A Word of Clarification
Ab Kàddu yu Leerleel
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.
Naan ci mujj nu tàmbalee waajal bindat gi ñu jàpp ci wax ji ñuy tudde Ñaari Tàbali Habaquq, ngir ñu tekki ko ci làkk yi wuute yi nekk ci sunu dalub web. Liggéeyu soppi njëg wu ñu wax ci kanam nit ñi ngir mu nekk njëg wu ñu bind moo gën a metti lool, ba fèsul bu baax lu tollu ci lool, su fekkee nit ki xamul mboolem yoon yu war a jéll ngir soppi wax ji ci bind, boole ci ak jafe-jafe yu war ci mujj gi ngir tekki mbir mi ci làkk yu wuute yi nekk ci dalub web bi. Nu ngi rekk a tàmbali sunu seetal ak jubal bindu njëg bi njëkk ci juróom-ñeent-fukk ak juróom benni waxin yi, te ma gis beneen yoon wu nu wara itam jéll. Loolu jëm na ci ni yégle bii di màggat ndànk-ndànk, gannaaw 1989 ba ci sunu jamono jii.
In the presentations of about fifteen years ago there were truths that were in their infant state of understanding. The first of those truths that I must clarify is the arrival of the second angel in Millerite history. I understood at that time that the second angel arrived when the Protestant churches began to close their doors against Miller’s presentation of the first angel’s message, in conjunction with the termination of the year 1843. William Miller worked upon a reckoning of time that he believed identified that the year of 1843 began on March 22, 1843 and ended on March 22, 1844. He had thought the three prophecies that ultimately were placed upon the two sacred charts would terminate in the year of 1843, and he believed that year ended on March 22, 1844. He was wrong on two points.
Ci waaxtaan yu tollu ci ñatt-fukk ak juróom at yi weesu, am naoon na fa dëgg yu nekkoon ci xaleem-xale yu xam-xam. Jëkk ci dëgg yooyu maa wara leerale mooy ñëwug malaaka ñaareel bi ci jaar-jaaru Millerite. Ci jamono jooju, maa doon déggoo ne malaaka ñaareel bi ñëw na bi kerceen yu Protestants yi tàmbalee tëj seen bunt ngir dindi ci Miller wàccug yégleb malaaka bu jëkk bi, ànd ak jeexital atu 1843. William Miller dafa liggéeyoon ci ab waññi waxtu bu mu gëmoon ne day xamle ne atu 1843 tambalee na 22 Mars 1843 te jeex na 22 Mars 1844. Mu doon xalaat ne ñetti waxi yonent yi, yi ñu teg ci mujje ci ñaari kart yu sell yi, dañoo wara jeex ci atu 1843, te mu gëmoon ne at woowu jeex na 22 Mars 1844. Mu juum na ci ñaari mbir.
The three prophecies of the 1335 days of Daniel twelve, the 2520 years of the “seven times” of Leviticus twenty-six and the 2300 days of Daniel eight were understood by Miller to conclude in March of 1844. The Lord thereafter guided Samuel Snow to not only understand that the prophecies ended not in 1843, but 1844. Snow applied the Karaite reckoning of time, that was not the time application Miller had been employing. Miller had been using the Rabbinic/equinox-based reckoning of time that based the year upon spring to spring.
Ñetti yeneen ñatt yi ci 1335 fan yi ci Daniel fukk ak ñaar, ak 2520 at yi ci “juróom-ñaar yoon” yi ci Lewítik ñaar-fukk ak juróom-benn, ak 2300 fan yi ci Daniel juróom-ñaar, Miller déggoon na ne ñuy jeex ci weeru Marsu atum 1844. Gannaaw loolu, Boroom bi gindi Samuel Snow ba mu xam du rekk ne ñetti yeneen yi jeexulwoon ci 1843, waaye ci 1844. Snow jëfandikoo na waññi waxtu gu Karaite, te loolu doonul ni Miller daan jëfandikoo waxtu. Miller dafa doon jëfandikoo waññi waxtu gu Rabbinik/gu aju ci equinox, gu samp at mi ci bëgg-bëggu gannaaw gu bëgg-bëggu jant bi.
When we were presenting Habakkuk’s Two Tables, we had not understood this historical reality and were using Miller’s experience to mark March 22, 1844 as the arrival of the second angel and the beginning of the tarrying time. I understood, and still do that the arrival of that angel corresponded to when the Protestants rejected Miller’s message of the first angel, and the following passage was my point of reference.
Bi nu doon woon Habakkuk’s Two Tables, xamunu woon dëgg-dëggu jaar-jaar bii, te nu doon jëfandikoo njàngatu Miller ngir màndargaale 22 Mars 1844 ni moo di ñëwug malaaka bu ñaareel bi ak ndoorte waxtu yi yéex. Degg naa, te ba léegi it degg naa ne ñëwug malaaka boobu dafa méngoo ak bi Protestants yi bañee yégleb Miller ci mbirum malaaka bu jëkk bi, te pasaj bii di woon sama bérab bu ma ci teg.
“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.
“Ci weeru Suwe 1842, Misye Miller joxe na ñaareel waxtaanam yi ca mbooloom jaamu Yàlla bu nekk ci bët Casco Street ca Portland. Dama ko jàppe woon muy sañ-sañ bu mag laa man a teewe ci waxtaan yooyu; ndaxte da ma daanoon a nekk ci ñàkk yaakaar ak tiis, te dama doon feeñ ne jàppuma sama bopp ngir daje ak sama Musalkat. Ñaareelu toftalu waxtaan wii jur na ca dëkk ba yëngu-yëngu gu gën a réy boroom bu jëkk ba. Gannaaw lu néew, mbooloo yu wuute yi tëj nañu bunt yu seen kër ya ngir bañ Mr. Miller. Bari xutba yu jóge ca minbar yu wuute ya daan nañu wut a leeral ay njuumte yu ñuy wax ne ay juum-jub fanatik lañu, yu waxkat bi daan yégle; waaye mbooloo mu bari, te fees ak jaaxle ngir déglu, daan nañu teewe ay ndajem, te ñu bare mënuñu woon a dugg ci kër ga. Mbooloo yi nekkoon nañu ci dal gu ñuul ak déglu gu baax.” 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.
Degg naa ne tëjjaat bunt yu tëj ci yégle Miller mo màndargaal tàmbali bañub malaaka bu njëkk bi, te ànd ak xalaatu Miller ci jàngat waxtu gu Rabbinic/equinox-based, dama jàppe ne 22 Mars 1844 moo màndargaal jeexitalu 1843. Li Miller wone Portland ci weeru Suwe 1842 mooy dëgg-dëgg benn waymark buy xamle benn bañ gu dëgër-dëgëral, gu mujj ci 18 Awril 1844, waaye ci jamono ji ñuy joxe wone yi, nun dunu woon xam njëriñ li Samuel Snow def ci jëfandikoo jàngatu waxtu gu Karaite.
In the first presentation that we began to copy-edit, I began to see that what was recorded at that time seems to contradict what we now teach. It does and it doesn’t. It is simply an emphasis upon the progressive arrival of the second angel, and also an illustration of the progressive unsealing of this message, as was the case also in Millerite history. This note of clarification should address those who have stumbled over our identification of April 19, 1844 as the first Millerite disappointment and what was taught in the past.
Ci njëkk waxt wi nu tàmbalee soppi ngir yékkati bind bi, dama tàmbalee gis ne li ñu bindoon ca jamono jooju mel ni dafay juuyoo ak li nuy jàngale léegi. Dafa ko def te du ko def. Loolu nag ab cëru la ci wetu ag ñëw gu yokkute gu malaaka ñaareel bi, te itam muy misaal bu wone ubbikug ndigal bii ci anam gu yokkute, ni ko nekkoon itam ci jaar-jaaru taariixu Millerite bi. Bii xët wu leerali la war a taxawal ñi daanu ci sunu jàngat bu jëm ci April 19, 1844 ni mooy jéexital gu njëkk gi ci Millerite yi ak li ñu doon jàngale bu njëkk.
