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

A Word of Clarification

Erey Caddayn ah

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.

Dhawaan waxaan bilownay diyaarinta qoraal-ka-rogista Labada Loox ee Xabaquuq si loogu turjumo afafka kala duwan ee ku matalan boggayaga internetka. Hawsha lagu beddelayo bandhig afka ah oo loo rogayo bandhig qoraal ah waa hawl aad uga culus sida laga yaabo in loo fahmo haddii aan qofku aqoon u lahayn dhammaan marxaladaha iyo caqabadaha laga gudbo si bandhig afka ah loogu beddelo bandhig qoraal ah, iyadoo ay weheliyaan dhibaatooyinka lama huraanka ah ee ugu dambayntii ku xiga turjumidda maaddada afafka kala duwan ee bogga internetka. Waxaan hadda uun bilownay tafatirka nuqulka ee kii ugu horreeyey sagaashan iyo shanta bandhig, waxaana ogaaday marxalad kale oo ay tahay inaan annaguna ka gudubno. Arrintani waxay la xidhiidhaa koboca isdaba-joogga ah ee farriintan laga soo bilaabo 1989 ilaa taariikhdeenna hadda jirta.

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.

Bandhigyadii qiyaastii shan iyo toban sano ka hor jiray waxaa ku jiray xaqiiqooyin weli ku jiray heerkii dhallaannimada ee fahamka. Xaqiiqada ugu horraysa ee xaqiiqooyinkaas ka mid ah oo ay tahay inaan caddeeyo waa imaatinka malaa’igta labaad ee taariikhda Miller-ka. Wakhtigaas waxaan fahamsanaa in malaa’igta labaad timid markii kaniisadaha Protestant-ku ay bilaabeen inay albaabbadooda ka xidhaan soo-jeedintii Miller ee farriinta malaa’igta kowaad, taas oo la socotay dhammaadka sannadka 1843. William Miller wuxuu ku shaqaynayey xisaab waqtiyeed uu rumaysnaa inay caddaynayso in sannadihii 1843 ay bilaabmeen Maarso 22, 1843 kuna dhammaadeen Maarso 22, 1844. Wuxuu u haystay in saddexda waxsii-sheegid ee ugu dambayntii lagu dul dhigay labadii shax ee quduuska ahaa ay ku dhammaanayeen sannadka 1843, wuxuuna rumaysnaa in sannadkaasu dhammaaday Maarso 22, 1844. Wuxuu ku qaldanaa laba qodob.

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.

Saddexda waxsii ee kun saddexda kun saddex boqol iyo shan iyo soddonka maalmood ee Daanyeel laba iyo tobnaad, labada kun shan boqol iyo labaatanka sannadood ee “todobada wakhti” ee Laawiyiintii lix iyo labaatanaad, iyo labada kun iyo saddexda boqol ee maalmood ee Daanyeel siddeedaad, Miller wuxuu u fahmay inay ku dhammaanayeen Maarso 1844. Markaas dabadeed Rabbigu wuxuu Samuel Snow ku hoggaamiyey inuusan kaliya garan in waxsiiyadu aanay ku dhammaan 1843, balse 1844; laakiin Snow sidoo kale wuxuu bilaabay inuu adeegsado xisaabinta wakhtiga ee Karayta, taas oo aan ahayn habkii xisaabinta wakhtiga ee Miller adeegsanayay. Miller wuxuu adeegsanayay xisaabinta wakhtiga ee Rabbaaniyiinta/ku-saleysan isu-dheellitirka maalinta iyo habeenka, taas oo sannadka ka dhisaysay gu’ ilaa gu’.

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.

Markii aannu soo bandhigayney Labada Loox ee Xabaquuq, ma aynaan garanayn xaqiiqadan taariikhiga ah, waxaana aynu adeegsanaynay waayo-aragnimadii Miller si aynu u calaamadino Maarso 22, 1844, inay tahay imaatinkii malaa’igta labaad iyo bilowgii wakhtiga dib-u-dhaca. Waxaan fahmay, welina waan fahamsanahay, in imaatinka malaa’igtaasu uu waafaqsanaa goortii Protestant-ku diideen farriintii Miller ee malaa’igta koowaad, waxaana tuducan soo socda ahaa meesha aan tixraaca ka dhigtay.

“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.

“Bishii Juun, 1842, Mudane Miller wuxuu bixiyey taxanihiisii labaad ee muxaadarooyinka kaniisadda Casco Street ee Portland. Waxaan u arkay mudnaan weyn inaan ka qayb galo muxaadarooyinkan; waayo, waxaan ku dhacay niyad-jab, mana aanan dareemayn inaan diyaar u ahay inaan la kulmo Badbaadiyahayga. Taxanahan labaad wuxuu magaalada ka abuuray kicitaan aad uga weyn kii hore. Marka laga reebo wax yar, ururradii diimeed ee kala duwanaa waxay albaabbada kaniisadahooda ka xidheen Mudane Miller. Wacdiyo badan oo ka yimid minbarro kala duwan ayaa doonayey inay daaha ka rogaan khaladaadka xamaasadeed ee la sheegay ee muxaadiraha; hase yeeshee, dadweyne badan oo dhegaystayaal welwelsan ah ayaa ka soo qayb galay kulamadiisa, qaar badanna ma ay awoodin inay guriga galaan. Jameecooyinku waxay ahaayeen kuwo si aan caadi ahayn u deggan oo feejigan.” 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.

Waxaan fahmay in xidhitaanka albaabbada ee farriintii Miller ay calaamad u ahayd bilowgii diidmada malaa’igtii kowaad, oo anigoo waafaqsan fahamkii Miller ee xisaabinta waqtiga ee Rabbaaniyiinta/isbarbardhigga gu’ga ku dhisan, waxaan u qaatay in Maarso 22, 1844 ay calaamadisay dhammaadka 1843. Soo bandhiggii Miller ee Portland bishii Juun 1842 dhab ahaantii waa calaamad-jid oo aqoonsanaysa diidmo tartiib-tartiib ah oo ugu dambayntii ku dhammaatay Abriil 18, 1844, hase yeeshee xilligii bandhigyada ma aynaan garanayn adeegsigii Samuel Snow ee xisaabinta waqtiga ee Karaayiyiinta.

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.

Bandhiggii ugu horreeyey ee aan bilownay sixidda tifaftirka, waxaan bilaabay inaan arko in wixii wakhtigaas la diiwaangeliyey ay u muuqdaan inay ka hor imanayaan waxa aynu hadda barayno. Way ka hor imanayaan, haddana kama hor imanayaan. Si fudud waa adkayn ku saabsan imaanshaha tartiib-tartiibka ah ee malaa’igta labaad, iyo weliba tusaale muujinaya furfuridda tartiib-tartiibka ah ee farriintan, sida ay sidoo kale ahayd taariikhda Milleriyiinta. Qoraalkan caddaynta ahi waa inuu wax ka qabtaa kuwa ku turunturooday aqoonsigeenna 19-ka Abriil, 1844 inuu yahay niyad-jabkii ugu horreeyey ee Milleriyiinta iyo wixii hore loo baray.

“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.

“Farriimaha kowaad iyo labaad waxaa la bixiyey 1843 iyo 1844, oo imminkana waxaynu ku hoos jirnaa ku dhawaaqidda farriinta saddexaad; hase ahaatee, dhammaan saddexda farriimood weli waa in la sii ku dhawaaqaa. Hadda waxay lamid tahay sida ay waligeed ahayd in si lama huraan ah dib loogu celiyo kuwa runta doonaya. Qalin iyo codba waa inaynu ku baahinno ku dhawaaqidda, innagoo muujinayna isku xigxiggooda, iyo ku-dabbaqidda waxsii sheegyada ina gaadhsiinaya farriinta malaa’igta saddexaad. Ma jiri karto middii saddexaad la’aanteed middii kowaad iyo middii labaad. Farriimahan waa inaynu dunida ku gaadhsiinno qoraallo la daabacay, iyo khudbado, innagoo xariiqda taariikhda waxsii sheegyada ku muujinayna waxyaalihii dhacay iyo waxyaalaha dhici doona.” Selected Messages, book 2, 104.

Habakkuk's Two Tables 1 of 95

Labada Loox ee Xabaquuq 1 ka mid ah 95

Introduction to Habakkuk's Two Tables and the Midnight Cry

Hordhaca Labada Loox ee Xabaquuq iyo Qaylada Habeenbarka

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.

