A Word of Clarification
Ijambo ryo Gusobanura neza
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.
Vuba aha twatangiye gutegura inyandiko-mvugo y’Ibisate Bibiri bya Habakuki kugira ngo bihindurwe mu ndimi zitandukanye zigaragara ku rubuga rwacu. Igikorwa cyo guhindura ikiganiro kivuzwe kikaba inyandiko kiragoye cyane kurusha uko umuntu yabitekereza iyo adasobanukiwe n’inzitizi zose zigomba kuneshwa kugira ngo ikiganiro kivuzwe gihindurwe inyandiko, hamwe n’ingorane zidakwirindwa zijyana no kuzahindura ibyo bikubiyemo mu ndimi zitandukanye ziri ku rubuga. Ubu ni bwo twatangiye gukosora no kunonosora inyandiko ya mbere mu biganiro mirongo cyenda na bitanu, maze mbona indi nzitizi na yo tugomba kunesha. Ifitanye isano n’iterambere rigenda rikura buhoro buhoro ry’ubu butumwa kuva mu mwaka wa 1989 kugeza mu mateka yacu y’iki gihe.
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 years of 1843 began on March 22, 1843 and ended on March 22, 1844. He had thought the three prophecies that ultimately were placed upon the two sacred charts would terminate in the year of 1843, and he believed that year ended on March 22, 1844. He was wrong on two points.
Mu nyigisho zatanzwe hafi imyaka cumi n’itanu ishize habayemo ukuri kwari kukiri mu rwego rw’ubwana mu gusobanukirwa. Ukuri kwa mbere muri uko ngomba gusobanura neza ni ukuhagera kwa marayika wa kabiri mu mateka y’Abamillerite. Icyo gihe nasobanukiwe ko marayika wa kabiri yagezeho igihe amatorero y’Abaporotesitanti yatangiraga gufunga imiryango yayo yanga kwakira ibyagezwagaho na Miller by’ubutumwa bwa marayika wa mbere, bifatanije n’iherezo ry’umwaka wa 1843. William Miller yakoreshaga uburyo bwo kubara igihe yizeraga ko bugaragaza ko imyaka ya 1843 yatangiye ku wa 22 Werurwe 1843 ikarangira ku wa 22 Werurwe 1844. Yari yaribwiye ko ubuhanuzi butatu bwaje gushyirwa ku mbonerahamwe ebyiri zera bwari kuzarangirira mu mwaka wa 1843, kandi yizeraga ko uwo mwaka warangiye ku wa 22 Werurwe 1844. Yibeshyaga ku ngingo ebyiri.
The three prophecies of the 1335 days of Daniel twelve, the 2520 years of the “seven times” of Leviticus twenty-six and the 2300 days of Daniel eight were understood by Miller to concluded in March of 1844. The Lord thereafter guided Samuel Snow to not only understand that the prophecies ended not in 1843, but 1844; but Snow also began to apply the Karite 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.
Ubuhanuzi butatu bw’iminsi 1335 bwo muri Daniyeli 12, imyaka 2520 y’“ibihe birindwi” byo mu Balewi 26, n’iminsi 2300 yo muri Daniyeli 8, Miller yari yarasobanukiwe ko bwasojwe muri Werurwe 1844. Nyuma yaho, Umwami yayoboye Samuel Snow kugira ngo atasobanukirwa gusa ko ubwo buhanuzi butarangiye mu 1843, ahubwo bwarangiye mu 1844; ahubwo kandi Snow atangira no gukoresha ibarura ry’igihe ry’Abakarayite, rikaba ritari ryo Miller yari yarakoresheje mu kugena ibihe. Miller yari yarakoresheje ibarura ry’igihe rya ba Rabini/ishingiye ku izinga ry’umunsi n’ijoro bingana, ryashingiraga umwaka ku gihe cyo mu mpeshyi kugera ku kindi gihe cyo mu mpeshyi.
When we were presenting Habakkuk’s Two Tables, we had not understood this historical reality and were using Miller’s experience to mark March 22, 1844 as the arrival of the second and the beginning of the tarrying time. I understood, and still do that the arrival of that angel corresponded to when the Protestants rejected Miller’s message of the first angel, and the following passage was my point of reference.
Igihe twatangazaga Amasahani Abiri ya Habakuki, ntitwari twasobanukirwa n’ubu by’ukuri bw’amateka kandi twakoreshaga ubunararibonye bwa Miller kugira ngo dushyireho itariki ya 22 Werurwe 1844 nk’ukuza kw’uwa kabiri no gutangira kw’igihe cyo gutinda. Nari nsobanukiwe, kandi n’ubu ndacyabyumva, ko ukuza kw’uwo mumarayika kwahuriranye n’igihe Abaporotesitanti banangaga ubutumwa bwa Miller bw’umumarayika wa mbere, kandi umurongo ukurikira ni wo wari izingiro nashingiragaho.
“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.
“Muri Kamena, 1842, Bwana Miller yatanze urukurikirane rwe rwa kabiri rw’inyigisho mu rusengero rwo ku Muhanda wa Casco i Portland. Numvise ari amahirwe akomeye kuyitabira; kuko nari naracitse intege, kandi sinumvaga niteguye guhura n’Umukiza wanjye. Uru rukurikirane rwa kabiri rwateje umuvurungano mwinshi cyane mu mujyi kurusha urwa mbere. Usibye bake, amadini atandukanye yafunze inzugi z’amatorero yayo ngo Bwana Miller atayinjiramo. Inyigisho nyinshi zatangiwe mu bibwiriza bitandukanye zashatse kugaragaza amakosa yitwaga ay’ubuyobe akabije y’uwo mwigisha; ariko imbaga y’abari bafite amatsiko menshi yitabiraga amateraniro ye, kandi benshi ntibashoboraga kwinjira mu nyubako. Amateraniro yaratuje mu buryo budasanzwe kandi abayitabiriye bategaga amatwi cyane.” 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.
Nasobanukiwe ko gufungwa kw’inzugi ku butumwa bwa Miller kwaranze itangiriro ryo kwangwa kw’umumarayika wa mbere, kandi, nihuje n’imyumvire ya Miller yerekeye kubara igihe kwa Rabiniki/gushingira ku gihe cy’iringaniza ry’amanywa n’ijoro, nafatiyeho ko itariki ya 22 Werurwe 1844 yarangaga iherezo rya 1843. Iyerekwa rya Miller i Portland muri Kamena 1842 mu by’ukuri ni ikimenyetso cy’inzira kigaragaza ukwangwa kwakomezaga gutera imbere, kwaje kurangirira ku wa 18 Mata 1844, ariko icyo gihe cy’iyerekana ntitwari twaramenye imikoreshereze ya Samuel Snow y’ibarwa ry’igihe rya Karaite.
In the first presentation we began to copy-edit I began to see that what was recorded at that time seems to contradict what we now teach. It does and it doesn’t. It is simply an emphasis upon the progressive arrival of the second angel, and also an illustration of the progressive unsealing of this message, as was the case also in Millerite history. This note of clarification should address those who have stumbled over our identification of April 19, 1844 as the first Millerite disappointment and what was taught in the past.
Mu kiganiro cya mbere twatangiye gusuzuma no kunonosora inyandiko, natangiye kubona yuko ibyanditswe muri icyo gihe bisa n’ibivuguruza ibyo ubu twigisha. Ni ko biri, kandi si ko biri. Ahubwo ni ugushimangira ukwiza kugenda gutera imbere kw’umumarayika wa kabiri, kandi ni n’ishusho y’ukuntu iri butumwa bwagiye busendurwa buhoro buhoro, nk’uko byagenze no mu mateka y’Abamilerite. Iri tangazo ry’ugusobanura rigomba gusubiza abafashwe n’igisitaza bitewe n’uko twagaragaje ko ku wa 19 Mata 1844 ari ho habaye ugutenguhwa kwa mbere kw’Abamilerite n’ibyigishwaga kera.
“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.
“Ubutumwa bwa mbere n’ubwa kabiri bwatanzwe mu 1843 no mu 1844, kandi ubu turi munsi yo kwamamaza ubutumwa bwa gatatu; ariko ubwo butumwa uko ari butatu buracyakwiriye kwamamazwa. Ni ingenzi ubu nk’uko byahoze mbere hose ko busubirwamo ku bashaka ukuri. Twanditse kandi tuvuga ni ko dukwiriye kumvikanisha iri tangazo, tugaragaza uko bukurikirana, n’ishyirwa mu bikorwa ry’ubuhanuzi butugeza ku butumwa bw’umumarayika wa gatatu. Ntihashobora kubaho ubwa gatatu hatabanje kuba ubwa mbere n’ubwa kabiri. Ubu butumwa ni bwo dukwiriye guha abari mu isi binyuze mu bitabo no mu nyigisho, tugaragaza mu murongo w’amateka y’ubuhanuzi ibintu byabaye n’ibizaba.” Selected Messages, igitabo cya 2, 104.