“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.
“Bataxal ak ñaareelu yégle bi joxe nañu ko ci 1843 ak 1844, te léegi nu ngi ci yégleb ñetteelu bi; waaye ñetti yégle yooyu yépp dafa wara ñu leen di yégle ba tey. Léegi itam, ni mu doon lu am solo lool njàngat yi weesu yi, noonu la ba tey itam ne fàww ñu dellu wax leen ñi di seet dëgg gi. Ci bind ak ci baat, war na nu yégle yégle bi, di won toftaleem, ak ni waxi Yonent yi di jëfe ngir yóbbu nu ba ci yégleb malaaka bi ñetteel. Ñetteelu bi mënul nekk ndare ak bataxal ak ñaareelu bi. Yégle yii la war a jox àddina si ci mbind mi ñuy siiwal, ci waxtaan yu ñuy jottali, di won ci toftaleb jaar-jaari Yonent yi mbir yi xewoon ak yi di ñëw.” Selected Messages, téere 2, 104.
Habakkuk's Two Tables 1 of 95
Ñaari xët yu ñaari Habakuk 1 ci 95
Introduction to Habakkuk's Two Tables and the Midnight Cry
Ndëgël ci Ñaari Dëkkantal yu Habakuk ak Yuuxu Guddi Gi
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.
Ci taxawaayu bii, dinañu xool bu baax te yàgg ci ñaari tabloyu Habakuk yi—Chart bu 1843 ak Chart bu 1850. Dinañu tàmbali ci teg Cry of Midnight bi ci barabam. Ni ko ñu waxe ba noppi, lu bare ci njàngat yu njëkk yi dina doon dellu ci li ñi xam xebaar bii ba noppi xam, waaye ndaxte dañuy waajal ab taxawaayu njàng mi nit ñi bees ci xebaar bii man a gëstu, war nañu leen di leeral ay xalaat yu njëkk. Dinañu tàmbali ak Cry of Midnight bi, di jéem a seet benn wàll bu nekk ci njël gu njëkk gu Ellen White. Nañu jàng paragraaf bu njëkk bi ci Christian Experience and Teachings, xët 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."
“Gannaaw waxtu wi weesoo ci atum 1844 lañu ma may sama njëkk peeñ gu ubbi. Damaa nekkoon ci kër Aji Haines ca Portland, Maine, moom nag bokk bu bëgg ci Kirist, ku xolam booloo ak sama xol. Ñu juróom ñépp lañu doon, jigéen rekk, di sukk ci dal ci saraxal kër ga. Bi nu nekkee di ñaan, kàttanu Yàlla daldi wàcce ci man ni mu masul a xewoon balaa loolu.”
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.
Jigéen ñu juróom ñii, seeni xol boolewoon ak Mbokk White, nekkuñu woon di weddi benn fésalinu dooley Yàlla. Lu gën a feeñ mooy ne ñoom ñépp jigéen lañu woon, te loolu dafa mel ni dafa tegu ci mbooloom kerk bi, te ñu juróom lañu woon, te manees na ko gis ni juróomi janq yu am xel yi. Lii ab seetlu rekk la.
"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."
«Dama mel ni ma nga wërsëg ak leer gu yéegaat di yéegaat jëm ci kaw suuf si. Dama dellu ngir xool nit ñi gëm dikkug Kirist ci àddina si, waaye gisuma leen; noonu baat bu ne ma: “Xoolaat, te xool tuuti ci kaw.” Ci loolu ma yékkati sama bët te gis yoon wu jub te xat, ñu yékkati ko fu kawe, sore àddina si. Ci yoon woowu la nit ñi gëm dikkug Kirist doon dox jëm ca dëkk ba, mi nekkoon ca gëna soreb yoon wa. Am nañu woon leer gu xonq te ratax bu ñu sampoon ca seen ginnaaw, ca njàlbéenu yoon wa, te malaaka mi wax ma ne moo doon Yuuxu Diggante Guddii. Leer googu dafa leeraloon yoon wépp te jox seen tànk leer ngir ba ñu bañ a tëb. Su ñu saxee xool yees ci Yeesu, mi nekkoon tuuti ci seen kanam, di leen jiite jëm ca dëkk ba, dañoo nekkoon ci kaaraange. Waaye yàggul benn ñi sonn te naan dëkk ba dafa sore lool, te dañoo yaakaaroon ne woon nañu dugg ci moom lu jiitu lool. Noonu Yeesu di leen dëgërël ci yékkati ndijooram bu tedd bi, te ci loxoom la leer génn, di yëngëtu ci kaw mbooloom ñi gëm dikkug Kirist; noonu ñu yuuxu naan: “Alleluia!” Ñeneen ñi nag, ci ngor-gu-yaram, weddi nañu leer ga nekkoon ca seen ginnaaw, naan ne du Yàlla moo leen jiite ba ñu agsi nii fu sore. Noonu leer ga nekkoon ca seen ginnaaw dey dem, ba tax seen tànk nekk ci lëndëm gu mat sëkk; ñu tëb, di sànni gis mbir ma ñuy jublu ca ak Yeesu, te ñu daanu génn yoon wa, wetu suuf ci àddina suuf sa lëndëm te bon.»
William Miller and the Midnight Cry
William Miller ak Yuuxu Guddi Ga ci Biir Guddi gi
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.
Ci njëkk ci njëkk bii, gannaaw ba nu samp ay tënk yu néew, dina nu waxtaan ci Ndaje Low Hampton bu Adventiste yi ci weeru Desàmbar 1844. Ci ndaje bii, am na ay Millerite yu dajale woon, te William Miller bañ na xam-xamu yuñu jëfandikoo ci Midnight Cry. Xel mi nekk fii mooy ne, gis-gis bii, doonte ne ñun ñépp la, waaye ci yeneen yoon dafa gën a jëm ci 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.
Ci weeru benn waxtu boobu, William Miller weddi leer gi nekk woon ci seen ginnaaw — Yuuxu Guddi digg bi — te loolu waroon na ko daanu ci yoon wi jëm ci suuf, ca àddina ju bon ja. Dinañu seet ay ndigal ak njariñam. Firnde yu jëm ci jaar-jaar yoon wone na ne, Millerite yi ñépp gëm woon nañu ne ñoom dañoo mataloon léebu fukki janq yi; loolu xam-xamu mbooloo la woon ci seen biir. Dinañu wone ne William Miller amoon na xam-xam ci lan mooy Yuuxu Guddi digg bi. Miller dafa gëmoon ne Yuuxu Guddi digg bi mooy yégle waxtu àtte bi ci Daniel 8:14 ak Apocalipse 14:6-9. Dafa gëmoon ne xibaar bi mu tambalee waare ci ay at yu njëkk ci 1830 yi mooyoon Yuuxu Guddi digg bi, “Xool-leen, boroom céet bi ngi ñëw,” te ne Yeesu dafa doon ñëw ci àddina si ni boroom céet bi.
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.
Ci ëpp ci tàmbalee ci jaar-jaari Millerite, dañu gëm ne dañoo matal léebub ña fukki janq, waaye dañoo xalaat ne Yuuxu Digg-Guddi mooy woon yégle yi ñuy waare. Waaye, bi jotee ci ngàwwu atum 1844, am na njàngum bees te jub: ne Yuuxu Digg-Guddi mooy woon yokkute Weeru Juróom-ñaareel bi, te dañoo séentu woon ñëwug Yeesu ci bésub fukk ba ca weeru juróom-ñaareel ba. Loolu moo doonoon dëgg-dëgg Yuuxu Digg-Guddi. Ba Miller weddee dëgg-dëgg Yuuxu Digg-Guddi ga ca desàmbar 1844, dafa weddi jaar-jaaru ngàwwu 1844 te dellu ci taxawaayam bu njëkk, ne loolu duwoon ludul yégle gu yaatal ga jóge ci at yi 1830. Xam-xamu doxalinu Yuuxu Digg-Guddi am na solo lool. Su fekkee ne dégguloo 2520 ni Millerite yi ko déggoon, doo man a dégg Yuuxu Digg-Guddi. Su fekkee ne manulo dégg Yuuxu Digg-Guddi ni Millerite yi ko déggoon, dangay rot yoon wi, daldi daanu ci suuf si ñaaw ñi nekk.