Taxanahan, waxaannu muddo dheer ku eegi doonnaa labada loox ee Xabaquuq—Shaxdii 1843 iyo Shaxdii 1850. Waxaannu ku bilaabi doonnaa innaga oo qayladii habeenbadhka meesheedii dhigayna. Sida la sheegay, qayb weyn oo ka mid ah bandhigyada bilowga ahi waxay dib-u-eegis u ahaan doonaan kuwa farriintan yaqaanna; hase ahaatee, maadaama aynu diyaarinayno taxane ay baran karaan dad ku cusub farriintan, waa inaynu u dhignaa iyaga qaar ka mid ah fikradaha aasaasiga ah. Waxaannu ka bilaabi doonnaa Qayladii Habeenbadhka, annaga oo diiradda saaraya arrin laga helo aragtidii ugu horraysay ee Ellen White. Aynu akhrinno tuduca koowaad ee Christian Experience and Teachings, bogga 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."

Muddo aan dheerayn ka dib marka waqtigii 1844 uu dhammaaday ayaa lay siiyey aragtidaydii ugu horraysay ee furan. Waxaan booqanayay Marwo Haines oo joogtay Portland, Maine, walaashii qaaliga ahayd ee Masiixa, taas oo qalbigeedu ku xidhnaa kayga. Shan annaga naga mid ah, dhammaanteen dumar ah, ayaannu si deggan ugu jilba joognay meeshii allabariga qoyska. Intii aannu tukanaynay, xoogga Ilaah ayaa igu soo degay si aanan hore waligay u soo marin.

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.

Shantan dumar ah, oo qalbiyadoodu ku xidhnaayeen Sister White, kama ay soo horjeedin wax muujin ah oo ka mid ah xoogga Ilaah. Waxaa mudan in la xuso in dhammaantood ay ahaayeen dumar, iyagoo matalaya kaniisadda, ayna shan ahaayeen, taas oo loo arki karo shantii bikradood ee xigmadda lahayd. Tani waa uun u fiirsasho.

"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."

Waxaan moodayay in iftiin la igu hareereeyey oo aan dhulka ka sii kacayay, anigoo kor iyo kor u sii baxaya. Waxaan u jeestay inaan dunida ka dhex eego dadka Advent-ka, laakiin waan waayay, markaasaa cod igu yidhi, “Mar kale eeg oo wax yar ka sarreeya eeg.” Markaas ayaan indhahayga kor u qaaday, oo waxaan arkay jid toosan oo cidhiidhi ah oo meel sare lagaga taagay dunida dusheeda. Jidkan ayay dadka Advent-ku ku socdeen iyagoo ku sii jeeda magaalada, taas oo ku taallay dhammaadka ka fog ee jidka. Bilowga jidka waxaa gadaashooda laga taagay iftiin dhalaalaya, malaa’ig baa ii sheegtay in uu ahaa Qayladii Saqdhexe. Iftiinkaasu jidka oo dhan ayuu ka ifay, wuxuuna cagahooda u siinayay iftiin si aanay u turunturoon. Haddii ay indhahooda ku sii hayaan Ciise, oo wax yar hortooda joogay, isaga oo ku hoggaaminaya magaalada, way nabad qabeen. Laakiin goor dhow qaar baa daalay oo yidhi, magaaladu aad bay u fog tahay, oo waxay filayeen inay mar hore galeen. Markaas Ciise ayaa ku dhiirrigelin jiray isaga oo kor u qaadaya gacantiisa midig ee sharafta leh, gacantiisana waxaa ka soo baxayay iftiin ku lulmaya kooxdii advent-ka, markaasay ku qayliyeen, “Alleluia!” Kuwo kale ayaa si degdeg iyo madax-adayg leh u diiday iftiinkii gadaashooda yaallay oo waxay yidhaahdeen in aanu Ilaah ahayn kii sidaas fog u soo hoggaamiyey. Markaas iftiinkii gadaashooda wuu damay, cagahoodana wuxuu kaga tagay gudcur buuxa, wayna turunturoodeen, oo waxay lumiyeen araggii calaamadda iyo Ciise, dabadeedna jidkii ayay ka dhaceen iyagoo ku dhacay dunidii hoose ee mugdiga iyo xumaanta badnayd.

William Miller and the Midnight Cry

William Miller iyo Oohintii Saqda Dhexe

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.

Bandhiggan koowaad, ka dib markaan dejinno dhowr qodob, waxaannu ka hadli doonnaa Shirkii Adventist‑yada ee Low Hampton bishii Diseembar 1844. Shirkan, qaar ka mid ah Millerites‑ka ayaa isugu yimid, waxaana William Miller diiday fahamkii Qayladii Saqbadhkii. Mantiqdu halkan waa in aragtidan, in kasta oo ay innaga wada quseyso, ay si gaar ah ugu socotay 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.

Isla bishaas qudheeda, William Miller wuxuu diiday iftiinkii ka dambeeyey iyaga—Qayladii Habeenbadhka—taas oo sabab u noqon lahayd inuu ka dhaco jidkii kuna dhaco dunida sharka leh ee hoos taal. Waxaan baari doonnaa waxa arrintani ka dhalanayso. Caddaymaha taariikhiga ahi waxay muujinayaan in dhammaan Milleriyiintu rumaysnaayeen inay fulinayeen masalka tobanka bikradood; arrintaasi waxay ahayd aqoon guud oo dhexdooda ka jirta. Waxaannu muujin doonnaa in William Miller uu faham ka haystay waxa Qaylada Habeenbadhku ahayd. Miller wuxuu rumaysnaa in Qaylada Habeenbadhku ahayd farriintii saacadda xukunka ee Daniel 8:14 iyo Muujintii 14:6-9. Wuxuu rumaysnaa in farriintii uu bilaabay inuu ku dhawaaqo horraantii 1830-meeyadii ay ahayd Qayladii Habeenbadhka, “Bal eega, aroosku waa imanayaa,” iyo in Ciise dunida ugu imanayay sidii arooska.

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.

Intii badan taariikhda Millerites-ka, waxay rumaysnaayeen inay fulinayeen masaalka tobanka bikradood, laakiin waxay u haysteen in Qayladii Saqda Dhexe ay ahayd farriintii ay iyagu ku dhawaaqayeen. Si kastaba ha ahaatee, xagaagii 1844, waxaa soo baxay faham cusub oo sax ah: in Qayladii Saqda Dhexe ay ahayd dhaqdhaqaaqii Bisha Toddobaad, iyadoo la filayay in Ciise yimaado maalinta tobnaad ee bisha toddobaad. Taasu waxay ahayd Qayladii Saqda Dhexe ee runta ahayd. Markii Miller diiday Qayladii Saqda Dhexe ee runta ahayd bishii Diseembar 1844, wuxuu diidayay taariikhdii xagaagii 1844, wuxuuna ku noqonayay mowqifkiisii hore ee ahaa inay tani ahayd keliya farriintii guud ee 1830-meeyadii. Fahamka hab-dhaqaaqyada Qayladii Saqda Dhexe waa arrin lama huraan ah. Haddii aadan u fahmin 2520 sidii ay Millerites-ku u fahmeen, ma fahmi kartid Qayladii Saqda Dhexe. Haddii aadan u fahmi karin Qayladii Saqda Dhexe sidii ay Millerites-ku u fahmeen, waxaad ka dhacaysaa jidka oo waxaad ugu dhacaysaa dunida sharka leh ee hoose.

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.

Bandhiggan, waxaynu ku bilaabi doonnaa xaqiiqooyin ka mid ah shaxanka oo ay Maanta si cad u diiddan tahay Adventism-ku. Machadka Cilmi-baarista Kitaabiga ah ee Kaniisadda Adventist-ka ee Toddobaadka iyo inta badan fiqiyayaashii Adventist-ku waxay diidaan 2520. Arrintan si kitaabi ah ayaannu uga hadli doonnaa intaynu soconno, hase yeeshee marka hore waxaynu muujin doonnaa in Ellen White ay si buuxda u taageerto 2520. Machadka iyo inta badan fiqiyayaashu sidoo kale waxay diidaan fahamkii hormuudka ee ku saabsanaa Daily-ga. Waxaynu muujin doonnaa in diididda fahamkii hormuudka ee ahaa in Daily-gu yahay heethannimo ay tahay diididda Ruuxa waxsii sheegidda. Machadku sidoo kale si fagaare ah ayuu u diidaa fahamkii hormuudka ee ku saabsanaa buunanka—Buunankii Shanaad iyo Buunankii Lixaad. Waxaynu ku bilaabi doonnaa in aynu muujinno in diididda fahamkii hormuudka ee buunanku ay tahay diididda Ruuxa waxsii sheegidda.