Habakkuk's Two Tables 1 of 95
Ameza abiri ya Habakkuki 1 kuri 95
Introduction to Habakkuk's Two Tables and the Midnight Cry
Intangiriro ku Mbyaho Ebyiri bya Habakuki no ku Gutaka kwa Saa Sita z’Ijoro
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.
Muri uru ruhererekane, tuzasesengura mu gihe kirekire ameza abiri ya Habakuki—Imbonerahamwe zo mu 1843 no mu 1850. Tuzatangira dushyira Mu Gicuku Habayeho Gutaka mu mwanya hawo. Nk’uko byavuzwe, byinshi mu nyigisho za mbere bizaba ari ugusubiramo ku basanzwe bamenyereye ubu butumwa, ariko kubera ko dutegura uru ruhererekane rushobora kwigwa n’abakiri bashya kuri ubu butumwa, tugomba kubabumburira ibitekerezo bimwe by’ibanze. Tuzatangirira kuri Mu Gicuku Habayeho Gutaka, twibanda ku ngingo iboneka mu iyerekwa rya mbere rya Ellen White. Reka dusome igika cya mbere cyo mu gitabo Christian Experience and Teachings, urupapuro rwa 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."
Hashize igihe kinini nyuma y’ihita ry’igihe cyo mu 1844 ubwo nahabwaga iyerekwa ryanjye rya mbere rigaragara. Nari nsuye Madamu Haines i Portland, Maine, mushiki wanjye nkunda muri Kristo, umutima we ukaba wari ufashe kuwanjye. Twebwe dutanu, twese turi abagore, twari dupfukamye mu ituze ku gicaniro cy’umuryango. Mu gihe twasengaga, imbaraga z’Imana zanzaho nk’uko zitigeze ziza mbere hose.
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.
Abo bagore batanu, imitima yabo yari ifatanye na Mushiki wa White, ntibaharwanyaga na gato kugaragazwa na kumwe kose kw’imbaraga z’Imana. Ikigaragara cyane ni uko bose bari abagore, bashushanyaga Itorero, kandi bari batanu, ibyo bikaba bishobora kubonwa nk’abakobwa b’inkumi batanu b’abanyabwenge. Ibi ni ukwitegereza gusa.
"I seemed to be surrounded with light and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, 'Look again and look a little higher.' At this, I raised my eyes and saw a straight and narrow path cast up high above the world. On this path, the Advent people were traveling to the city, which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the Midnight Cry. This light shone all along the path and gave light for their feet so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."
Nasaga nsa nkomwe n'umucyo, kandi mbona nzamuka ndushaho kuzamukira kure y'isi. Nahindukiye kureba abantu b'Ukuza kwa Kristo bari mu isi, ariko sinababona, maze ijwi rirambwira riti: “Ongera urebe, kandi urebe hejuru ho hato.” Nuko nzamura amaso yanjye mbona inzira itunganye kandi ifunganye yubatswe hejuru cyane y'isi. Kuri iyo nzira ni ho abantu b'Ukuza kwa Kristo bagendaga berekeza ku murwa, wari ku mpera y'iyo nzira. Bari bafite umucyo mwinshi washyizwe inyuma yabo ku ntangiriro y'inzira, marayika ambwira ko uwo wari Umuborogo wo mu Gicuku. Uwo mucyo wamurikiraga inzira yose kandi ukamurikira ibirenge byabo kugira ngo badasitara. Nibagumishaga amaso yabo kuri Yesu, wari imbere yabo gato, abayoboye aberekeza ku murwa, babaga batekanye. Ariko bidatinze bamwe barananiwe maze bavuga ko umurwa wari ukiri kure cyane, kandi bari biteze ko baba barawugezemo mbere. Nuko Yesu akabahumuriza azamuye ukuboko kwe kw'iburyo kwuzuye ikuzo, maze muri uko kuboko haturuka umucyo wazunguzwaga hejuru y'itsinda ry'abategereje Ukuza kwa Kristo, maze basakuza bati: “Alleluia!” Abandi, bahubutse, bahakanye uwo mucyo wari inyuma yabo maze bavuga ko atari Imana yari yarabayoboye ikabageza aho kure. Umucyo wari inyuma yabo urazima, usiga ibirenge byabo mu mwijima mwinshi rwose, maze barasitara babura kubona ikimenyetso na Yesu, maze bava mu nzira bagwa hasi mu isi y'umwijima n'ubugome yari munsi yabo.
William Miller and the Midnight Cry
William Miller n’Ijwi ryo mu Gicuku
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.
Muri iki kiganiro cya mbere, nyuma yo kubanza gushimangira ingingo nke, tuzavuga ku Nteko y’Abadiventisiti yabereye i Low Hampton mu Kuboza 1844. Muri iyo nteko, bamwe mu Bayoboke ba Miller barateranye, maze William Miller yanga kwemera uko gusobanukirwa kw’Induru yo mu Gicuku. Aha imitekerereze ni uko iri yerekwa, nubwo ari irya twese, ryari mu buryo bwihariye irya 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.
Muri uko kwezi nyine, William Miller yahakanye umucyo wari inyuma yabo—Imborogo yo mu Gicuku—wari gutuma ava mu nzira akagwa mu isi y’ababi iri hasi. Tuzasesengura icyo ibi bisobanura. Ibihamya by’amateka bigaragaza ko Abamillerite bose bizeraga ko bari gusohoza umugani w’abakobwa cumi b’inkumi; icyo cyari ikintu kizwi na bose muri bo. Tuzerekana ko William Miller yari afite gusobanukirwa n’icyo Imborogo yo mu Gicuku ari cyo. Miller yizeraga ko Imborogo yo mu Gicuku yari ubutumwa bw’igihe cy’urubanza bwo muri Daniyeli 8:14 no mu Ibyahishuwe 14:6-9. Yizeraga ko ubutumwa yatangiye kwamamaza mu ntangiriro z’imyaka ya 1830 bwari Imborogo yo mu Gicuku, “Dore umukwe araje,” kandi ko Yesu yaje ku isi nk’umukwe.
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.
Mu mateka menshi y’Abamillerite, bemeraga ko ari bo basohorezaga umugani w’abakobwa icumi b’isugi, ariko bagatekereza ko Gutaka kwa Saa Sita z’Ijoro kwasobanuraga ubutumwa bari bamaze igihe bamamaza. Nyamara, mu mpeshyi yo mu mwaka wa 1844, havutse gusobanukirwa gushya kandi nyakuri: ko Gutaka kwa Saa Sita z’Ijoro kwari urugendo rw’Ukwezi kwa Karindwi, aho Yesu yari ategerejwe kuza ku munsi wa cumi w’ukwezi kwa karindwi. Uko ni ko kwari Gutaka kwa Saa Sita z’Ijoro nyakuri. Igihe Miller yangaga Gutaka kwa Saa Sita z’Ijoro nyakuri mu Kuboza 1844, yabaga yanga amateka yo mu mpeshyi ya 1844 kandi agasubira ku mwanya we wa mbere w’uko byari ubutumwa rusange gusa bwo mu myaka ya 1830. Gusobanukirwa imigendekere ya Gutaka kwa Saa Sita z’Ijoro ni ingenzi cyane. Nimutumva 2520 nk’uko Abamillerite bayisobanukiwe, ntimushobora gusobanukirwa Gutaka kwa Saa Sita z’Ijoro. Nimutabasha gusobanukirwa Gutaka kwa Saa Sita z’Ijoro nk’uko Abamillerite bakusobanukiwe, muva mu nzira mukagwa mu isi y’ababi iri hasi.
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.
Muri iki kiganiro, tuzatangirira ku kuri kumwe na kumwe kuri kuriya mbonerahamwe kwangwa ku mugaragaro n’Abadiventisimu muri iki gihe. Ikigo cy’Ubushakashatsi bwa Bibiliya cy’Itorero ry’Abadiventisti b’Umunsi wa Karindwi n’abahanga benshi mu bya tewolojiya b’Abadiventisti banga 2520. Tuzabivugaho mu buryo bwa Bibiliya uko dukomeza, ariko mbere na mbere, tuzerekana ko Ellen White yemeza byuzuye 2520. Iki Kigo n’abahanga benshi mu bya tewolojiya na bo banga imyumvire y’abapayiniya ku byerekeye Igitambo Gikurwaho Buri Munsi. Tuzerekana ko kwanga imyumvire y’abapayiniya y’uko Igitambo Gikurwaho Buri Munsi ari ubupagani ari ukwanga Umwuka w’Ubuhanuzi. Iki Kigo kandi na cyo cyanga ku mugaragaro imyumvire y’abapayiniya ku byerekeye impanda—Impanda ya Gatanu n’Impanda ya Gatandatu. Tuzatangira tugaragaza ko kwanga imyumvire y’abapayiniya ku byerekeye impanda ari ukwanga Umwuka w’Ubuhanuzi.
