamanta achka sermonkunata rimarqanku yachachiqpa nisqa fanático pantasqankunata rikuchinankupaq; ichaqa achka llakikuywan uyariq runakuna huñusqa karqanku paypa tantanakuykunaman, hinaspataq achkakuna wasiman mana yaykuyta atirqankuchu. Huñunakuykunapi kaq runakunaqa mana kasukuywan, sumaq attentowanmi karqanku». 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.
Intindirqani, punkukuna wichq’aykuyninmi Millerpa willakuyninman qallariyninta sut’incharqa ñawpaq angelpa chinkachisqa ñak’ariyninpa; hinaspataq, Millerpa yuyaychasqanman hina, rabínico/equinoccio nisqapi pacha yupaychaymanta, yupaycharqani 22 marzo 1844 p’unchawmi 1843 watapa tukukuyninta señalananpaq. Millerpa qhawaynin Portland llaqtapi junio killapi 1842 watapi, chiqamantaqa, huk ñanmarkam, mayqenchus riqsichin huk wiñaq chinkachiyta, chaymi tukupurqa 18 abril 1844 p’unchawpi; ichaqa chay qhawaykuna rurasqa kaptinraq, mana reqsirqanchikchu Samuel Snowpa apasqan Karaíta pacha yupaychaymanta.
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.
Ñawpaq rikuchiypi, mayqintachus qallarisqayku qillqapa allichayninta, chaypim qhawariyta qallarisqani imaynachus chay p’unchaypi qillqasqa kasqa, kunan yachachisqanchikman hina rikch’akuchkanman. Arí, chayqa hina kasqantaq, mana hina kasqantaq. Chayqa sapaqlla kachkan iskay ñiqin angelpa hamuyninpa wiñaymanta-aswan sut’ichasqa qhawayninmanta énfasis, hinallataq kay willakuypa wiñaymanta kichasqa kayninpa rikuchikuynin, imaynachus Milleritakunapa historiankupipas karqa chay hinata. Kay sut’inchay qillqa yanapanan tiyan chaykunata, paykunachus pantasqa rikurqanku 19 abril 1844 p’unchayta ñawpaq Millerita llakikuy-pantasqa kasqanman hina reqsisqanchikmanta, hinallataq ñawpaqpi imatachus yachachisqa karqa chaymanta.
“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.
“Ñawpaq kaq chaymanta iskay kaq willakuykuna 1843 watapi chaymanta 1844 watapi qusqam karqan, kunanqa kinsa kaqpa willakuyninpa uranpi kashanchik; ichaqa llapa kimsantin willakuykunapas manaraqmi willakusqa kananpaq kachkan. Kunanpas, imaynachus ñawpaqmantapacha karqan hina, ancha allinmi kaykuna kutimanta willakusqa kanan, cheqaq kayta maskhaqkunaman. Qillqawanpas simiwanpas willakuyninta uyariychisunchik, rikuchispa paykunapa ordenninta, hinallataq chay qhaway rimaykunapa churakuyninta, mayqenkunachus ñawpaqman pushawanchik kinsa kaq angelpa willakuyninman. Manam kanmanchu kinsa kaqqa mana ñawpaq kaqwan iskay kaqwan. Kay willakuykunatan kay pachaman qusun, qillqasqakunapi, rimaykunapi, qhaway ñawpaq willakuypa historianta qatiqpi rikuchispa imakunachus karqanku chaykunata, hinallataq imakunachus kanqaku chaykunatapas.” Selected Messages, book 2, 104.
Habakkuk's Two Tables 1 of 95
Habacucpa Iskay Tablankuna 1 de 95
Introduction to Habakkuk's Two Tables and the Midnight Cry
Qallariy Habacucpa Iskay Tablankunaman hinaspa Chawpi Tuta Qapariyman
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.
Kay seriepiqa ukhupi, Habacucpa iskay tablankunata—1843 y 1850 Charts nisqakunata—suni pacha qhawananchik. Qallarinanchikmi Medianoche waqyakuyniyta churaywan. Nisqa hina, qallariy rikuchiykunamanta achkaqa kay willakuywan reqsichisqa runakunapaq yuyariypa kutichiy kanqa; ichaqa kay willakuywan mana reqsichisqa runakuna yachakunankupaq seriepa wakichisqanchikrayku, paykunapaq wakin aswan qallariy yuyaykunata sut’inchayta tiyan. Qallarisunmi Medianoche waqyakuymanta, Ellen Whitepa ñawpaq rikuyñinpi tarikusqa huk aspektota qhawarispa. Ñawirisun Christian Experience and Teachings, página 57, ñawpaq párrafota.
"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."
Mana achka p’unchaykuna 1844 watapi pasasqanmanta qhipamanmi ñawpaq rikch’ariy rikuyniy qowarqan. Portland, Maine llaqtapi señora Haines watukuqmi kasharani, Cristo pi munasqa panay, paypa sonqonqa ñoqaywan hukllachasqa karqan. Pisqayku warmikuna, llapallayku, ayllu altar ñawpaqpi ch’inlla qonqorikusqa karqayku. Mañakuyta ruwashaqtiykuqa, Diospa atiyninmi ñoqaman hamuwarqan, mana hayk’aqpas chayna ñawpaqta kasqanchu.
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.
Kay pichqa warmikunaqa, sonqonkupi Hermana Whitewan hukllachasqa kaspa, Manam Diospa atiyninpa ima rikuriytapas hark’arqankuchu. Aswan yuyaychaypaqmi, llapallankum warmikuna karqanku, iglesiata reqsichispa, hinallataq pichqallam karqanku, chaytaqa pichqa yuyaysapa sipaskunaman hina qhawarispa rikuyta atisunchik. Kayqa huk qhawariyllam.
"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."
Noqaqa hina kasqani muyuriqniypi k’anchaywan muyuykusqa, hinallataq allpamanta aswan aswan hanaqman oqarisqa hina. Muyurirqani advenimiento llaqtata kay pachapi mask’anaypaq, ichaqa mana tariyrqanichu, chaymi huk simi niwarqa: “Yapamanta qhaway, hinaspa aswan ichikta hanaqman qhaway.” Chayta uyarispay, ñawiykunata oqarirqani hinaspa rikurirqani huk chiqan, k’iti ñan, kay pachamanta ancha hanaqpi hatarichisqa. Chay ñanpiqa advenimiento llaqtaqa llaqtaman purisharqanku, chay llaqtaqa ñanpa karu tukukuyninpi kasharqa. Qhepankupi, ñanpa qallariyninpi, huk lliphipiq k’anchay sayachisqa karqa, chaymanta huk angel niwarqa chayqa “Chisi Chaupi Qapariy” kasqanta. Chay k’anchayqa llapan ñanta k’ancharqa, chakinkunapaq k’anchayta qorqa ama mitk’anankupaq. Sichus paykunaqa ñawinkuta Jesuspi allinta churapuspa qhawarqanku, payqa ñawpaqnkupi kashaspa, llaqtaman pusasharqa, hinaptinqa allinlla, salvos karqanku. Ichaqa manaraq unayllamanta wakinkuna sayk’urqanku hinaspa nirqanku llaqtaqa ancha karupi kasqanta, paykunaqa ñam ñawpaqta yaykusqankuman hina suyasharqanku. Chaymantataq Jesusqa paykunata kallpacharqa Hatun k’anchayninpa pañan makinta oqarispa, hinaspa makinmanta lluqsimurqa huk k’anchay advenimiento huñunmanta hawapi kuyurirqan; chaymi paykuna qaparirqanku: “¡Aleluya!” Hukkunataq mana yuyayniyoq hina ñawpaq k’anchayta ñegarqanku hinaspa nirqanku mana Dioschu paykunata chaykama pusamurqa nispa. Qhepankupi kashaq k’anchayqa wañurqa, chakinkunata hunt’asqa tutayaypi saqespa; chaymi mitk’arqanku, señalta hinaspa Jesusta manaña rikurqankuchu, hinaspa ñanmanta urmaykuspa ura pacha tutayasqa, millay kay pachaman uraykurqanku.