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.
Ci waxtu wii, dina tàmbali ak yenn dëgg ci tàllal bi yu Adduna Adebis bu tay ubbi bàyyi. Biblaikal Research Institute bu Kàngiiréegu Addina-bés-ju-juroom-ñaareel, ak li ëpp ci teolojiyeen yu Addina Adebis, dañuy bañ 2520. Dinañu wax ci mbir mi ci anam bu dëpp ak Mbind mi su nuy dem, waaye ci njàlbéen bi, dinañu won ne Ellen White moo ko dëggal bu mat 2520. Institute bi ak li ëpp ci teolojiyeen yi dañuy bañ it xam-xamu pionieer yi ci mbirum Daily. Dinañu won ne bañ xam-xamu pionieer yi ne Daily mooy paganism, mooy bañ Xel mu Yëgle. Institute bi day bañ it ci kanam nit ñi xam-xamu pionieer yi ci mbirum trompet yi — Trompet bu Juróomeel ak bu Juróom-benni jeeg. Dinañu tàmbali ak won ne bañ xam-xamu pionieer yi ci trompet yi mooy bañ Xel mu Yëgle.
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.
Tey, li ëpp ci Adventist yi amulñu lu leer bu baax ci mbirum 1290 ak 1335. Suñuñ ñàkk xam-xamu pionieer yi ci 1335, amul benn bëgg-bibaalu ci Biibël ngir xàjjal waxtu yéex bi tambalee 22 Mars 1844. Su fekkee ne xamuñu waxtu yéex bi, duñu man a gis doxalin bu Cry of Midnight bi. Su fekkee ne xamuñu Cry of Midnight bi, dañuy rot ci yoon wi jëm ci suuf, àddina ñaaw li. Dinañu won dëgg yii ci chart bi, ci anam gu ànd ak nangu gu leer gu Spirit of Prophecy bi, te gannaaw loolu dinañu leen xàll ci Kàddug Yàlla. Waaye bala loolu, war nañu gis li wërwoon jaar-jaaru Millerite bi ak li jur Cry of Midnight bi.
Millerite History and the Arrival of the First Angel
Jaar-jaariy Milerit ak Njëw Anj bu njëkk bi
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.
Nu tàmbalee ak Uriah Smith ci Thoughts on Daniel and Revelation, xët 521, ngir won jaar-jaaru Millerite bi te jëmale wax ji ci atum 1798. Uriah Smith bind na ne: “Jokko gu gën a wóor ci waxtu mbir yi nekk ci Révélation 10, gisees na ko it ci lii ne malaaka bii mooy benn ak malaaka bu njëkk bi ci Révélation 14.” Ci Révélation 10, malaaka bu mag daldi wàccéek ba ci asamaan, yor téere bu ndaw bu ubbe ci loxoom. Ellen White xamal na nu ne malaaka bu mag bii mooy Yeesu Kirist, te téere bu ndaw bi mooy Téereb Daaniyel. Ci mujjum saar fukki bi, ñu wax Yowaana mu lekk téere bu ndaw bi, te dina neex ci gémmiñam waaye metti ci biiram. Yowaana dafay tegu jaar-jaaru Millerite bi, fa bataaxalub Daaniyel di lu neex waaye mu jur naqaru yàqu-yaramu yaakaar. Malaaka bu mag bi nekk ci Révélation 10, ci ni pionie yi ko jàppée, mooy malaaka bu njëkk bi ci Révélation 14—ñoom ñaar ñoo di benn malaaka.
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.
Lu bari duñu jël waxtu bu bari ngir wax bu leer ci mbindaan yi nekk ci Peeñ mi, waaye war nañu ko. Mbindaan mu am kàttan mi ci Peeñ mi 10 mooy itam mbindaan mi William Miller gëm ne moo doon matale yuuxu Guddi-gënt, ci def liggéeyu njëkk mbindaan mi ci Peeñ mi 14: “Ragal Yàlla te jox Ko ndam, ndaxte waxtuw àtteem agsi na.” Waxtuw àtteem mooy ci Daniel 8:14. Mbindaan yii dañuy won ay wàll yu wuute ci liggéey bi mat.
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.
Dellusi ci Uriya Smit: “Wàllu xew-xewu yi nekk ci Peeñu 10, man naa leen gëna xam ci li tax malaaka bii mooy benn ak malaaka bu njëkk bi ci Peeñu 14.” Mu leeral li leen boole: ñoom ñaar ñépp am nañu benn yégle bu xas ñu wara wax, ñoom ñaar ñépp di wax seen yégle ak baat bu kawe, ñoom ñaar ñépp di jëfandikoo wax yu mel ni benn ci mbirum Ki Bindkat bi, te ñoom ñaar ñépp di yégle waxtu—kenn gi di giñ ne waxtu du nekkati, ka ca des di yégle ne waxtuw àtte Yàlla agsi na. Yégle bii nekk ci Peeñu 14:6, nekk na ci bii wet gu njëkkug tàmbali waxtuw mujj.
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 wax ne jamono mujj gi mooy 1798, te bataaxalu Peeñug Yàlla 14 ñëw na gannaaw loolu. Mbind mi ne: “Waaye bataaxalu Peeñug Yàlla 14:6 nekk na ci wii wetu tambale jamono mujj gi. Mooy yéglewaayu waxtu atteb Yàlla bi agsi, te moo tax war na am jëfam ci maas bu mujj bi. Pool dafa waxul woon waxtu atte bi agsi. Luther ak ñi ko dimbaliwoon itam waxuñu ko woon. Pool dafa xalaatle woon ci mbirum atte bu di ñëw, bu sore te kenn xamul fan la yam; te Luther dafa ko teg woon lu néewnéew ñetti téeméeri at gannaaw jamonoom. Te itam, Pool artu na kanam jaamono yi ne, kenn warul waare ak yéglewaay gu mel ni waxtu atteb Yàlla agsi na, ba keraawam.” Ci 2 Thessaloniciens 2:1-3, Pool wax na ne bésub Almasi bi jegewul, suul mbaax mi ak dikk na ba njëkk te nit ku bàkkaar gi feeñul. Pool tàmbali na ci nit ku bàkkaar gi, ndaw-sarax bu ndaw bi, paapasi bi, te mu muur ak artu diirub nguuram bépp, bi saxoon 1260 at, te mu jeex ci 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.'
Ci atum 1798, tere boobu wooe bésalooni bés yi leen di yégal ne bésu Kirist bi jege na, noppi na. Waxtuw muj gi tàmbali na, te mujj mi nekk ci téere bu ndaw ba dindi nañu ko. Dale ko ba léegi, malaakam Révélation 14 dem na jëfandikoo yégle. Uriah Smith nee na: “Su ngeen ko gis, dale ko ci 1798, yégleb malaaka bu njëkk bi dem na. Ci 1798, malaaka bu njëkk bi ci Révélation 14 dugg na ci taarix”—lii mooy xam-xamu pionnie yi. “Dale ko ba booba, malaakam Révélation 14 yégle na ne waxtuw atte Yàlla agsi na, te malaakam saptaar 10 taxaw na ci géej gi ak suuf si, di waat ne jamono du amati. Seen benn-rëkk gi amul werante. Bépp lay yu saxal kenn ci ñoom am na doole ci kañam keneen ki itam. Mbind mi fi nekk léegi dafa seede matug ñaari waxi wax yii. Ci waareg yégle Àdvaan bi, rawatina diggante 1840 ak 1844, la seen matug yépp ak seen matug bu leer tàmbalee.”
