A Word of Clarification
Ọ̀rọ̀ Ìtúmọ̀ Kedere Kan
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.
Láìpẹ́ yìí a bẹ̀rẹ̀ sí í pèsè àtẹ̀jáde ọ̀rọ̀ Habakkuk’s Two Tables kí a lè túmọ̀ ọ́ sí oríṣiríṣi èdè tí a ṣojú fún lórí ojúlé wa. Ìṣẹ́ yíyí ìfihàn tí a sọ ní ẹnu padà sí ìfihàn tí a kọ sílẹ̀ jẹ́ iṣẹ́ tí ó pọ̀ gan-an ju bí a ṣe lè rò lọ bí ẹni kò bá mọ gbogbo àwọn ìpele tí a gbọ́dọ̀ kọjá láti sọ ìfihàn tí a sọ ní ẹnu di ìfihàn tí a kọ sílẹ̀, pẹ̀lú àwọn ìṣòro pàtàkì tí ó jẹ́ dandan nínú túmọ̀ ohun èlò náà ní ìkẹyìn sí oríṣiríṣi èdè lórí ojúlé náà. A ṣẹ̀ṣẹ̀ bẹ̀rẹ̀ iṣẹ́ àtúnṣe ẹ̀dà wa lórí àkọ́kọ́ nínú àwọn ìfihàn mẹ́ẹ̀ẹ́dọ́gbọ̀n [95], mo sì ṣàwárí ìpele míràn tí a gbọ́dọ̀ tún kọjá pẹ̀lú. Ó ní í ṣe pẹ̀lú ìdàgbàsókè ìlọsíwájú ìhìn-iṣẹ́ yìí láti ọdún 1989 títí dé ìtàn wa lọ́wọ́lọ́wọ́.
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.
Nínú àwọn ìfihàn ní nǹkan bí ọdún mẹ́ẹ̀ẹ́dógún sẹ́yìn, àwọn òtítọ́ kan wà tí ìmọ̀ nípa wọn ṣì wà ní ipò ìkókó. Àkọ́kọ́ nínú àwọn òtítọ́ wọ̀nyí tí mo gbọ́dọ̀ ṣe kedere ni dídé áńgẹ́lì kejì nínú ìtàn àwọn Millerite. Ní àkókò náà mo lóye pé áńgẹ́lì kejì dé nígbà tí àwọn ìjọ Pùròtẹ́sítáǹtì bẹ̀rẹ̀ sí í ti ilẹ̀kùn wọn pa sí ìfihàn Miller nípa ìránṣẹ́ áńgẹ́lì àkọ́kọ́, pẹ̀lú ìparí ọdún 1843. William Miller ṣiṣẹ́ lórí ìṣírò àkókò kan tí ó gbà pé ó fi hàn pé ọdún 1843 bẹ̀rẹ̀ ní March 22, 1843, ó sì parí ní March 22, 1844. Ó ti ronú pé àwọn àsọtẹ́lẹ̀ mẹ́ta tí a fi sí orí àwọn àwòrán mímọ́ méjì ní ìkẹyìn yóò parí ní ọdún 1843, ó sì gbà pé ọdún náà parí ní March 22, 1844. Ó ṣìṣe ní ojú méjì.
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.
Àwọn àsọtẹ́lẹ̀ mẹ́ta ti ọjọ́ 1335 ti Dáníẹ́lì orí kejìlá, ọdún 2520 ti “àkókò méje” ti Léfítíkù orí kẹrìndínlọ́gbọ̀n, àti ọjọ́ 2300 ti Dáníẹ́lì orí kẹjọ, ni Miller lóye pé wọ́n yóò parí ní oṣù Kẹta ọdún 1844. Lẹ́yìn náà, Olúwa darí Samuel Snow kí ó lè mọ̀ pé kì í ṣe ní 1843 ni àwọn àsọtẹ́lẹ̀ náà parí, bí kò ṣe ní 1844. Snow lo ìṣírò àkókò ti àwọn Karaite, èyí tí kì í ṣe ìlò àkókò náà tí Miller ti ń lò. Miller ti ń lo ìṣírò àkókò ti àwọn Rábínì/èyí tí ó dá lórí equinox, èyí tí ó gbé ọdún kalẹ̀ lórí ìṣírò láti orísun omi dé orísun omi.
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.
Nígbà tí a ń gbé Àwọn Tábìlì Méjì ti Hábákúkù kalẹ̀, a kò tíì lóye òtítọ́ ìtàn yìí, a sì ń lo ìrírí Miller láti fi samisi March 22, 1844 gẹ́gẹ́ bí dídé áńgẹ́lì kejì àti ìbẹ̀rẹ̀ àkókò ìdádúró. Mo lóye, mo sì ṣì ń lóye pé dídé áńgẹ́lì náà bá àkókò tí àwọn Protestants kọ ìhìn-iṣẹ́ Miller ti áńgẹ́lì kìnní mu, ìpínrọ̀ tó tẹ̀lé e sì ni ibi ìtọ́kasí mi.
“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.
“Ní oṣù kẹfà, ọdún 1842, Ọ̀gbẹ́ni Miller ṣe ìkẹ́kọ̀ọ́ àsọyé rẹ̀ kejì ní ìjọ Casco Street ní Portland. Mo ka a sí àǹfààní ńlá láti lọ sí àwọn àsọyé wọ̀nyí; nítorí mo ti ṣubú sínú ìrẹ̀wẹ̀sì, mi ò sì ní ìmọ̀lára pé mo ti múra tán láti pàdé Olùgbàlà mi. Ìkẹ́kọ̀ọ́ kejì yìí fa ìrúkèrúdò púpọ̀ síi nínú ìlú ju èyí àkọ́kọ́ lọ. Pẹ̀lú àwọn àìka díẹ̀, àwọn ẹ̀ka ìjọ onírúurú pa ilẹ̀kùn àwọn ṣọ́ọ̀ṣì wọn mọ́lẹ̀ sí Ọ̀gbẹ́ni Miller. Ọ̀pọ̀ àsọyé láti orí pẹpẹ onírúurú wá láti ṣí àwọn àṣìṣe ìgbónáfẹ́fẹ́ tí wọ́n fi kàn án sí olùsọ̀rọ̀ náà lójú; ṣùgbọ́n ọ̀pọ̀ ènìyàn tí ń fetí sílẹ̀ pẹ̀lú àníyàn lọ sí àwọn ìpàdé rẹ̀, ọ̀pọ̀ sì ni kò lè wọ ilé náà. Àwọn ìjọ ènìyàn náà dakẹ́ jù lọ, wọ́n sì fetí sílẹ̀ pẹ̀lú àkíyèsí.” 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.
Mo lóye pé pípa àwọn ilẹ̀kùn sí ìhìn-iṣẹ́ Miller jẹ́ àmì ìbẹ̀rẹ̀ ìkọ̀sílẹ̀ áńgẹ́lì àkọ́kọ́ náà, àti ní ìbámu pẹ̀lú òye Miller nípa ìṣírò àkókò ti àwọn Rábìnì/tó dá lórí ìdọ́gba ọ̀sán àti òru, mo ro pé March 22, 1844 samisi ìparí ọdún 1843. Ìfihàn Miller ní Portland ní June ọdún 1842 jẹ́ àmì ọ̀nà kan ní tòótọ́ tí ó ń fi ìkọ̀sílẹ̀ onítẹ̀síwájú hàn, èyí tí ó wá parí ní April 18, 1844, ṣùgbọ́n ní àsìkò àwọn ìfihàn náà a kò tíì mọ ìlò Samuel Snow nípa ìṣírò àkókò ti àwọn 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.
Nínú ìfẹ̀hónúhàn àkọ́kọ́ tí a bẹ̀rẹ̀ sí í túnṣe ìtẹ̀jáde rẹ̀, mo bẹ̀rẹ̀ sí í rí i pé ohun tí a kọ sílẹ̀ ní àkókò yẹn dàbí ẹni pé ó tako ohun tí a ń kọ́ni báyìí. Ó rí bẹ́ẹ̀, bẹ́ẹ̀ sì kọ́. Kì í ṣe ohun mìíràn bí kò ṣe ìtẹnumọ́ lórí bí áńgẹ́lì kejì ṣe ń dé ní ìlọsíwájú, pẹ̀lú àpèjúwe bí ìṣípayá ìlọsíwájú ti ìránṣẹ́ yìí ṣe ń ṣẹlẹ̀, gẹ́gẹ́ bí ó ti rí pẹ̀lú nínú ìtàn àwọn Millerite. Àkíyèsí ìtúmọ̀ kedere yìí yẹ kí ó dáhùn sí àwọn tí ó ti kọsẹ̀ lórí bí a ṣe mọ ọjọ́ Kẹrin 19, 1844 sí àìnírètí àkọ́kọ́ ti àwọn Millerite àti ohun tí a ti kọ́ni ní àtijọ́.
“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.
“A fi ìhìn àkọ́kọ́ àti èkejì hàn ní ọdún 1843 àti 1844, àti nísinsin yìí a wà lábẹ́ ìkéde ìkẹta; ṣùgbọ́n gbogbo àwọn ìhìn mẹ́tẹ̀ẹ̀ta náà ṣì ní láti máa kéde. Ó ṣe pàtàkì gan-an báyìí gẹ́gẹ́ bí ó ti jẹ́ rí tẹ́lẹ̀ pé kí a tún wọn sọ fún àwọn tí ń wá òtítọ́. Pẹ̀lú kálàmù àti ohùn ni a gbọ́dọ̀ fi tan ìkéde náà kalẹ̀, ní fífi ètò wọn hàn, àti ìlò àwọn àsọtẹ́lẹ̀ tí ń mú wa dé sí ìhìn áńgẹ́lì kẹta. Kò lè sí ìkẹta láìsí àkọ́kọ́ àti èkejì. Àwọn ìhìn wọ̀nyí ni a gbọ́dọ̀ fi fún ayé nínú àwọn ìtẹ̀jáde àti nínú àwọn àsọyé, ní fífi hàn nínú ìtàn àsọtẹ́lẹ̀ àwọn ohun tí ó ti ṣẹlẹ̀ àti àwọn ohun tí yóò ṣẹlẹ̀.” Selected Messages, ìwé 2, 104.