William Miller and the Midnight Cry
William Miller y la Clamación de Medianoche
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.
Kay ñawpaq qhawarichiypi, wakin puntokunata sayachispa qhepaman, 1844 wata diciembre killapi Low Hampton llaqtapi Adventistakunapa Conferencianta rimarisun. Kay conferenciapiqa, wakin Milleritakuna tantakurqanku, hinaspan William Millerqa Chawpi Tuta Qapariypa yuyaychasqanta rechazárqa. Kaypi lógicaqa kayna: kay visiónqa, llapañinchispaq kaspapas, aswanqa William Millerpaqmi karqa.
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.
Chaylla killapi, William Millerqa qipankupi kaq k’anchayta ñiqrurqan—Chawpi Tuta Qapariyta—chaymi payta uraypi kaq ñak’aq pacha mana allin runakunapa kayninman ñanmantam urmachinman karqan. Kaypa ima nisqanman chayananpaqmi qhawaykusunchik. Historiaq willakuyninkuna rikuchin llapa Milleritakunaqa chunka sipaskunamanta rimayta hunt’ashaqkuta creesqankuta; chayqa paykunapurapi reqsisqa yachasqa karqan. Rikuchisunchik William Millerqa Chawpi Tuta Qapariy ima kasqanta entiendesqanta. Millerqa creen Chawpi Tuta Qapariyqa juicio p’unchay horapa willakuynin kasqanta, Daniel 8:14 nisqapi, hinaspa Apocalipsis 14:6-9 nisqapi. Payqa creen, 1830 watakunapa qallariyninpi willakuyta qallarirqan chay willakuyqa Chawpi Tuta Qapariy kasqanta, “Qhawariychik, qosasapa hamun,” nispa, hinaspa Jesusqa qosasapa hina kay pachaman hamusqanta.
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.
Milleritakunapa aswan unay pacha historiankupi, paykuna yuyarqanku chunka sipaskunapa rikch’ayninta hunt’ashasqankuta, ichaqa yuyarqanku Chawpi Tuta Qapariyqa willakusqanku willakuymi kasqanta. Chaywanpas, 1844 watapa verano pacha chaypi, musuq hinallataq cheqap yuyay hamurqan: Chawpi Tuta Qapariyqa Qanchis Killa kuyuy karqan, Jesuspa shamunanpaq suyasqa kaspa qanchis killa chunka p’unchayninpi. Chaymi cheqap Chawpi Tuta Qapariy karqan. Millerqa cheqap Chawpi Tuta Qapariyta diciembre 1844 pi mana chaskispa, 1844 watapa verano historianta mana chaskirqan hinaspa ñawpaq sayayninman kutirqan, chayqa 1830 watakunamanta hatun willakuylla kasqanta nispa. Chawpi Tuta Qapariypa puriyninkunata entiendenapaq ancha allin yachayqa ancha importante. Sichus mana entiendesankichu 2520-ta imaynatachus Milleritakuna entienderqanku hina, mana atinkichu Chawpi Tuta Qapariyta entiendeyta. Sichus mana atinkichu Chawpi Tuta Qapariyta entiendeyta imaynatachus Milleritakuna entienderqanku hina, uraypi kaq millay pachaman ñanmantam urmanqui.
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.
Kay rikuchiypi, qallarisun wakin chiqaqkunawan siq’ipi kachkakunamanta, kunan p’unchaw Adventismomanta sut’inchasqa hina qawachispa mana chaskisqakunawan. Qanchis p’unchawniyuq Adventista Iglesiapa Instituto de Investigación Bíblica nisqapas, aswan achka Adventista teologokunapas, 2520 nisqata mana chaskinku. Chayta biblikamente rimasun ñawpaqman rispa; ichaqa qallariypi rikuchisunchik Ellen Whiteqa 2520 nisqata hunt’asqata qhawaykuspa tukuy sonqowan sayachisqanta. Institutopas, aswan achka teologokunapas, Diario nisqamanta pionerokunapa yachayninta mana chaskinkuchu. Rikuchisunchik Diario nisqapa pionerokuna hamut’asqanta—paganismo kasqanta—mana chaskiyqa Profeciapa Espíritunta mana chaskiy kasqanta. Institutopas sut’itaqmi mana chaskin trompetakunamanta pionerokunapa hamut’asqanta—Pichqa kaq Trompetata, Suqta kaq Trompetatapas. Qallarisun rikuchispa, trompetakunamanta pionerokunapa hamut’asqanta mana chaskiyqa Profeciapa Espíritunta mana chaskiy kasqanta.
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.
Kunan p’unchaypi, askha Adventistakunaqa 1290 chaymanta 1335 chaymantaqa aswanpas mana sut’ichasqachu kanku. 1335-pa pionero yachayniynin mana kaspaqa, mana kanchu Biblia nisqanpi allin chaninchasqa tiksi, 1844 watapi marzo killapa 22 p’unchayninpi qallarisqa suyay unay tiempo nisqanta reqsinapaq. Chay suyay unay tiempota mana entiendespaqa, mana atinchu Chaupi Tuta Qapariypa imayna purisqanta hap’iyta. Chaupi Tuta Qaparita mana entiendespaqa, uraypi kachkan millay pacha runakunaman ñanmantam urman. Kay cheqaqkunataqa cuadro nisqapi rikuchisunchik Profecía Espíritu-pa sut’i qhawaychasqanman hina, chaymantataq Diospa Siminmanta sapa partenta t’aqarisun. Ichaqa ñawpaqtaqa rikusunchik ima cosas Milleritakunapa historianta muyurirqan, hinallataq imataq Chaupi Tuta Qaparita paqarichirqan.
Millerite History and the Arrival of the First Angel
Historia Millerita y la Llegada del Primer Ángel
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.
Qallariyku Uriah Smithwan, Thoughts on Daniel and Revelation nisqanmanta, p’anqa 521-manta, Millerita historiata rikuchinapaq hinaspa 1798 watata rimarinapaq. Uriah Smith qillqan: “Apocalipsis 10-pi kaq ruwanakunapa pachakayninqa astawan sut’inchasqa kachkan kayrayku: kay angelqa Apocalipsis 14-pi kaq ñawpaq angelwan hukllam kashan” nispa. Apocalipsis 10-pi, hanaq pachamanta uraykamun hatun atiyniyuq angel, makinpi kichasqa huch’uy libroyuq. Ellen White willawanchis kay hatun atiyniyuq angelqa Jesucristo kasqanta, hinaspa huch’uy libroqa Danielpa Libron kasqanta. Chunka kaq capítulo tukuyninman chayaptin, Juanta nisqa kachkan huch’uy librota mikhunanpaq; chayqa siminpi misk’i kanqa, wiksañataq hayaq. Juanqa Millerita historiata rikuchin, maypichus Danielpa willakuyninqa misk’i kashan ichaqa hayaq llakikuyman apaykuchkan. Apocalipsis 10-pi kaq hatun atiyniyuq angelqa, pionerokuna nisqankuman hina, Apocalipsis 14-pi kaq ñawpaq angelmi kashan—paykunaqa chay kikin angelm.
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.
Sapa kutikama mana aswan tiempotaqa kay Apocalipsispi kay angelkunamanta sut’inchaspa rimaypi mana achka qespichisunchu, ichaqa chayta ruwasunchikmi. Apocalipsis 10-pi kallpasapa angelqa, William Millerpa yuyayninman hina, chawpi tutapa qapariyninta hunt’achispa Apocalipsis 14 ñiqipi ñawpaq angelpa ruwanasninta ruwashaq angelmi karqa: “Diosta manchaychis, paytaq hatunchayta qoychis, paypa taripakuyninpa horasnin chayamunña.” Paypa taripakuyninpa horasninqa Daniel 8:14-manmi rikuchin. Kay angelkunaqa ruwasqa llamk’aypa imaymana aswan sut’i kayninkunatam reqsichinku.