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 tudde 1840 ak 1844 ci ñaar ñeel bëgg-bëgg bu njëkk bi ci Yebalukaay 14, muy bi mu agsee ci 1798; waaye itam mu tudde malaaka bu njëkk bi ci 1840, faale ba kàddug yégle bi am doole. Ci waareek advent bi, rawatina diggante 1840 ak 1844, la seen matug mat gu matale tàmbalee. Taxawaayu malaaka bi, ak benn tànk ci géej gi ak beneen bi ci suuf si, di firnde yaatuwaayu yégleem bi. Bàkkaar bi dina jàll géej gi te yaatal ci xeeti réew yu bare, te yégleb advent bi demoon na ba ci bépp taxawaayu misioneer ci àddina si. Li dale ci 1840, kàddug malaaka bu njëkk bi, ni Ellen White waxe, yóbbu nañu ko ba ci bépp taxawaayu mission ci àddina si. Loolu amoon na bi pexe at-ak-bés bi ci waxi waxkat yu Bibl bi ñàkkadiwaayoon ak daanu Nguuru Ottoman bi. Fii nag, duñu jëfandikoo leeral yu baax ci mbir mi; dafa nekk rekk ngir sampu bérab bi ngir jaar-jaaru Millerite ak doxalinu Yuuxu Diggante Guddi gi.
Key Historical Events: 1833 and the Falling of the Stars
Xew-xew yu mag ci jamono yi: 1833 ak bëccëg-gi ci biddéew yi
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.'
Ci atum 1833, mbind mi daan ñi xew na. Ellen White wax na ci The Great Controversy, xët 333 ne: “Ci atum 1833, ñaari at gannaaw ba Miller tàmbalee won ci kanam nit ñi firnde yi jëm ci ñëwug Almasi bi gaaw, mujj ci tektal yi Mucckat bi digoon ngir nekk mandargaay ñëwam ñaareel gi feeñ na. Yeesu wax na ne: ‘Biddéew yi dinañu daanu jógé asamaan.’ Matthew 24:29. Te Yowaana itam, ci Kàddug Peeñ mi, yégle na, bi muy gis ci peeñtu gis-gis xew-xew yi war a jiitu bésub Yàlla bi ne: ‘Biddéew yi ci asamaan daanu nañu ci suuf, ni garabug fig di sànni ay doomam yu mataagul, bu ko ngelaw lu tar yëngalee.’ Revelation 6:13. Kàddug yonent boobu jot na ci mat gu xonq te doy waar ci roobug meteyoor bu réy ba xewee ci 13 Nowàmbar 1833.”
William Miller's testimony recounts:
Seede William Miller di nettali ne:
'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.'
“Bés bu nekk ci gaawuug suba, ci noorug atum 1833, ma toog ci sama biir-bireb liggéey ngir seet benn ponk, te bi may jóg ngir génn dem liggéey, mu wër ma ak doole gu gën a réy ba noppi: «Demal wax ko àddina si.» Xel ma daldi dal ak gaawte gu tar ak doole gu réy ba ma dellu toog ci sama siis ne: «Boroom bi, man manuma dem.» «Lu tax?» mel ni loolu moo ma tontu; noonu sama lépp ay lay yi daldi fés, sama ñàkk xam-xam ak kàttan. Waaye sama metit daldi màgg lool, ba tax ma dugg ci kóllëre gu màgg ak Yàlla ne su ma ubbee yoon wi, dinaa dem def sama warugar ci kanam àddina si. «Lu nga bëgg wax ndax “ubbi yoon wi”?» mel ni loolu moo ma dikk. Kon ma ne, su fekkee ne am na ku ma woo ma wax ci kanam mbooloo ci fèneen fu nekk, dinaa dem wax leen li ma gis ci Biibël bi ci mbirum ñëwug Boroom bi. Ca saa sa nag, sama lépp diis daldi nañku. Ma bég ne, xeyna, duñu ma waajal noonu, ndax masuma jot ngir ñu woo ma noonu; sama nattu yi kenn xamul leen, te amoon naa yaakaar yu néew ne dinañu ma wootee ci benn toolu liggéey. Lu tollook genn waxtu gu ndaw ginnaaw loolu, bala ma génn kër ga, doomub sàng bi ñuy wax M. Guilford, dëkk Dresden, te tollook fukk ak juróom-benn mile ak sama kër, duggsi ne baayam yónnee na ko ci man te bëgg na ma ànd ak moom dem seeti ko, ndax dafa yaakaar ne xeyna dafa bëgg ma ci lu jëm ci yëf. Ma laaj ko lan la bëgg. Mu tontu ma ne bés ba ca topp amul képp kuy waare ci seen mbooloom ndaje, te baayam bëgg na ma ñëw wax ak nit ñi ci mbirum ñëwug Boroom bi. Ca saa sa ma meral sama bopp ndax kóllëre ga ma defoon. Ma daldi benn saa réebël ci Boroom bi te fas yéene baña dem. Ma bàyyi xale bi fekk ci ludul tontu dara, te ma dem ci genn tool bu ame garab yu bare bu jege ngir beru fa ak tiis gu réy. Foofa ma xeex ak Boroom bi lu tollook benn waxtu, di jéema yiwi sama bopp ci kóllëre ga ma def ak moom, waaye manuma am benn muñal. Ñu daldi teg ci sama xol ak sama sàmm yaram ne: «Ndax dinga def kóllëre ak Yàlla te gaaw a fey ko noonu?» te bàkkaar gu ëpp solo gu mel noonu daldi ma jéq. Ci mujj ma déggal, te ma dig Boroom bi ne su ma taxawal, dinaa dem, di wéeru ci moom ngir mu may ma yiw ak kàttan gu ma man a matal lépp lu mu may laaj. Ma dellu ca kër ga, fekk xale bi mu ngi xaar ba tey. Mu des fa ba ginnaaw reer, te ma dellu ànd ak moom dem 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.
Noonu la Miller, ci bëj-gànnaaru 1833, tambalee wax ci kanam nit ñi yéglee bataaxal bi. Ci Desàmbar 1833, rotug biddéew yi yokk na solo ak ragal ci bataaxal bi.
1840: The Fulfillment of Prophecy and the Ottoman Empire
1840: Yeesal waxi kàddug Yàlla ak Imbire Ottomaan bi
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.'
Ci atum 1840, Ellen White wax ci matal bu yéeme ci matug wax yu Yàlla. Wàll bii, ñuy koy faral di werante ci Spirit of Prophecy bi, te am na ñi di wax ne Uriah Smith moo ko dugaloon ci The Great Controversy, waaye wax jooju amul fondemaŋ. Mu ngi wax ci toftale matug wax yu Yàlla yi jiituwoon atum 1840, booleek mbëj gu wër ak bés bu lëndëm ba. Mu bind ne: “Ci atum 1840, beneen matug wax yu Yàlla bu yéeme yëngaloon ngërëm bu yaatu.”
She refers to biblical prophecy, not merely a human prediction by Josiah Litch.
Mu ngi jubbanti ci waxu yonent yi ci Biibël bi, waaye du rekk ab seetan bu nit ki Josiah Litch waxoon.
"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."
Ñaari atum jaar laata, Josiah Litch, mi nekkoon benn ministeer bu njëkk ci waareel ñaareelu ñëwug Kirist, moo génne benn tegtal bu aju ci Peeñu Yowaana 9, di yégle ne nguurug Otomaan dina daanu. Topp ci ay waññi xelam, kàttan googu waroon na ñu daan ko 11 Aawut 1840. Ca waxtu wa ñu waxoon, Tirki, jaarale ko ci ay ndawam, nangu na aarug Kàttan yu Bokk yi ci Tugal, te noonu mu teg boppam ci suufu saytu réew yu Kiristaan yi. Xew-xew boobu matal na yégle ga ci anam wu mat sëkk. Bi ko ñu xamée, mbooloo yu bare daan nañu gëm ne yoon yi Miller ak ñi ànd ak moom jëfandikoo ci firi kàdduy yonent yi jub nañu, te loolu yokk na ci anam wu yéeme doole gu mag ci yëngu-yëngu Advent bi. Nit ñu am njàng ak taxawaay boole nañu ak Miller ci waareel ak siiwal ay gis-gisam, te diggante 1840 ak 1844, liggéey bi yaatal na bu gaaw.