Today, most Adventists are vague at best about the 1290 and the 1335. Without the pioneer understanding of the 1335, there is no biblical justification for identifying the tarrying time that began on March 22, 1844. Without understanding the tarrying time, one cannot grasp the dynamics of the Midnight Cry. Without understanding the Midnight Cry, one falls off the path to the wicked world below. We will show these truths on the chart in terms of the clear endorsement of the Spirit of Prophecy, and then dissect them from the Word of God. But first, we need to see what surrounded Millerite history and what produced the Midnight Cry.
Uyu munsi, Abadiventisiti benshi cyane ntibasobanukiwe neza na 1290 na 1335. Hatabayeho gusobanukirwa kwa ba pionnieri ku byerekeye 1335, nta shingiro ryo muri Bibiliya rihari ryo kumenya igihe cyo gutinda cyatangiye ku wa 22 Werurwe 1844. Hatabayeho gusobanukirwa igihe cyo gutinda, umuntu ntashobora kumenya imikorere y’Induru yo mu Gicuku. Hatabayeho gusobanukirwa Induru yo mu Gicuku, umuntu ava mu nzira akagwa mu isi mbi iri hepfo. Tuzerekana uku kuri ku mbonerahamwe dushingiye ku kwemezwa kugaragara k’Umwuka w’Ubuhanuzi, hanyuma tubusesengure dushingiye ku Ijambo ry’Imana. Ariko mbere na mbere, dukeneye kureba ibyagose amateka y’Abamilerite n’ibyatumye habaho Induru yo mu Gicuku.
Millerite History and the Arrival of the First Angel
Amateka y’Abamilerite n’Iza ry’Umumarayika wa Mbere
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.
Dutangiriye kuri Uriah Smith wo mu gitabo Thoughts on Daniel and Revelation, ku ipaji ya 521, kugira ngo twerekane amateka y’Abamileriti kandi tuvuge kuri 1798. Uriah Smith arandika ati: “Ibarurabihe ry’ibyabaye byo mu Ibyahishuwe 10 rirushaho kwemezwa n’uko uyu mumarayika ahwanye n’umumarayika wa mbere wo mu Ibyahishuwe 14.” Mu Ibyahishuwe 10, marayika ukomeye amanuka ava mu ijuru afite agatabo gatoya kabumbuwe mu kuboko kwe. Ellen White atumenyesha ko uyu mumarayika ukomeye ari Yesu Kristo, kandi ko ako gatabo gatoya ari Igitabo cya Daniyeli. Ku iherezo ry’umutwe wa cumi, Yohana abwirwa kurya ako gatabo gatoya, kakazaba karyoshye mu kanwa ke ariko kakamurura mu nda. Yohana ahagarariye amateka y’Abamileriti, aho ubutumwa bwa Daniyeli buryoshye ariko bukarangira mu gucika intege gukomeye. Uyu mumarayika ukomeye wo mu Ibyahishuwe 10, nk’uko abapayoniya babyumvaga, ni wa mumarayika wa mbere wo mu Ibyahishuwe 14—ni wa wundi mumarayika umwe.
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.
Akenshi ntidukunze gufata umwanya munini ngo dusobanure by’umwihariko iby’aba bamarayika bavugwa mu Byahishuwe, nyamara twari dukwiriye kubikora. Marayika ukomeye uvugwa mu Byahishuwe 10 ni na wa mumarayika William Miller yizeraga ko yasohoraga Irangurura ryo mu Gicuku, asohoza umurimo wa marayika wa mbere wo mu Byahishuwe 14 ati: “Nimutinye Imana muyihimbaze, kuko igihe cy’urubanza rwayo gisohoye.” Igihe cy’urubanza rwayo cyerekeza kuri Daniyeli 8:14. Aba bamarayika bagaragaza impande zitandukanye z’umurimo washojwe.
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.
Dusubiye kuri Uriah Smith: “Igenabihe ry’ibyabaye byo mu Ibyahishuwe 10 rirushaho kwemezwa n’uko uyu mumarayika ari umwe n’umumarayika wa mbere wo mu Ibyahishuwe 14.” Asobanura ikibahuza: bombi bafite ubutumwa bwihariye bwo kwamamaza, bombi batangaza ubutumwa bwabo mu ijwi rirenga, bombi bakoresha imvugo zisa zerekeza ku Muremyi, kandi bombi batangaza igihe—umwe arahira ko igihe kitazaba kigihari ukundi, undi na we atangaza ko igihe cy’urubanza rw’Imana kigeze. Ubutumwa bwo mu Ibyahishuwe 14:6 buherereye hakurya y’itangiriro ry’igihe cy’imperuka.
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 avuga ko igihe cy’imperuka ari 1798, kandi ko ubutumwa bwo mu Byahishuwe 14 buza nyuma y’icyo gihe. Yanditse ati: “Ariko ubutumwa bwo mu Byahishuwe 14:6 buri hakurya y’itangiriro ry’igihe cy’imperuka. Ni itangazo ry’uko igihe cy’urubanza rw’Imana kigeze, bityo rero bugomba gukoreshwa ku rubyaro rwa nyuma. Pawulo ntiyabwirije ko igihe cy’urubanza kigeze. Luther n’abafatanyabikorwa be na bo ntibabubwirije. Pawulo yatanze impamvu zerekeye urubanza ruzaza, ruri mu gihe kizaza kitazwi neza, kandi Luther yarushyize nibura imyaka magana atatu uhereye ku gihe cye. Byongeye kandi, Pawulo aburira itorero ku byerekeye kubwiriza nk’uko ko igihe cy’urubanza rw’Imana kigeze, kugeza igihe runaka.” Mu 2 Abatesalonike 2:1-3, Pawulo avuga ko umunsi wa Kristo utari bugufi kugeza aho kubanza kuba ukwimūra, kandi umuntu w’icyaha akamenyekana. Pawulo atangiza umuntu w’icyaha, ya hembe nto, ubupapa, kandi akingiriza igihe cyose cy’ubutegetsi bwabwo bukuru umuburo, cyamaze imyaka 1260, kirangira mu 1798.
In 1798, the restriction against proclaiming the day of Christ at hand ceased. The time of the end commenced, and the seal was taken from the little book. Since then, the angel of Revelation 14 has gone forth. Uriah Smith says, 'If you will see it,' since 1798, the first angel's message has gone forth. In 1798, the first angel of Revelation 14 arrives in history—this is the pioneer understanding. Since then, the angel of Revelation 14 has proclaimed the hour of God's judgment come, and the angel of chapter ten has taken his stand on the sea and the land, swearing that time should be no more. Their identity is unquestionable. All arguments that locate one are effective for the other. The present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, especially from 1840 to 1844, began their full and circumstantial accomplishment.
Mu 1798, icyabuzanyijwe cyo gutangaza ko umunsi wa Kristo wegereje cyarahagaze. Igihe cy’imperuka cyaratangiye, kandi ikimenyetso cyakuwe kuri cya gitabo gito. Kuva icyo gihe, marayika wo mu Byahishuwe 14 yarasohotse. Uriah Smith aravuga ati: “Niba ushaka kubibona,” kuva mu 1798, ubutumwa bwa marayika wa mbere bwatangiye kwamamazwa. Mu 1798, marayika wa mbere wo mu Byahishuwe 14 agaragara mu mateka—uku ni ko abapayiniya babyumvaga. Kuva icyo gihe, marayika wo mu Byahishuwe 14 yatangaje ko igihe cy’urubanza rw’Imana kigeze, kandi marayika wo mu gice cya cumi yafashe umwanya we ku nyanja no ku butaka, arahira ko igihe kitazaba kikiriho. Uwo ari bo ntubishidikanywaho. Impaka zose zishyira umwe ahantu runaka zigira imbaraga no ku wundi. Iki gisekuru cya none kirimo kubona isohozwa ry’ubu buhanuzi bubiri. Mu kwamamaza ukuza kwa Kristo, cyane cyane kuva mu 1840 kugeza mu 1844, ni ho hatangiriye isohozwa ryabwo ryuzuye kandi rirambuye.
Smith marks 1840 and 1844 in reference to the first angel of Revelation 14 arriving in 1798, but also marks the first angel in 1840, where the message is empowered. In the preaching of the advent, especially from 1840 to 1844, began their full accomplishment. The angel's position with one foot on the sea and one on the land denotes the wide extent of his proclamation. The message would cross the ocean and extend to various nations, and the advent proclamation did go to every missionary station in the world. From 1840, the first angel's message, according to Ellen White, was carried to every mission station in the world. This was accomplished when the year-day principle of Bible prophecy was confirmed with the collapse of the Ottoman Empire. We are not dealing with the details at this point, but setting the stage for the Millerite history and the dynamics of the Midnight Cry.