Habakkuk's Two Tables 1 of 95
Àwọn Tábìlì Méjì ti Hábákúkù 1 nínú 95
Introduction to Habakkuk's Two Tables and the Midnight Cry
Ìṣàfihàn sí Àwọn Tábìlì Méjì ti Hábákúkù àti Igbe Àárín Òru
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.
Nínú àtòjọ yìí, a máa wo àwọn tábìlì méjì Habakuku—Àwọn Ṣátì 1843 àti 1850—fún àkókò gígùn. A ó bẹ̀rẹ̀ nípa fífi Ẹkún Ọgànjọ́ Alẹ́ sí ipò rẹ̀. Gẹ́gẹ́ bí a ti sọ, púpọ̀ nínú àwọn ìfihàn àkọ́kọ́ yóò jẹ́ àtúnyẹ̀wò fún àwọn tí wọ́n ti mọ ìránṣẹ́ yìí, ṣùgbọ́n níwọ̀n bí a ṣe ń pèsè àtòjọ kan tí àwọn ènìyàn tuntun sí ìránṣẹ́ yìí lè kọ́ láti inú rẹ̀, a gbọ́dọ̀ ṣètò àwọn ìmọ̀ ìpilẹ̀ kan kalẹ̀ fún wọn. A ó bẹ̀rẹ̀ pẹ̀lú Ẹkún Ọgànjọ́ Alẹ́, ní dídójú kọ́ apá kan tí a rí nínú ìran àkọ́kọ́ Ellen White. Ẹ jẹ́ ká ka ìpínrọ̀ àkọ́kọ́ nínú Christian Experience and Teachings, ojú-ìwé 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."
Kò pé lẹ́yìn ìkọjá àkókò ní ọdún 1844 ni a fi fún mi ní ìran àkọ́kọ́ mi ní gbangba. Mo ń bẹ Mrs. Haines wò ní Portland, Maine, arábìnrin olùfẹ́ nínú Kristi kan, ẹni tí ọkàn rẹ̀ so mọ́ tèmí. Márùn-ún ni wa, gbogbo wa sì jẹ́ obìnrin, a sì wólẹ̀ ní ìdákẹ́jẹ̀ ní pẹpẹ ẹbí. Nígbà tí a ń gbàdúrà, agbára Ọlọ́run bà lé mi bí kò ṣe rí rí tẹ́lẹ̀.
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.
Àwọn obìnrin márùn-ún wọ̀nyí, tí ọkàn wọn so mọ́ ti Sister White, kò tako ìfihàn kankan ti agbára Ọlọ́run. Ní pàtàkì, obìnrin ni gbogbo wọn jẹ́, wọ́n sì ń ṣojú ìjọ, wọ́n sì jẹ́ márùn-ún, èyí tí a lè rí gẹ́gẹ́ bí àwọn wúńdíá ọlọ́gbọ́n márùn-ún. Èyí kàn jẹ́ àkíyèsí lásán.
"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."
Ó dà bí ẹni pé ìmọ́lẹ̀ yí mi ká, àti pé mo ń gòkè lọ sí i, sí i, kúrò lórí ayé. Mo yípadà láti wá àwọn ènìyàn Advent nínú ayé, ṣùgbọ́n mi ò lè rí wọn, nígbà náà ni ohùn kan sọ fún mi pé, “Wo lẹ́ẹ̀kan sí i, kí o sì wo sókè díẹ̀ sí i.” Nígbà náà, mo gbé ojú mi sókè, mo sì rí ọ̀nà tààrà tí ó sìóró, tí a gbé ga sókè lórí ayé. Lórí ọ̀nà yìí ni àwọn ènìyàn Advent ń rìn lọ sí ìlú náà, èyí tí ó wà ní ìpẹ̀yà ọ̀nà náà. Wọ́n ní ìmọ́lẹ̀ didán kan tí a gbé kalẹ̀ lẹ́yìn wọn ní ìbẹ̀rẹ̀ ọ̀nà náà, èyí tí angẹli kan sọ fún mi pé ó jẹ́ Igbe Ọ̀gànjọ́. Ìmọ́lẹ̀ yìí ń tàn ní gbogbo ipò ọ̀nà náà, ó sì ń tan ìmọ́lẹ̀ fún ẹsẹ̀ wọn kí wọn má bàa kọsẹ̀. Bí wọ́n bá pa ojú wọn mọ́ sórí Jesu, ẹni tí ó wà níwájú wọn díẹ̀, tí ó ń darí wọn lọ sí ìlú náà, wọ́n wà láìléwu. Ṣùgbọ́n láìpẹ́, àwọn kan rẹ̀wẹ̀sì, wọ́n sì ní ìlú náà jìnnà púpọ̀, àti pé wọ́n ti retí láti ti wọ inú rẹ̀ ṣáájú ìgbà yìí. Nígbà náà ni Jesu máa ń fún wọn ní ìgboyà nípa gbígbé apá ọ̀tún rẹ̀ ológo sókè, àti láti inú apá rẹ̀ ni ìmọ́lẹ̀ kan ti ń jáde, tí ó ń rù lórí ẹgbẹ́ Advent náà, wọ́n sì ń ké pé, “Alleluia!” Àwọn mìíràn sì fi àìfọ̀kànbalẹ̀ sẹ́ ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn, wọ́n sì sọ pé kì í ṣe Ọlọ́run ni ó ti darí wọn jáde dé ọ̀nà jíjìn yìí. Ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn sì kú, ó fi ẹsẹ̀ wọn sílẹ̀ nínú òkùnkùn pípé, wọ́n sì kọsẹ̀, wọ́n pàdánù àmì náà àti Jesu kúrò ní ojú wọn, wọ́n sì ṣubú kúrò lórí ọ̀nà náà sọ̀kalẹ̀ sínú ayé òkùnkùn àti búburú tí ó wà ní ìsàlẹ̀.
William Miller and the Midnight Cry
William Miller àti Igbọ́ Arú Òru náà
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.
Nínú àfihàn àkọ́kọ́ yìí, lẹ́yìn tí a bá ti fi àwọn kókó kan múlẹ̀, a óò jíròrò nípa Àpéjọ Low Hampton ti àwọn Adventist ní oṣù Kejìlá ọdún 1844. Ní àpéjọ yìí, àwọn Millerite kan péjọ, William Miller sì kọ ìmọ̀ye nípa Igbe Ọ̀ganjọ́ sílẹ̀. Ìmọ̀ ọgbọ́n inú rẹ̀ níbí ni pé ìran yìí, bí ó tilẹ̀ jẹ́ fún gbogbo wa, ó ṣe pàtàkì ní pàtàkì fún 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.
Ní oṣù kan náà, William Miller kọ́ ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn—Ìkígbe Òru Àárín—èyí tí yóò mú kí ó ṣubú kúrò lórí ọ̀nà náà sí ayé àwọn ènìyàn búburú tí ó wà ní ìsàlẹ̀. A ó ṣàwárí àwọn ìtumọ̀ èyí. Ẹ̀rí ìtàn fi hàn pé gbogbo àwọn Millerite gbàgbọ́ pé àwọn ń mú òwe àwọn wúńdíá mẹ́wàá ṣẹ; ó jẹ́ ohun tí gbogbo wọn mọ̀ dáadáa. A ó fi hàn pé William Miller ní òye nípa ohun tí Ìkígbe Òru Àárín jẹ́. Miller gbàgbọ́ pé Ìkígbe Òru Àárín ni ìránṣẹ́ wákàtí ìdájọ́ ti Danieli 8:14 àti Ìfihàn 14:6-9. Ó gbàgbọ́ pé ìránṣẹ́ tí òun bẹ̀rẹ̀ sí í kéde ní ìbẹ̀rẹ̀ àwọn ọdún 1830 ni Ìkígbe Òru Àárín náà, “Kíyèsi i, ọkọ ìyàwó ń bọ̀,” àti pé Jésù ń bọ̀ wá sí ayé gẹ́gẹ́ bí ọkọ ìyàwó.
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.
Ní ọ̀pọ̀ jù lọ nínú ìtàn àwọn Millerite, wọ́n gbàgbọ́ pé àwọn ń mú àkàwé àwọn wúńdíá mẹ́wàá ṣẹ, ṣùgbọ́n wọ́n rò pé Igbe Òru-Àárín ń ṣàpèjúwe ọ̀rọ̀ náà tí àwọn ti ń kéde. Síbẹ̀, nígbà ìgbà ẹ̀ẹ̀rùn ọdún 1844, òye tuntun kan tí ó sì tọ́ yọ jáde: Igbe Òru-Àárín ni ìṣipopada Oṣù Keje, pẹ̀lú ìrètí pé Jésù yóò wá ní ọjọ́ kẹwàá oṣù keje. Èyí ni Igbe Òru-Àárín tòótọ́. Nígbà tí Miller kọ Igbe Òru-Àárín tòótọ́ náà sílẹ̀ ní December 1844, ó ń kọ ìtàn ìgbà ẹ̀ẹ̀rùn ọdún 1844 sílẹ̀, ó sì ń padà sí ipò rẹ̀ tẹ́lẹ̀ pé kò ju ọ̀rọ̀ gbogbogbò láti àwọn ọdún 1830s lọ. Lílóye ìṣiṣẹ́pọ̀ àwọn agbára tí ó wà nínú Igbe Òru-Àárín ṣe pàtàkì gidigidi. Bí o kò bá lóye 2520 gẹ́gẹ́ bí àwọn Millerite ti lóye rẹ̀, o kò lè lóye Igbe Òru-Àárín. Bí o kò bá sì lè lóye Igbe Òru-Àárín gẹ́gẹ́ bí àwọn Millerite ti lóye rẹ̀, ìwọ yóò yọ kúrò lójú ọ̀nà sí ayé búburú tí ó wà ní ìsàlẹ̀.