Uriah Smith had told us that the first angel of Revelation 14 arrived in 1798, but it is the same angel as the angel of Revelation 10. In Revelation 10, John is told to take the little book out of the angel's hand and eat it, and it will become sweet in his mouth. The Millerite message became sweet on August 11, 1840, after two years of predicting the collapse of the Ottoman Empire based on the year-day principle of Bible prophecy. When the event was exactly fulfilled, the message they had been proclaiming became sweet in their mouth.
Uriah Smith waxoon na nu ne malaaka bu njëkk bi ci Peeñu 14 agsiwoon na ci atum 1798, waaye mooy benn malaaka ak malaaka bi nekk ci Peeñu 10. Ci Peeñu 10, waxees na Yowaana mu jël téere bu ndaw ba ci loxob malaaka ba te lekk ko, te dina neex ci gémmiñam. Yégleb Millerite bi neexoon na ci 11 Awril 1840, gannaaw ñaari at yu ñuy wax ne nguuru Ottoman bi dina daanu, sukkandiku ci njàngat at-bés bi ci kàddu yoon wi ci mbirum waxi Yonent yi ci Biibël bi. Bi mbir ma mataloo woon bu wér, yégleb bi ñu doon yégle dafa neex ci seen gémmiñ.
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.
Ci 11 ut, 1840, bataaxal bi dafa neex ci seen gémmiñ. Ñu wax Yowaana mu jël téere bu ndaw ba ci loxo malaaka bi wàcc. Malaaka bi wàcc na ci 11 ut, 1840, te malaaka bu Peeñu 10 bii mooy benn ak malaaka bu jëkk bi ci Peeñu 14. Malaaka bu Peeñu 14 bi agsi na ci 1798, ca jamono mujj ga, waaye bataaxalam am na doole ci 1840. Ellen White nee na ne bi xew-xew boobu siiwée, mbooloo yu bare gëm nañu ne yoon yi Miller ak ay àndandoom jëfandikoo woon ngir firndeel waxi yonent yi jub nañu. Li dale ci at yi 1930, tambalee ci 1919 waaye rawatina ci at yi 1930, Adventism dafa bañ yoon yi Miller ak ay àndandoom jëfandikoo woon ngir firndeel waxi yonent yi—yoon yooyu di méthode bu proof text ci njàngum Biibël.
The 1843 Chart and the Tarrying Time
Tablo 1843 bi ak Waxtu Taar gi
The next waymark in history is the 1843 chart, produced in May 1842. Ellen White says, 'I have seen that the 1843 chart was directed by the hand of the Lord and that it should not be altered, that the figures were as He wanted them, and that His hand was over and hid a mistake in some of the figures so that none could see it until His hand was removed.' This chart is a prophetic waymark, produced in May 1842. In June 1842, the Protestant churches began closing their doors and the second angel arrives.
Màndarga ci topp ci nettali mooy tablóo 1843 bi, ñu bind ko ci weeru Mee 1842. Ellen White nee na: “Gis naa ne tablóo 1843 bi loxol Boroom bi moo ko jëfandikoo te waruñu ko soppi; lim yi nekkoon nañu ni Moo leen bëggoon, te loxoom dafa nekkoon ci kawam te daan nëbb ab njuumte ci yenn lim, ba kenn mënu koo gis ba keraataayam loxoom demee.” Tablóo bii mooy ab màndarga gu yonent ci nettali, te ñu bind ko ci weeru Mee 1842. Ci weeru Suwe 1842, jàngu yi Protestaaŋ yi tàmbalee tëj seen bunt, te malaaka ñaareel bi agsi.
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.
Ci nekk ci Testimonies, volim bu jëkk, xët 21: “Ci weeru Suwe 1842, M. Miller joxe na ñaareelu taxawaayam bu jàngat ci kër-yàlla gu Casco Street nekk Portland, Maine. Ginnaaw lu néew ay wonte, mbooloo yi yu bare ci xeetu kër-yàlla yi tëj nañu bunt yi seen kër-yàlla ci M. Miller.” Ellen White xamale na nu ne, nuy Kiristaan yi Adventist bésub juróom-ñaareel bi, war nanu jàng a xalaat ci mbir mu indi sababaab ba ci njariñam. Sababaab bi tax kër-yàlla yi Protestã yi tëj seen bunt moo di dugalug taabal bii. Ba taabal bi duggée ci weeru Me, kër-yàlla yi Protestã yi dogal nañu ne, Millerite yi ay fanatik yu réer lañu.
The first disappointment is next. From The Great Controversy, page 393:
Nattu xel bu njëkk bi moo ci topp. Ci The Great Controversy, xët 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.
Ba ci atum 1842, ndigal gi ci yoonent bii ngir bind gis-gis bi te leeralko ci taabali yi, ngir ku koy jàng mën a daw, moo tax Charles Fitch xalaat defar ab taabal yoonent buy wone gis-gisi Daniel ak Peeñu yi. Charles Fitch, mi dee weesu rekk Njàqare gu Mag ga 22 Oktoobar 1844, Boroom bi jëfandikoo ko ci jaar-jaar bii. Moom moo defar taabal ba, te ñu siiwal ko ci weeru Mee 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.
Jëfandikoo bii ci xët wi ñu jàppee ne mooy amug ndigal li Habakuk joxe. Waaye kenn gisul woon melokaan gu mel ni am na yàgg ci matug peeñ mi. Jamono juy yàgg te ñuy xaar am na ci benn kàddug yonent boobu itam. Gannaaw njuumte ga, Mbind mi feeñoon na ne am na solo: “Ndaxte peeñ ma ngi fi ba tey ngir jamono ju ñu dogal; waaye ci mujj ga dina wax te du fen. Bu yàggantee sax, xaar ko, ndax dina ñëw dëgg-dëgg, du yàgg. Ku jub ki dina dund ci ngëm.”
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.
Waxtu yi yëgul bi mooy jéexital gu njëkk gi, te loolu am na ci 22 Mars 1844. Millerit yi daan nañu wax ne àddina di jeex ci 1843, di jëfandikoo nattub waxtu bu Biblia bi di jàngale. Bi Boroom bi ñëwul ba ci waxtu woowu, jéexital gu njëkk gi daldi tàmbali ci 22 Mars 1844. Loolu mooy waxtu yi yëgul bi.
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.
Lii mooy waxtu biirub yàgg ci léebub fukki janq yi, ci Habakkuk 2, ak ci Daniel 12. Daniel 12:11 nee na: «Te dale ci waxtu ba ñu dindi sarax su bees bes...» Ñi jiitu woon deggoon ne nguurug ñaawteef giir-gàddug réew yi dafa néewaliku woon ci 508, bi Clovis daanée Visigoths yi. Dale ci waxtu ba ñu dindi nguurug bàkkaar bu xamul Yàlla te ñu taxawal papaas bi (ñetti fukki at ginnaaw loolu, maanaam ci 538), dina am 1290 fan. Aaya bi ci topp nee na: «Ku barkeel mooy ki muñ tey agsi ci junni ñetti téeméeri fan ak juróom-ñett-fukk ak juróom.» 508 yokk 1335 mooy 1843. «Ku barkeel mooy ki agsi ci 1843.» 1335 bi mooy màndarga waxtu biirub yàgg bi, te mu naan: «Ku barkeel mooy ki muñ tey agsi ci 1843.» Su fekkee ne yéen a ngi sax ci xam-xamu ñi jiitu woon ci mbirum sarax su bees bes, ni Ellen White itam di ko saxal, loolu leer na.