Smith agaragaza imyaka ya 1840 na 1844 yerekeza ku mumalayika wa mbere wo mu Ibyahishuwe 14 wageze mu 1798, ariko kandi agaragaza n’umumalayika wa mbere mu 1840, aho ubutumwa buhabwa imbaraga. Mu kubwiriza ibyerekeye ukuza kwa Kristo, cyane cyane kuva mu 1840 kugeza mu 1844, ni ho hatangiriye isohozwa ryabwo ryuzuye. Umwanya w’uwo mumalayika, ukuguru kumwe ku nyanja n’ukundi ku butaka, werekana ubwaguke bw’itangazwa rye. Ubutumwa bwari kuzambuka inyanja kandi bukagera mu mahanga atandukanye, kandi koko itangazwa ry’ukuza kwa Kristo ryageze kuri buri cyicaro cy’ubumisiyoneri mu isi. Kuva mu 1840, ubutumwa bw’umumalayika wa mbere, nk’uko Ellen White abivuga, bwagejejwe kuri buri cyicaro cy’ubutumwa bwiza mu isi. Ibyo byasohoye igihe ihame ry’umunsi uhwanye n’umwaka mu buhanuzi bwa Bibiliya ryemezwaga n’irasanuka ry’Ubwami bwa Ottoman. Muri iki gihe ntituri kwibanda ku bisobanuro birambuye by’icyo kibazo, ahubwo turi gutegura urubuga rw’amateka y’Abamillerite n’imigendekere y’Induru yo mu Gicuku.
Key Historical Events: 1833 and the Falling of the Stars
Ibyabaye by’Ingenzi mu Mateka: 1833 no Kugwa kw’Inyenyeri
In 1833, the falling of the stars occurred. Ellen White comments in The Great Controversy, page 333: 'In 1833, two years after Miller began to present in public the evidences of Christ's soon coming, the last of the signs appeared which were promised by the Saviour as tokens of His second advent. Said Jesus: "The stars shall fall from heaven." Matthew 24:29. And John in the Revelation declared, as he beheld in vision the scenes that should herald the day of God: "The stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind." Revelation 6:13. This prophecy received a striking and impressive fulfillment in the great meteoric shower of November 13, 1833.'
Mu 1833, kwabayeho kugwa kw’inyenyeri. Ellen White agira icyo abivugaho mu gitabo *The Great Controversy*, urupapuro rwa 333 ati: “Mu 1833, nyuma y’imyaka ibiri Miller atangiye kugaragaza mu ruhame ibihamya by’uko Kristo yari agiye kuza vuba, hagaragaye ikimenyetso cya nyuma mu byari byarasezeranyijwe n’Umukiza nk’ibimenyetso by’ukuza kwe kwa kabiri. Yesu yaravuze ati: ‘Inyenyeri zizava mu ijuru zigwe hasi.’ Matayo 24:29. Kandi Yohana mu Ibyahishuwe yatangaje, ubwo yabonaga mu iyerekwa ibizabaho byagombaga kubanziriza umunsi w’Imana, ati: ‘Inyenyeri zo mu ijuru zigwa ku isi, nk’uko umutini ujugunya hasi imitini yawo itarera, iyo uhungabanyijwe n’umuyaga mwinshi.’ Ibyahishuwe 6:13. Ubu buhanuzi bwasohoye mu buryo butangaje kandi bukomeye cyane mu mvura ikomeye y’inyenyeri yaguye ku wa 13 Ugushyingo 1833.”
William Miller's testimony recounts: '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.' 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.
Uhamya bwa William Miller buravuga buti: “Ku wa Gatandatu nyuma ya mu gitondo—mu mpeshyi yo mu mwaka wa 1833, nicaye ku meza yanjye yo kwigiraho kugira ngo nsuzume ingingo imwe, maze nkiri guhaguruka ngo njye ku kazi, byinjira mu mutima wanjye n’imbaraga kurusha uko byari byarigeze mbere hose ngo, ‘Jya ubwire isi yose.’ Iyo nyiyumvo yaje gitunguranye kandi ifite imbaraga nyinshi ku buryo nongeye kwicara ku ntebe yanjye mvuga nti, ‘Sinshobora kujya, Mwami.’ ‘Kubera iki?’ bisa n’aho ari ko nasubijwe, maze impamvu zanjye zose zo kwiregura zirazamuka, ukubura ubushobozi kwanjye; ariko umubabaro wanjye uba mwinshi cyane ku buryo nagiranye n’Imana isezerano rikomeye ko naramuka ibimburiye inzira, najya nkasohoza inshingano yanjye ku isi. ‘Ushatse kuvuga iki iyo uvuga ngo ibimburire inzira?’ bisa n’aho ari ko byansubiyeho. Nuko ndavuga nti, niba nahawe ubutumire bwo kuvugira mu ruhame ahantu hose, nzajya nkababwira ibyo mbona muri Bibiliya byerekeye kuza k’Umwami. Ako kanya umutwaro wanjye wose urashira. Kandi nishima ko bishoboka cyane ko ntazahamagarwa ntyo, kuko nari ntarigeze mbona ubutumire nk’ubwo, ibigeragezo byanjye ntibyamenyekanaga, kandi nari mfite ibyiringiro bike cyane ko nari gutumirwa mu murima uwo ari wo wose w’umurimo. Hafi y’igice cy’isaha nyuma y’icyo gihe, ntaranava muri icyo cyumba, umwana wa Bwana Guilford wo mu Dresden, ahantu hari nko ku birometero cumi na bitandatu uvuye aho nari ntuye, yinjira arambwira ko se yamuntumyeho kandi yifuza ko najyana na we iwe, ntekereza ko yaba ashaka kumbonana ku birebana n’ubucuruzi runaka. Ndamubaza nti, ‘Aranshakira iki?’ Ansubiza ko ku munsi wakurikiyeho nta kubwiriza kwari kuba mu rusengero rwabo, kandi ko se yifuzaga ko najya nkaganiriza abantu ku ngingo yo kuza k’Umwami. Ako kanya nahise ndakarira umutima wanjye kubera ko nari nagize iryo sezerano. Ako kanya nigometse ku Mwami maze niyemeza kutajyayo. Nasize uwo muhungu ntamuhaye igisubizo icyo ari cyo cyose, maze njya kwiherera mu gihuru cyari hafi aho mfite umubabaro mwinshi. Hanyuma nagiranye urugamba n’Umwami hafi isaha yose, ngerageza kwikura mu isezerano nari nagiranye na We, ariko sinabasha kubona ihumure na rito. Mu mutimanama wanjye hashyirwaho ngo, ‘Mbese uzagirana isezerano n’Imana maze urihutire kurirenga utyo?’ Kandi ububi bukabije bw’ikorwa nk’iryo burandenza. Amaherezo ndamanuka ndemera, maze nsezeranya Umwami ko naramuka anshyigikiye, najya, niringiye We ko azampa ubuntu n’ubushobozi byo gusohoza ibyo azansaba byose. Nasubiye mu nzu nsanga uwo muhungu agitegereje. Yagumye aho kugeza nyuma ya saa sita, maze dusubirana tujya i Dresden.” Uku ni ko Miller, mu mpeshyi yo mu mwaka wa 1833, yatangiye kubwiriza ubutumwa mu ruhame. Mu Kuboza 1833, kugwa kw’inyenyeri kwongeye ubutumwa bwe uburemere bukomeye.
1840: The Fulfillment of Prophecy and the Ottoman Empire
1840: Isohozwa ry’Ubuhanuzi n’Ingoma ya Otomani
In 1840, Ellen White comments on a remarkable fulfillment of prophecy. This passage is often controverted in the Spirit of Prophecy, with some arguing that Uriah Smith inserted it into The Great Controversy, but these arguments are unfounded. She is speaking about the sequence of prophetic fulfillment's leading up to 1840, including the falling of the stars and the Dark Day. She writes, 'In the year 1840, another remarkable fulfillment of prophecy excited widespread interest.'
Mu 1840, Ellen White avuga ku isohozwa ritangaje ry’ubuhanuzi. Uyu murongo ukunze kujyibwaho impaka mu Mwuka w’Ubuhanuzi, bamwe bakavuga ko Uriah Smith yawinjije mu gitabo The Great Controversy, ariko izo mpaka nta shingiro zifite. Aravuga ibyerekeye urukurikirane rw’isohozwa ry’ubuhanuzi rwayoboye kugera ku wa 1840, harimo kugwa kw’inyenyeri n’Umunsi w’Umwijima. Yandika ati: “Mu mwaka wa 1840, ubundi busohore butangaje bw’ubuhanuzi bwakanguriye inyungu ikomeye kandi ikwira hose.”
She refers to biblical prophecy, not merely a human prediction by Josiah Litch. 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.