Returning to Uriah Smith: 'The chronology of the events of Revelation 10 is further ascertained from the fact that this angel is identical with the first angel of Revelation 14.' He explains what ties them together: both have a special message to proclaim, both utter their proclamation with a loud voice, both use similar language referring to the Creator, and both proclaim time—one swearing that time should be no more, and the other proclaiming the hour of God's judgment has come. The message of Revelation 14:6 is located on this side of the commencement of the time of the end.
Uriah Smithman kutispasqa: “Apocalipsis 10 nisqapi kaq ruwanakunapa pacha yupaychaynin aswan sut’inchasqa kan kaymanta: kay angelqa Apocalipsis 14 nisqapi ñawpaq angelwan kikillanmi,” nispa. Paymi ima hina huñunakuyninkuta sut’inchan: iskayninkuqmi huk sapa willakuyta willanankupaq kanku, iskayninkuqmi hatun qaparikuyniyoqtaq willakuyninkuta rimanku, iskayninkuqmi kamaqman rikuspa kikin hina simikunata apaykuchkanku, hinaspataq iskayninkuqmi pachata willakunku—hukninmi juraspa nin pacha mana aswan kanqachu; huknintaq willan Diospa taripayninpa horan chayamushasqanta. Apocalipsis 14:6 nisqapa willakuyninqa tukukuypa pacha qallariynin kay lado-pi churakusqa kachkan.
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 ninmi riman 1798 wata tukukuypa pacha kasqanta, hinaspa Apocalipsis 14 nisqapi willakuq willakuy chaymanta qhipaman hamusqanta. Kayhinatan qillqan: “Ichaqa Apocalipsis 14:6 nisqapi willakuyqa tukuypa pachaq qallariyninmanta kay ladopi churakusqa kashan. Chayqa Diospa juicio horan hamusqanmanta huk willakuymi; chayraykutaq qhipa mirayllapaqmi rurasqa kanan. Pabloqa mana juicio hora hamusqantaqa willarqanchu. Luteroqa, yanapaqmasinkunapiwan, manataqmi chaytaqa willarqanku. Pabloqa hamuq juicio manta yuyaychakurqan, mana sut’ita qhipa pachapi kasqanmanta; Luteroqataq chayta churarqan pisiyllamanta kimsa pachak wata qhepamanta p’unchawninmanta karu. Aswanpas, Pabloqa iglesiata waqaychan ama ima willakuypas Diospa juicio horan hamusqanta nispa willakunankama huk tiempo junt’akunankama” nispan. 2 Tesalonicenses 2:1-3 nisqapi, Pablo nin Cristopa p’unchawninqa manaraq qayllapichu kanqa, ñawpaqta urmay karquy hamuptin hinaspa huchapa runan rikuchikusqanmanta. Pabloqa huchapa runanta, uchuy waqrata, papado-ta rimarichin, hinaspataq paqariyninmanta waqaychakuq yuyaywan llapan kamachikuynin pachata pichqapin, chay supremacía 1260 watakuna sutinchasqa karqan, 1798 watapi tukukuq.
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.'
1798 watapi, Cristopa punchaynin qayllapi kashanmanta willakuyta hark’asqa kamachiy tukukuqmi karqa. Tukuypa tukukuynin pacha qallarikurqa, huch’uy libropataq sellonqa qichusqa karqa. Chaymanta pacha, Apocalipsis 14-ñiqinpi angelqa lluqsirqanña. Uriah Smith nin: “Sichus rikuyta munanki, 1798 watamanta pacha, ñawpaq angelpa willakuynin lluqsirqanña. 1798 watapi, Apocalipsis 14-ñiqinpa ñawpaq angelñataq historiapi chayamun” — kayqa pionerokunapa yachayninmi. “Chaymanta pacha, Apocalipsis 14-ñiqinpi angelqa Diospa juicio p’unchawnin chayamushanta willakurqan, chunka capítulopi angelñataq lamar qochapi hallp’apiwan sayarqan, pachas manaña kananpaq jurashaspa. Paykunapa kaynin sutinchayninqa mana iskayrayaypaqchu. Hukninpa maypi kasqanmanta llapa yuyaychakuykunaqa hukninpaqpas kallpayoqmi. Kunan pacha kawsay mirayqa kay iskay profeciakunapa hunt’akusqanta rikuchkan. Advientopa willakuyninpi, aswanraq 1840manta 1844kama, hunt’asqa hinallataq sapa imapas sut’inchasqa hunt’akuyninku qallarikurqa.”
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 sut’inmi 1840 chayta 1844 chaytawan qillqan, Apocalipsis 14-pa ñawpaq angelqa 1798 watapi chayamunanta riqsichispa; ichaqa ñawpaq angeltaqa 1840 watapipas sut’in, chaypi willakuynin kallpachakusqanrayku. Advento nisqa willakuyta predicasqankupi, aswanqa 1840manta 1844kama, hunt’asqa cumplimientonku qallarikurqan. Angelpa huk chakinta lamar qochapi, hukninta hallp’api churakusqanqa, willakuyninpa hatun mast’arikuyninta niqmi. Chay willakuyqa mama qochata chimpanqa, imaymana nacionkunaman mast’arikunqa, advento willakuypas cheqaqtapuni kay pachapi llapa misionero puestokunaman chayarqan. 1840 watamanta pacha, ñawpaq angelpa willakuyninqa, Ellen White nisqanman hina, kay pachapi llapa misionero puestokunaman apasqa karqan. Kayqa hunt’akusqa karqan Biblia profeciakunapa wata-p’unchaw kamachiyin, Imperio Otomano urmayninwan takyachisqa kaptin. Kunanqa mana kay puntupi detalleswan llamk’anchikchu, aswanqa Millerita historiapaq hinallataq Chawpi Tuta Qapariypa dinamicanpaq escenariota churachkanchik.
Key Historical Events: 1833 and the Falling of the Stars
Hatun Ñawpa Ruwaykuna: 1833 watapi chaskakuna urmayninmanta
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.'
1833 watapi luserkuna urmayqa karqan. Ellen Whiteqa The Great Controversy nisqapi, 333 p'anqapi kayhinata rimarin: “1833 watapi, Millerqa iskay wata qhipaman, Cristopa utqaylla hamunanta rikuchiq pruebakunata llapa runakunapa ñawpaqenpi willayta qallarisqanmanta qhipaman, qhipa señalkunam rikurirqan, qespichiqmi iskay kaq hamuyninpa unanchankunata nispa prometisqan. Jesusqa nirqan: ‘Qoyllurkuna hanaq pachamanta urmanqaku.’ Mateo 24:29. Hinallataq Juanqa Apocalipsispi willarqan, rikch’aypi Diospa p’unchayninta ñawpaqman willaq rikch’akuykunata qhawaspa: ‘Hanaq pachapa qoyllurninkuna kay pachaman urmamurqan, sinchi wayra kuyuchiptin mana p’unchaypi puquq higos sach’a rurunkunata urmachisqan hina.’ Apocalipsis 6:13. Kay profeciataqa ancha sut’i, sonqota chaspichiq hunt’akuyta chaskirqan 1833 watapa noviembre killapa 13 p’unchayninpi hatun meteoro para nisqapi.”
William Miller's testimony recounts:
William Millerpa testimoniun nin:
'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.'