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.

Maanta, inta badan Adventistadu ugu yaraan si aan caddayn lahayn ayay u fahmaan 1290 iyo 1335. Haddii aan la haysan fahamkii hormuudka ahaa ee 1335, ma jiro wax caddayn Kitaabi ah oo lagu aqoonsan karo wakhtigii dib-u-dhaca ee bilaabmay 22-ka Maarso, 1844. Haddii aan la fahmin wakhtiga dib-u-dhaca, lama garan karo hab-dhaqaaqyada Qayladii Saqda-Dhexe. Haddii aan la fahmin Qayladii Saqda-Dhexe, qofku wuxuu ka dhacayaa jidka oo wuxuu ku dhacayaa dunida sharka leh ee hoose. Waxaannu xaqiiqooyinkan ku muujin doonnaa shaxda annagoo ka eegayna ansixinta cad ee Ruuxa Waxsii-sheegidda, dabadeedna waxaan ka kala saari doonnaa Erayga Ilaah. Laakiin marka hore, waa inaan aragnaa wixii ku hareeraysnaa taariikhda Millerite-ka iyo wixii dhaliyay Qayladii Saqda-Dhexe.

Millerite History and the Arrival of the First Angel

Taariikhda Milleriyiinta iyo Imaanshaha Malaggii Koowaad

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.

Waxaannu ku bilaabaynaa Uriah Smith ee ku jira *Thoughts on Daniel and Revelation*, bogga 521, si aan u muujinno taariikhda Millerite-ka oo aan u tixraacno 1798. Uriah Smith wuxuu qorayaa, “Taariikhaynta dhacdooyinka Muujintii 10 waxaa si dheeraad ah loo hubiyaa xaqiiqada ah in malaa’igtan ay la mid tahay malaa’igtii koowaad ee Muujintii 14.” Muujintii 10, malaa’ig xoog badan ayaa samada ka soo degaysa iyadoo gacanteeda ku haysa kitaab yar oo furan. Ellen White waxay inoo sheegaysaa in malaa’igtan xoogga badani ay tahay Ciise Masiix, kitaabka yarna uu yahay Kitaabka Daanyeel. Dhammaadka cutubka tobnaad, Yooxanaa waxaa lagu amray inuu cuno kitaabka yar, kaas oo afkiisa ku macaanaan doona, calooshiisana ku qadhaadhi doona. Yooxanaa wuxuu matalaa taariikhda Millerite-ka, halkaas oo farriinta Daanyeel ay macaan tahay, hase yeeshee ay horseeddo niyad-jab qadhaadh. Sida ay hormuudayaashu qabaan, malaa’igta xoogga badan ee Muujintii 10 waa malaa’igtii koowaad ee Muujintii 14—waa isla malaa’igtaas.

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.

Badanaa waqti badan kuma bixinno inaan si gaar ah uga hadalno malaa’igahan ku xusan Muujintii, hase ahaatee waa inaynu sidaas yeelnaa. Malaa’igta xoogga weyn ee Muujintii 10 ku jirta waa isla malaa’igtii uu William Miller rumaysnaa inay fulinaysay Qayladii Habeenbadhkii iyada oo dhamaystiraysa shaqadii malaa’igtii kowaad ee Muujintii 14: “Ilaah ka cabsada oo ammaantiisa siiya, waayo saacaddii xukunkiisu waa timid.” Saacadda xukunkiisu waxay tilmaamaysaa Daanyeel 8:14. Malaa’igahani waxay aqoonsanayaan dhinacyo kala duwan oo shaqada la qabtay ah.

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.

Marka aynu ku noqonno Uriah Smith: “Taxanaha wakhtiyeed ee dhacdooyinka Muujintii 10 waxaa si sii badan loo hubsadaa xaqiiqada ah in malaa’igtan ay la mid tahay malaa’igta kowaad ee Muujintii 14.” Wuxuu sharxayaa waxa isku xidhaya: labaduba waxay hayaan farriin gaar ah oo ay ku dhawaaqayaan, labaduba waxay ku dhawaaqaan baaqooda cod weyn, labaduba waxay adeegsadaan hadal isu eg oo tilmaamaya Abuuraha, labaduba na waxay ku dhawaaqaan wakhti—mid ayaa ku dhaaranaya in wakhti dambe jiri doonin, kan kalena wuxuu ku dhawaaqayaa in saacaddii xukunka Ilaah timid. Farriinta Muujintii 14:6 waxay ku taallaa dhinacan ee bilowga wakhtiga dhammaadka.

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.

Uuriyaah Ismiid wuxuu sheegayaa in wakhtiga dhammaadku yahay 1798, iyo in farriinta Muujintii 14 ay timaaddo taas ka dib. Wuxuu qorayaa, “Laakiin farriinta Muujintii 14:6 waxay ku taallaa dhinacan bilowga wakhtiga dhammaadka. Waa baaq ku saabsan in saacaddii xukunka Ilaah timid, sidaas daraaddeedna waa inay ku habboonaataa jiilka ugu dambeeya. Bawlos ma uu wacdiyin saacaddii xukunka oo timid. Luutar iyo la-hawlgalayaashiisiina ma ayan wacdiyin. Bawlos wuxuu ka dooday xukun iman doona, oo mustaqbal aan xaddidnayn ku yaal, Luutarna wuxuu ka dhigay ugu yaraan saddex boqol oo sannadood ka fog wakhtigiisii. Weliba, Bawlos wuxuu kiniisadda uga digayaa wacdinta noocaas ah ee leh saacaddii xukunka Ilaah way timid ilaa wakhti cayiman.” 2 Tesaloniika 2:1-3, Bawlos wuxuu leeyahay maalinta Masiixu ma dhowa ilaa riddoobiddu marka hore timaaddo oo ninkii dembiga la muujiyo. Bawlos wuxuu soo bandhigayaa ninkii dembiga, geeskii yaraa, baabasiinnimada, wuxuuna digniin ku daboolayaa muddadii oo dhan ee sarrayntiisa, taas oo socotay 1260 sannadood, kuna dhammaatay 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.

Sannadkii 1798, xayiraaddii ka dhanka ahayd ku dhawaaqidda in maalinta Masiixu dhow dahay way joogsatay. Wakhtigii ugu dambaysta ahaa wuu billowday, shaabaddiina waa laga qaaday kitaabkii yaraa. Tan iyo markaas, malaa’igta Muujintii 14 way baxday. Uriah Smith wuxuu yidhi, “Haddaad doonaysaan inaad aragtaan,” tan iyo 1798, farriintii malaa’igta kowaad way baxaysay. Sannadkii 1798, malaa’igtii kowaad ee Muujintii 14 waxay taariikhda soo gaadhay—tani waa fahamkii hormuudka. Tan iyo markaas, malaa’igta Muujintii 14 waxay ku dhawaaqaysay in saacaddii xukunka Ilaah timid, malaa’igtii cutubka tobankuna waxay istaagtay badda iyo dhulka dushooda, iyada oo ku dhaaranaysa inaan wakhti dambe jiri doonin. Aqoonsigoodu waa aan shaki ku jirin. Dood kasta oo mid lagu meeleeyo midda kale ayay sidoo kale waxtar u leedahay. Jiilka hadda jooga wuxuu markhaati ka yahay rumoobidda labadan waxsii sheegid. Wacdinta imaatinka, gaar ahaan intii u dhexaysay 1840 ilaa 1844, waxaa ka bilaabmay dhammaystirkoodii buuxa oo faahfaahsan.