Yerekeza ku buhanuzi bwa Bibiliya, atari gusa ku guhanura kw’umuntu kwa Josiah Litch. Imyaka ibiri mbere yaho, Josiah Litch, umwe mu bakozi b’ivugabutumwa b’ingenzi babwirizaga ukuza kwa kabiri, yasohoye ubusobanuro bwa Ibyahishuwe 9, ahanura ugusenyuka kw’Ubwami bwa Ottoman. Dukurikije imibare ye, ubwo butegetsi bwagombaga gutsindwa ku wa 11 Kanama 1840. Mu gihe cyagenwe, Turukiya, ikoresheje intumwa zayo, yemeye kurindwa n’Ibihugu Byishyize Hamwe by’u Burayi, maze bityo yishyira munsi y’ubutegetsi bw’amahanga ya Gikristo. Icyo gikorwa cyasohoje neza neza ubwo buhanuzi. Igihe ibi byamenyekanaga, abantu benshi bemeye neza ukuri kw’amahame yo gusobanura ubuhanuzi yakoreshejwe na Miller na bagenzi be, maze umurimo w’Abadivantisiti uhabwa imbaraga zitangaje. Abantu b’abanyabwenge n’abafite icyubahiro bifatanyije na Miller mu kubwiriza no gutangaza ibitekerezo bye, kandi kuva mu 1840 kugeza mu 1844, umurimo wagutse vuba cyane.
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.
Uriya Smith yari yaratubwiye ko marayika wa mbere wo mu Ibyahishuwe 14 yaje mu mwaka wa 1798, ariko uwo ni we marayika umwe n’uwo mu Ibyahishuwe 10. Mu Ibyahishuwe 10, Yohana ategekwa gufata agatabo gato mu kuboko kwa marayika akakarya, kandi kazamubera akaryoheye mu kanwa ke. Ubutumwa bw’Abamillerite bwabaye uburyohe ku wa 11 Kanama 1840, nyuma y’imyaka ibiri yo guhanura ugusenyuka kw’Ubwami bwa Ottoman bushingiye ku ihame ry’umunsi-umwaka rikoreshwa mu buhanuzi bwa Bibiliya. Igihe icyo cyabaye cyuzuraga neza uko cyari cyarahanuwe, ubutumwa bari bamaze kwamamaza bwabaye uburyohe mu kanwa kabo.
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.
Ku wa 11 Kanama 1840, ubutumwa bwabaye uburyohereye mu kanwa kabo. Yohana ategekwa gufata igitabo gitoya mu kuboko kw’umumarayika wari wamanutse. Uwo mumarayika amanuka ku wa 11 Kanama 1840, kandi uwo mumarayika wo mu Ibyahishuwe 10 ni wa wundi n’umumarayika wa mbere wo mu Ibyahishuwe 14. Umumarayika wo mu Ibyahishuwe 14 aza mu 1798, mu gihe cy’imperuka, ariko ubutumwa bwe buhabwa imbaraga mu 1840. Ellen White avuga ko igihe icyo gikorwa cyamenyekanaga, imbaga nyinshi zemeye ukuri kw’amahame yo gusobanura ubuhanuzi yakoreshejwe na Miller na bagenzi be. Uhereye mu myaka ya 1930, bitangiriye mu 1919 ariko cyane cyane mu myaka ya 1930, Idiventisime yanze amahame yo gusobanura ubuhanuzi yakoreshejwe na Miller na bagenzi be—ayo mahame akaba ari uburyo bwo kwiga Bibiliya hifashishijwe imirongo y’ibihamya.
The 1843 Chart and the Tarrying Time
Imbonerahamwe yo mu 1843 n’Igihe cyo Gutinda
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 closed their doors and the second angel arrives.
Ikimenyetso gikurikira cy’amateka ni imbonerahamwe yo mu 1843, yakozwe muri Gicurasi 1842. Ellen White aravuga ati: “Nabonye ko imbonerahamwe yo mu 1843 yari yarayobowe n’ukuboko kw’Umwami kandi ko itagombaga guhindurwa, ko imibare yari imeze nk’uko Yashakaga, kandi ko ukuboko Kwe kwari kuri yo kandi kwahishe ikosa mu mibare imwe n’imwe kugira ngo hatagira uwaribona kugeza ubwo ukuboko Kwe kwavanyweho.” Iyi mbonerahamwe ni ikimenyetso cy’ubuhanuzi, yakozwe muri Gicurasi 1842. Muri Kamena 1842, amatorero y’Abaporotesitanti yafunze inzugi zayo maze marayika wa kabiri araza.
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.
Mu *Testimonies*, igitabo cya mbere, urupapuro rwa 21: “Muri Kamena 1842, Bwana Miller yatanze icyiciro cye cya kabiri cy’inyigisho mu Itorero ryo ku Muhanda wa Casco i Portland, Maine. Uretse bake, amadini anyuranye yafunze inzugi z’amatorero yazo ngo Bwana Miller atinjira.” Ellen White atumenyesha yuko, nk’Abakristo b’Abadiventisti b’umunsi wa Karindwi, dukwiriye kwiga kujya dutekereza duhereye ku mpamvu tukagera ku ngaruka. Impamvu yatumye amatorero y’Abaporotesitanti afunga inzugi zayo ni ukwinjizwa kw’iyi mbonerahamwe. Igihe iyi mbonerahamwe yinjizwaga muri Gicurasi, amatorero y’Abaporotesitanti yafashe umwanzuro w’uko Abamileriti bari abafana bayobye.
The first disappointment is next. From The Great Controversy, page 393: 'As early as 1842, the direction given in this prophecy to write the vision and make it plain upon tables, that he may run that readeth it, had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and Revelation.' Charles Fitch, who died just before the Great Disappointment of October 22, 1844, was used by the Lord in this history. He prepared the chart, which was published in May 1842.
Ihungabana rya mbere ni ryo rikurikiraho. Mu gitabo The Great Controversy, ku ipaji ya 393, haravuga hati: “Nko mu mwaka wa 1842, amabwiriza yatanzwe muri ubu buhanuzi yo kwandika iyerekwa no kurigira risobanutse ku mbaho, kugira ngo urisoma abashe kwiruka, ni yo yatumye Charles Fitch atekereza gutegura imbonerahamwe y’ubuhanuzi yo kugaragaza iyerekwa rya Daniyeli n’Ibyahishuwe.” Charles Fitch, wapfuye mbere gato y’Ihungabana Rikomeye ryo ku wa 22 Ukwakira 1844, yakoreshejwe n’Umwami muri aya mateka. Yateguye iyo mbonerahamwe, yasohowe muri Gicurasi 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.' 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.
Kwamamaza гэтага shati kwafatwaga nk’ugusohora kw’itegeko rya Habakuki. Nyamara ariko, nta wigeze abona ko hari ugutinda kugaragara mu gusohozwa kw’iyerekwa. Igihe cyo gutinda kigaragazwa muri ubwo buhanuzi ubwabwo. Nyuma yo gucika intege, iri Jambo ryagaragaye rifite ubusobanuro bukomeye ngo: “Kuko iyerekwa rikiri iry’igihe cyagenwe, ariko ku iherezo rizavuga kandi ntirizabeshya; nubwo ryatinda, uritegereze, kuko rizaza rwose, ntirizatinda. Umukiranutsi azabeshwaho no kwizera.” Igihe cyo gutinda ni ugucika intege kwa mbere, kwabaye ku wa 22 Werurwe 1844. Abayoboke ba Miller bari barimo bahanura ko iherezo ry’isi rizaba mu 1843, bakoresheje kubara igihe kwa Bibiliya. Ubwo Uwiteka atari yaraje kugeza icyo gihe, ugucika intege kwa mbere kwatangiye ku wa 22 Werurwe 1844. Icyo ni cyo gihe cyo gutinda.
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.
Iki ni cyo gihe cyo gutinda kivugwa mu mugani w’abakobwa cumi, muri Habakuki 2, no muri Daniyeli 12. Daniyeli 12:11 haravuga hati: “Kandi uhereye igihe igitambo gihoraho kizakurwaho...” Abakurambere b’umurimo basobanukiwe ko ubupagani bwatsinzwe mu wa 508, igihe Clovis yatsindaga Abavizigoti. Uhereye igihe ubupagani bwakuweho maze ubupapa bugashyirwaho (nyuma y’imyaka mirongo itatu mu wa 538), hazaba iminsi 1290. Umurongo ukurikira uravuga uti: “Hahirwa uwihangana akagera ku minsi igihumbi na magana atatu na mirongo itatu n’itanu.” 508 wongereyeho 1335 bingana na 1843. “Hahirwa ugera mu wa 1843.” Iminsi 1335 iranga igihe cyo gutinda, ivuga iti: “Hahirwa uwihangana akagera ku wa 1843.” Niba ushikamye ku gusobanukirwa kw’abakurambere b’umurimo ku byerekeye igitambo gihoraho, nk’uko Ellen White abikora, ibi birasobanutse.
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.