Sábado p’unchaw mikhuy qhipaman—1833 watapa ruphay killapi—escritoriayman tiyaykuspa huk puntota qhawayta qallariq kani, hinaspan llaqtaman llamk’ayman lluqsiyta hatarishaqtiy, manaraq hayk’aqpas hina aswan kallpawan sonqoyman chayamusqa: “Riy, hinaspa kayta pachak runakunaman willay.” Chay yuyayqa ancha usqhayllamantan chayamurqa, hinaspa chay hina kallpawanmi sillayman kutiykuykuspa nirqani: “Manam riyta atinichu, Señor.” “¿Imaraykutaq mana?” nisqapas hina kutichiy hamurqa, chaymantataq llapa pampachakuykuna yuyayniyman lluqsimurqa, atiyniy mana kaptin; ichaqa llakiyqa anchataña tukurqa, chayraykun Diostaq ñawpaqninpi huk solemne pactota rurarqani: pay ñanta kicharipuwachkan chayqa, rispa kay pachaman deberniyta hunt’asqayta. “¿Imatataq niyta munanki ñanta kichariyta?” nisqapas hina yuyayniyman chayamurqa. Arí, nirqani, maypipas llapan runakunapa ñawpaqninpi rimanapaq qayllamuwanku chayqa, rispa Bibliapi tarisqayta Señorpa hamuyninmanta willasaq. Chay ratollapi llapa q’ipiyqa chinkarpuwarqa. Hinaspan kusikurqani, imaraykuchus mana hinaqa probablemente qayllamusaqchu nispa; mana hayk’aqpas chayna waqyasqa karqani, sasachakuyniykunaqa mana reqsisqachu karqa, hinaspa mayqin llamk’anapaq chakramanpas qayllamuwanankupaq pisilla suyayniyoq karqani. Kaymantam huk kuskan hora hina qhipaman, manaraq cuartomanta lluqsispa, Dresden llaqtamanta Señor Guilfordpa churin, wasiymanta chunka soqtayuq milla karu llaqtamanta, yaykuramurqa hinaspa nirqa taytan qayaqachimuwasqanta, paywan wasinman riyta munasqanta, imapas negociomanta rimanaypaq rikuyta munawanman hina yuyaspa. Tapurqani imata munasqanta. Paytaq kutichirqa paqarin p’unchaw iglesiankupi mana predicación kananchu, taytanmi munan ñoqa hamuspa Señorpa hamuyninmanta runakunawan rimayta. Chaylla ratopi kikiywan k’uylluchakurqani rurasqay pacto rayku. Chaylla ratopi Señorpa contranpi hatarirqani hinaspa ama riyta yuyaychakurqani. Wawata mana imatapas kutichispa saqerqani, hinaspan ancha llakisqa huk qaylla sach’aman retirakurqani. Chaypim Señorwan huk hora hina maqanakurqani, paywan rurasqay pacto-manta kacharichikuyta munaspa, ichaqa mana ima samaytapas tarirqanichu. Concienciaypi allinta churasqa karqa: “¿Dioswan pactota ruwanki, hinaspataq chayta chaylla ratollapi p’akinki?” nispa, hinaspa chayna ruwasqaypa ancha hatun huchallikusqanmanta yuyayqa ñit’iwan ñit’irqawarqa. Qhipamanqa umalliykurqani hinaspa Señorta prometirqani: pay yanapaykuwaptinqa, risaqmi, paypi confiakuspa, llapa mañawasqanta hunt’anaypaq gracia-ta hinaspa atiyta quwananpi. Wasiman kutirqani hinaspan tarirqani wawata manaraq ripuspa suyasqallata. Payqa almuerzo qhipakama qhepakurqa, hinaspan paywan kuska Dresdenman kutirqani.
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.
Kaymi hina Millerqa, 1833 watapi ruphay killakunaq pacha, lliw runakunaman qhawarispa willakuyta qallarirqan. 1833 watapi diciembre killapi, qoyllurkunapa urmayninmi willakuyninman aswan hatun llakiy hinaspa manchakuyta yaparqan.
1840: The Fulfillment of Prophecy and the Ottoman Empire
1840: Profecíapa Hunt’asqanmi, hinaspa Imperio Otomano niqipas
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.'
1840 watapiqa, Ellen Whiteqa mä profeciap phuqachakusqan musphay hinallataq rikch’ariyniyuq hunt’akusqanmanta rimarin. Kay pasajetaqa Espíritu de Profecía ukhupi achka kuti churanakuywan qhawanku, wakinkunaqa niunku Uriah Smithmi chayta The Great Controversy libroyman yapaykusqa, ichaqa chay rimaykunaqa mana allin qayllachakuyniyuqchu. Payqa rimashan 1840 watakama profecía hunt’akuykunapa qatipakuyninmanta, chaypi ch’askakuna urmamuyta hinallataq P’ituy P’unchawta ima yupaychaspa. Payqa qillqan: “1840 watapiqa, huknin musphay hinallataq rikch’ariyniyuq profecía hunt’akuyqa achka runakunapa sonqonta kuyuchirqan.”
She refers to biblical prophecy, not merely a human prediction by Josiah Litch.
Payqaqa Bibliamanta willakuy ñawpaq rimaymanmi rimarin, mana Josiah Litchpa runaq yuyayninmanta ñawpaq rimayllamanchu.
"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."
Ishkay wata ñawpaqta, Josiah Litch, iskay kaq hamuqmanta willakuyta willaq umalliq kamachiq, Apocalipsis 9 nisqamanta huk qhawayta ruraspa qillqarqan, Otomano Imperiopa urmayninta ñawpaq rimarqan. Paypa yupaychasqanman hina, kay atiyniyuqqa 11 de agosto de 1840 p’unchaypi urmachisqa kanan karqan. Churasqa p’unchaypi, Turquía, kachaqninkunawan, Europapi Hukllachasqa Atiyniyuqkunapa amachayninta chaskirqan, chayhinataq cristiano nacionkunapa kamachiynin urapi churakapun. Chay pasasqa imapas ñawpaq rimarisqaman hinallataq hunt’akurqan. Chayta yachaspaqa, achka runakuna yachaq karqanku Millerwan yanapaqninkunawan chaskisqa profecía hamut’aypa kamachikuyninkuna chiqap kasqanmanta, hinaspa Admirimientomanta kuyuyman musuq kallpachay almiraypaq qosqa karqan. Yachaysapakunapas, hatun kayniyuq runakunapas, Millerwan hukllakuspa, paypa qhawariyninkunata willakuspa qillqaspa ima, 1840 watamanta 1844 watakama, llamk’ayqa usqhayllamanta mast’arikurqan.
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 Smithqa niwarqanmi Apocalipsis 14-pa ñawpaq angelqa 1798 watapi chayamurqan, ichaqa payqa kikin angelmi Apocalipsis 10-pa angelwan. Apocalipsis 10-pi, Juanta ninqa angelpa makinmanta huch’uy librota hap’iykuspa mikunanpaq, chayqa siminpi misk’i tukunanpaq. Millerita willakuyninqa misk’i tukurqan 1840 wata, agosto 11 p’unchawpi, iskay wataña willakusqankumanta qhipaman, Biblia profeciap watapunchaw kamachiyman hina Otomano Imperiopa urmayninmanta yuyarispa. Chay ruway hinallataq hunt’akusqanrayku, willakusqanku willakuyqa siminkupi misk’i tukurqan.
On August 11, 1840, the message became sweet in their mouth. John is told to take the little book out of the angel's hand that has descended. The angel descends on August 11, 1840, and this angel of Revelation 10 is the same as the first angel of Revelation 14. The angel of Revelation 14 arrives in 1798 at the time of the end, but his message is empowered in 1840. Ellen White says that when the event became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates. Since the 1930s, beginning in 1919 but especially in the 1930s, Adventism has rejected the rules of prophetic interpretation adopted by Miller and his associates—those rules being the proof text method of Bible study.