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 wuxuu calaamadeeyaa 1840 iyo 1844 isagoo tixraacaya malaa’igtii kowaad ee Muujintii 14 oo timid 1798, hase yeeshee wuxuu sidoo kale malaa’igta kowaad ku calaamadeeyaa 1840, halkaas oo farriinta lagu xoogeeyey. Wacdinta imaatinka, gaar ahaan intii u dhaxaysay 1840 ilaa 1844, ayaa bilowday dhammaystirkeedii buuxa. Meesha malaa’igtu taagan tahay, iyadoo hal cag badda saaran tahay mid kalena dhulka, waxay muujinaysaa baaxadda weyn ee ku dhawaaqiddeeda. Farriintu waxay ka tallaabi lahayd badweynta oo waxay gaadhi lahayd quruumo kala duwan, waxaana ku dhawaaqiddii imaatinku dhab ahaan gaadhay saldhig kasta oo misioni ah oo dunida ku yaal. Laga bilaabo 1840, farriintii malaa’igta kowaad, sida ay sheegtay Ellen White, waxaa la gaadhsiiyey saldhig kasta oo misioni ah oo dunida ku yaal. Tan waxaa la fuliyey markii mabda’a sannad-maalin ee waxsii-sheegidda Kitaabka Quduuska ah lagu xaqiijiyey burburkii Boqortooyadii Cismaaniyiinta. Halkan kuma falanqaynayno faahfaahinta arrintan, balse waxaannu diyaarinaynaa gogosha taariikhda Millerite-ka iyo dhaqdhaqaaqyada Qaylada Habeenbadhka.

Key Historical Events: 1833 and the Falling of the Stars

Dhacdooyinka Muhiimka ah ee Taariikhda: 1833 iyo Dhiciddii Xiddigaha

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.'

Sannadkii 1833, dhacdadii xiddiguhu ku daateen ayaa dhacday. Ellen White waxay ku faallootay The Great Controversy, bogga 333: “Sannadkii 1833, laba sannadood ka dib markii Miller bilaabay inuu si fagaare ah u soo bandhigo caddaymaha imaatinka dhow ee Masiixa, waxaa muuqday calaamaddii ugu dambaysay ee Badbaadiyuhu ballanqaaday inay ahaan doonto astaanaha imaatinkiisa labaad. Ciise wuxuu yidhi: ‘Xiddiguhuna samada way ka soo daadan doonaan.’ Matayos 24:29. Yooxanna isaguna Muujintii ayuu ku sheegay, markii uu aragti ku arkayay muuqaalladii sii hormari lahaa maalinta Ilaah: ‘Xiddigihii samaduna waxay ku daateen dhulka, sida geed berde ahi u daadiyo berdihiisa aan bislaan, markii dabayl weyn ruxdo.’ Muujintii 6:13. Waxsii sheegyadani waxay heshay rumoobid cajiib ah oo saamayn leh roobkii weynaa ee xiddigaha dhacaya ee November 13, 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.

Markhaatigii William Miller wuxuu sheegayaa: “Sabtidii quraacda ka dib—xagaagii sannadka 1833, waxaan fadhiistay miiskayga si aan u baaro qodob gaar ah; markaan istaagay inaan u baxo shaqada, waxaa si ka xoog badan sidii hore qalbigayga ugu dhacay, ‘Tag oo dunida u sheeg.’ Dareenkaasi wuxuu ahaa mid kedis ah oo xoog sidan u leh, sidaas darteedna waxaan dib ugu dhacay kursigaygii anigoo leh, ‘Ma tegi karo, Rabbiyow.’ ‘Maxaad u tegi weyday?’ ayaa u muuqatay inay jawaab ii noqoto; markaas ayaa dhammaan cudurdaaradaydii soo baxeen, iyo tabar-darridayda, hase yeeshee murugadaydu aad bay u weynaatay, sidaas darteed waxaan Ilaah la galay axdi culus oo ah in haddii uu jidka ii furo, aan tegi doono oo aan gudan doono waajibkayga xagga dunida. ‘Maxaad uga jeeddaa inuu jidka kuu furo?’ ayaa u muuqatay inay ii timaaddo. Haddaba, ayaan idhi, haddii aan helo casuumad aan meel kasta si fagaare ah uga hadlo, waan tegi doonaa oo waxaan u sheegi doonaa waxay aan Kitaabka Quduuska ah ka helay oo ku saabsan imaatinka Rabbiga. Isla markiiba culayskaygii oo dhan waa iga degay. Waanan ku farxay inaan u badan tahay inaan sidaas loogu yeedhi doonin; waayo weligay maan helin casuumad noocaas ah, tijaabooyinkayguna lama aqoon, waxaana yaraa rajadaydii ah in laygu casuumo goob adeeg oo kasta. Qiyaastii nus saac kaddib markii ay taasu dhacday, intaanan weli qolka ka bixin ka hor, waxaa soo galay wiil uu dhalay Mudane Guilford oo degganaa Dresden, meel qiyaastii lix iyo toban mayl u jirta hoygayga, wuxuuna yidhi aabbihii ayaa ii yeedhay oo doonaya inaan gurigiisa ula tago, anigoo moodayay inuu doonayo inuu arrin ganacsi iiga hadlo. Waxaan weydiiyey waxa uu iga doonayo. Wuxuu ku jawaabay in maalinta ku xigta aan kaniisaddooda wax wacdin ahi ka jiri doonin, aabbihiina uu doonayo inaan imaado oo aan dadka kala hadlo mawduuca imaatinka Rabbiga. Isla markiiba waxaan naftayda uga cadhooday axdigii aan galay. Hal mar baan Rabbiga ku caasiyey oo go’aansaday inaanan tegin. Wiilkii ayaan ka tagay anigoon wax jawaab ah siin, waxaana murugo weyn awgeed ugu baxay geed yar oo ag dhawaa. Markaas waxaan Rabbiga la legdamay ku dhowaad saacad, anigoo ku dadaalaya inaan iska sii daayo axdigii aan isaga la galay, laakiin wax nafis ah ma aanan helin. Waxaa damiirkayga lagu adkeeyey, ‘Ma Ilaah baad axdi la gelaysaa oo haddana si degdeg ah u jebinaysaa?’ dembiga aadka u weyn ee arrintaas ku jiraana wuu i wada qariyey. Ugu dambayntii waan is-dhiibay oo Rabbiga waxaan u ballanqaaday in haddii uu i xoojiyo, aan tegi doono, anigoo isaga ku kalsoon inuu i siin doono nimco iyo karti aan ku guto wax kasta oo uu iga doono. Waxaan ku noqday gurigii, waxaanan arkay wiilkii oo weli sugaya. Wuxuu joogay ilaa qadada kaddib, aniguna isaga ayaan ula noqday Dresden.” Sidaas ayuu Miller, xagaagii 1833, ku bilaabay inuu farriinta si fagaare ah u soo bandhigo. Bishii Diseembar 1833, dhacdadii xiddigaha daadanayay waxay farriintiisii sii kordhisay miisaan iyo xurmeyn.

1840: The Fulfillment of Prophecy and the Ottoman Empire

1840: Dhammaystirka Waxsii-sheegidda iyo Boqortooyadii Cusmaaniyiinta

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.'

Sannadkii 1840, Ellen White waxay ka hadlaysaa rumoowid cajaa’ib leh oo wax sii sheegid ah. Qoraalkan marar badan ayaa lagu murmaa Ruuxa Waxsii-sheegidda dhexdeeda, iyadoo qaar ay ku doodayaan in Uriah Smith ku daray buugga Murankii Weynaa, laakiin doodahaasi sal ma laha. Waxay ka hadlaysaa isku xigxiga rumoowga waxsii-sheegyada ee horseeday 1840, oo ay ku jiraan dhaciddii xiddigaha iyo Maalintii Mugdiga. Waxay qortay, “Sannadkii 1840, rumoowid kale oo cajiib ah oo waxsii-sheegid ah ayaa kicisay xiise ballaadhan.”

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.