Kugira ngo birusheho gusobanuka, Yesaya 30:18 havuga hati: “Ni cyo gituma Uwiteka azategereza.” Aha, Uwiteka ni umukwe wo mu mugani w’abakobwa cumi b’inkumi, kandi aratinza. “Ni cyo gituma umukwe azatinza kugira ngo abagirire ubuntu, kandi ni cyo gituma azashyirwa hejuru kugira ngo abababarire, kuko Uwiteka ari Imana y’urubanza. Hahirwa abamutegereza bose.” Ibi bihura na Daniyeli 12:12 hati: “Hahirwa utegereza akagera kuri 1335.” Umukwe aratinza ku wa 22 Werurwe 1844. Hari umugisha ujyana no kugera ku gucika intege kwa mbere maze ugategereza. Nimumara kugera hano, mugomba gutegereza. Mutegereje iki? Habakuki 2:3 havuga hati: “Kuko ibyerekanywe ari iby’igihe cyagenwe, ariko ku iherezo bizavuga kandi ntibizabeshya; naho byatinza, ubitegereze.” Umugisha wo kugera kuri 1335 ni umugisha wo kugera muri aya mateka, aho Uwiteka azasohoresha Induru yo mu Gicuku.
Not everyone will be allowed to participate in the Midnight Cry. Some people traveled along with the Millerites not because of their own personal experience with Jesus Christ or personal study of God's Word, but out of fear. Before the Midnight Cry arrives, the Lord separates these brethren from the movement. The first disappointment is part of the process preparing for the Midnight Cry. According to Ellen White, if we do not understand this, we fall off the path to the wicked world below.
Si bose bazemererwa kwifatanya no mu Mborogo ya Saa Sita z’ijoro. Hari abantu bagendananye n’Abamillerite atari ukubera ubunararibonye bwabo bwite hamwe na Yesu Kristo cyangwa ukwiga Ijambo ry’Imana ku giti cyabo, ahubwo ari ukubera ubwoba. Mbere y’uko Mborogo ya Saa Sita z’ijoro igera, Umwami atandukanya abo bene Data n’uwo mutwe. Ugucika intege kwa mbere ni kimwe mu bigize inzira yo gutegurira Mborogo ya Saa Sita z’ijoro. Dukurikije Ellen White, nitutabyumva, tuva mu nzira tukagwa mu isi mbi iri hepfo.
The Empowerment of the Second Angel's Message
Guhabwa Imbaraga kw’Ubutumwa bw’Umumarayika wa Kabiri
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 in 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.
Mu Byanditswe bya Mbere, urupapuro rwa 238: “Hafi y’iherezo ry’ubutumwa bwa marayika wa kabiri, nabonye umucyo ukomeye uturutse mu ijuru urabagirana ku bwoko bw’Imana. Imirasire y’uwo mucyo yasaga n’ikumurika nk’izuba, kandi numva amajwi y’abamarayika avuza induru ati, ‘Dore umukwe araje.’” Ibi ni byo byari Induru yo mu Gicuku, yagombaga guha imbaraga ubutumwa bwa marayika wa kabiri. Ababanjirije abandi gusobanukirwa uku kuri bumvaga ko ubutumwa bwa marayika wa mbere bwaje mu mwaka wa 1798, ariko bugahabwa imbaraga no gusenyuka kw’Ubwami bwa Ottoman mu 1840. Ubutumwa bwose buza ku ngingo runaka mu gihe, hanyuma bukabona guhabwa imbaraga. Ubutumwa bwa marayika wa kabiri buza ku wa 22 Werurwe 1844 igihe amatorero y’Abaporotesitanti yafungiraga imiryango ubutumwa bw’Abamillerite. Induru yo mu Gicuku iha imbaraga ubutumwa bwa marayika wa kabiri. Ubutumwa bwa marayika wa gatatu buza ku wa 22 Ukwakira 1844, kandi bugahabwa imbaraga igihe marayika ukomeye wo mu Ibyahishuwe 18 yifatanyije na bwo. Ubutumwa bwose buza mu mateka hanyuma bukabona guhabwa imbaraga. Ibi ni ingenzi kubisobanukirwa.
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.
Ijwi ryo mu gicuku ryahaye imbaraga ubutumwa bw’umumarayika wa kabiri. Abamarayika boherejwe bava mu ijuru kugira ngo bakangure abera bacitse intege kandi babategure ku bw’umurimo ukomeye wari imbere yabo. Abagabo bari bafite impano nyinshi kurusha abandi si bo babanje kwakira ubu butumwa. William Miller si we wabanje kwakira ubu butumwa; ahubwo, ni we wabwakiriye nyuma ya bose. Ni we wari ufite impano nyinshi kurusha abandi mu gusobanukirwa ubu butumwa, mu gihe Samuel Snow ari we wabanje. Abari barabanje kuyobora muri uwo murimo ni bo babwakiriye nyuma ya bose kandi bafasha gukomeza ijwi ry’ijwi riranguruye. Mu by’amateka, umuntu wa nyuma wemeye ubutumwa bw’ijwi ryo mu gicuku ni William Miller.
From 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. 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.
Mu gitabo cyitwa *The Great Controversy*, 376: Mu gihe cyo guhabwa imbaraga k’Umuburo wo Mu Gicuku, abantu bagera ku 50,000 bavuye mu matorero. Kubera ko umurimo wa Miller wari ugamije kubaka amatorero, mbere wabanje kwakirwa neza; ariko ubwo abapasitori n’abayobozi b’amadini bafataga icyemezo cyo kwamagana inyigisho y’Ukuza kandi bifuza gucecekesha burundu imbaraga zose z’impagarara kuri iyo ngingo, bayirwanyije bari ku ruhimbi, kandi bima abayoboke babo uburenganzira bwo kujya kumva ibibwiriza byerekeye ukuza kwa kabiri, ndetse no kuvuga ibyiringiro byabo mu materaniro rusange. Abayobozi bo mu Itorero ry’Abadiventisiti muri iki gihe babuza kwigishwa kw’ubu butumwa mu itorero ndetse no mu ngo z’abantu ku giti cyabo, bashushanyijwe mbere hano mu rugendo rw’Abamillerite.
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.
Abizera basanze bari mu igeragezwa rikomeye no mu rujijo. Bakundaga amatorero yabo kandi bakabura umutima wo kuyitandukanyaho, ariko ubwo babonaga ubuhamya bw’Ijambo ry’Imana bucecekeshwa kandi uburenganzira bwabo bwo gusuzuma ubuhanuzi bwimwa, bumvise ko kuba indahemuka ku Mana byabaziririzaga kugandukira ibyo. Abashakaga gukumira ubuhamya bw’Ijambo ry’Imana ntibashoboraga kwemerwa ko ari bo bagize Itorero rya Kristo. Ni cyo cyatumye bumva bafite impamvu ikwiriye yo kwitandukanya n’umubano bari basanganywe mbere. Mu mpeshyi yo mu mwaka wa 1844, abasaga 50,000 bavuye mu matorero.
Miller's Understanding and the True Midnight Cry
Gusobanukirwa kwa Miller n’Ijwi ry’Ukuri ryo mu Gicuku
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.
Mu gitabo cya Mukuru Damsteegt, *Foundation of Seventh-day Adventist Message and Mission*, Miller yizeraga ko kwamamaza kwa Daniyeli 8:14 n’umumarayika wa mbere wo mu Ibyahishuwe 14 ari ko Gutaka kwa Saa Sita z’Ijoro—“Dore umukwe araje.” Yizeraga ko ubu butumwa bugaragazaga kugaruka kwa kabiri kwa Kristo. Miller yatekerezaga ko amateka yose ari yo Gutaka kwa Saa Sita z’Ijoro, ariko Ellen White avuga ko Gutaka kwa Saa Sita z’Ijoro kwasohoye ku ngingo yihariye. Samuel Snow yahaye inyigisho ye umutwe ugira uti “The True Midnight Cry” kugira ngo abitandukanye n’inyigisho y’Abamilerite yavugaga ko Gutaka kwa Saa Sita z’Ijoro ari bwo butumwa rusange.
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.
Abari barushaga abandi mu by’umwuka ni bo babanje kwakira ubutumwa, kandi abari barigeze kuyobora umurimo ni bo babaye aba nyuma mu kubwakira no gufasha kongera imbaraga z’ijwi ry’ugutaka. William Miller, wari warayoboye umurimo kuva mu 1833 gukomeza, yagize ingorane ku butumwa bw’Ukutaka kwa Saa Sita z’Ijoro ubwo bwazaga muri Kanama 1844. Ntiyari azi neza ibirebana no kwitandukanya n’amatorero, kandi yari amaze imyaka myinshi yigisha indi myumvire y’Ukutaka kwa Saa Sita z’Ijoro.
William Miller wrote, '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."' In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.