1840 wata 11 agosto killapi, willakuyqa misk’i karqan siminkupi. Juanta niyku, uraykamuq angelpa makinmanta huch’uy librota hap’inanpaq. Angelqa uraykamun 1840 wata 11 agosto killapi, kay Apocalipsis 10 nisqapi angelqa kikinmi Apocalipsis 14 nisqapi ñawpaq angelwan. Apocalipsis 14 nisqapi angelqa chayamun 1798 watapi, tukukuypa tiempunpi, ichaqa willakuyninqa kallpachakusqa karqan 1840 watapi. Ellen White nin, chay ruway riqsichikusqanpachaqa, achka runakuna yuyarirqanku allin kasqanta Millerwan paypa yanapaqninkuna hap’isqanku profecía nisqakuna qhawaymanta yachachiy kamachikunapaq. 1930 watakunamanta pacha, 1919 watapi qallarispa ichaqa aswan 1930 watakunapi, Adventismoqa saqerqan Millerwan paypa yanapaqninkuna hap’isqanku profecía nisqakuna qhawaymanta yachachiy kamachikunata—chay kamachikunaqa Biblia yachaypi prueba-qillqa nisqa hinallam karqan.
The 1843 Chart and the Tarrying Time
1843 Watuchiy hinaspa, suyasqa pacha ima kayninwan
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.
Qhipa pacha historiapi waymark nisqa kaqmi 1843 watapa carta, mayo killapi 1842 watapi rurasqa. Ellen White nin: “Rikurqani 1843 watapa cartaqa Señorpa makinqa pusasqanta, chaymanta mana hukman tikrasqa kananpaq; yupaykunapas Pay munasqan hina kasqanta, hinaspataq Paypa makinqa hawapi kaspa, wakin yupaykunapi huk pantayta pakarqanta, hinallataq mana pipas rikuyta atirqachu, Paypa makinqa chinkachisqa kaman.” Kay cartaqa huk profético waymarkmi, mayo killapi 1842 watapi rurasqa. Junio killapi 1842 watapi, protestante iglesiakuna punkunkuta wichqarqanku, hinaspataq iskay ñiqin angel chayamun.
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.
“Testimonies” nisqapi, huk kaq volumenpi, página 21pi nisqanman hina: “1842 watapi junio killapi, Señor Millerqa iskay kaq yachachiykuna qhawarichisqanta qorqan Casco Street Churchpi, Portland, Maine llaqtapi. Wakinlla mana hina kaptin, imaymana denominación iglesiakunaqa Señor Millerpaq contranman iglesiankuq punkunkunata wichqarqanku.” Ellen Whiteqa willakunanchik, qanchik Séptimo p’unchay Adventista cristianokuna hina, imarayku kasqanmantapacha imaman chayasqanta yuyaywan tantiyta yachakunanchikpaq. Chay iglesiakunata punkunkunata wichqanankupaq apaq ruraq kay chart nisqapa yaykuchisqanmi karqan. Mayo killapi chay chart yaykuchisqa kaptin, Protestante iglesiakunaqa Milleritakuna pantasqa fanáticokuna kasqankuta hamut’arqanku.
The first disappointment is next. From The Great Controversy, page 393:
Ñawpaq llakikuyqa qhipamanta hamun. The Great Controversy, 393 p’anqamanta:
'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.
1842 watapiñaña, kay willakuy rimaypi qusqan kamachiyqa, rikch’ayninta qillqayta, hinaspa tablakunapi sut’inchayta, ñawirisqanta qhatispa phawayta atinampaq, Charles Fitch-man yuyaycharqan Danielpa hinaspa Apocalipsispa rikch’ayninkunata sut’ichanampaq huk profetapa tablan wakichinanta. Charles Fitchqa, 1844 watapi octubre killapa 22 p’unchawnin hatun llakikuy manaraq chayamuchkaptin wañusqa, kay historiapi Señorpa makinpi llamk’asqa karqan. Payqa chay tablat wakichirqan, mayu killapi 1842 watapi rikhurichisqa.
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.
Kay siq’i rurasqaqa Habacuc qelqasqan kamachikuynin hunt’asqa hina qhawarisqa karqan. Ichaqa mana pipas repararquchu rikch’akuq qhipayay musquy hunt’akuypi kasqanta. Chaylla willakuypi kikin qhipayay pacha rikuchisqa kachkan. Llakikuy qhipamanmi kay Qillqaqa ancha allin yuyayniyuq rikurirqan: “Kay musquyqa churasqa pachapaqraqmi kachkan; ichaqa tukukuyninpiqa rimanqaña, manataq llullakunchu. Qhipaykaptinpas, suyay; cheqaqtapunin hamunqa, manan qhipanqachu. Chiqap runaqa iñiyninwanmi kawsanqa.”
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.
Suyay unayqa ñawpaq llakikuymi, chaymi hamun 1844 watapi, marzo killapa 22 punchawninpi. Millerita sutikunaqa 1843 watapi pacha tukukuyninta willakurqanku, Bibliaq pacha yupaychasqanman hina. Señorqa chay p’unchaykama mana hamusqanrayku, ñawpaq llakikuymi qallarin 1844 watapi, marzo killapa 22 punchawninpi. Chaymi suyashqan unayqa.
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.
Kaymi chunka sipaskunapa yachachisqanpi, Habakkuk 2 nisqapi, hinallataq Daniel 12 nisqapipas suyay pacha kashan. Daniel 12:11 nin: “Hinallataq sapa p’unchay sacrificio qichusqa kananmanta…” Ñawpaq puriqkuna yacharqanku mana chiqap yupaychasqa dioskuna yupaychayqa 508 watapi urmachisqa kasqanta, Clovis sutiyuq Visigotokunata atipasqanwan. Chay mana chiqap yupaychasqa dioskuna yupaychay qichusqa kasqan p’unchawmanta, papado takyachisqa kasqanman (kimsa chunka wata qhipaman, 538 watapi), 1290 p’unchaykuna kanqa. Qhipan versículo nin: “Kusisqa kachun chay suyaq, waranqa kimsa pachak kimsa chunka phisqa p’unchaykama chayaq.” 508 yapasqa 1335qa 1843mi. “Kusisqa kachun pichus 1843 wataman chayamun.” 1335qa suyay pachata señalachin, nispan: “Kusisqa kachun chay suyaq, 1843 wataman chayaq.” Sichus sapa p’unchaymanta ñawpaq puriqkunapa yuyayninta hap’ipanki, imayna Ellen White ruwan hinata, kayqa sut’inmi.
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.
Astawan sut’ita qhawachinapaq, Isaías 30:18 nin: “Chayrayku Señorqa suyanqa.” Kaypiqa, Señorqa chunka sipaskunamanta rimaypi qhari kasarakun, paymi unayachkan. “Chayrayku qhari kasarakunqa unayachkanqa qankunata khuyapayakunanpaq, chayraykutaq hatunchasqa kanqa qankunata llakipayakunanpaq, Señorqa taripaq Dios kasqanrayku. Kusisqaqa llapallan payta suyakuqkuna.” Kayqa Daniel 12:12 nisqanwan tupapun: “Kusisqa kachun payqa suyaq hamuqpas 1335-man chayakuq.” Qhari kasarakunqa 1844 watapi marzu 22 punchawpi unayachkan. Ñawpaq llakikuy-man chayamuspa chaymanta suyakuywan huk saminchakuymi k’askasqa kachkan. Kayman chayamuspaykiqa, suyanayki tiyan. ¿Imatataq suyachkanki? Habacuc 2:3 nin: “Rikuchisqaqa churasqa pachaqqa karanraqmi, ichaqa tukukuyninpiqa rimanqa, manataq llullakunqachu; unayachiptinpas, payta suyay.” 1335-man chayamuypa saminchakuyninqa kay historiama chayamuypa saminchakuyninmi, maypichus Señorqa Chaupi Tuta Qapariyta hunt’anqa.
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.
Mana llapanchu chawpipi Waqyaypi kaqyayta saqisqachu kanqa. Wakinkunaqa Milleritakunawan kuska purirqanku manam Jesucristowan kikinpa kawsay rikch’ayninraykuchu, nitaq Diospa Siminmanta kikinpa yachakuyraykuchu, aswanqa manchakuymanta. Chawpipi Waqyay manaraq chayamuptin, Señorqa kay wawqekunata kuyuymanta rakin. Ñawpaq llakikuyqa Chawpipi Waqyaypaq wakichiy ruraymanta hukninmi. Ellen White nisqanman hina, kayta mana unanchaspaqa, uraypi kaq millay pachaman richiq ñanmanta urmunchis.