Waxay tixraacaysaa wax sii sheegidda Kitaabka Quduuska ah, ee ma aha oo keliya saadaal bani’aadmi ah oo uu sameeyey Josiah Litch. Laba sannadood ka hor, Josiah Litch, oo ahaa wadaad hormuud ah oo ku wacdiyi jiray imaatinka labaad, ayaa daabacay fasiraad ku saabsan Muujintii 9, isagoo sii sheegay dhicitaankii Boqortooyadii Cismaaniyiinta. Sida ku cad xisaabtiisii, quwaddan waxa la afgembin lahaa Ogosto 11, 1840. Wakhtigii la cayimay, Turkigu, isagoo adeegsanaya safiirradiisa, wuxuu aqbalay ilaalinta Quwadihii Isbahaysiga ee Yurub, sidaas darteedna wuxuu isu geliyey gacanta xukunka quruumaha Masiixiyiinta ah. Dhacdadu si buuxda ayay u rumoowday sidii wax sii sheegiddu ahayd. Markii arrintaasi la ogaaday, dad aad u tiro badan ayaa ku qancay saxnimada mabaadi’da fasiraadda wax sii sheegidda ee ay qaateen Miller iyo saaxiibbadiis, waxaana dhaqdhaqaaqii Advent-ka la siiyey dhiirrigelin yaab leh. Rag aqoon iyo maqaam leh ayaa Miller kala midoobay wacdinta iyo daabacaadda aragtiyihiisa, waxaana intii u dhexaysay 1840 ilaa 1844 shaqadu si degdeg ah u fiday.

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.

Uuriyaah Ismaaciil wuxuu noo sheegay in malaa’igtii kowaad ee Muujintii 14 ay timid sannadkii 1798, hase ahaatee waa isla malaa’igtii ku jirta Muujintii 10. Muujintii 10, Yooxanaa waxaa lagu amray inuu kitaabka yar ka qaato gacanta malaa’igta oo uu cuno, waxaana uu afkiisa ku noqon doonaa macaan. Farriintii Milleriyiinta waxay macaanaatay 11-kii Agoosto, 1840, kaddib laba sannadood oo ay ku sii sheegeen burburka Boqortooyadii Cismaaniyiinta iyagoo ku salaynaya mabda’a sannad-maalin ee waxsii sheegista Kitaabka Quduuska ah. Markii dhacdadu si sax ah u rumowday, farriintii ay ku dhawaaqayeen waxay ku noqotay mid afkooda ku macaan.

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.

11-kii Agoosto, 1840, farriintu waxay afkooda ku noqotay macaan. Yooxanaa waxaa lagu amray inuu qaato kitaabka yar ee ku jira gacanta malaa’igta soo degtay. Malaa’igtu waxay soo degtaa 11-kii Agoosto, 1840, malaa’igtan Muujintii 10 ku xusanna waa isla tii malaa’igta kowaad ee Muujintii 14. Malaa’igtan Muujintii 14 waxay timaaddaa 1798 wakhtiga dhammaadka, laakiin farriinteeda waxaa la siiyaa xoog 1840. Ellen White waxay sheegaysaa in markii dhacdadu caan baxday, dad badan lagu qanciyey saxnaanta mabaadi’da fasiraadda waxsii sheegidda ee ay qaateen Miller iyo saaxiibbadiis. Tan iyo 1930-meeyadii, iyadoo ay ka bilaabantay 1919 laakiin si gaar ah 1930-meeyadii, Adventism-ku wuxuu diiday xeerarkii fasiraadda waxsii sheegidda ee ay qaateen Miller iyo saaxiibbadiis—xeerarkaasi waxay ahaayeen habka qoraallada caddaynta ee barashada Kitaabka Quduuska ah.

The 1843 Chart and the Tarrying Time

Shaxdii 1843 iyo Wakhtigii Dib-u-dhaca

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.

Calaamadda xigta ee taariikhda ku taagan waa shaxdii 1843, oo la sameeyey bishii May 1842. Ellen White waxay tidhi, “Waxaan arkay in shaxdii 1843 lagu hoggaamiyey gacanta Rabbiga iyo inaanan la beddelin, in tirooyinku ahaayeen sida uu isagu u doonayey, iyo in gacantiisu ay dul saarnayd oo ay qarisay khalad ka mid ah tirooyinka qaarkood si aanu midna u arki karin ilaa gacantiisa laga qaado.” Shaxdani waa calaamad nebiyadeed oo jidka ku taagan, laguna sameeyey bishii May 1842. Bishii Juun 1842, kiniisadaha Protestant-ka ah waxay xirteen albaabbadoodii, malaa’igtii labaadna way timid.

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.

Laga soo xigtay Testimonies, jildka koowaad, bogga 21: “Bishii Juun ee 1842, Mudane Miller wuxuu bixiyey taxanihiisii labaad ee muxaadarooyinka ee Kaniisadda Casco Street ee Portland, Maine. Marka laga reebo wax yar, madaahibtii kala duwanaa waxay albaabbadii kaniisadahooda ka xirteen Mudane Miller.” Ellen White waxay ina ogeysiinaysaa in innagoo ah Masiixiyiinta Adventist-ka maalinta toddobaad, ay tahay inaan baranno inaan ka sababayno sabab ilaa natiijo. Sababtii keentay in kaniisadaha Protestant-ku ay albaabbadooda xiraan waxay ahayd soo bandhigiddii shaxdan. Markii shaxda la soo bandhigay bishii Maay, kaniisadaha Protestant-ku waxay go’aansadeen in Milleriyiintu ay ahaayeen xamaasiyiin marin-habowsan.

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.

Niyad-jabkii ugu horreeyey ayaa xigta. Waxaa laga soo qaatay The Great Controversy, bogga 393: “Sida horeba u ahayd sannadkii 1842, tilmaantii lagu bixiyey waxsii sheeggan oo ahayd in aragtida la qoro oo si cad loogu muujiyo looxyada, si kii akhriyaa uu u ordo, ayaa Charles Fitch u soo jeedisay diyaarinta shax nebiyadeed si loo muujiyo aragtiyadii Daanyeel iyo Muujintii.” Charles Fitch, oo dhintay wax yar ka hor Niyad-jabkii Weynaa ee Oktoobar 22, 1844, ayaa Rabbigu ku adeegsaday taariikhdan. Isagu wuxuu diyaariyey shaxdii, taas oo la daabacay Maajo 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.

Daabacaadda jaantuskan waxaa loo arkay inay tahay rumoobidda amarkii Xabaquuq. Hase yeeshee, cidina ma ay dareemin dib-u-dhac muuqda oo ku yimid fulinta waxyiga. Wakhti raagis ah ayaa isla waxsii sheeggaas lagu soo bandhigay. Niyad-jabkii ka dib, Qorniinkan wuxuu u muuqday mid muhiim ah: “Waayo, waxyigu weli wuxuu u yaallaa wakhti la cayimay, laakiinse ugu dambaysta wuu hadli doonaa oo been sheegi maayo; in kastoo uu raago, sug isaga, maxaa yeelay hubaal wuu iman doonaa, mana raagi doono. Kii xaq ahu rumaysad buu ku noolaan doonaa.” Wakhtiga raagistu waa niyad-jabkii ugu horreeyey, kaas oo dhacay Maarso 22, 1844. Milleriyiintu waxay saadaalinayeen dhammaadka dunida sannadkii 1843, iyagoo adeegsanaya xisaabinta wakhtiga ee kitaabiga ah. Markii Rabbigu iman waayay markaas, niyad-jabkii ugu horreeyey wuxuu dhacay Maarso 22, 1844. Taasu waa wakhtiga raagista.

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.

Tanu waa wakhtiga dib-u-dhaca ee masaalka tobanka bikradood, ee Xabaquuq 2, iyo ee Daanyeel 12. Daanyeel 12:11 wuxuu leeyahay, “Oo tan iyo wakhtiga allabariga joogtada ah la qaadi doono...” Hormuudayaashu waxay garteen in jaahilnimadii la hoos geeyey sannadkii 508, markii Clovis ka adkaaday Visigoths-kii. Laga bilaabo wakhtiga jaahilnimada la qaado oo baabtiisnimadana la taago (soddon sannadood ka dib, sannadkii 538), waxaa jiri doona 1290 maalmood. Aayadda xigtana waxay leedahay, “Waxaa barakaysan kii suga oo gaadha kun iyo saddex boqol iyo shan iyo soddon maalmood.” 508 lagu daray 1335 waxay noqonaysaa 1843. “Waxaa barakaysan kii yimaada 1843.” Tirada 1335 waxay calaamad u tahay wakhtiga dib-u-dhaca, iyadoo leh, “Waxaa barakaysan kii suga oo gaadha 1843.” Haddii aad adkaysato fahamka hormuudayaasha ee allabariga joogtada ah, sida Ellen White samayso, tani way caddahay.

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.