William Miller yaranditse ati, “Sinari narigeze menya ntashidikanya umunsi uwo ari wo wose wihariye wo kuza k’Umwami, kuko nizeraga ko nta muntu ushobora kumenya umunsi n’isaha. Mu nyigisho zanjye zose nacishaga mu nyandiko, nk’uko bigaragara ku rupapuro rw’umutwe, navugaga iby’umwaka wa 1843. Mu nyigisho zanjye zose navugaga mu magambo, nahoraga mbwira abanteze amatwi ko ibyo bihe byari kuzarangirana mu wa 1843 niba nta kosa ryabaye mu mibare yanjye, ariko ko ntashoboraga kuvuga ko imperuka itashoboraga no kuza mbere y’icyo gihe, kandi ko bagombaga guhora biteguye. Mu wa 1842, bamwe muri bene Data babwirije bashimangira cyane umwaka nyir’izina, kandi bancyaha kuba narashyizemo ‘niba.’” Muri Gicurasi 1842, imbonerahamwe ya 1843 yarasohotse, maze bene Data babwira Miller gukura iyo “niba” mu buryo yagezagaho ibyo yavugaga.
Miller continued, 'The public press had also published that I'd fixed upon a definite day, the twenty-third of April, for the Lord's advent. Therefore, in December of that year, as I could see no error in my reckoning, I published my belief that sometime between March 21, 1843, and March 21, 1844, the Lord would come.' Miller had already concluded the tenth day of the seventh month, and long before Samuel Snow used this conclusion to proclaim the Midnight Cry, Miller had written about it. Miller was the one the Lord used to put together the logic that Samuel Snow employed to identify October 22, 1844.
Miller yakomeje agira ati: “Ibinyamakuru na byo byari byaratangaje ko nari narageneye umunsi wihariye, uwa makumyabiri na gatatu wa Mata, ko ari wo wo kuza k’Umwami. Ni cyo cyatumye, mu Kuboza kw’uwo mwaka, ubwo ntabonaga ikosa na rito mu mibare yanjye, natangaje ukwizera kwanjye ko mu gihe kiri hagati ya tariki ya 21 Werurwe 1843 na tariki ya 21 Werurwe 1844, Umwami yari kuza.” Miller yari yararangije gusobanukirwa umunsi wa cumi w’ukwezi kwa karindwi, kandi kera cyane mbere y’uko Samuel Snow akoresha uwo mwanzuro mu gutangaza Induru yo mu Gicuku, Miller yari yarabyanditseho. Miller ni we Umwami yakoresheje mu kubaka imitekerereze y’inyurabwenge Samuel Snow yakoresheje kugira ngo amenye tariki ya 22 Ukwakira 1844.
Miller wrote, 'During the year 1843, the most violent denunciations were heaped upon me and those associated with me by the press and some pulpits. Our motives were assailed, our principles misrepresented, our characters traduced.' Time passed, and March 21, 1844, went by without the Lord's appearing. The disappointment was great, and many walked no more with them. Before this time, from 1840, there were an estimated 200,000 Millerites, but by this point, only 50,000 remained.
Miller yaranditse ati, “Mu mwaka wa 1843, jye n’abari bafatanyije nanjye twagabweho ibirego bikomeye cyane cyane n’itangazamakuru na zimwe mu nsengero. Impamvu zacu zaragabweho ibitero, amahame yacu agaragazwa uko atari, kandi imico yacu irasebanywa.” Igihe cyarakomeje, maze itariki ya 21 Werurwe 1844 irahita Umwami ataragaragara. Gucika intege kwabaye gukomeye, kandi benshi ntibongera kugendana na bo. Mbere y’icyo gihe, uhereye mu 1840, Millerites bageraga ku rugero rw’abagera ku 200,000, ariko icyo gihe hasigaye 50,000 gusa.
Miller continued, 'Previously to this, in the fall of 1843, some of my brethren began to call the churches Babylon and to urge that it was the duty of Adventists to come out of them. With this, I was much grieved. Not only was the effect very bad, but I regarded it as a perversion of the Word of God, a wresting of the Scriptures.' Miller struggled with the second angel's message, making it more difficult for him to accept the true Midnight Cry message. The practice spread, and the churches were closed against them, creating hostility and separating most Adventists from their respective churches.
Miller yakomeje agira ati: “Mbere gato y’ibi, mu gihe cy’impeshyi yo mu mwaka wa 1843, bamwe mu bavandimwe banjye batangiye kwita amatorero Babuloni no gushishikariza ko ari inshingano y’Abadivantisiti kuyavamo. Ibi byanteye agahinda kenshi. Si uko gusa ingaruka zabyo zari mbi cyane, ahubwo nabonaga ko ari uguhindanya Ijambo ry’Imana no kugoreka Ibyanditswe Byera.” Miller yagize urugamba mu gusobanukirwa ubutumwa bw’umumarayika wa kabiri, bituma birushaho kumugora kwemera ubutumwa bw’ukuri bw’Imborogo yo mu Gicuku. Icyo gikorwa cyarakwiriye, maze amatorero abafungira imiryango, ibyo bitera ubugome kandi bitandukanya Abadivantisiti benshi n’amatorero yabo bari barasengeramo.
After his published time passed, Miller acknowledged his disappointment regarding the exact period but maintained his faith. He continued his labors at 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.'
Nyuma y’uko igihe yari yaratangaje gishize, Miller yemeye ko yatengushywe ku birebana n’igihe nyakuri, ariko akomeza kugumana kwizera kwe. Yakomeje imirimo ye mu Burengerazuba mu gihe cy’impeshyi yo mu mwaka wa 1844 kugeza igihe haje urugendo rw’Ukwezi kwa Karindwi. Nta ruhare yagize muri uru rugendo keretse ibaruwa yari yaranditse amezi cumi n’umunani mbere yerekeye imihango y’Amategeko ya Mose yerekana kuri uko kwezi. Ntiyari yiteze ko izo ngingo zizakoreshwa muri ubwo buryo cyangwa ko kwizera bene ibyo bimenyetso kuzahinduka ikigeragezo cy’agakiza. Nta bufatanye yagiranye n’urwo rugendo kugeza ibyumweru bibiri cyangwa bitatu mbere ya tariki ya 22 Ukwakira 1844. Mu ibaruwa yandikiye Himes ku wa 6 Ukwakira 1844, Miller yaranditse ati: “Mbona ubwiza bwo mu kwezi kwa karindwi ntigeze mbona mbere... Ubu rero, hahabwe umugisha izina ry’Umwami, mbona uburanga, uguhuza, ukwemeranya mu Byanditswe, ibyo namaze igihe kinini nsengera ariko sinabibona kugeza uyu munsi. Shimwa Uwiteka, wa bugingo bwanjye. Mwene Data Snow, Mwene Data Storrs, n’abandi, murahabwe umugisha ku bw’igikoresho mwabaye cyo guhumura amaso yanjye. Ngeze hafi gutaha. Icyubahiro, icyubahiro, icyubahiro, icyubahiro.”
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.
Nyuma y’ibyo, Miller yongeye gusuzuma ya Ngarururamajwi yo mu Gicuku, ayita ubuyobe bw’ubwaka. Damsteegt yerekana ko Snow yavanye imiterere shingiro y’ubutumwa bw’iyo Ngarururamajwi yo mu Gicuku mu murimo wa mbere wa Miller.
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.
Ibaruramari rya Snow, ryatangajwe muri Werurwe 1844, ntiryitabwaho cyane kugeza ku iteraniro ryo mu ngando ry’i Exeter, ryo ku wa 12–17 Kanama 1844. Aho ni ho itariki nyayo yashyizeho y’ukugaruka kwa Kristo yakanguye Abamilerite benshi, bituma umurimo wabo w’ubumisiyoneri ugera ku rwego rwo hejuru. Uko babyakiriye kwaje kumenyekana nk’Ihuriro ry’Ukwezi kwa Karindwi. Nubwo abayobozi b’Abamilerite babanje kubishidikanyaho, ibyumweru bike mbere y’icyo gikorwa cyari gitegerejwe, bifatanyije n’uwo mugendo kandi bemera ko ibitekerezo bya Snow bitangazwa kandi bigashyigikirwa.
The Midnight Cry and Its Aftermath
Ijwi Ryo mu Gicuku n’Ibyayikurikiyeho
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.
Icyerekezo cya mbere cya Ellen White cyerekana ubwoko bw’Imana buri mu nzira ijya mu ijuru, bufite inyuma yabwo umucyo witwaga Induru yo mu Gicuku. Ubutumwa bwatanzwe na Samuel Snow bugomba gusobanuka. Muri Gicurasi 1842, hacapwe ibishushanyo 300 bigenewe ababwiriza 300. Kugeza ku wa 22 Werurwe 1844, nyuma yo gutenguhwa kwa mbere, icyo gishushanyo cyashyizwe ku ruhande, kandi benshi bava muri uwo mugendo. Abasigaye bagombaga gutegereza. Mu nama y’amahema yabereye Exeter, Snow yagaragaje ko Umwami yari kuza ku wa 22 Ukwakira 1844, ku Munsi w’Impongano. Ibyo byabateye kwamamaza ubwo butumwa.