The Empowerment of the Second Angel's Message
Atipaynin Iskay Angelpa Willakuyninmanta
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.
Ñawpa Qillqakunamanta, p’anqa 238manta: “Iskay kaq angelpa willakuynin tukukuyninman qayllaykushaqtinmi, rikurqani hanaq pachamanta hatun k’anchayta Diospa llaqtanman k’anchamushaqta. Kay k’anchaypa illariyninkuna inti hina lliphipirqan, hinaspataq uyarirqani angelkunapa qapariyninkunata: ‘Qhawariychik, qosa hamushanmi.’” Kaymi Chawpi Tuta Qapariy karqan, chaymi atiyniyuq kananpaq iskay kaq angelpa willakuyninta yanaparqan. Ñawpaq puriqkuna yacharqankum ñawpaq kaq angelpa willakuyninqa 1798 watapi chayamurqan, ichaqa 1840 watapi Otomano Imperiopa urmayninwanmi atiyniyuq karqan. Llapa willakuykunam huk pacha tinkuypi chayamunku, chaymanta qhipamanmi atiyniyuqyachisqa kanku. Iskay kaq angelpa willakuyninqa 1844 watapi, marzo killapa 22 p’unchawninpi chayamun, Protestante iglesiakuna Millerita willakuypaq punkunkuta wichqarqanku chay pacha. Chawpi Tuta Qapariymi iskay kaq angelpa willakuyninta atiyniyuqyachin. Kimsa kaq angelpa willakuyninqa 1844 watapi, octubre killapa 22 p’unchawninpi chayamun, hinaspataq atiyniyuqyachisqa kachkan Apocalipsis 18 nisqapi atiyniyuq angel paywan hukllachaspa. Sapa willakuymi historiapi chayamun, hinaspataq chaymanta qhipaman atiyniyuqyachisqa kachkan. Kayta allinta entiendenapaq ancha importante.
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.
Chawpi tuta qaparikuyqa iskay kaq angelpa willakuyninta kallpacharqun. Angelkunaqa hanaq pachamanta kachamurqaku llakikuywan pisi kallpayuq llaqtasanta rikch’achinankupaq, chaymanta ñawpaqninpi kaq hatun ruranapaq waqaychanankupaq. Aswan yachaysapa runakunaqa mana ñawpaqtaqa kay willakuyninta chaskirqakuchu. William Millerqa mana ñawpaqtaqa kay willakuyninta chaskirqachu; astawanqa, paymi qhipa kaq karqan chaskiqninpi. Payqa aswan yachaysapa karqan kay willakuyta unanchaypi, ichaqa Samuel Snowmi ñawpaq kaq karqan. Ñawpaqta ruranapi pusariqkunaqa qhipallataqmi kay willakuyta chaskirqaku, hinaspataq qaparikuyta aswan hatunyachinankupaq yanaparqaku. Ñawpa pachakunapi imayna kasqanta qhawarispa, Chawpi Tuta Qaparikuy willakuyta qhipa chaskiq runaqa William Millermi karqan.
From The Great Controversy, 376:
Hatun Ch’aqwaymanta, 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.
Chawpi tuta qapariynin kallpachakusqan pachapi, yapaq 50,000 runakuna iglesiakunamanta lluqsirqanku. Imaynachus Millerpa llank’asqan iglesiakunata hatarichiyman sutinchakurqa, chayraykum qallariypi alli rikurisqa karqa; ichaqa ministrukuna hinaspa religionpa umalliqninkuna Adviento yachachikuyta mana chaskiyta akllaspa, chaymanta tukuy kuyuriyninta upallachiyta munaspanku, pulpitumantam chayta hark’arqanku, hinaspa miembrokunaman qipa hamuqtaqa willakuyta uyariyman riyta, utaq huñunakuykunapi suyasqankumanta rimaytaqa mana saqirqankuchu.
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.
Kunan p’unchawpi Adventista Iglesiapi kamachiqkuna kay willakuyta iglesiapi, chaymanta wakinkaqa sapallan wasikunapipas yachachiyta hark’anku, paykunaqa kaypi Millerita kuyuyllapi ñawpaqchasqa rikuchisqa kanku.
"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."
Iñiqkunaqa hatun pruebapi, sasachakuypipas tarikurqanku. Paykunaqa iglesiakunata kuyakurqanku, hinaspataq rakisqa kaymanta anchuyta mana munarqankuchu; ichaqa Diospa Siminpa willakuynin ñit’isqa kasqanta rikuspanku, hinaspataq profeciakunata tapukuyta hapiy derechonku ñak’arichisqa kasqanta qawaspanku, Diosman cheqaq sonqoyuq kasqankuqa mana saqerqanchu chayman kasukuyta. Diospa Siminpa willakuyninta wisq’ayta maskhaqkunaqa mana qhawasqa kayta atinchu Cristopa iglesian kasqankuta hina. Chayrayku, ñawpaq huñunakusqankumanta rakikuyta allinpaq qhawarqanku. 1844 watapa ruphay killakunapi, 50,000 hina iglesiakunamanta lluqsirqanku.
Miller's Understanding and the True Midnight Cry
Millerpa yuyaynin hinaspa cheqaq Chawpi Tuta Qapariy
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.
Elder Damsteegtpa qillqasqan Foundation of Seventh-day Adventist Message and Mission sutiyuq librumanta, Millerqa creyirqan Daniel 8:14 nisqapa willakuyninwan, hinaspa Apocalipsis 14 nisqapi ñawpaq angelpa willakuyninwanpas, Chawpi Tuta Qapariy kasqanta—“Qhawariychik, qasaraq hamunña” nispa. Payqa creyirqan kay willakuyqa Cristopa iskay kutin hamuyninta riqsichisqanta. Millerqa yuyarqan llapa historiata Chawpi Tuta Qapariy kasqanta, ichaqa Ellen Whiteqa nin Chawpi Tuta Qapariyqa huk sapa p’unchawpi hunt’asqa kasqanta. Samuel Snowqa rimariyninta “Cheqaq Chawpi Tuta Qapariy” nispa suticharqan, Millerkuna yachachisqankumanta t’aqananpaq, paykunaqa Chawpi Tuta Qapariyta llapa runakunapaq mast’arikusqa general willakuy kasqanta yachachirqanku.
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.
Aswan espirituyoqkuna ñawpaqta chaskirqanku willakuyta, hinaspa ñawpaqta llamk’aypi pusariqkunaqa qhepataqmi chaskirqanku hinaspa yanaparqanku waqyayta astawan hatunyachiyta. William Miller, paymi 1833 watamanta ñawpaqman llamk’ayta pusarqa, sasachakuywanmi tinkurqa Chaupi Tutaq Waqyayninpa willakuyninwan chayqa agosto killapi 1844 watapi hamuqtin. Mana allinta yacharqachu iglesiakunamanta t’aqakuymanta, hinaspa achka watakunatam yachachisqa karqa huk hamut’anata Chaupi Tutaq Waqyayninmanta.
William Miller wrote:
William Miller qillqarqan:
'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."'
Manam qespisqa karqani mayqin p’unchawpi Señorpa rikurimuyninmanta allinta yachakusqayta, iñispa ima runapas mana atisqanta yachananta p’unchawta ni horata. Llapa rurasqaypaq qillqasqa yachachiykunapiqa, sut’inchasqa p’anqapa umalliqninpi rikukunqa, 1843 watamanta. Llapa simipi yachachiykunapiqa, mana kutichiy atispa uyariqkunaman nisqani pacha tupaykuna tukukunqanku 1843 watapi, yupayniypi mana pantasqa kaptinqa; ichaqa mana nisayta atirqanichu tukukuynin mana chayamunmanchu chay pacha manaraq chayamuchkaptinpas, hinallataq paykunaqa wiñaypaq wakichisqa kanankuta. 1842 watapiqa, wakin wawqikuna ancha taqyasqa simiwan willakurqanku, chiqap watata, hinaspa ñuqata qamirqanku “si” nisqayrayku.