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.
Ngir gën a leerale, Esayi 30:18 nee na: “Kon nag Boroom bi dina xaar.” Fi, Boroom bi mooy góorug séet bi ci léeb bu fukki janq, te mu ngi yëex. “Kon nag góorug séet bi dina yëex ngir mu man a yiwuleen, te kon nag dina kawe ngir mu man a yërëm leen, ndaxte Boroom bi Yàlla ju àtte la. Yawut na ñépp ñi koy xaar.” Lii dafa méngoo ak Danyeel 12:12: “Yawut na kiy xaar te agsi ci 1335 bi.” Góorug séet bi yëex na ci 22 Mars 1844. Am na barke bu ñu boole ak agsi ci jàkkaarloo bu njëkk bi, ba noppi xaar. Bu ngeen agsee fii, war ngeen a xaar. Lu ngeen di xaar? Habakuk 2:3 nee na: “Ndaxte vision bi am na jamono ju ñu tëral, waaye ci mujjeem dina wax te du fen; bu yëexee sax, xaaral ko.” Barke bu agsi ci 1335 bi mooy barke bu agsi ci taarix bii, fa Boroom bi di matale Yuuxub Gudd Gi ci Guddi.
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.
Dooñu may ñépp ñu bokk ci Yuuxu Diggante Guddi bi. Am na ñenn ñu andakoon ak ñi diiwaan Millerite yi, waaye waxuma ndax seen bopp a amoon jëfandikoo ak Yeesu Kirist walla seen bopp a jàng Kàddu Yàlla, waaye ndax ragal. Bala Yuuxu Diggante Guddi bi dikk, Boroom bi day xeexale mbokk yooyu ak yoonu mbooloo mi. Njàqare bu njëkk bi bokk na ci jéego ji di waajal Yuuxu Diggante Guddi bi. Ci ni Ellen White waxe, su nu xamul lii, dañuy rot ci yoon wi, di daanu ci àddina ñaaw si nekk suuf.
The Empowerment of the Second Angel's Message
Dooleel Baatu Malaakaar Ñaareel bi
From Early Writings, page 238: 'Near the close of the second angel's message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun, and I heard voices of angels crying, "Behold, the bridegroom cometh."' This was the Midnight Cry, which was to give power to the second angel's message. The pioneers understood that the first angel's message arrived in 1798 but was empowered with the collapse of the Ottoman Empire in 1840. All the messages arrive at a point in time and are thereafter empowered. The second angel's message arrives on March 22, 1844 when the Protestant churches closed their doors against the Millerite message. The Midnight Cry empowers the second angel's message. The third angel's message arrives on October 22, 1844, and is empowered when the mighty angel of Revelation 18 joins it. Every message arrives in history and is thereafter empowered. This is important to understand.
Ci Early Writings, xët 238: “Ci jeexital yégle bu ñaareel bi, gis naa leer gu réy gu jóge asamaan di leer ci kaw askanu Yàlla. Xeetu leer googu dafa mel ni jant bi ci melokaanam, te dégg naa baatuy malaaka yi di wax ak kàddu gu kawe: ‘Xool-leen, boroom céet bi ngi ñëw.’” Loolu mooy Yuuxug Guddi gi, te moom mooy ki waroon a jox doole yégle bu ñaareel bi. Ñi njëkk a yoonu li deggoon ne yégle bu njëkk bi agsi na ci 1798, waaye am na doole ba noppi ak daanu Mbooloom Ottoman bi ci 1840. Bépp yégle agsi na ci benn poñu waxtu ci jaar-jaaralu bindu-jamono, te gannaaw loolu ñu jox ko doole. Yégle bu ñaareel bi agsi na 22 Mars 1844, ba kërkër yuy Protestants tëj seen bunt ngir bañ bataaxalu Millerite bi. Yuuxug Guddi gi mooy ki jox doole yégle bu ñaareel bi. Yégle bu ñetteel bi agsi na 22 Oktoobar 1844, te ñu ko jox doole bi malaaka mu bare doole mi ci Peeñu 18 bokkee ak moom. Bépp yégle agsi na ci jaar-jaaralu bindu-jamono, te gannaaw loolu ñu koy jox doole. Lii am solo lool ngir ñu xam ko.
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.
Waxu guddi gi Tàngaayu Gudd ci xibaaru malaaka bu ñaareel ba. Yónni nañu malaaka yi jóge asamaan ngir yee xéet yi ñàkk kóolute te waajal leen ngir liggéey bu mag bi nekk ci seen kanam. Góor yu gëna am xam-xam ak mayteeful ñoo jiitu woon a jot xibaar bii. William Miller du ki njëkk a jot xibaar bii; lu ko wuute, mooy ki mujj a jot. Moom moo gëna am woon may ci déggoo xibaar bi, waaye Samuel Snow mooy ki ko njëkk a jot. Ñi doon woon njëkka yu jiite liggéey bi, ñooy ñi mujj a jot te dimbali yokk yuux bi. Ci wàllu jaar-jaar, nit ki mujj a nangu xibaaru Waxu Gudd gi mooy William Miller.
From The Great Controversy, 376:
Jële ci téere 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.
Biir ci dooleel baat bu guddi gi, lu tollook 50,000 ñi génn nañu ca kër-yàlla yi. Ndegam liggéeyu Miller dafa doon yokk ak tabax kër-yàlla yi, ca njàlbéen ga dañu ko jàppoon ak ngërëm; waaye bi saraxalekat yi ak njiitu diine yi dogalee ne dañuy weddi njàngaleg Advent bi te bëgg a bañ a bàyyi benn xëccoo ci mbir mi, dañu ko dàqee ci pulpit bi, te tere seeni bokk-jàng yi ngir bañ a dem déglu waare ci ñëwug ñaareelu Kirist walla sax a wax ci seen yaakaar ci ndaje yu bokk.
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.
Njiitu yi ci kërceen Adventiste tey, yi tere jàngaleg bataaxal bii ci biir kërce bi ak sax ci kër yu bopp, ñu ngi leen fee melaloon ci yëngu-yëngu Millerite bi.
"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."
Ñi gëmmiñ yi fekk nañu seen bopp ci nattu gu réy ak ci njaxlaf gu tar. Dañoo bëgg seen yiw ak seen mbooloo yiy jaamu Yàlla, te dañoo nekk lu metti ci seen xol ngir tàggook ñoom; waaye bi ñu gisée ne seedeel Kàddu Yàlla dañuy ko tëj te seen sañ-sañu seet ak xool ci waxi yonent yi ñuy ko tere, ñu yëg ne seen takku ci Yàlla tere na leen di suufe ci loolu. Ñi doon wut a dàq seedeelu Kàddu Yàlla, mënu ñoo jàppoo ni ñoom ñoo di mbooloom Kirist. Moo tax ñu yëg ne am nañu njub ci tàggoo ak seen njàlbéen gu njëkk. Ci nooroo waxtu bi ci atum 1844, lu tollu ci 50,000 génn nañu ci mbooloo yi.
Miller's Understanding and the True Midnight Cry
Xam-xamu Miller ak Wootee Yu Wér ci Guddi Jigéen gi True Midnight Cry
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.
Ci téere Elder Damsteegt, *Foundation of Seventh-day Adventist Message and Mission*, Miller gëmmoon ne waareb Daniel 8:14 ak malaaka bu njëkk bi ci Apokalips 14 moo doon Waxu Guddig Yàlla bu Diggante Géej ak Guddi—“Xool-leen, boroom séy bi ngi ñëw.” Moom dafa gëm woon ne bataaxal boobu moo doon joxe xam-xam ci ñaareel dikkug Kirist. Miller dafa defe woon ne jaar-jaari jaarale gi yépp moo doon Waxu Guddi ga, waaye Ellen White wax na ne Waxu Guddi ga am na woon ci benn fan ak benn waxtu yu ñu xam. Samuel Snow tudde na woneem bi “Waxu Guddi ga dëgg” ngir melaxal ko ak njàngum Millerit yi ne Waxu Guddi ga moo doon yégle gi ëmb yépp.