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.
Nínú àfihàn yìí, a ó bẹ̀rẹ̀ pẹ̀lú àwọn òtítọ́ kan lórí àtẹ náà tí Adventism ń kọ sílẹ̀ ní gbangba lónìí. Ilé-Ìwádìí Bíbélì ti Ìjọ Seventh-day Adventist àti púpọ̀ nínú àwọn onímọ̀ ẹ̀kọ́-ìsìn Adventist kọ 2520 sílẹ̀. A ó fi èyí hàn nípa ti Bíbélì bí a ṣe ń lọ síwájú, ṣùgbọ́n ní ìbẹ̀rẹ̀ a ó fi hàn pé Ellen White fọwọ́sí 2520 ní kíkún. Ilé-Ìwádìí náà àti púpọ̀ nínú àwọn onímọ̀ ẹ̀kọ́-ìsìn náà pẹ̀lú kọ ìmọ̀ àwọn aṣáájú ìgbà ìpilẹ̀ nípa Daily sílẹ̀. A ó fi hàn pé kíkọ ìmọ̀ àwọn aṣáájú ìgbà ìpilẹ̀ náà sílẹ̀, pé Daily jẹ́ ẹ̀sìn abọ̀rìṣà, jẹ́ kíkọ Ẹ̀mí Àsọtẹ́lẹ̀ sílẹ̀. Ilé-Ìwádìí náà tún ń kọ ìmọ̀ àwọn aṣáájú ìgbà ìpilẹ̀ nípa àwọn ìpè—Ìpè Karùn-ún àti Ìpè Kẹfà—sílẹ̀ ní gbangba. A ó bẹ̀rẹ̀ nípa fífi hàn pé kíkọ ìmọ̀ àwọn aṣáájú ìgbà ìpilẹ̀ nípa àwọn ìpè sílẹ̀ jẹ́ kíkọ Ẹ̀mí Àsọtẹ́lẹ̀ sílẹ̀.
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.
Lónìí, ọ̀pọ̀ jùlọ lára àwọn Adventist kò ní ìmọ̀ kedere rárá nípa 1290 àti 1335. Láìsí òye àwọn aṣáájú-ọnà nípa 1335, kò sí ìdáláre ìwé-mímọ́ kankan fún mímọ̀ àkókò ìdádúró tí ó bẹ̀rẹ̀ ní March 22, 1844. Láìsí ìmòye àkókò ìdádúró náà, ènìyàn kò lè lóye ìṣísẹ̀ agbára Igbe Ọ̀gànjọ́. Láìsí lílóye Igbe Ọ̀gànjọ́, ènìyàn yóò ṣubú kúrò lójú ọ̀nà lọ sí ayé búburú tí ó wà ní ìsàlẹ̀. A ó fi àwọn òtítọ́ wọ̀nyí hàn lórí àtẹ náà gẹ́gẹ́ bí ìfọwọ́sí kedere ti Ẹ̀mí Àsọtẹ́lẹ̀, lẹ́yìn náà a ó sì tú wọn ká láti inú Ọ̀rọ̀ Ọlọ́run. Ṣùgbọ́n kí á tó bẹ̀rẹ̀, a ní láti rí ohun tí ó yí ìtàn àwọn Millerite ká àti ohun tí ó mú Igbe Ọ̀gànjọ́ wá.
Millerite History and the Arrival of the First Angel
Ìtàn àwọn Millerite àti Ìbọ̀wọ̀lé Áńgẹ́lì Kínní
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.
A bẹ̀rẹ̀ pẹ̀lú Uriah Smith láti inú Thoughts on Daniel and Revelation, ojú-ìwé 521, láti fi ìtàn àwọn Millerite hàn kí a sì dojú kọ 1798. Uriah Smith kọ pé, “Àkókò àwọn ìṣẹ̀lẹ̀ inú Ìfihàn 10 tún jẹ́ mímọ̀ sí i nípasẹ̀ òtítọ́ náà pé áńgẹ́lì yìí jẹ́ ọ̀kan náà pẹ̀lú áńgẹ́lì àkọ́kọ́ ti Ìfihàn 14.” Nínú Ìfihàn 10, áńgẹ́lì alágbára kan sọ̀kalẹ̀ láti ọ̀run wá, ó sì ní ìwé kékeré kan tí ó ṣí sílẹ̀ ní ọwọ́ rẹ̀. Ellen White sọ fún wa pé áńgẹ́lì alágbára yìí ni Jésù Kristi, àti pé ìwé kékeré náà ni Ìwé Dáníẹ́lì. Ní òpin orí kẹwàá, a sọ fún Johanu pé kí ó jẹ ìwé kékeré náà, èyí tí yóò dùn ní ẹnu rẹ̀ ṣùgbọ́n tí yóò korò nínú inú rẹ̀. Johanu dúró fún ìtàn àwọn Millerite, níbi tí ìránṣẹ́ Dáníẹ́lì ti dùn ṣùgbọ́n tí ó yọrí sí ìdààmú kikoro. Gẹ́gẹ́ bí àwọn aṣáájú-ọ̀nà ti sọ, áńgẹ́lì alágbára ti Ìfihàn 10 ni áńgẹ́lì àkọ́kọ́ ti Ìfihàn 14—wọ́n jẹ́ áńgẹ́lì kan náà.
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.
Ní ọ̀pọ̀ ìgbà a kì í lo àkókò púpọ̀ láti sọ ní pàtó nípa àwọn áńgẹ́lì wọ̀nyí nínú Ìfihàn, ṣùgbọ́n ó yẹ kí a ṣe bẹ́ẹ̀. Áńgẹ́lì alágbára náà nínú Ìfihàn 10 ni pẹ̀lú áńgẹ́lì náà tí William Miller gbàgbọ́ pé ó ń mú Ìkéde Òru Àárín ṣẹ nípa ṣíṣe iṣẹ́ áńgẹ́lì àkọ́kọ́ nínú Ìfihàn 14 pé: “Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún Un, nítorí wákàtí ìdájọ́ Rẹ̀ dé.” Wákàtí ìdájọ́ Rẹ̀ náà tọ́ka sí Dáníẹ́lì 8:14. Àwọn áńgẹ́lì wọ̀nyí ń fi àwọn apá oríṣiríṣi iṣẹ́ tí a ṣe hàn.
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.
Ní padà sí ọ̀dọ̀ Uriah Smith: ‘Àkókò ìṣètò àwọn ìṣẹ̀lẹ̀ inú Ìfihàn 10 tún ń jẹ́ kí a túbọ̀ dá a mọ̀ láti inú òtítọ́ pé áńgẹ́lì yìí jẹ́ kan náà pẹ̀lú áńgẹ́lì àkọ́kọ́ inú Ìfihàn 14.’ Ó ṣàlàyé ohun tí ó so wọ́n pọ̀: àwọn méjèèjì ní ìhìnrere pàtàkì kan láti kéde, àwọn méjèèjì sì ń sọ ìkéde wọn jáde pẹ̀lú ohùn rara, àwọn méjèèjì lo ọ̀rọ̀ tó jọ ara wọn ní ìtọ́kasí sí Ẹlẹ́dàá, àwọn méjèèjì sì ń kéde àkókò—ọ̀kan ń búra pé àkókò kì yóò sí mọ́, èkejì sì ń kéde pé wákàtí ìdájọ́ Ọlọ́run ti dé. Ìhìnrere Ìfihàn 14:6 wà ní apá yìí ti ìbẹ̀rẹ̀ àkókò òpin.
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 sọ pé àkókò ìkẹyìn ni ọdún 1798, àti pé ìránṣẹ́ Ìfihàn 14 wá lẹ́yìn náà. Ó kọ pé, “Ṣùgbọ́n ìránṣẹ́ Ìfihàn 14:6 wà ní apá yìí ti ìbẹ̀rẹ̀ àkókò ìkẹyìn. Ó jẹ́ ìkéde pé wákàtí ìdájọ́ Ọlọ́run ti dé, nítorí náà ó gbọ́dọ̀ ní ìmúlò rẹ̀ nínú ìran ìkẹyìn. Pọ́ọ̀lù kò wàásù pé wákàtí ìdájọ́ ti dé. Luta àti àwọn alábàákẹ́gbẹ́ rẹ̀ kò wàásù rẹ̀. Pọ́ọ̀lù jíròrò nípa ìdájọ́ tí yóò dé, èyí tí ọjọ́ ọ̀la rẹ̀ kò dájú ní pàtó, àti Luta fi í sí o kéré tán ní ọ̀ọ́dúnrún mẹ́ta sí iwájú ọjọ́ ayé rẹ̀. Síwájú sí i, Pọ́ọ̀lù kìlọ̀ fún ìjọ nípa irú ìwàásù bẹ́ẹ̀ pé wákàtí ìdájọ́ Ọlọ́run ti dé títí di àkókò kan.” Nínú 2 Tẹsalóníkà 2:1-3, Pọ́ọ̀lù sọ pé ọjọ́ Kristi kò tí ì sún mọ́lé títí ìyàsọ́tọ̀ náà yóò fi kọ́kọ́ dé, tí a ó sì fi tú ọkùnrin ẹ̀ṣẹ̀ náà payá. Pọ́ọ̀lù mú ọkùnrin ẹ̀ṣẹ̀ náà wá síwájú, ìwo kékeré náà, ipò póòpù, ó sì fi ìkìlọ̀ bo gbogbo àkókò àṣẹ-gíga rẹ̀, èyí tí ó tẹ̀síwájú fún ọdún 1260, tí ó sì parí ní 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.'