In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.
1842 watapi killapi, 1843 wataq tablan rurasqa qhicharisqa karqan, hinaspata wawqikunaqa Miller-ta nirqanku qhawachisqanmantam “if” nisqata hurqunanpaq.
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.
Millerqa qatiqmi nispa rirqan: “Llaqtapa qillqakunapas willakurqanku noqaq sut’ita huk p’unchawta, abril killapa iskay chunka kimsayuq p’unchawninta, Señorpaj hamuyninpaq churashaqta. Chayrayku, chay watapa diciembre killapi, yupayniypi mana pantasqata rikuspá, yuyayniyta qillqarqani kaynata: 1843 watapa marzo killapa iskay chunka hukniyuq p’unchawninmanta 1844 watapa marzo killapa iskay chunka hukniyuq p’unchawninkama huk ratollapipas Señor hamunqa.” Millerqa ñaqhaña qanchis killa chunka p’unchawninmanta tukuychakuyninta hap’irqaña karqan, hinaspapas Samuel Snow manaraq chay tukuychakuyninwan Chisiyaypa Waqaychakuyninta willakushaptin, Millerqa chaymanta qillqarqaña karqan. Millerllataq karqan Señorpa servichisqan, chay yuyaychakuyta sumaqta huñunampaq, mayqentaq Samuel Snow llamk’achirqan 1844 watapa octubre killapa iskay chunka iskayniyuq p’unchawninta riqsichinampaq.
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.
Millerqa qillqarqan: “1843 watapiqa, periodikukunamanta chaymanta wakin púlpitokunamantawan ñuqaman, hinaspa ñuqawan kuska kaqkunaman, aswan sinchi piñakuy simikuna qutuykusqa karqan. Yuyaynintakuna maqasqa karqan, kamachikuyniykukuna pantasqa rikuchisqa karqan, runa kayniykutapas millayta rimarisqa karqan.” Pacha pasasqanman hina, 1844 wata, marzo killapa 21 p’unchayninpas Señorpa mana rikurimusqanwan pasarqan. Llakikuyqa ancha hatun karqan, askha runakunataq manaña paykunawan purirqankuchu. Kay pacha manaraq chayamushaqtin, 1840 watamanta pacha, yupaychayman hina 200,000 Milleritakuna karqanku; ichaqa kay pachakamaqa, 50,000lla qhiparqanku.
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.
Millerqa sutin rimarirqan: “Kayman ñawpaqta, 1843 watapa tarpuy pacha tukukuyninpi, wakin wawqeykuna qallarirqanku iglesiakunata Babilonia nispa sutichayta, hinaspataq Adventistakunapa ruwanan kasqanta kallpachayta paykunamanta lluqsiyta. Kaywanqa ancha llakisqa karqani. Manam huklla mana allin ruraychu karqan chaypa rurayninqa, aswanpas Diospa Siminmanta q’ewiy kasqanta reqsirqani, qelqasqa Qelqakunata pantasqa ñawiriywan q’iwisqa hinam.” Millerqa iskay ñiqin angelpa willakuyninwan sasachakusqa karqan, chaymi aswan sasa karqan cheqaq Chawpi Tuta Qapariy willakuyninta chaskiyqa. Chay rurayqa mast’arikuspa purirqan, hinaspataq iglesiakuna paykunapaq wisq’asqa karqanku, cheqnikuyta paqarichispa, aswan achka Adventistakunata sapa-sapa iglesiankunamanta t’aqaykuspa.
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.'
Pachasqan tiempun pasasqanmanta qhipaman, Millerqa chiqap pacha hina qhawarisqanpi llaqukuyta reqsirqan, ichaqa iñiyninta mana saqerqanchu. 1844 watapi ruphay killakunapi inti haykuy llaqtakunapi llamk’aykunata qatiqmi karqan, Qanchis Killa kuyuy qallarikama. Kay kuyuywanqa mana ima ruwanayuqchu karqan, manaraq chunka pusaqniyuq killa qhiparaq qillqasqa huk cartallamanta mana aswan, Moiséspa Leyninman hina kasukuykuna chay killaman rikuchisqanmanta. Payqa mana suyarqanchu chay yuyaykunata hina llamk’achisqanku kananmanta, nitaq chay rikuchiqkunapi iñiyniyuq kayqa salvaciónpa pruebanman tukunanmanta. 1844 watapi octubre 22 p’unchawman ñawpaqman iskay utaq kimsa semanakuna kamalla, mana chay kuyuywan huk sonqolla karqanchu. Himesman octubre 6, 1844 p’unchawpi qillqasqan cartapi, Millerqa kayhinata qillqarqan: “Qanchis killapi huk k’anchayta rikuni, ñawpaqta mana hayk’aqpas rikusqayta... Kunanqa, Señorpa sutinqa saminchasqa kachun, qillqakuna ukhupi huk sumaq kayta, huk tinkuyninta, huk hukllachasqa kasqanta rikuni, maymantachus unaymanta mañakusqani, ichaqa kunan p’unchawkama mana rikusqayta. Señorta agradecey, ay alma-y. Wawqi Snow, wawqi Storrs, hinallataq wakinkunapas, ñawiykunata kicharipuwayninpi instrumentonkumanta saminchakuchun. Ñam wasiyman chayanipuniña. Gloria, gloria, gloria, gloria.”
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.
Qhipamanta, Millerqa “Midnight Cry” nisqanta hukmanta yuyayman kutirispa, chaytaqa fanatismo nisqanmanmi suticharqan. Damsteegtqa qhawachinmi Snowqa “Midnight Cry” willakuypa yachayninpa hatun rakhuyninta Millerpa ñawpaq llamkayninmanta hap’isqanta.
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.
Paqariynin 1844 watapi marzupi rurasqa yupaychasqankunaqa aswan pisillataqmi uyarisqa karqan, ichaqa Exeter camp meeting nisqapi, agosto 12–17, 1844, chaypiña sumaqta rikuchisqa karqan. Chaypim, paypa chiqap p’unchawnin Cristo kutimunampaq nisqanqa achka Millerita runakunata kuyuchirqan, misionero llank’asqankuta ancha hatun pataman apaspa. Paykuna kutichisqankuqa Qanchis Killa Kuyuriymanta sutichasqa karqan. Millerita umalliqkunaqa qallariypi iskayrayasqalla karqanku chaypas, suyaku sqa ruway manaraq chayamuchkaptin aswan semanas ñawpaqta, kuyuriywan huñunakuspa, Snowpa yuyayninkuna qillqasqa kanankupaq, hinallataq yanapasqa kanankupaq saqirqanku.
The Midnight Cry and Its Aftermath
Chawpi Tuta Qapariynin hinaspa chaymanta qhipa kaqkuna
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.
Ellen Whitepa ñawpaq rikchayninqa Diospa llaqtanta hanaqpachaman ñanpi puriqta rikuchin, qhipankumanta kanchariqwan, chayta “Chawpi Tuta Qapariy” nispa sutichasqa. Samuel Snowpa willakusqan willakuyqa allinta unanchasqa kananmi. 1842 watapi, mayu killapi, 300 siq’ikuna imprimisqa karqan 300 willakuqkunapaq. 1844 watapi, marzo killap 22 p’unchayninkama, ñawpaq llakikuy qhipaman, chay siq’iqa saqisqa karqan, askha runakunataq kuyuyta saqerqanku. Qhepaq kaqkunaqa suyanankupaq karqanku. Exeter camp meeting nisqapi, Snowqa rikuchirqan Señorqa 1844 watapi octubre killap 22 p’unchayninpi hamunanta, Pampachay P’unchaypi. Chaymi paykunata kallpachirqan chay willakuyta willakunankupaq.