Si taas loo sii caddeeyo, Ishacyaah 30:18 wuxuu leeyahay, “Sidaas daraaddeed Rabbigu wuu sugi doonaa.” Halkan, Rabbigu waa arooska ku jira masaalka tobanka bikradood, wuuna daahayaa. “Sidaas daraaddeed aroosku ha daaho si uu idiinku roonaado, oo sidaas daraaddeed ha loo sarraysiiyo si uu idiinku naxariisto; waayo Rabbigu waa Ilaah garsoor leh. Waxaa barakaysan kuwa isaga suga oo dhan.” Tani waxay la jaanqaadaysaa Daanyeel 12:12: “Waxaa barakaysan kii suga oo gaadha 1335-ka.” Aroosku wuxuu daahaa Maarso 22, 1844. Waxaa jira barako ku lifaaqan in la gaadho niyad-jabkii ugu horreeyey ka dibna la sugo. Marka aad halkan timaaddo, waa inaad sugtaa. Maxaad sugaysaa? Xabaquuq 2:3 wuxuu leeyahay, “Waayo, riyadu weli waxay u taallaa wakhti la cayimay, laakiinse dhammaadka ayay hadli doontaa, mana ay beenin doonto; in kastoo ay daahdo, haddana sug iyada.” Barakada ku jirta in la gaadho 1335-ka waa barakada ku jirta in la gaadho taariikhdan, meesha Rabbigu ku fulin doono Qayladii Saqda Dhexe.

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.

Qof kasta looma oggolaan doono inuu ka qayb galo Oohinta Saqda Dhexe. Dad qaarkood waxay la socdeen Milleriyiintii, ma aha waayo-aragnimadooda shakhsiyeed ee ay la lahaayeen Ciise Masiix ama daraasaddooda gaarka ah ee Erayga Ilaah aawadeed, balse cabsi darteed. Ka hor intaan Oohinta Saqda Dhexe iman, Rabbigu wuxuu walaalahan ka soocaa dhaqdhaqaaqa. Niyad-jabkii ugu horreeyey waa qayb ka mid ah habka lagu diyaargaroobayo Oohinta Saqda Dhexe. Sida ay Ellen White sheegtay, haddii aynaan tan fahmin, waxaynu ka dhacnaa jidka oo aynu ku dhacnaa dunida sharka leh ee hoose.

The Empowerment of the Second Angel's Message

Xoog-siinta Fariinta Malaa’igta Labaad

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.

Laga soo qaatay Early Writings, bogga 238: “Dhammaadka dhow ee farriinta malaa’igta labaad ayaan arkay iftiin weyn oo samada ka ifaya oo ku dul dhacaya dadka Ilaah. Fallaaraha iftiinkaasu waxay u ekaayeen kuwo u dhalaalaya sida qorraxda, waxaana maqlay codad malaa’igood oo qaylinaya, ‘Bal eega, aroosku waa imanayaa.’” Kanu wuxuu ahaa Qayladii Habeenbarka, taas oo ahayd inay xoog siiso farriinta malaa’igta labaad. Hormuudkii hore waxay fahmeen in farriinta malaa’igta koowaad ay timid sannadkii 1798, hase ahaatee ay awood yeelatay burburkii Boqortooyadii Cismaaniyiinta dabadeed sannadkii 1840. Farriimaha oo dhammu waxay yimaadaan xilli taariikheed go’an, dabadeedna waa la xoojiyaa. Farriinta malaa’igta labaad waxay timaaddaa Maarso 22, 1844, markii kaniisadaha Protestant-ku ay albaabbadooda ka xirteen farriintii Millerite-ka. Qayladii Habeenbarka ayaa awood siisa farriinta malaa’igta labaad. Farriinta malaa’igta saddexaad waxay timaaddaa Oktoobar 22, 1844, waxaana la awood siiyaa marka malaa’igta xoogga badan ee Muujintii 18 ay ku biirto. Farriin kastaa waxay ku timaaddaa taariikhda gudaheeda, dabadeedna waa la xoojiyaa. Tani waa muhiim in la fahmo.

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.

Qayladii Habeenbadhku waxay xoog siisay farriintii malaa’igta labaad. Malaa’ig baa samada laga soo diray si ay quduusiintii niyad-jabtay u toosiyaan oo ugu diyaariyaan shaqada weyn ee hortooda tiil. Nimankii ugu hibada badnaa ma ay ahayn kuwii ugu horreeyey ee farriintan helay. William Miller ma uu ahayn kii ugu horreeyey ee farriintan helay; taa beddelkeeda, wuxuu ahaa kii ugu dambeeyey ee helay. Isagu wuxuu ahaa kan ugu hibada badan xagga garashada farriinta, halka Samuel Snow uu ahaa kii ugu horreeyey. Kuwii hore shaqada u hoggaamin jirayna waxay ahaayeen kuwii ugu dambeeyey ee farriintan qaata oo ka qayb qaata kordhinta qaylada. Taariikh ahaan, qofkii ugu dambeeyey ee aqbala farriintii Qayladii Habeenbadhku wuxuu ahaa 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.

Laga soo bilaabo The Great Controversy, 376: Intii lagu jiray xoojintii Qaylada Saqda Dhexe, ku dhowaad 50,000 ayaa ka baxay kaniisadaha. Maadaama hawshii Miller ay u janjeertay dhisidda kaniisadaha, bilowgii si wanaagsan ayaa loogu arkay; hase yeeshee, markii adeegayaashii iyo hoggaamiyeyaashii diintu ay go’aansadeen inay ka soo horjeestaan caqiidada Imaatinka oo ay doonayeen inay cabburiyaan kicitaan kasta oo ku saabsan mawduucaas, waxay kaga horyimaadeen minbarka, waxayna xubnahooda u diideen mudnaanta ay u leeyihiin inay ka qayb galaan wacdiga imaatinka labaad ama xataa inay ka hadlaan rajadooda shirarka bulsheed. Hoggaamiyeyaasha Kaniisadda Adventist-ka maanta ee ka mamnuuca baridda farriintan kaniisadda dhexdeeda iyo xataa guryaha gaarka loo leeyahayba, halkan waxaa lagu sii sawiray dhaqdhaqaaqii Millerite-ka.

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.

Mu’miniintu waxay isku arkeen imtixaan weyn iyo wareer. Waxay jeclaayeen kaniisadahooda, wayna ka caga-jiidayeen inay ka go’aan; hase yeeshee, markay arkeen in markhaatifurka Erayga Ilaah la cabburinayo, iyo in xaqoodii ay nebiyadaha ku baadhi lahaayeen la diidayo, waxay dareemeen in daacadnimada Ilaah ay ka reebayso inay u hoggaansamaan. Kuwii doonayay inay xannibaan markhaatifurka Erayga Ilaah looma tixgelin karin inay yihiin kuwa dhisaya Kaniisadda Masiixa. Sidaas daraaddeed, waxay isu arkeen kuwo xaq ku leh inay ka go’aan xidhiidhkoodii hore. Xagaagii sannadkii 1844, qiyaastii 50,000 ayaa ka baxay kaniisadaha.

Miller's Understanding and the True Midnight Cry

Fahamkii Miller iyo Qayladii Saqda Dhexe ee Dhabta ahayd

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.

Buugga Elder Damsteegt, *Foundation of Seventh-day Adventist Message and Mission*, ayuu Miller ku rumaysnaa in ku dhawaaqidda Daanyeel 8:14 iyo malaa’igtii kowaad ee Muujintii 14 ay ahayd Qayladii Habeenbadhka—“Bal eega, aroosku waa imanayaa.” Wuxuu rumaysnaa in farriintani ay tilmaamaysay imaatinka labaad ee Masiixa. Miller wuxuu u arkayay in taariikhda oo dhammaystiranu ay ahayd Qayladii Habeenbadhka, hase yeeshee Ellen White waxay sheegaysaa in Qayladii Habeenbadhka lagu dhammaystiray meel gaar ah oo wakhti ah. Samuel Snow wuxuu bandhiggiisa ugu bixiyey “Qayladii Dhabta ahayd ee Habeenbadhka” si uu uga sooco waxbariddii Milleriyiinta ee ahayd in Qayladii Habeenbadhka ay ahayd farriinta guud.

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.

Kuwa ugu ruuxiga badnaa ayaa farriinta ugu horrayn helay, kuwii horena hoggaanka uga hayay hawshana waxay ahaadeen kuwii ugu dambeeyey ee aqbala oo ka qayb qaata sii ballaarinta qaylada. William Miller, oo hoggaaminayay hawsha tan iyo 1833, wuxuu la tacaalay farriintii Qaylada Habeenbadhka markii ay timid Agoosto 1844. Wuxuu ka labalabaynayay ka go’idda kaniisadaha, wuxuuna sannado badan barayay faham kale oo ku saabsan Qaylada Habeenbadhka.