Ní ọdún 1798, ìdènà sí ìkéde pé ọjọ́ Kristi ti súnmọ́ parí. Àkókò òpin bẹ̀rẹ̀, a sì mú èdìdì kúrò lórí ìwé kékeré náà. Láti ìgbà náà wá, áńgẹ́lì Ìfihàn 14 ti jáde lọ. Uriah Smith sọ pé, “Bí ẹ bá fẹ́ rí i, láti ọdún 1798, ìráńṣẹ́ áńgẹ́lì àkọ́kọ́ ti jáde lọ. Ní ọdún 1798, áńgẹ́lì àkọ́kọ́ ti Ìfihàn 14 wọ inú ìtàn”—èyí ni òye àwọn aṣáájú. “Láti ìgbà náà ni áńgẹ́lì Ìfihàn 14 ti ń kéde pé wákàtí ìdájọ́ Ọlọ́run ti dé, àti pé áńgẹ́lì orí kẹwàá ti dúró lórí òkun àti lórí ilẹ̀, ó sì búra pé àkókò kì yóò sì mọ́. Ìdánimọ̀ wọn kò ní àríyànjiyàn. Gbogbo àríyànjiyàn tí ó fi ibi ẹnìkan hàn, ń ṣiṣẹ́ fún èkejì pẹ̀lú. Ìran ìsinsin yìí ń jẹ́rìí ìmúṣẹ àwọn àsọtẹ́lẹ̀ méjèèjì wọ̀nyí. Nínú ìwàásù ìpadàbọ̀ Oluwa, pàápàá jùlọ láti 1840 sí 1844, ni ìmúṣẹ wọn kíkún àti ní ìlànà kíkún bẹ̀rẹ̀.”
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 tọ́ka sí ọdún 1840 àti 1844 ní ìtọ́kasí sí áńgẹ́lì àkọ́kọ́ ti Ìfihàn 14 tó dé ní 1798, ṣùgbọ́n ó tún tọ́ka sí áńgẹ́lì àkọ́kọ́ náà ní 1840, níbi tí a ti fi agbára fún ìhìn náà. Nínú ìwàásù ìbọ̀wá náà, pàápàá jùlọ láti 1840 sí 1844, ni ìmúṣẹ rẹ̀ ní kíkún ti bẹ̀rẹ̀. Ipo áńgẹ́lì náà pẹ̀lú ẹsẹ̀ kan lórí òkun àti ẹsẹ̀ kan lórí ilẹ̀ fi ìtànkálẹ̀ gbòòrò ìkéde rẹ̀ hàn. Ìhìn náà yóò rékọjá òkun, yóò sì tàn dé oríṣiríṣi orílẹ̀-èdè, àti pé ìkéde ìbọ̀wá náà lọ sí gbogbo ibùdó iṣẹ́-ìránṣẹ́ míṣọ́nnárì ní ayé. Láti 1840, ìhìn áńgẹ́lì àkọ́kọ́ náà, gẹ́gẹ́ bí Ellen White ti sọ, ni a gbé lọ sí gbogbo ibùdó iṣẹ́-ìránṣẹ́ míṣọ́nnárì ní ayé. Èyí ni a ṣe nígbà tí a fìdí ìlànà ọdún-ọjọ́ nínú àsọtẹ́lẹ̀ Bíbélì múlẹ̀ pẹ̀lú ìṣubú Ilẹ̀ Ọba Ottoman. A kò ń ṣiṣẹ́ pẹ̀lú àwọn kúlẹ̀kúlẹ̀ rẹ̀ ní àkókò yìí, bí kò ṣe pé a ń pèsè ìpìlẹ̀ ìtàn àwọn Millerite àti àwọn ìmúlò agbára tó wà nínú Igbe Ààbọ̀ Òru.
Key Historical Events: 1833 and the Falling of the Stars
Àwọn Ìṣẹ̀lẹ̀ Pàtàkì Nínú Ìtàn: 1833 àti Ìṣubú Àwọn Ìràwọ̀
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.'
Ní ọdún 1833, ìṣubú àwọn ìràwọ̀ ṣẹlẹ̀. Ellen White sọ̀rọ̀ lórí èyí nínú The Great Controversy, ojú-ìwé 333 pé: ‘Ní ọdún 1833, ọdún méjì lẹ́yìn tí Miller bẹ̀rẹ̀ sí í gbé ẹ̀rí ìbọ̀wọ́ Kristi tó súnmọ́ kalẹ̀ ní gbangba, èyí ìkẹyìn nínú àwọn àmì tí Olùgbàlà ti ṣe ìlérí gẹ́gẹ́ bí àfihàn ìbọ̀wọ́ rẹ̀ lẹ́ẹ̀kejì farahàn. Jésù wí pé: “Àwọn ìràwọ̀ yóò sì ṣubú láti ọ̀run wá.” Matthew 24:29. Johanu sì kéde nínú Ìfihàn, bí ó ti ń wo nínú ìran àwọn ìṣẹ̀lẹ̀ tí yóò jẹ́ aṣáájú ọjọ́ Ọlọ́run pé: “Àwọn ìràwọ̀ ọ̀run sì ṣubú sórí ilẹ̀ ayé, gẹ́gẹ́ bí igi ọ̀pọ̀tọ́ ṣe ń ju àwọn èso rẹ̀ tí kò tíì pọ́n sílẹ̀, nígbà tí afẹ́fẹ́ líle bá mì í.” Revelation 6:13. Àsọtẹ́lẹ̀ yìí gba ìmúṣẹ́ tí ó hàn gbangba tí ó sì ní agbára púpọ̀ nínú ìròjò òkúta iná ńlá ti November 13, 1833.’
William Miller's testimony recounts:
Ẹ̀rí William Miller sọ pé:
'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.'
‘Ní ọjọ́ Àbámẹ́ta lẹ́yìn oúnjẹ òwúrọ̀—ní ìgbà òoru ọdún 1833, mo jókòó sí tábìlì iṣẹ́ mi láti ṣàyẹ̀wò kókó kan, àti bí mo ṣe dìde láti jáde lọ sí iṣẹ́, ó wọ inú mi pẹ̀lú agbára ju tẹ́lẹ̀ rí lọ pé, “Lọ sọ ó fún ayé.” Ìfarahàn náà jẹ́ ojijì, ó sì dé pẹ̀lú agbára tó bẹ́ẹ̀ tí mo fi tún jókòó sínú àga mi, mo ní, “Èmi kò lè lọ, Oluwa.” “Èé ṣe tí o kò fi lè lọ?” ló dà bí ìdáhùn náà, lẹ́yìn náà gbogbo àwáwí mi sì wá síwájú, àìní agbára mi; ṣùgbọ́n ìpọ́njú mi pọ̀ tó bẹ́ẹ̀ tí mo fi wọ inú májẹ̀mú pípé pẹ̀lú Ọlọ́run pé bí Ó bá ṣí ọ̀nà sílẹ̀, èmi yóò lọ, èmi yóò sì ṣe ojúṣe mi sí ayé. “Kí ni ìtumọ̀ rẹ nípa ṣíṣí ọ̀nà sílẹ̀?” ló dà bí ohun tí ó dé bá mi. Mo ní, bí mo bá rí ìpè láti sọ̀rọ̀ ní gbangba ní ibikíbi, màá lọ sọ fún wọn ohun tí mo rí nínú Bíbélì nípa wíwá Oluwa. Lójúkan náà gbogbo ẹrù mi kúrò. Mo sì yọ̀ pé bóyá a kì yóò pè mí ní irú ọ̀nà bẹ́ẹ̀; nítorí n kò tíì rí irú ìpè bẹ́ẹ̀ rí, a kò sì mọ àwọn ìdánwò mi, ìrètí kékeré ni mo sì ní pé a ó pè mí sí pápá iṣẹ́ kankan. Ní ìwọ̀n bí ìdájí wákàtí kan lẹ́yìn ìgbà yìí, kí n tó kúrò nínú yàrá náà, ọmọkùnrin kan, ọmọ Ọ̀gbẹ́ni Guilford ti Dresden, tó jìnnà sí ibùgbé mi ní nǹkan bíi kìlómítà mẹ́rìndínlógún, wọlé wá, ó sì sọ pé bàbá òun ti ránṣẹ́ sí mi, ó sì fẹ́ kí n bá a lọ sí ilé, mo sì rò pé ó ṣeé ṣe kí ó fẹ́ rí mi lórí ọ̀ràn kan. Mo bi í pé kí ni ó fẹ́. Ó dáhùn pé kò ní sí ìwàásù nínú ṣọ́ọ̀ṣì wọn ní ọjọ́ kejì, àti pé bàbá òun fẹ́ kí n wá bá àwọn ènìyàn sọ̀rọ̀ lórí kókó wíwá Oluwa. Lójúkan náà inú bí mi sí ara mi nítorí májẹ̀mú tí mo ti dá. Lẹ́sẹ̀kẹsẹ̀ ni mo ṣọ̀tẹ̀ sí Oluwa, mo sì pinnu pé èmi kì yóò lọ. Mo fi ọmọkùnrin náà sílẹ̀ láì fún un ní ìdáhùn kankan, mo sì yọ kúrò níbẹ̀ pẹ̀lú ìpọ́njú ńlá lọ sí inú igbó kékeré kan tó sún mọ́ ibẹ̀. Nígbà náà ni mo ba Oluwa jà fún ìwọ̀n wákàtí kan, mo ń gbìyànjú láti tú ara mi sílẹ̀ kúrò nínú májẹ̀mú tí mo ti bá a dá, ṣùgbọ́n n kò rí ìtùnú kankan. A fi í lé ẹ̀rí ọkàn mi lórí pé, “Ṣé ìwọ yóò bá Ọlọ́run dá májẹ̀mú, kí o sì ṣẹ̀ é ní kíákíá báyìí?” ìbàjẹ́ ẹ̀ṣẹ̀ ńlá tí ó wà nínú ṣíṣe bẹ́ẹ̀ sì bo mí mọ́lẹ̀. Nígbẹ̀yìn-gbẹ́yín mo tẹríba, mo sì ṣe ìlérí fún Oluwa pé bí Ó bá gbé mi ró, èmi yóò lọ, mo ń gbẹ́kẹ̀lé Rẹ̀ pé kí Ó fún mi ní oore-ọ̀fẹ́ àti agbára láti ṣe gbogbo ohun tí Yóò béèrè lọ́wọ́ mi. Mo padà sí ilé, mo sì rí ọmọkùnrin náà pé ó ṣì ń dúró. Ó dúró títí di lẹ́yìn oúnjẹ ọ̀sán, mo sì padà pẹ̀lú rẹ̀ lọ sí 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.