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.
Yozefu Bates yavuze ko nyuma y’ikoraniro ry’inkambi ryabereye i Exeter, ubwo yagendaga anyura mu makarita ya gari ya moshi, yumvise amajwi asubiramo ati: “Dore umukwe araje!” Uwo muguduko wakwirakwiriye muri Leta Zunze Ubumwe z’Amerika mu mezi abiri, urangirana no Gutenguha Gukomeye kwabaye ku wa 22 Ukwakira 1844.
Damsteegt comments on the Low Hampton Conference of Adventists, December 28–29, 1844, involving Himes and Miller. Himes urged comforting the saints, arousing the Christian world, and proclaiming salvation to sinners. A few weeks later, the Advent Press resumed, and Himes declared the door of salvation open. Miller gradually gave up the extreme shut door concept and returned to his original view of the Midnight Cry. In that same month, Ellen White had her first vision, showing that those who reject the Midnight Cry fall off the path. That vision was for William Miller as much as anyone else.
Damsteegt avuga ku Nama y’Abadiventisiti yabereye i Low Hampton ku wa 28–29 Ukuboza 1844, irimo Himes na Miller. Himes yashishikarije guhumuriza abera, gukangura isi ya Gikristo, no kwamamaza agakiza ku banyabyaha. Hashize ibyumweru bike, itangazamakuru ry’Abadiventisiti ryongeye gusohoka, maze Himes atangaza ko urugi rw’agakiza rukinguye. Miller buhoro buhoro yaretse igitekerezo gikabije cy’urugi rufunze maze agaruka ku myumvire ye ya mbere yerekeye Ijwi ryo mu Gicuku. Muri uko kwezi nyine, Ellen White yagize iyerekwa rye rya mbere, ryerekana ko abanga Ijwi ryo mu Gicuku bahanantuka bakava mu nzira. Iryo yerekwa ryari irya William Miller kimwe n’undi uwo ari we wese.
William Miller's Final Test and Legacy
Ikigeragezo cya Nyuma cya William Miller n’Umurage we
From Early Writings, page 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." 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.
Duhereye mu nyandiko za mbere, ku ipaji ya 257: “Ubwitonzi bwanjye bwahise bujyana kuri William Miller. Yagaragaraga afite urujijo kandi yunamishijwe n’amaganya n’umubabaro kubera ubwoko bwe. Itsinda ryari ryarunze ubumwe kandi rifitanye urukundo mu 1844 ryari ririmo gutakaza urukundo rwaryo, rirwanye hagati yaryo, kandi rigwa mu mimerere y’ubukonje no gusubira inyuma mu bya Mwuka. Ubwo yabibonaga, agahinda kamumara imbaraga. Nabonye abagabo bayoboye bamugenzura, cyane cyane Joshua Himes, kandi batinya yuko yakwakira ubutumwa bw’umumarayika wa gatatu.” Ubutumwa bw’umumarayika wa gatatu muri uru rwego ni Isabato. Ubwo Miller yaganishaga ku mucyo uva mu ijuru, abo bagabo bashyiragaho imigambi yo kuyobya ibitekerezo bye, ngo bimumukureho. Ingaruka z’abantu zamugumishije mu mwijima kandi zigumisha ubushobozi bwe bwo kugira icyo ahindura hagati y’abarwanyaga ukuri. Amaherezo, Miller yazamuye ijwi rye arwanya umucyo uva mu ijuru—Isabato. Yananiwe kwakira ubutumwa bwari gusobanura gucika intege kwe no kumurikira ibyahise umucyo n’ubwiza. Yishingikirije ku bwenge bw’abantu aho kwishingikiriza ku bw’Imana. Kubera ko yari yaracitswe intege n’umurimo n’ubusaza, ntiyari abiryozwa nk’uko byari bimeze ku bamubujije ukuri. Icyaha kibarezeho. Iyo Miller aza kuba yarashoboye kubona umucyo w’umumarayika wa gatatu, ibintu byinshi byari gusobanurwa. Ariko bene se bavugaga ko bamukunda cyane ku buryo yatekerezaga ko atashoboraga na rimwe kwitandukanya na bo. Imana yemeye ko ajyanwa n’ububasha bw’urupfu kandi imuhisha mu mva, ngo imukure mu maboko y’abamuvanaga ku kuri. Mose yakoze ikosa mbere yo kwinjira mu Gihugu cy’Isezerano; ni na ko Miller yakoze ikosa igihe yari hafi kwinjira muri Kanani yo mu ijuru. Abandi ni bo bamuyoboye gukora ibyo; abo bandi ni bo bazabibazwa. Ariko abamarayika barinda umukungugu w’igiciro w’uyu mugaragu w’Imana kandi azasohoka humvikanye ijwi ry’impanda ya nyuma.
Conclusion: Lessons for Today
Umwanzuro: Amasomo y’uyu Munsi
In conclusion, William Miller typifies Seventh-day Adventists at the end of the world. Ellen White's first vision is more for our day than for her own. At the end of the world, Seventh-day Adventists will reject the light of the Midnight Cry. The light of the Midnight Cry can only be understood by understanding this history. The first disappointment purged the Millerite movement of those there for the wrong reasons and prepared the people for the testing experience that would lead them into the Most Holy Place. Those who come to the first disappointment are blessed only if they wait for October 22, 1844. This time is designed by God to produce a people He will gather into the Most Holy Place. To reject the Midnight Cry and fall off the path is to reject this entire history.
Mu gusoza, William Miller ashushanya Abadiventisiti b’Umunsi wa Karindwi bo ku mperuka y’isi. Iyerekwa rya mbere rya Ellen White rireba ibihe byacu kurusha uko ryarebaga ibye bwite. Ku mperuka y’isi, Abadiventisiti b’Umunsi wa Karindwi bazanga umucyo w’Ijwi ryo mu Gicuku. Umucyo w’Ijwi ryo mu Gicuku ushobora gusobanurwa gusa binyuze mu gusobanukirwa aya mateka. Gucika intege kwa mbere kwejeje umutwe w’Abamilleriteho abari barimo kubera impamvu zitari zo, kandi gutegurira abantu igihe cyo kugeragezwa cyari kuzabayobora mu Ahera Cyane. Abagera kuri uko gucika intege kwa mbere bahiriwe gusa iyo bategereje kugeza ku wa 22 Ukwakira 1844. Iki gihe cyateguwe n’Imana kugira ngo kivemo abantu izakoranyiriza mu Ahera Cyane. Kwanga Ijwi ryo mu Gicuku no kugwa uva mu nzira ni ukwanga aya mateka yose.
William Miller made three mistakes, and we are always tested by three tests. His first error was rejecting the Midnight Cry in December 1844. His second was listening to men instead of God, which led to his third mistake: rejecting the Sabbath. At the end of the world, Seventh-day Adventists will reject the history of the Midnight Cry and the call to return to the old paths because they listen to their leaders. In so doing, they prepare themselves for the mark of the beast, repeating Miller's three-step testing process, which begins with how they relate to the message and history of the Midnight Cry.
William Miller yakoze amakosa atatu, kandi iteka tugeragerezwa n’ibigeragezo bitatu. Ikosa rye rya mbere ryari ukwanga Umuhamagaro wo mu Gicuku mu Kuboza 1844. Irya kabiri ryari ugutega amatwi abantu aho gutega amatwi Imana, ari byo byamuteye gukora ikosa rye rya gatatu: kwanga Isabato. Ku iherezo ry’isi, Abadivantisiti b’Umunsi wa Karindwi bazanga amateka y’Umuhamagaro wo mu Gicuku n’umuhamagaro wo gusubira mu nzira za kera kuko bazatega amatwi abayobozi babo. Bityo, bazaba bitegura gushyirwaho ikimenyetso cy’inyamaswa, basubiramo uburyo bwa Miller bwo kugeragezwa mu byiciro bitatu, butangirana n’uburyo bafata ubutumwa n’amateka by’Umuhamagaro wo mu Gicuku.
There are only two prophecies that deal with the history from the first disappointment to the second disappointment: the 2300 days ('Though the vision tarry, wait for it') and the 2520. To reject the 2520 is to reject the Midnight Cry. To reject the Midnight Cry is to fall off the path to the wicked world below.
Hari ubuhanuzi bubiri gusa buvuga amateka kuva ku gucika intege kwa mbere kugeza ku gucika intege kwa kabiri: iminsi 2300 (“Nubwo iyerekwa ryatinda, uritegereze”) n’igihe cya 2520. Kwanga 2520 ni ukwanga Induru yo mu Gicuku. Kwanga Induru yo mu Gicuku ni ukuva mu nzira ukagwa mu isi y’ababi iri hasi.
We will address this further in the next presentation.
Tuzabisobanura birushijeho mu kiganiro gikurikira.