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 Batesqa willakúrqanmi Exeterpi camp meeting tukusqan qhipaman, trenpa vagonkunata purispa, uyarisqanta runakuna kutichispa nisqankuta: “Qhawariychik, novio hamushan!” nispa. Kay kuyuyqa iskay killapi Estados Unidos llapa suyunta mast’arirqan, hinaspataq 1844 watapi octubre killapa 22 punchawninpi Hatun Llakikuyman apamurqan.
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.
Damsteegtqa qillqarin Low Hamptonpi Adventistakuna Huñunakuymanta, diciembre killapa 28–29 punchawninkunapi, 1844 watapi, Himeswan Millerwan kuska kasqanmanta. Himesqa kallpachakurqan santokunata sonqochayta, cristiano pachata rikch’ariyta, hinaspa huchasapakuna-man salvacionta willakuyta. Pisi semanakuna qhipamanqa, Advent Press yapamanta qallarikurqan, hinaspa Himesqa nirqan salvacionpa punkun kichasqa kasqanta. Millerqa pisiy-pisiylla saqerqan ancha sinchi wichq’asqa punku yuyayta, hinaspa kutirqan Ñawpaq Chawpi Tuta Qapariyman nisqan ñawpaq qhawariyninman. Chay kikin killapillataqmi, Ellen Whiteqa ñawpaq rikuyta chaskirqan, maypichus rikuchirqan Ñawpaq Chawpi Tuta Qaparita mana chaskiqkuna ñanmantam urmaykunku. Chay rikuyqa William Millerpaqmi karqan, imaynachus mayqenpaqpas karqan hina.
William Miller's Final Test and Legacy
William Millerpa qhipa prueban chaymanta saqesqanpas
From Early Writings, page 257:
Qallari Qillqakunamanta, p'anqa 257-manta:
"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."
Chaymantataqmi William Miller-man qhawarichikurqani. Payqa mancharisqa hinam rikurirqan, llaquywan, llakiywanpas umallikusqa, llaqtanpaq runankunamanta. Chay huñusqa runakuna, 1844 watapi huk sonqolla munanakuspa hukllachasqa karqanku, munakuyninkuta chinkachisharqanku, huknin hukninta awqanakuspa, chiri sonqoyoq, qhipaman kutirisqa kayman urmaykusharqanku. Chayta qhawarispaqa, llaquyninmi kallpanmanta pisiyachirqan. Qhawarirqanmi pusariq qharikuna payta qhawashaqta, aswanqa Joshua Himes, manchakuspa ichaqa kinsa kaq angelpa willakuyninta chaskinman chayta.
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.
Kay kimsa kaq angelpa willakuynin kaypiqa sábado p’unchawmi. Miller hanaq pachamanta k’anchayman aswanta wichariqtaq, kay runakunaqa yuyayninta chaymanta karunchanankupaq yuyaychakuykunata ruwasqaku. Runakunapa kallpankuqa payta tutayaypi waqaycharqan, hinallataq cheqaqta awqaqkunapa chawpinpi paypa kallpanta sayachirqan. Qhipamantaqa, Miller hanaq pachamanta k’anchaypa contranpi rimariyta qallarirqan—sábado p’unchawpa contranpi. Manam chaskirqanchu chay willakuyninta, mayqinchus paypa llakikuywan pantasqanta sut’inchanman karqan, ñawpa tiempomanpas k’anchayta hinallataq hatun yupaychayta churaykuyta atinman karqan. Diospa yachayninman atispa, runapa yachayninmanmi qhawarirqan. Llank’aywan machuyaywan p’akipasqa kashaspan, manam chay cheqaqmanta hark’aqkunahina hunt’asqa huchayuqchu karqan. Huchaqa paykunamanmi churan. Sichus Miller kimsa kaq angelpa k’anchayninta rikunman karqan, achka imakunami sut’iman hamunman karqan. Ichaqa wawqe-masinkunaqa paypaq anchata munakusqankuta rikuchispa, payqa yuyarqan manam hayk’aqpas paykunamanta t’aqakunmanchu. Diosqa wañuy atiynin uraman payta urmachinanta saqirqan, hinaspan cheqaqmanta karunchaqkunamanta pantiypi pakarqan. Moisésqa Aypasqa Suyuman haykunanpaq ñawpaqta pantarqan; chay hinallataqmi Millerpas pantarqan, hanaq pacha Canaánman haykunanpaq qayllaykushaspa. Wakin runakunami chayta ruwanankupaq payta pusarqaku; paykunallataqmi chaymanta cuentata qunanku. Ichaqa angelkunam kay Diospa kamachiqninpa ancha chanin allpanta qhawachkanku, hinaspan qhipa trompetapa waqayninpi lloqsinqaku.
Conclusion: Lessons for Today
Tukuychay: Kay p’unchawkunaq yachachikuyninkuna
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.
Tukukuypiqa, William Millerqa qawachkan pacha tukukuypi kawsayuq Qanchis Punchaw Adventistakunata. Ellen Whitepa ñawpaq rikuyñinqa aswanmi kay p’unchayninchispaq, mana paypa p’unchayninpaqchu. Pacha tukukuypiqa, Qanchis Punchaw Adventistakunaqa Chawpi Tuta Qapariypa k’anchayninta qhesachkanqaku. Chawpi Tuta Qapariypa k’anchayninqa kay willakuyta allinta entiendespaqa sapallanmi entiendesqa kanman. Ñawpaq llakikuyqa Millerlloq puriyninta picharqan mana allin raykukunapaq chaypi kaqkunamanta, chaymantataq runakunata wakichirqan pruebanata pasaspa Aswan Santo Lugarman yaykunankupaq. Ñawpaq llakikuyman chayaqkunaqa saminchasqa kanku sapallan October 22, 1844 suyaspankuchá. Kay pachaqa Diospa churakusqanmi huk llaqtata paqarichinampaq, paykunaqa Aswan Santo Lugarman huñusqa kanankupaq. Chawpi Tuta Qapariyta qhesachaspa ñanmanta urmayqa, kay llapa willakuyta qhesachaymi.
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 Millerqa kimsa pantasqanmi karqan, ñoqanchikpas sapa kuti kimsan pruebakunawanmi suyaykusqanchik. Ñawpaq pantasqanqa karqan diciembre 1844pi Chawpi Tuta Qapariyta mana chaskisqan. Iskay kaq pantasqanqa runakunata Diosmanta aswan uyarisqanmi karqan, chaymi pusarqan kinsa kaq pantasqanman: sábado punchawta mana chaskisqanman. Pacha tukukuypi, Qanchis Kaq Punchaw Adventistakuna Chawpi Tuta Qaparimanta historiata, hinallataq ñawpaq ñankunaman kutimuy waqyakuymanwan kuska, mana chaskinqakuchu, kamachiqninkunata uyarisqankurayku. Chay hina ruwaspaqa, bestiapa sellonpaqmi wakichikunku, Millerpa kinsa pata pruebakuna nisqa ruwayninta yapamanta ruwaspanku; chayqa qallarin imayna kasqankuwan Chawpi Tuta Qaparipa willakuyninwan históriantawan tupasqankumanta.
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.
Iskay willakuykunallam kan ñawpaq llakikuymanta iskay ñiqin llakikuykama historiata rimanankupaq: 2300 p’unchawkuna (“Sichus rikuy unaykuchkanpas, suyapay chayta”) hinallataq 2520. 2520 nisqata qhesachayqa Chawpi Tuta Qapariyta qhesachaymi. Chawpi Tuta Qapariyta qhesachayqa uraypi kachkan mana allin pacha runakunapaq ñanmantam urmaysiy.
We will address this further in the next presentation.
Kayta aswanta hamuq qhawarichiypi mast’arispa rimanqaku.