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 wuxuu qoray, “Marnaba si hubaal ah uma aanan go’aansan maalin gaar ah oo ku saabsan imaatinka Rabbiga, anigoo rumaysan in aan ninna garan karin maalinta iyo saacadda. Dhammaan muxaadarooyinkayga daabacan, waxaa bogga cinwaanka kaga muuqan doonta, qiyaastii sanadka 1843. Dhammaan muxaadarooyinkaygii afka ahaa, si joogto ah ayaan dhagaystayaashayda ugu sheegay in xilliyadu ku dhammaan doonaan 1843 haddii aanu qalad ku jirin xisaabtayda, laakiin aanan odhan karin in dhammaadku uusan iman karin xataa ka hor wakhtigaas, iyo inay tahay inay si joogto ah u diyaar ahaadaan. Sannadkii 1842, qaar ka mid ah walaalaha ayaa si aad u adkayn leh u wacdiyey sannadka saxda ah, waxayna igu canaanteen inaan geliyey ‘haddii.’” Bishii Maajo 1842, shaxdii 1843 ayaa la daabacay, walaalahuna waxay Miller u sheegeen inuu ka saaro “haddii” soojeedintiisa.

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 wuxuu sii watay, “Saxaafadda dadweynuhu waxay kaloo daabaceen in aan go’aamiyey maalin cayiman, oo ah saddex iyo labaatanaadka Abriil, imaatinka Rabbiga. Sidaa darteed, bishii Diseembar ee sannadkaas, maadaama aanan arki karin wax qalad ah oo ku jira xisaabtaydii, waxaan daabacay rumaysnaantayda in waqti u dhexeeya Maarso 21, 1843, iyo Maarso 21, 1844, Rabbigu iman doono.” Miller wuxuu hore u gaaray gunaanadka maalinta tobnaad ee bisha toddobaad, oo wakhti dheer ka hor intii Samuel Snow gunaanadkan u adeegsaday ku dhawaaqidda Qayladii Habeenbadhka, Miller wuu ka qoray arrintaas. Miller ayaa ahaa kii Rabbigu adeegsaday inuu isu geeyo macquulka Samuel Snow u adeegsaday inuu ku aqoonsado Oktoobar 22, 1844.

Miller wrote, 'During the year 1843, the most violent denunciations were heaped upon me and those associated with me by the press and some pulpits. Our motives were assailed, our principles misrepresented, our characters traduced.' Time passed, and March 21, 1844, went by without the Lord's appearing. The disappointment was great, and many walked no more with them. Before this time, from 1840, there were an estimated 200,000 Millerites, but by this point, only 50,000 remained.

Miller wuxuu qoray, “Intii lagu jiray sannadkii 1843, cambaareyntii ugu kululayd ayaa la igu dul tuuray aniga iyo kuwii igu weheliyey, waxaana sidaas sameeyey saxaafadda iyo qaar ka mid ah minbarada. Ujeeddooyinkayagii waa la weeraray, mabaadi’deennii si qaldan ayaa loo matalay, dabeecaddeenniina waa la aflagaaddeeyey.” Waqti baa sii gudbay, oo Maarso 21, 1844, ayaa dhaaftay iyada oo Rabbigu aanu soo muuqan. Niyad-jabkii wuxuu ahaa mid weyn, dad badanna mar dambe lama ay socon iyaga. Ka hor wakhtigan, laga bilaabo 1840, waxaa lagu qiyaasay in ay jireen 200,000 oo Millerites ah, laakiin markan la joogo, 50,000 oo keliya ayaa hadhay.

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 ayaa sii watay, “Intii ka horraysay tan, dayrtii 1843, qaar ka mid ah walaalahay waxay bilaabeen inay kaniisadaha ugu yeedhaan Baabuloon oo ay ku adkaystaan in ay waajib ku tahay Adventist‑yada inay ka soo baxaan. Arrintan aad baan uga murugooday. Saameyntu ma ahayn oo keliya mid aad u xun, balse waxaan u arkayay qalloocin Erayga Ilaah ah, iyo marin‑habaabinta Qorniinka.” Miller wuxuu la halgamay farriintii malaa’igta labaad, taasoo ka sii adkaysay inuu aqbalo farriinta runta ah ee Qayladii Saqda Dhexe. Dhaqankaasu wuu fiday, kaniisadihiina waa laga xidhay iyaga, taasoo abuurtay cadaawad oo kala fogaysay inta badan Adventist‑yada iyo kaniisadahoodii kala duwanaa.

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.'

Markii wakhtigii uu daabacay dhammaaday, Miller wuu qirtay niyad-jabkii ka soo gaaray muddada saxda ah, hase yeeshee iimaankiisii wuu sii adkeystay. Wuxuu sii watay hawlihiisii Galbeedka intii lagu jiray xagaagii 1844 ilaa dhaqdhaqaaqii Bisha Toddobaad. Isagu wax qayb ah kuma lahayn dhaqdhaqaaqan marka laga reebo warqad uu qoray siddeed iyo toban bilood ka hor oo ku saabsan dhawridda Sharciga Muuse oo tilmaamaysay bishaas. Ma uusan filayn in mawduucyadaas sidaas looga faa’iidaysan doono ama in rumaysadka caddaynta noocaas ahi uu imtixaan badbaado noqon doono. Wax wadaag ah lama uu lahayn dhaqdhaqaaqaas ilaa laba ama saddex toddobaad ka hor Oktoobar 22, 1844. Warqad uu u qoray Himes Oktoobar 6, 1844, ayuu Miller ku qoray, “Waxaan ku arkayaa ammaano ku jirta bisha toddobaad oo aanan weligay hore u arag... Hadda, mahad waxaa leh magaca Rabbiga, waxaan ku arkayaa qurux, is-waafajin, iyo heshiis Qorniinka dhexdiisa ah, taas oo aan muddo dheer u soo tukaday, laakiin aanan arag ilaa maanta. Rabbiga u mahadnaq, naftaydoy. Walaal Snow, Walaal Storrs, iyo kuwa kale, ha la barakeeyo kaalintoodii ay indhahayga ku fureen. Waxaan ku dhowaaday gurigii. Ammaanu, ammaanu, ammaanu, ammaanu.”

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.

Dabadeedna, Miller wuxuu dib uga fiirsaday Qayladii Saqda Dhexe, isagoo ku tilmaamay xamaasad xad-dhaaf ah. Damsteegt wuxuu xusayaa in Snow uu qaab-dhismeedka aasaasiga ah ee farriinta Qaylada Saqda Dhexe ka soo qaatay shaqadii hore ee 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.

Xisaabaadkii Snow, oo la daabacay bishii Maarso 1844, wax dareen yar ah ayey kicisay ilaa shirkii teendhooyinka ee Exeter, Agoosto 12–17, 1844. Halkaas, taariikhdiisii saxda ahayd ee soo-noqoshada Masiixa waxay kicisay Milleriyiin badan, iyada oo dadaalkoodii wacdiga gaarsiisay heerkii ugu sarreeyey. Jawaabtoodii waxaa loo yaqaanay dhaqdhaqaaqii Bisha Toddobaad. In kasta oo hoggaamiyeyaashii Milleriyiintu ay markii hore shaki qabeen, haddana toddobaadyo yar ka hor dhacdadii la filayay, waxay ku biireen dhaqdhaqaaqa, waxayna oggolaadeen in aragtiyihii Snow la daabaco oo la taageero.

The Midnight Cry and Its Aftermath

Qayladii Saqda Dhexe iyo Wixii Ka Dhashay

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.

Aragtidii ugu horraysay ee Ellen White waxay muujinaysaa dadka Ilaah oo ku socda jid u kaca samada, iyadoo iftiin ka dambeeya yaal loogu yeedhay Qayladii Habeenbadhka. Farriintii uu Samuel Snow soo bandhigay waxay u baahan tahay in la fahmo. Bishii Maajo 1842, waxaa la daabacay 300 jaantus oo loogu talagalay 300 wacdiye. Markii la gaadhay Maarso 22, 1844, niyad-jabkii ugu horreeyey ka dib, jaantuskii waa la dhinac dhigay, dad badanna way ka tageen dhaqdhaqaaqa. Kuwii hadhayna waxay ahayd inay sugaan. Shirkii teendhooyinka ee Exeter, Snow wuxuu muujiyey in Rabbigu iman doono Oktoobar 22, 1844, oo ahayd Maalinta Kafaaraggudka. Tani waxay ku kalliftay inay ku dhawaaqaan farriinta.