Báyìí ni Miller, ní ìgbà ooru ọdún 1833, bẹ̀rẹ̀ sí í fi iṣẹ́ ìhìnrere náà hàn ní gbangba. Ní December 1833, ìṣubú àwọn ìràwọ̀ fi ìwúwo ọ̀rọ̀ kún iṣẹ́ ìhìnrere rẹ̀.
1840: The Fulfillment of Prophecy and the Ottoman Empire
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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.'
Ní ọdún 1840, Ellen White sọ̀rọ̀ lórí ìmúṣẹ àsọtẹ́lẹ̀ àgbàyanu kan. A máa ń ṣàríyànjiyàn nípa ìpínrọ̀ yìí lọ́pọ̀ ìgbà nínú Ẹ̀mí Àsọtẹ́lẹ̀, níbi tí àwọn kan ti ń jiyàn pé Uriah Smith ló fi í kún The Great Controversy, ṣùgbọ́n àwọn àríyànjiyàn wọ̀nyí kò ní ìpìlẹ̀. Ó ń sọ̀rọ̀ nípa àtẹ̀lé ìmúṣẹ àsọtẹ́lẹ̀ tí ó ṣáájú ọdún 1840, pẹ̀lú ìṣubú àwọn ìràwọ̀ àti Ọjọ́ Òkùnkùn náà. Ó kọ pé, “Ní ọdún 1840, ìmúṣẹ àsọtẹ́lẹ̀ àgbàyanu mìíràn mú kí ìfẹ́ sí i tàn káàkiri.”
She refers to biblical prophecy, not merely a human prediction by Josiah Litch.
Ó ń tọ́ka sí àsọtẹ́lẹ̀ ìwé mímọ́, kì í ṣe àsọtẹ́lẹ̀ ènìyàn lásán láti ọwọ́ 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."
“Ọdún méjì sẹ́yìn, Josiah Litch, ọ̀kan lára àwọn olùṣọ́-àgùntàn àkókò tí ń wàásù ìpadàbọ̀ kejì, ṣe àtẹ̀jáde ìtúmọ̀ Ìfihàn 9 kan, níbi tí ó ti sọ tẹ́lẹ̀ ìṣubú Ìjọba Ottoman. Gẹ́gẹ́ bí ìṣírò rẹ̀, agbára yìí yóò ṣègbé ní ọjọ́ kẹ́rìnlá, oṣù kẹjọ, ọdún 1840. Ní àkókò tí a ti yàn náà, Tọ́kì, nípasẹ̀ àwọn aṣojú rẹ̀, gba ààbò àwọn Agbára Alájọṣepọ̀ ti Yúróòpù, ó sì fi ara rẹ̀ sí abẹ́ ìṣàkóso àwọn orílẹ̀-èdè Kristẹni. Ìṣẹ̀lẹ̀ náà mú àsọtẹ́lẹ̀ náà ṣẹ pátápátá. Nígbà tí a mọ̀ ọ́, ọ̀pọ̀lọpọ̀ ènìyàn ní ìdánilójú nípa ìtóótọ́ àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Miller àti àwọn alábàákẹ́gbẹ́ rẹ̀ ti gbà, a sì fi ìmúnilára àgbàyanu kan fún ìgbòkègbodò Advent. Àwọn ọkùnrin tí wọ́n ní ẹ̀kọ́ àti ipò darapọ̀ mọ́ Miller nínú wíwàásù àti títẹ àwọn èrò rẹ̀ jáde, àti láti ọdún 1840 sí 1844, iṣẹ́ náà tàn kálẹ̀ kíákíá.”
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 ti sọ fún wa pé angẹli àkọ́kọ́ nínú Ìṣípayá 14 dé ní ọdún 1798, ṣùgbọ́n angẹli kan náà ni ó jẹ́ gẹ́gẹ́ bí angẹli Ìṣípayá 10. Nínú Ìṣípayá 10, a sọ fún Johanu pé kí ó gba ìwé kékeré náà kúrò ní ọwọ́ angẹli náà kí ó sì jẹ ẹ́, yóò sì dùn ní ẹnu rẹ̀. Ìhìnrere àwọn Millerite di adùn ní August 11, 1840, lẹ́yìn ọdún méjì tí wọ́n ti ń sọ tẹ́lẹ̀ ìparun Ìjọba Ottoman ní ìbámu pẹ̀lú ìlànà ọdún-fún-ọjọ́ nínú àsọtẹ́lẹ̀ Bíbélì. Nígbà tí ìṣẹ̀lẹ̀ náà ṣẹ ní pátápátá gẹ́gẹ́ bí a ti sọ tẹ́lẹ̀, ìhìnrere tí wọ́n ti ń kéde di adùn ní ẹnu wọn.
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.
Ní ọjọ́ kẹ́tàlá oṣù Kẹjọ, ọdún 1840, ìhìnrere náà di adùn ní ẹnu wọn. A sọ fún Johanu pé kí ó gba ìwé kékeré náà kúrò ní ọwọ́ áńgẹ́lì tí ó ti sọ̀ kalẹ̀. Áńgẹ́lì náà sọ̀ kalẹ̀ ní ọjọ́ kẹ́tàlá oṣù Kẹjọ, ọdún 1840, àti pé áńgẹ́lì yìí nínú Ìfihàn 10 náà ni ẹnì kan náà pẹ̀lú áńgẹ́lì àkọ́kọ́ nínú Ìfihàn 14. Áńgẹ́lì nínú Ìfihàn 14 dé ní ọdún 1798 ní àkókò òpin, ṣùgbọ́n a fún iṣẹ́ ìránṣẹ́ rẹ̀ ní agbára ní ọdún 1840. Ellen White sọ pé nígbà tí ìṣẹ̀lẹ̀ náà di mímọ̀, ọ̀pọ̀ ènìyàn ní ìdánilójú nípa ìtóótọ́ àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Miller àti àwọn alábàáṣiṣẹ́ rẹ̀ gbà. Láti àwọn ọdún 1930, tí ó bẹ̀rẹ̀ ní 1919 ṣùgbọ́n ní pàtàkì jùlọ ní àwọn ọdún 1930, ìjọ Adventism ti kọ àwọn òfin ìtumọ̀ àsọtẹ́lẹ̀ tí Miller àti àwọn alábàáṣiṣẹ́ rẹ̀ gbà sílẹ̀—àwọn òfin wọ̀nyí ni ọ̀nà ẹ̀rí-àyọkà nínú ìkẹ́kọ̀ọ́ Bíbélì.
The 1843 Chart and the Tarrying Time
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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.
Àmì ìtọ́kasí tó kàn nínú ìtàn ni àtẹ ìwòran 1843, tí a ṣe jáde ní Oṣù Karùn-ún ọdún 1842. Ellen White wí pé, “Mo ti rí i pé ọwọ́ Olúwa ló darí àtẹ 1843 náà àti pé a kò gbọ́dọ̀ yí i padà, pé àwọn nọ́mbà náà rí gẹ́gẹ́ bí Ó ṣe fẹ́ kí wọ́n rí, àti pé ọwọ́ Rẹ̀ wà lórí rẹ̀, ó sì fi àṣìṣe kan sínú díẹ̀ lára àwọn nọ́mbà náà pamọ́ kí ẹnikẹ́ni má bàa lè rí i títí ọwọ́ Rẹ̀ yóò fi kúrò.” Àtẹ yìí jẹ́ àmì ìtọ́kasí wòlíì, tí a ṣe jáde ní Oṣù Karùn-ún ọdún 1842. Ní Oṣù Kẹfà ọdún 1842, àwọn ìjọ Pùròtẹ́sítáǹtì bẹ̀rẹ̀ sí í ti ilẹ̀kùn wọn pa, angẹli kejì sì dé.
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.
Láti inú Testimonies, ìdìpọ̀ kìíní, ojú-ìwé 21: “Ní oṣù Okúdu 1842, Ọ̀gbẹ́ni Miller ṣe ẹ̀kọ́ àsọyé rẹ̀ kejì ní Casco Street Church ní Portland, Maine. Pẹ̀lú àìkù díẹ̀, àwọn ẹ̀sìn ìjọ oriṣiriṣi ti pa ilẹ̀kùn àwọn ìjọ wọn mọ́ sí Ọ̀gbẹ́ni Miller.” Ellen White jẹ́ kí a mọ̀ pé gẹ́gẹ́ bí àwọn Kristẹni Seventh-day Adventist, a gbọ́dọ̀ kọ́ bí a ti ń ronú láti inú ohun tí ó fa sí ohun tí ó yọrí sí. Ohun tí ó fa kí àwọn ìjọ Protestanti pa ilẹ̀kùn wọn ni ìfihàn àtẹ náà. Nígbà tí a ṣe ìfihàn àtẹ náà ní oṣù Karùn-ún, àwọn ìjọ Protestanti pinnu pé àwọn ọmọ ẹ̀yà Miller jẹ́ àwọn onífẹ̀ẹ́kúfẹ̀ẹ́ alárùfín tí a ti tàn jẹ.
The first disappointment is next. From The Great Controversy, page 393:
Ìbànújẹ àkọ́kọ́ ni ó tẹ̀ lé e. Láti inú The Great Controversy, ojú-ìwé 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.
Títí láti ọdún 1842 pẹ̀lú, ìtọ́nisọ́nà tí a fi fúnni nínú àsọtẹ́lẹ̀ yìí láti kọ ìran náà sílẹ̀ kí a sì mú un hàn kedere lórí àwọn tábìlì, kí ẹni tí ó bá kà á lè sáré, ti ti mú kí Charles Fitch ronú láti pèsè àwòrán àsọtẹ́lẹ̀ kan láti ṣàfihàn àwọn ìran Dáníẹ́lì àti Ìfihàn. Charles Fitch, ẹni tí ó kú díẹ̀ ṣáájú Ìbànújẹ́ Ńlá ti October 22, 1844, ni Olúwa lò nínú ìtàn yìí. Òun ni ó pèsè àwòrán náà, èyí tí a tẹ̀ jáde ní May 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.