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.
Ñi gën-gëni yépp ci ngëm ñoo jëkk a jot ndigal li, te ñi doon jëkk ci liggéey bi ca njëlbéen ñoo mujja jot te dimbali yokk xolle gu mag ga. William Miller, mi jiite woon liggéey bi dale 1833 ba kanam, sonn na woon ci déggub Xàll wi ci Guddi ga bi mu dikkée ci weeru Awgüst 1844. Da fa nekkoon ci xel ñaar ci mbirum tasoo ak kërkàndë yi, te dafa doon jàngal benn yeneen xam-xam ci Xàll wi ci Guddi ga lu barey at.
William Miller wrote:
William Miller bind na:
'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."'
“Duma amoon woon naa ci bés bu am solo walla benn fan ngir feeñug Boroom bi, ndaxte daan naa gëm ne kenn mënu koo xam bés ak waxtu wa. Ci samay jàngale yu ma mbooloo te siiwal, dees na ko gis ci xët wu njëkk wi, ne ci atum 1843. Ci samay waare yu ma waxe ci gémmiñ, saa yu nekk daan naa wax samay déglu ne jamono yi dinañu jeex ci 1843 bu fekkee amul njuumte ci samay waxin, waaye mënuloon naa wax ne mujj gi mënuul a ñëw sax lu jiitu booba, te war nañu woon a sax ci waajal seen bopp. Ci 1842, yenn bokk yi daan nañu waare ak wóor gu bare ci at mi, te dañu ma yedd ngir ma dugal benn “bu fekkee.””
In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.
Ci weeru Mee 1842, ñu génnee tablóo 1843 bi, te bokk yi wax Miller mu dindi “if” bi ci yoon wi mu doon waxe.
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 kontine ne: “Xibaar yu ëpp ci mbirum askan bi itam siiwaloon nañu ne dama tëraloon bés bu wóor, ñaareelu-fukki ñett fan ci weeru Awril, ngir ñëwug Boroom bi. Moo tax ci Desàmbaru at woowu, gannaaw gisuma benn njuumte ci sama waññi, ma siiwal sama gëm-gëm ne ci benn waxtu diggante 21 Mars 1843 ak 21 Mars 1844, Boroom bi dina ñëw.” Miller dafa jaaroon ba jàpp fanweeri bés bu fukki ci weeru juróom-ñaareel bi, te lu jiitu lool Samuel Snow jëfandikoo ndogal boobu ngir yégle Yuuxu Diggante Guddi gi, Miller bindoon na ci mbir moomu. Miller moo doon ki Boroom bi jëfandikoo ngir boole xel mu njëkk mi Samuel Snow jëfandikoo ngir ràññee 22 Oktoobar 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 bind na, “Ci atum 1843 bi, xibaar yi ak yenn kër yu waare yi diisoon nañu ma ak ñi ma andaloon ak ñoom ak yàqute gu tar. Sunuy yéene dañu leen doon jébbal, sunuy njàngale dañu leen doon wax lu dul dëgg, te sunuy tudd ak sunuy jikko dañu leen doon xaste.” Waxtu jaar na, te bésub 21 Mars 1844 weesu na te Boroom bi feeñul. Tiis bi metti na lool, te ñu bari dootuñu doxati ak ñoom. Bala loolu, li dale ci 1840, ñu fekk ne ay Millerite yi tolluwoon nañu ci 200,000, waaye ba ci jamono jooju, 50,000 rekk a desoon.
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 kontine ne: «Lu jiitu bii, ci naajub atum 1843, ñenn ci samay bokk yi tàmbalee wooye mbooloo yi “Babylon” te di ñaaxle ne warug Adwentist yi mooy génn ci ñoom. Loolu metti na ma lool. Du sax rek ne njariñam bon na lool, waaye dama ko jàppewoon ni mooy dëggiñu Kàddug Yàlla ak jengub Mbind mi.» Miller dafa sonn ak yégleb ñaareelu malaaka mi, te loolu gën a def ko lu jafe ngir mu nangu yégleb waxtu guddi bu dëgg bi. Jëf ji siiw na, te mbooloo yi ubbiwulatuñu leen buntu, looloo jur noonoo te tàqale li ëpp ci Adwentist yi ak seen mbooloom-kër yu seen bopp.
After his published time passed, Miller acknowledged his disappointment regarding the exact period but maintained his faith. He continued his labors in the West during the summer of 1844 until the Seventh Month movement. He had no participation in this movement except for a letter written eighteen months earlier about the Mosaic Law observances pointing to that month. He did not expect that such a use would be made of those topics or that belief in such evidence would become a test of salvation. He had no fellowship with the movement until two or three weeks before October 22, 1844. In a letter to Himes on October 6, 1844, Miller wrote, 'I see a glory in the seventh month which I never saw before... Now, blessed be the name of the Lord, I see a beauty, a harmony, an agreement in the scriptures, for which I've long prayed but did not see until today. Thank the Lord, O my soul. Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I'm almost home. Glory, glory, glory, glory.'
Gannaaw ba waxtu bi mu yégle woon weesoo, Miller nangul ne am na njàqare ci lu jëm ci diir bu njëkk ba, waaye sax na ci ngëmam. Mu yokk say jëfandikoom ci sowwu réew mi ca nooru atum 1844 ba kersee gi ñuy wax «Mboolem Weeru Juróom-ñaareel» dikk. Bokkuwul woon ci mboolem boobu ludul benn bataaxal bu mu bindoon fukki weer ak juróom-ñaar lu jiitu, ci mbirum toppuwaay yu Yoonu Muusa yi di jublu ci weer woowu. Mu sàkkuwul woon ne dees na jëfandikoo way-jëfandikoo boobu ci yooyu mbir, walla ne gëm ne firnde yu mel noonu di na doon nattukaayu mucc. Amul woon bennoo ak mboolem boobu ba paree ñaari ayu-bés walla ñetti ayu-bés lu jiitu 22 Oktoobar 1844. Ci benn bataaxal bu mu yónnee Himes 6 Oktoobar 1844, Miller bind na: «Damaa gis ndamu ci weeru juróom-ñaareel bi ma masul a gis lu mel noonu bu yàgg... Léegi nag, cant na turu Boroom bi, maa ngi gis taar, jàppale, ak déggoo ci Mbind mi, lu ma yàgg a ñaan waaye gisuma ko woon ba tey. Santal Boroom bi, yaw sama ruu. Mbokk Snow, Mbokk Storrs, ak ñeneen, nañu barkeel ngir seen doon jumtukaay ci ubbi sama gët. Damaa dem ba casi sama kër. Ndàm, ndàm, ndàm, ndàm.»
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.
Gannaaw, Miller dellu ci xalaat ci yuubal bi ñuy wax Midnight Cry, tudde ko ay yëf yu ñàkk xel. Damsteegt wax na ne Snow jëlewul meem ci boppam melokaanu njëkk bu yépp ci ndigalum wax ju Midnight Cry; dafa ko jële ci liggéeyu Miller yu njëkk.
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.
Xayma yi Snow def te feeñ ci weeru Mars 1844, yóbbuñuñu ko ci yeneen xel lu bari ba keroog ndaje gu mag gu Exeter, 12–17 Ut 1844. Foofa, bés bu mu tëral ngir dellug Kirist bi yëngal na Milerit yu bare, te yóbbu seen liggéeyu waare ci njéggiisam gu gën a kawe. Seen tontu mooy li ñu xame woon ci turu Yëngu-yëngu Weeru Juróom-ñaareel bi. Doonte sax njiitu Milerit yi nekk nañu woon ci njàqare ca njàlbéen ga, ay ayu-bés yu jiitu xew-xewu bi ñu yaakaaroon, bokk nañu ci yëngu-yëngu bi te may ñu gis ci mbind yi xalaatu Snow yi, ak di ko taage.