Joseph Bates recounted that after the Exeter camp meeting, as he walked through the train cars, he heard voices repeating, 'Behold, the bridegroom cometh!' This movement swept over the United States in two months, leading to the Great Disappointment on October 22, 1844.

Joseph Bates wuxuu ka warramay in ka dib shirkii teendhooyinka ee Exeter, intii uu dhex marayay gaadiidka tareenka, uu maqlay codad ku celcelinaya, “Bal eega, aroosgalkii waa imanayaa!” Dhaqdhaqaaqan wuxuu ku fiday Maraykanka oo dhan laba bilood gudahood, isagoo horseeday Niyad-jabkii Weynaa ee Oktoobar 22, 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 wuxuu ka faalloodaa Shirkii Adventistayaasha ee Low Hampton, Diseembar 28–29, 1844, kaas oo ay ku lug lahaayeen Himes iyo Miller. Himes wuxuu ku boorriyey in quduusiinta la qalbiqaboojiyo, dunida Masiixiga ahna la kiciyo, oo badbaadadana loo dhawaaqo dembilayaasha. Dhowr toddobaad ka dib, Saxaafaddii Advent-ka ayaa dib loo bilaabay, Himesna wuxuu ku dhawaaqay in albaabkii badbaadadu furan yahay. Miller si tartiib tartiib ah ayuu uga tanaasulay fikraddii xagjirka ahayd ee albaabka xiran, wuxuuna ku noqday aragtidiisii asalka ahayd ee Qayladii Habeenbadhka. Isla bishaas, Ellen White waxay heshay araggeedii ugu horreeyey, kaas oo muujinayey in kuwa diida Qayladii Habeenbadhka ay jidka ka dhacaan. Aragtidaasu waxay William Miller ugu ahayd sida ay ugu ahayd qof kasta oo kale.

William Miller's Final Test and Legacy

Imtixaankii Ugu Dambeeyey iyo Dhaxalkii William Miller

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.

Laga soo bilaabo Early Writings, bogga 257: “Dareenkaygii ayaa markaas loo jeediyey William Miller. Wuxuu u ekaa mid jahawareersan, waxaana laabtiisa ku cuslaa welwel iyo murugo uu u qabo dadkiisa. Kooxdii 1844 ku midaysnayd oo isjeclayd waxay luminaysay jacaylkoodii, way isdiiddanaayeen, waxayna ku sii dhacayeen xaalad qabow oo dib-u-dhac ruuxi ah. Markuu waxaas arkay, murugadu waxay dhammaysay xooggiisii. Waxaan arkay rag hormuud ah oo isaga ilaalinaya, gaar ahaan Joshua Himes, kana cabsanaya inuusan aqbalin farriinta malaa’igta saddexaad.” Farriinta malaa’igta saddexaad ee halkan ku jirtaa waa Sabtida. Intii Miller u janjeedhay iftiinka samada ka imanaya, nimankani waxay dejin jireen qorshayaal ay maskaxdiisa uga jeediyaan. Saamaynta aadanaha ayaa ku haysay gudcurka, waxayna sii haysay saamayntiisii dhexdeeda kuwii runta ka gees ahaa. Ugu dambayntii, Miller codkiisii ayuu ka taagay iftiinkii samada ka yimid—Sabtida. Wuxuu ku guuldarraystay inuu aqbalo farriintii sharxi lahayd niyad-jabkiisii oo iftiin iyo ammaan ku shubi lahayd wixii hore. Wuxuu ku tiirsanaa xigmadda aadanaha halkii uu ka tiirsanaan lahaa tan Ilaah. Isagoo ay daaliyeen hawl iyo gabow, mas’uuliyaddiisu uma sinnayn tan kuwii runta ka hor istaagay. Dembigu iyaga ayuu saaran yahay. Haddii Miller arki kari lahaa iftiinka malaa’igta saddexaad, waxyaalo badan baa loo sharxi lahaa. Laakiin walaalihiis waxay muujiyeen jacayl aad u qoto dheer oo ay u qabaan isaga, sidaas darteed wuxuu mooday inuusan weligiis ka go’i karin iyaga. Ilaah wuxuu u oggolaaday inuu ku dhaco awoodda dhimashada, wuxuuna ku qariyey qabriga kuwa runta ka leexiyey hortooda. Muuse wuu qaldamay ka hor intuusan gelin Dhulkii Ballanqaadka; sidaas oo kale Miller wuu qaldamay isagoo goor dhow geli lahaa Kancaan samada ah. Kuwo kale ayaa ku hoggaamiyey inuu sidaas sameeyo; kuwaas kalena waa inay taas ka xisaab tamaan. Laakiin malaa’igtu waxay ilaalinayaan boodhka qaaliga ah ee addoonkan Ilaah, wuxuuna soo bixi doonaa dhawaaqa buunka ugu dambeeya.”

Conclusion: Lessons for Today

Gunaanad: Casharro Maanta Loogu Talagalay

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.

Gabagabadii, William Miller wuxuu astaan u yahay Dadka Adventist-ka ee Maalinta Toddobaad dhammaadka dunida. Araggii ugu horreeyey ee Ellen White wuxuu khuseeyaa maalinteenna si ka badan intii uu khuseeyey waqtigeedii. Dhammaadka dunida, Dadka Adventist-ka ee Maalinta Toddobaad waxay diidi doonaan iftiinka Qaylada Habeenbadhka. Iftiinka Qaylada Habeenbadhka waxaa keliya lagu fahmi karaa marka taariikhdan la fahmo. Niyad-jabkii koowaad wuxuu dhaqdhaqaaqii Milleriyiinta ka sifeeyey kuwii halkaas u joogay sababaha khaldan, wuxuuna dadka u diyaariyey waayo-aragnimada imtixaanka ee ku hoggaamin lahayd Meesha ugu Quduusan. Kuwa gaadha niyad-jabka koowaad waa barakaysan yihiin oo keliya haddii ay sugaan Oktoobar 22, 1844. Wakhtigan Ilaah baa u qoondeeyey inuu ku soo saaro dad uu isagu ku soo ururin doono Meesha ugu Quduusan. In la diido Qaylada Habeenbadhka oo jidka laga dhaco waa in la diido taariikhdan oo dhan.

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 wuxuu sameeyey saddex qalad, innaguna mar walba waxaa nala mariyaa saddex imtixaan. Qaladkiisii kowaad wuxuu ahaa inuu diiday Qayladii Habeenbadhkii bishii Diseembar 1844. Qaladkiisii labaad wuxuu ahaa inuu dhegaystay dadka halkii uu Ilaah ka dhegaysan lahaa, taas oo u horseedday qaladkiisii saddexaad: diidmada Sabtida. Dhammaadka dunida, Adventistayaasha maalinta toddobaad waxay diidi doonaan taariikhda Qaylada Habeenbadhkii iyo baaqa loogu yeedhayo in lagu soo noqdo jidadkii hore, maxaa yeelay waxay dhegaysanayaan hoggaamiyayaashooda. Markay sidaas sameeyaan, waxay isu diyaarinayaan calaamadda bahalka, iyagoo ku celinaya hannaankii saddexda-tallaabo ahaa ee imtixaanka Miller, kaas oo ka bilaabma sida ay ula xidhiidhaan farriinta iyo taariikhda Qaylada Habeenbadhkii.

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.

Waxa jira laba waxsii-sheeg oo keliya oo ka hadlaya taariikhda laga bilaabo niyad-jabkii kowaad ilaa niyad-jabkii labaad: 2300-ka maalmood (“In kastoo waxyigu raago, isaga sug”) iyo 2520. In la diido 2520 waa in la diido Qayladii Saqda-dhexe. In la diido Qayladii Saqda-dhexe waa in laga dhaco jidka loona dhaco dunida sharka leh ee hoose.

We will address this further in the next presentation.

Waxaan tan sii faahfaahin doonnaa bandhigga xiga.