Ìtẹ̀jáde àtẹ yìí ni wọ́n kà sí ìmúṣẹ àṣẹ Habakuku. Síbẹ̀, kò sí ẹni tí ó ṣàkíyèsí ìdádúró tí ó hàn gbangba nínú ìmúṣẹ ìran náà. Àkókò ìfáradà ni a fihàn nínú àsọtẹ́lẹ̀ kan náà. Lẹ́yìn ìdààmú náà, Ìwé Mímọ́ yìí fara hàn gẹ́gẹ́ bí ohun pàtàkì: “Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn, ṣùgbọ́n ní ìparí yóò sọ̀rọ̀, kì yóò sì purọ́; bí ó tilẹ̀ ń falẹ̀, dúró de e; nítorí dájúdájú yóò dé, kì yóò falẹ̀. Olódodo yóò sì yè nípa ìgbàgbọ́.”
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.
Àkókò ìdádúró ni ìbànújẹ́ àkọ́kọ́, èyí tí ó dé ní March 22, 1844. Àwọn Millerites ti ń sọtẹ́lẹ̀ òpin ayé ní 1843, ní lílo ìṣírò àkókò ti Bíbélì. Nígbà tí Olúwa kò tíì dé ní àkókò náà, ìbànújẹ́ àkọ́kọ́ bẹ̀rẹ̀ ní March 22, 1844. Èyí ni àkókò ìdádúró náà.
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.
Èyí ni àkókò ìdádúró nínú àkàwé àwọn wúńdíá mẹ́wàá, nínú Hábákúkù 2, àti nínú Dáníẹ́lì 12. Dáníẹ́lì 12:11 wí pé, “Àti láti ìgbà tí a ó ti mú ẹbọ ojoojúmọ́ kúrò...” Àwọn aṣáájú-ọ̀nà náà lóye pé a tẹ ẹ̀sìn keferi ba ní ọdún 508, nígbà tí Klófísì ṣẹ́gun àwọn Vísígọ́tì. Láti ìgbà tí a bá mú ẹ̀sìn keferi kúrò tí a sì gbé ìjọba póòpù kalẹ̀ (ọdún mẹ́tàlélọ́gbọ̀n lẹ́yìn náà ní 538), ọjọ́ 1290 yóò wà. Ẹsẹ̀ tó tẹ̀lé e wí pé, “Alábùkún ni ẹni tí ó dúró de tí ó sì dé ẹgbẹ̀rún kan ó lé ọ̀ọ́dúnrún mẹ́ta ó lé mẹ́ẹ̀dógún ọjọ́.” 508 pẹ̀lú 1335 jẹ́ 1843. “Alábùkún ni ẹni tí ó dé 1843.” Ọjọ́ 1335 náà samisi àkókò ìdádúró, ní fífi wí pé, “Alábùkún ni ẹni tí ó dúró de tí ó sì dé 1843.” Bí o bá di ìmọ̀ àwọn aṣáájú-ọ̀nà náà mú nípa “ojoojúmọ́,” gẹ́gẹ́ bí Ellen White ti ṣe, èyí ṣe kedere.
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.
Láti túbọ̀ ṣe àlàyé kedere síi, Isaiah 30:18 wí pé, “Nítorí náà Oluwa yóò dúró.” Níhìn-ín, Oluwa ni ọkọ ìyàwó nínú àpèjúwe àwọn wúńdíá mẹ́wàá, ó sì ń pẹ́. “Nítorí náà ọkọ ìyàwó yóò pẹ́ kí ó lè ṣàánú fún yín, nítorí náà ni a ó sì gbé e ga kí ó lè ṣàánú fún yín, nítorí Oluwa jẹ́ Ọlọrun ìdájọ́. Alábùkún ni gbogbo àwọn tí ń dúró dè é.” Èyí bá Daniel 12:12 mu pé: “Alábùkún ni ẹni tí ó dúró tí ó sì dé 1335.” Ọkọ ìyàwó ń pẹ́ ní March 22, 1844. Ìbùkún kan wà tí a so mọ́ dídé sí ìdààmú àkọ́kọ́, lẹ́yìn náà kí a dúró. Nígbà tí ẹ bá dé ibí yìí, ẹ gbọdọ̀ dúró. Kí ni ẹ ń dúró de? Habakkuk 2:3 wí pé, “Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn, ṣùgbọ́n ní òpin yóò sọ̀rọ̀, kì yóò sì purọ́; bí ó tilẹ̀ pẹ́, dúró dè é.” Ìbùkún dídé sí 1335 ni ìbùkún dídé sí ìtàn yìí, níbi tí Oluwa yóò ti mú Ẹkún Ọ̀ganjọ ṣẹ.
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.
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The Empowerment of the Second Angel's Message
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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.
Láti inú Early Writings, ojú-ìwé 238: “Ní àkókò tí ìhìnrere áńgẹ́lì kejì ń bọ sí ìparí, mo rí ìmọ́lẹ̀ ńlá kan láti ọ̀run tí ń tàn sórí àwọn ènìyàn Ọlọ́run. Àwọn ìtànṣán ìmọ́lẹ̀ yìí dàbí ẹni pé wọ́n mọ́ bí oòrùn, mo sì gbọ́ ohùn àwọn áńgẹ́lì tí ń ké pé, ‘Wò ó, ọkọ ìyàwó ń bọ̀.’” Èyí ni Igbe Àárín Òru, èyí tí yóò fi agbára fún ìhìnrere áńgẹ́lì kejì. Àwọn aṣáájú-ọ̀nà lóye pé ìhìnrere áńgẹ́lì kìíní dé ní ọdún 1798, ṣùgbọ́n a fi agbára fún un pẹ̀lú ìṣubú Ilẹ̀-ọba Ottoman ní ọdún 1840. Gbogbo àwọn ìhìnrere máa ń dé ní ojúgbà kan nínú àkókò, lẹ́yìn náà ni a sì máa fún wọn ní agbára. Ìhìnrere áńgẹ́lì kejì dé ní March 22, 1844 nígbà tí àwọn ìjọ Pírótẹ́sítáǹtì ti ilẹ̀kùn wọn pa sí ìhìnrere Millerite. Igbe Àárín Òru fi agbára fún ìhìnrere áńgẹ́lì kejì. Ìhìnrere áńgẹ́lì kẹta dé ní October 22, 1844, a sì fi agbára fún un nígbà tí áńgẹ́lì alágbára ti Ìfihàn 18 darapọ̀ mọ́ ọn. Gbogbo ìhìnrere máa ń dé nínú ìtàn, lẹ́yìn náà ni a sì máa fún un ní agbára. Èyí ṣe pàtàkì láti lóye.
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.
Ìkéde Àárín Ọ̀gànjọ́ fi agbára fún ìránṣẹ́ áńgẹ́lì kejì. A rán àwọn áńgẹ́lì láti ọ̀run wá láti jí àwọn mímọ́ tí wọ́n ti rẹ̀wẹ̀sì sókè, kí wọ́n sì pèsè wọn sílẹ̀ fún iṣẹ́ ńlá tí ó wà níwájú wọn. Àwọn ọkùnrin tí ó ní ẹ̀bùn jùlọ kì í ṣe àwọn àkọ́kọ́ tí wọ́n gba ìránṣẹ́ yìí. Kì í ṣe William Miller ni ẹni àkọ́kọ́ tí ó gba ìránṣẹ́ yìí; ní òdìkejì pátápátá, òun ni ẹni ìkẹyìn tí ó gba á. Òun ni ẹni tí ó ní agbára jùlọ nínú òye ìránṣẹ́ náà, nígbà tí Samuel Snow ni ẹni àkọ́kọ́. Àwọn tí wọ́n ti ṣáájú rí nínú iṣẹ́ náà ni àwọn ìkẹyìn láti gba a, kí wọ́n sì ràn án lọ́wọ́ láti mú kí ìkéde náà gbilẹ̀ sí i. Ní ti ìtàn, ẹni ìkẹyìn láti gba ìránṣẹ́ Ìkéde Àárín Ọ̀gànjọ́ ni William Miller.
From The Great Controversy, 376:
Láti inú 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.
Ní àsìkò ìfúnni ní agbára ti Ẹkún Àárín Òru, ó tó ẹgbẹ̀rún márùndínlọ́gọ́ta ni wọ́n jáde kúrò nínú àwọn ìjọ. Níwọ̀n bí iṣẹ́ Miller ti ní ìtẹ̀sí láti gbé àwọn ìjọ ró, ní ìbẹ̀rẹ̀ ni a fi ojú rere wò ó; ṣùgbọ́n bí àwọn òjíṣẹ́ àti àwọn aṣáájú ẹ̀sìn ṣe pinnu lòdì sí ẹ̀kọ́ Advent, tí wọ́n sì fẹ́ tẹ gbogbo ìmísí-ọkàn lórí ọ̀ràn náà mọ́lẹ̀, wọ́n bẹ̀rẹ̀ sí í tako iṣẹ́ náà láti orí pẹpẹ ìwàásù, wọ́n sì sẹ́ àwọn ọmọ ẹgbẹ́ wọn ní ànfàní láti lọ sí ìwàásù nípa ìbọ̀wọ̀ kejì tàbí kódà láti sọ̀rọ̀ nípa ìrètí wọn nínú àwọn ìpàdé àjọṣe.
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.
Àwọn aṣáájú nínú Ìjọ Adventist lónìí tí wọ́n ń fòfin de kí a máa kọ́ ìhìn-iṣẹ́ yìí nínú ìjọ àti àní nínú àwọn ilé aládàáni pàápàá, ni a ti ṣàpẹẹrẹ wọn níbí nínú ìṣísẹ̀ Millerite.