The Midnight Cry and Its Aftermath
Yuuxu Guddi gi ak li mu teg ci toppam
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.
Njàngat gu njëkk gi Ellen White gis, moo wone nit yu Yàlla ci yoon wu jëm ca asamaan, te am na leer gu nekk ci gannaawam, gu ñu tudde Woote gu Diggante Guddi. Warees na xam xebaar bi Samuel Snow yégle woon. Ci weeru Mee 1842, ñu daan na 300 tabloo ngir 300 waarekat. Ba ci 22 Mars 1844, gannaaw njàqare gu njëkk ga, ñu bàyyi tabloo ba, te ñu bare génn ci yokkute ga. Ñi desoon, waroon nañu xaar. Ca ndaje gaññukaayu Exeter ga, Snow wone na ne Boroom bi dina ñëw ci 22 Oktoobar 1844, Besub Jotale. Loolu tax nañu yégle xebaar ba ak doole.
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 nettali ne gannaaw ndaje kaampi Exeter, bi mu doon dox ci waatu terã yi, mu dégg baat yu di delloo naan: «Xoolleen, góor gi di séy ngi ñëw!» Mboolem yëngu-yëngu bii daldi jolli États-Unis biir ñaari weer, te mu jiite ci Njàqare bu Mag ba amee ci 22 Oktoobar 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 wax ci Ndaje Low Hampton bu Adventist yi, 28–29 Desàmbar 1844, bi Himes ak Miller bokkoon. Himes ñaanoon ñu di dëfandal gaayi sell yi, yëngal àddina Kiristaan gi, te yégle musal ga bàkkaarkat yi. Ay ayu-bés yu gàtt gannaaw loolu, Advent Press tàmbaleeaat, te Himes wax ne bunt musal gi ubbeeku na. Miller ndank-ndank bàyyi xalaat bu metti bu “bunt bi tëj” te delluwaat ci gis-gisam bu njëkk ci Midnight Cry. Ci weer boobu sax, Ellen White am naag njenneem gën a njëkk, mu won ne ñi bañ Midnight Cry daanu nañu bàyyi yoon wi. Naag boobu moo nekkoon ngir William Miller ni mu nekkoon ngir képp ku nekk.
William Miller's Final Test and Legacy
Nattu Njàngat ak Cérit bi mu bàyyi ci William Miller
From Early Writings, page 257:
Ci mbindum yi ci Téere yu Ndaw yi, xët 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."
“Noonu mañ naa jublu ci William Miller. Mu mel ni ku jaaxle te dafa suuxee ndax njàqare ak metit ngir ay nitam. Kurél ga woon benn te bëggante ci atum 1844, dafa deeñoo yoon yiir seen mbëggeel, di jàppante ak seen bopp, te di dugg ci njël gu sedd, gu delluwaat ci ginnaaw. Bi mu seetee loolu, naqar dafa rey dooleem. Gis naa ay nit yu jiitey xool ko, rawatina Joshua Himes, te ñuy ragal ndax mu mën a nangu yëgleb malaaka bu ñetteel bi.”
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.
Bataaxalu malaaka bu ñetteel bi ci wàllu bii mooy Sabat bi. Ba Miller di jëm ci leer gi jóge asamaan, nit ñii daan nañu sàkku pexe yu ngir dindi xelam ci moom. Yëngu-yëngu nit ñi moo ko tax mu nekk ci lëndëm te itam mu des ak sañ-sañam ci biir ñi di weddi dëgg gi. Mujj, Miller yékkati ay baatam di fexeel leer gi jóge asamaan—Sabat bi. Moom jotul a nangu ndawli bi woon na koy leeral li tax mu tëju woon xolam, te di sànni leer ak ndam ci li weesu. Mu wéeru ci xam-xamu nit, bañ a wéeru ci xel mu Yàlla. Naka la tàqalee ndax liggéey ak màggat, doxalinam ci mbir mi bokkul woon ak ña ko tere woon dëgg gi. Bàkkaar bi ci ñoom la dal. Su Miller manoon a gis leeru malaaka bu ñetteel bi, lu bare dinañu ko leeral. Waaye ay mbokkam daan nañu wax ne bëgg-bëgg bu xóot lañu am ci moom, ba tax mu yaakaar ne mënul woon a dagg seen digganteek moom. Yàlla may na ne mu tàbbi ci kàttanu dee te denc ko ci bàmmeel bi, soreel ko ak ña ko dindi woon ci dëgg gi. Muuse tooñ na balaa muy dugg ci Réew mi Yàlla digoon; noonu itam la Miller tooñee, fekk mu ngi doon agsi lu gaaw ci Kanaan gu asamaan. Ñeneen ñoo ko yóbbu ci loolu; ñeneen ñoo wara jox ko njub ci kanam. Waaye malaaka yi ñu ngi sàmm pënd bu tedd bii bu yombul dara bii jagleeloon Yàlla, te dinañu génn bu liita bu mujj ba jolli.
Conclusion: Lessons for Today
Mujjëtal: Jàngat yi ngir tey
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.
Ci mujje, William Miller mooy na Adwaantis ñaareel fan yi ci jamono mujj. Giségu jëkk bu Ellen White, ngir sunu jamono la gën a doon ngir jamonom. Ci mujjug àddina, Adwaantis ñaareel fan yi dinañu bañ leerug Yuuxu Guddi. Leerug Yuuxu Guddi manees na ko a xam rekk suñu xam xew-xew biy jaar ci nettali bii. Njàqare jëkk bi setal na yëngu-yëngug Millerit yi ci ñi fa nekk woon ngir sabab yu baaxul, te waajal nit ñi ngir jaar-jaaru nattu gi dina leen yóbbu ca Barab bu Gëna Sell ba. Ñi agsi ci njàqare jëkk bi, barkeel nañu leen rekk su ñuy xaar ba 22 Oktoobar 1844. Jamono jooju, Yàlla moo ko teg ngir jur xeet wu Mu dajale ca Barab bu Gëna Sell ba. Bañ Yuuxu Guddi te rot ci yoon wi, mooy bañ nettali bépp bii.
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 defe na ñett yàqu. Te nun, ñu ngi nu di nattu ak ñett i nattu. Ndamam bu jëkk bi mooy ne dafa bañ a nangu yuuxu Digg-guddi gi ci Desambar 1844. Ndamam bu ñaareel bi mooy ne dafa déglu nit ñi bañ a déglu Yàlla, loolu nag indi ko ci ñetteel ndamam bi: bañ a nangu bésub Noflaay bi. Ci mujj àddina si, Adventistes bés bu juróom-ñaareel yi dinañu bañ a nangu taarixu Yuuxu Digg-guddi gi ak woote gi ngir dellu ca yoon yu yàgg ya, ndaxte dinañu déglu seen njiit yi. Noonu, dañuy waajal seen bopp ngir màndargabu rab wi, di dellusi ci yoonu nattu bu ñett ba Miller jaaroon, te loolu tàmbalee ci ni ñuy jokkoo ak yégle bi ak taarixu Yuuxu Digg-guddi gi.
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.
Am naari wax nañu yégle ci ñaari kàddu yu mel ni yoon, yu jëm ci taariix bi dale ci njëkk njàqare ba ca ñaareel njàqare: 2300 fan yi (“Bu gis-gis bi yéexee, muñal ko te xaar ko”) ak 2520 bi. Bëgg a bañ 2520 bi mooy bañ Yuuxu Guddi gi Digg. Bëgg a bañ Yuuxu Guddi gi Digg mooy daanu bàyyi yoon wi jëm ca suuf si ñaaw te bon.
We will address this further in the next presentation.
Dina gëna wax ci lii ak yeneen leeral ci ñëwbi te ci biir njàngat bii di ñëw.