"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."
Àwọn onígbàgbọ́ rí ara wọn nínú ìdánwò ńlá àti ìdààmú ọkàn. Wọ́n nífẹ̀ẹ́ àwọn ìjọ wọn, wọn kò sì fẹ́ yà ara wọn kúrò níbẹ̀; ṣùgbọ́n bí wọ́n ti rí i pé a ń tẹ̀ ẹ̀rí Ọ̀rọ̀ Ọlọ́run mọ́lẹ̀, tí a sì ń kọ́ ẹ̀tọ́ wọn láti ṣàwárí àwọn àsọtẹ́lẹ̀, wọ́n ní ìmọ̀lára pé ìṣòtítọ́ sí Ọlọ́run kò jẹ́ kí wọ́n tẹrí ba. Àwọn tí wọ́n ń wá ọ̀nà láti pa ẹ̀rí Ọ̀rọ̀ Ọlọ́run mọ́ kúrò ni a kò lè kà sí àwọn tí wọ́n dá ìjọ Kristi sílẹ̀. Nítorí náà, wọ́n ní ìdí tó dáa láti yà ara wọn kúrò ní ìbáṣepọ̀ wọn tẹ́lẹ̀. Ní ìgbà ẹ̀rùn ọdún 1844, nǹkan bí ẹgbẹ̀rún márùndínlọ́gọ́ta ènìyàn jáde kúrò nínú àwọn ìjọ.
Miller's Understanding and the True Midnight Cry
Ìmọ̀ Miller àti Igbe Ọganjọ́ Tòótọ́
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.
Nínú ìwé Àgbà Damsteegt, Foundation of Seventh-day Adventist Message and Mission, Miller gbà pé ìkéde Danieli 8:14 àti ti áńgẹ́lì kìn-ín-ní nínú Ìṣípayá 14 ni Ẹkún Ọ̀ganjọ́—“Kíyèsi i, ọkọ ìyàwó ń bọ̀.” Ó gbà pé iṣẹ́ ìránṣẹ́ yìí ń fi ìgbàpadà kejì Kristi hàn. Miller rò pé gbogbo ìtàn náà ni Ẹkún Ọ̀ganjọ́, ṣùgbọ́n Ellen White sọ pé a mú Ẹkún Ọ̀ganjọ́ ṣẹ ní àkókò kan pàtó. Samuel Snow fún ìfihàn rẹ̀ ní àkọlé “The True Midnight Cry” láti fi yà á sọ́tọ̀ kúrò nínú ẹ̀kọ́ àwọn Millerite pé Ẹkún Ọ̀ganjọ́ jẹ́ ìránṣẹ́ gbogbogbò.
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.
Àwọn ẹni tí ó ní ẹ̀mí jùlọ ni wọ́n kọ́kọ́ gba ìhìn náà, àwọn tí wọ́n sì ti jẹ́ aṣáájú nínú iṣẹ́ náà tẹ́lẹ̀ ni wọ́n gbẹ̀yìn jùlọ láti gba a àti láti ràn án lọ́wọ́ láti mú igbe náà lágbára síi. William Miller, ẹni tí ó ti darí iṣẹ́ náà láti ọdún 1833 lọ, ní ìjàkadì pẹ̀lú ìhìn Igbe Àárín Ọ̀gànjọ́ nígbà tí ó dé ní Oṣù Kẹjọ 1844. Kò dá a lójú nípa yíyapa kúrò nínú àwọn ìjọ, ó sì ti ń kọ́ni ní ìtumọ̀ mìíràn nípa Igbe Àárín Ọ̀gànjọ́ fún ọ̀pọ̀ ọdún.
William Miller wrote:
William Miller kọ pé:
'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."'
“Mi ò tíì dájú rárá nípa ọjọ́ pàtó kankan fún ìfarahàn Olúwa, níwọ̀n bí mo ti gbàgbọ́ pé kò sí ènìyàn tí ó lè mọ ọjọ́ àti wákàtí náà. Nínú gbogbo àwọn ìdánilẹ́kọ̀ọ́ mi tí a ti tẹ̀ jáde, a ó rí i lórí ojú-ìwé àkọlé pé, ní àgbègbè ọdún 1843. Nínú gbogbo àwọn ìdánilẹ́kọ̀ọ́ mi tí mo fi ẹnu sọ, láìkùnà mo máa ń sọ fún àwọn olùgbọ́ mi pé àwọn àkókò náà yóò parí ní 1843 bí kò bá sí àṣìṣe nínú ìṣírò mi, ṣùgbọ́n pé èmi kò lè sọ pé òpin náà kì yóò tilẹ̀ dé ṣáájú àkókò náà pàápàá, àti pé kí wọ́n máa wà ní ìmúrasílẹ̀ nígbà gbogbo. Ní 1842, àwọn kan lára àwọn ará sì ń wàásù pẹ̀lú ìdájú gidigidi, nípa ọdún náà gan-an, wọ́n sì bá mi wí nítorí pé mo fi “bí” sí i.”
In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.
Ní May 1842, a tẹ̀ jáde àtẹ ìṣirò 1843, àwọn arákùnrin sì sọ fún Miller pé kí ó yọ ọ̀rọ̀ náà “if” kúrò nínú àfihàn rẹ̀.
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.
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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 kọ pé, “Ní ọdún 1843, àwọn àròsọ ìdálẹ́bi tí ó le jùlọ ni a kó sórí mi àti àwọn tí wọ́n bá mi ṣọ̀kan láti ọ̀dọ̀ ìròyìn àti díẹ̀ nínú àwọn pẹpẹ ìwàásù. A kọlu àwọn ìdí wa, a ṣàfihàn àwọn ìlànà wa ní ọ̀nà tí kò tọ́, a sì ba orúkọ wa jẹ́.” Àkókò ń lọ, àti ọjọ́ kẹtàlélógún, oṣù Kẹta, ọdún 1844 kọjá láìsí ìfarahàn Olúwa. Ìrẹ̀wẹ̀sì náà pọ̀ gidigidi, ọ̀pọ̀ ènìyàn kò sì bá wọn rìn mọ́. Ṣáájú àkókò yìí, láti ọdún 1840, a fojú díwọ̀n àwọn ọmọ ẹgbẹ́ Miller sí 200,000, ṣùgbọ́n ní àkókò yìí, 50,000 nìkan ló kù.
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.
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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.'
Lẹ́yìn tí àkókò tí ó ti tẹ̀ jáde kọjá, Miller jẹ́wọ́ ìdààmú rẹ̀ nípa àsìkò gangan náà, ṣùgbọ́n ó di ìgbàgbọ́ rẹ̀ mú ṣinṣin. Ó tẹ̀síwájú nínú iṣẹ́ ìsìn rẹ̀ ní Ìwọ̀-Oòrùn ní gbogbo ìgbà ooru ọdún 1844 títí di ìgbésẹ̀ Oṣù Keje. Kò ní ipa kankan nínú ìgbésẹ̀ yìí bí kò ṣe lẹ́tà kan tí ó kọ ní oṣù mẹ́rìndínlógún ṣáájú nípa àwọn àṣà ìtọ́jú Ofin Mose tí ń tọ́ka sí oṣù náà. Kò retí pé irú lílo bẹ́ẹ̀ ni a ó ṣe nípa àwọn kókó-ọrọ̀ wọ̀nyí tàbí pé ìgbàgbọ́ nínú irú ẹ̀rí bẹ́ẹ̀ yóò di ìdánwò ìgbàlà. Kò ní ìbáṣepọ̀ pẹ̀lú ìgbésẹ̀ náà títí di ọ̀sẹ̀ méjì tàbí mẹ́ta kí October 22, 1844 tó dé. Nínú lẹ́tà kan sí Himes ní October 6, 1844, Miller kọ pé, 'Mo rí ògo kan nínú oṣù keje tí mi ò tíì rí rí tẹ́lẹ̀ rí... Ní báyìí, ìbùkún ni fún orúkọ Olúwa, mo rí ẹwà kan, ìṣọ̀kan kan, ìfaramọ́ra kan nínú Ìwé Mímọ́, èyí tí mo ti pẹ́ tí mo fi ń gbàdúrà fún ṣùgbọ́n tí mi kò rí títí di òní. Ẹ dúpẹ́ lọ́wọ́ Olúwa, ọkàn mi. Arákùnrin Snow, Arákùnrin Storrs, àti àwọn mìíràn, ẹ jẹ́ alábùkún nítorí irinṣẹ́ tí wọ́n jẹ́ ní ṣíṣí ojú mi. Mo fẹ́rẹ̀ dé ilé. Ògo, ògo, ògo, ògo.'
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.
Lẹ́yìn náà, Miller tún ṣàgbéyẹ̀wò igbe Ààrin Ọ̀gànjọ́ náà, ó sì pè é ní ìhùwàsí onítara-jùlọ. Damsteegt ṣe àkíyèsí pé Snow gba àkàwé ìpilẹ̀ṣẹ̀ ìhìn-iṣẹ́ Igbe Ààrin Ọ̀gànjọ́ láti inú iṣẹ́ Miller tẹ́lẹ̀.
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.
Ìṣírò Snow, tí a tẹ̀ jáde ní oṣù Kẹta, ọdún 1844, kò fa àkíyèsí púpọ̀ títí di àpéjọ àgọ́ ní Exeter, láti ọjọ́ 12 sí 17 oṣù Kẹjọ, ọdún 1844. Níbẹ̀, ọjọ́ gangan tí ó sọ fún ìpadàbọ̀ Kristi ru ọ̀pọ̀lọpọ̀ àwọn ọmọlẹ́yìn Miller sókè, ó sì mú ìsapá iṣẹ́ ìránṣẹ́ wọn dé ibi gíga jù lọ. Ìdáhùn wọn ni a mọ̀ sí ìṣísẹ̀ Oṣù Keje. Bí ó tilẹ̀ jẹ́ pé àwọn aṣáájú Millerite ní ìbẹ̀rẹ̀ ṣiyèméjì, ní ọ̀sẹ̀ díẹ̀ ṣáájú ìṣẹ̀lẹ̀ tí wọ́n ń retí, wọ́n dara pọ̀ mọ́ ìṣísẹ̀ náà, wọ́n sì jẹ́ kí a tẹ àwọn èrò Snow jáde, kí a sì fi tì í lẹ́yìn.
The Midnight Cry and Its Aftermath
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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.
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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 sọ pé lẹ́yìn ìpàdé ibùdó ní Exeter, bí ó ti ń rìn láàrín àwọn kẹ̀kẹ́ ojú irin, ó gbọ́ àwọn ohùn tí ń tún un sọ pé, “Kíyèsi i, ọkọ ìyàwó ń bọ̀!” Ìgbésẹ̀ yìí gba orílẹ̀-èdè Amẹ́ríkà ká ní oṣù méjì, ó sì yọrí sí Ìbànújẹ́ Nlá náà ní October 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 sọ̀rọ̀ lórí Àpéjọ Low Hampton ti àwọn Adventist, ní December 28–29, 1844, tí ó ní í ṣe pẹ̀lú Himes àti Miller. Himes rọ̀ kí a tù àwọn mímọ́ nínú, kí a jí ayé Kristẹni lárugẹ, àti kí a máa kéde ìgbàlà fún àwọn ẹlẹ́ṣẹ̀. Ní ọ̀sẹ̀ díẹ̀ lẹ́yìn náà, Advent Press tún bẹ̀rẹ̀ sí í ṣiṣẹ́, Himes sì kéde pé ilẹ̀kùn ìgbàlà ṣí. Miller díẹ̀díẹ̀ fi ìmọ̀ràn shut door tó pọ̀jù sílẹ̀, ó sì padà sí ìwòye rẹ̀ àkọ́kọ́ nípa Midnight Cry. Ní oṣù kan náà náà, Ellen White ní ìran àkọ́kọ́ rẹ̀, tí ó fi hàn pé àwọn tí ó kọ Midnight Cry ṣubú kúrò lójú ọ̀nà. Ìran náà jẹ́ fún William Miller gẹ́gẹ́ bí ó ti jẹ́ fún ẹnikẹ́ni mìíràn.
William Miller's Final Test and Legacy
Ìdánwò àti Ìtẹ́síwájú Ìkẹyìn ti William Miller
From Early Writings, page 257:
Látinú Ìwé Àkọ́kọ́, ojú-ìwé 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."
Nígbà náà ni a yí àfiyèsí mi sí William Miller. Ó dà bí ẹni tí ó wà nínú ìdààmú, a sì tẹ́ ẹ mọ́lẹ̀ pẹ̀lú àníyàn àti ìpọ́njú nítorí àwọn ènìyàn rẹ̀. Ìjọ ènìyàn tí wọ́n ti jẹ́ ọ̀kan, tí wọ́n sì ní ìfẹ́ sí ara wọn ní ọdún 1844, ń pàdánù ìfẹ́ wọn, wọ́n ń tako ara wọn, wọ́n sì ń ṣubú sínú ipò òtútù àti ìpadàsẹ́yìn. Bí ó ṣe ń wo èyí, ìbànújẹ́ mú agbára rẹ̀ rọ. Mo rí àwọn ọkùnrin aṣáájú-ọ̀nà tí wọ́n ń ṣọ́ ọ, ní pàtàkì Joshua Himes, wọ́n sì ń bẹ̀rù kí ó má bàa gba ìhìnrere áńgẹ́lì kẹta náà.
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.
Ifiranṣẹ́ angẹli kẹta nínú àyíká yìí ni Ọjọ́ Ìsinmi. Bí Miller ti ń tẹ̀ sí ìmọ́lẹ̀ láti ọ̀run, àwọn ọkùnrin wọ̀nyí máa ń gbé ètò kalẹ̀ láti yí ọkàn rẹ̀ kúrò. Àkóso ènìyàn pa á mọ́ nínú òkùnkùn, ó sì dá ipa rẹ̀ dúró láàrín àwọn tí ó tako òtítọ́. Ní ìkẹyìn, Miller gbé ohùn rẹ̀ sókè lòdì sí ìmọ́lẹ̀ láti ọ̀run—Ọjọ́ Ìsinmi. Ó kùnà láti gba ìfiranṣẹ́ náà tí ì bá ti ṣàlàyé ìdààmú rẹ̀, tí ì bá sì ti ta ìmọ́lẹ̀ àti ògo sórí ohun tí ó ti kọjá. Ó gbẹ́kẹ̀lé ọgbọ́n ènìyàn dípò ti Ọlọ́run. Níwọ̀n bí iṣẹ́ àṣekára àti ọjọ́ ogbó ti ti rẹ̀ é, kò ní ẹ̀bi tó pọ̀ tó bí àwọn tí ó dí i lọ́wọ́ kúrò nínú òtítọ́. Ẹ̀ṣẹ̀ náà wà lórí wọn. Bí Miller bá lè ti rí ìmọ́lẹ̀ angẹli kẹta, a bá ti ṣàlàyé ọ̀pọ̀lọpọ̀ nǹkan. Ṣùgbọ́n àwọn ará rẹ̀ jẹ́wọ́ ìfẹ́ jíjinlẹ̀ bẹ́ẹ̀ fún un tí ó fi rò pé òun kò lè ya ara rẹ̀ kúrò lọ́dọ̀ wọn láé. Ọlọ́run jẹ́ kí ó ṣubú sábẹ́ agbára ikú, ó sì fi í pamọ́ sínú ibojì kúrò lọ́dọ̀ àwọn tí ó fà á kúrò nínú òtítọ́. Mose ṣàṣìṣe kí ó tó wọ Ilẹ̀ Ìlérí; bákan náà ni Miller ṣàṣìṣe nígbà tí kò ku sí pẹ́ kí ó wọ Kenaani ọ̀run. Àwọn ẹlòmíràn ló mú un ṣe èyí; àwọn ẹlòmíràn náà ni yóò jíròrò rẹ̀. Ṣùgbọ́n àwọn angẹli ń ṣọ́ eruku iyebíye ìránṣẹ́ Ọlọ́run yìí, yóò sì jáde ní ìró ìpè ìkẹyìn.
Conclusion: Lessons for Today
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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.
Ní ìparí, William Miller jẹ́ àpẹẹrẹ àwọn Adventist Ọjọ́ Keje ní òpin ayé. Ìran àkọ́kọ́ Ellen White jẹ́ fún ọjọ́ wa ju bí ó ti jẹ́ fún ọjọ́ tirẹ̀ lọ. Ní òpin ayé, àwọn Adventist Ọjọ́ Keje yóò kọ́ ìmọ́lẹ̀ Ìkígbe Àárín Òru. Ìmọ́lẹ̀ Ìkígbe Àárín Òru lè jẹ́ òye nìkan nípa lílóye ìtàn yìí. Ìdààmú àkọ́kọ́ wẹ Míláráítì kúrò lọ́wọ́ àwọn tí wọ́n wà níbẹ̀ fún àwọn ìdí tí kò tọ́, ó sì pèsè àwọn ènìyàn náà sílẹ̀ fún ìrírí ìdánwò tí yóò mú wọn wọ Ibi Mímọ́ Jùlọ. Àwọn tí wọ́n dé sí ìdààmú àkọ́kọ́ ni a bùkún fún bí wọ́n bá dúró de October 22, 1844 nìkan. Ọlọ́run ti pèsè àkókò yìí láti mú kí àwọn ènìyàn kan wà tí Òun yóò kó jọ sínú Ibi Mímọ́ Jùlọ. Láti kọ́ Ìkígbe Àárín Òru, kí a sì ṣubú kúrò lójú ọ̀nà, ni láti kọ́ gbogbo ìtàn yìí.
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 ṣe àṣìṣe mẹ́ta, a sì máa ń dán wa wò nípasẹ̀ ìdánwò mẹ́ta ní gbogbo ìgbà. Àṣìṣe àkọ́kọ́ rẹ̀ ni pé ó kọ Ìkígbe Láàárín Òru sílẹ̀ ní December 1844. Èkejì rẹ̀ ni pé ó fetí sí ènìyàn dípò Ọlọ́run, èyí tí ó yọrí sí àṣìṣe kẹta rẹ̀: kọ́ Sábáàtì sílẹ̀. Ní òpin ayé, àwọn Adventist Ọjọ́ Keje yóò kọ ìtàn Ìkígbe Láàárín Òru àti ìpè láti padà sí àwọn ọ̀nà àtijọ́ sílẹ̀ nítorí pé wọ́n fetí sí àwọn aṣáájú wọn. Nípa bẹ́ẹ̀, wọ́n ń pèsè ara wọn sílẹ̀ fún àmì ẹranko náà, nípa títún ìlànà ìdánwò ìgbésẹ̀ mẹ́ta Miller ṣe, èyí tí ó bẹ̀rẹ̀ pẹ̀lú bí wọ́n ṣe ní ìbáṣepọ̀ pẹ̀lú iṣẹ́-ìránṣẹ́ àti ìtàn Ìkígbe Láàárín Òru.
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.
Àsọtẹ́lẹ̀ méjì péré ni ó ń ṣe pẹ̀lú ìtàn láti inú ìdààmú àkọ́kọ́ títí dé ìdààmú kejì: ọjọ́ 2300 (“Bí ìran náà tilẹ̀ pẹ́, dúró dè é”) àti 2520. Láti kọ 2520 sílẹ̀ ni láti kọ Ìkígbe Ọ̀gànjọ́ Òru sílẹ̀. Láti kọ Ìkígbe Ọ̀gànjọ́ Òru sílẹ̀ ni láti ṣubú kúrò lórí ọ̀nà náà sí ayé búburú tí ó wà ní ìsàlẹ̀.
We will address this further in the next presentation.
A ó ṣàlàyé èyí sí i nínú àfihàn tí ó kàn.