Article

# The Spirit of Prophecy: The Midnight Cry

Mmụọ nke Amụma: Mkpu Etiti Abalị

Habakkuk's Two Tables

Tebụl Abụọ nke Habakkuk

Author

Jeff Pippenger

Published

October 13, 2012

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A Word of Clarification

Okwu Nkọwa Doro Anya

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.

N’oge na-adịbeghị anya, anyị bidoro ịkwadebe ntughari-ede nke Tebụl Abụọ nke Habakuk ka a sụgharịa ya n’asụsụ dị iche iche a nọchiri anya ha n’ụzọ weebụsaịtị anyị. Ọrụ ịgbanwe nkwupụta a kpọrọ n’ọnụ ka ọ bụrụ nkwupụta e dere ede bụ ọrụ karịrị akarị karịa ka a pụrụ ịghọta ma ọ bụrụ na mmadụ amaghị ihe niile a ga-agabiga iji mee ka nkwupụta a kpọrọ n’ọnụ ghọọ nkwupụta e dere ede, tinyere nsogbu ndị dị mkpa nke n’ikpeazụ ịsụgharị ihe ndị ahụ n’asụsụ dị iche iche dị na weebụsaịtị ahụ. Anyị ka malitere imezi mbipụta nke mbụ n’ime nkwupụta iri itoolu na ise ahụ, mgbe ahụkwa achọpụtara m ihe mgbochi ọzọ nke anyị ga-agabigakwa. Ọ metụtara mmepe na-aga n’ihu nke ozi a site n’afọ 1989 ruo n’akụkọ ihe mere eme anyị ugbu a.

In the presentations of about fifteen years ago there were truths that were in their infant state of understanding. The first of those truths that I must clarify is the arrival of the second angel in Millerite history. I understood at that time that the second angel arrived when the Protestant churches began to close their doors against Miller’s presentation of the first angel’s message, in conjunction with the termination of the year 1843. William Miller worked upon a reckoning of time that he believed identified that the years of 1843 began on March 22, 1843 and ended on March 22, 1844. He had thought the three prophecies that ultimately were placed upon the two sacred charts would terminate in the year of 1843, and he believed that year ended on March 22, 1844. He was wrong on two points.

N’ihe ngosi ndị e mere ihe dị ka afọ iri na ise gara aga, e nwere eziokwu ụfọdụ ka nọ n’ọnọdụ nwata nke nghọta. Nke mbụ n’ime eziokwu ndị ahụ nke m ga-eme ka o doo anya bụ ọbịbịa nke mmụọ-ozi nke abụọ n’akụkọ ihe mere eme nke ndị Miller. N’oge ahụ, aghọtara m na mmụọ-ozi nke abụọ bịarutere mgbe ụka ndị Protestant malitere imechi ọnụ ụzọ ha megide ngosipụta Miller nke ozi mmụọ-ozi mbụ, n’ịjikọta ya na njedebe nke afọ 1843. William Miller rụrụ ọrụ dabere n’ịgụ oge nke o kweere na ọ na-egosi na afọ 1843 bidoro na Maachị 22, 1843 ma kwụsị na Maachị 22, 1844. O chere na amụma atọ ndị e mechara debe n’elu chaatị nsọ abụọ ahụ ga-akwụsị n’afọ 1843, ma o kweere na afọ ahụ kwụsịrị na Maachị 22, 1844. O mehiere n’ihe abụọ.

The three prophecies of the 1335 days of Daniel twelve, the 2520 years of the “seven times” of Leviticus twenty-six and the 2300 days of Daniel eight were understood by Miller to concluded in March of 1844. The Lord thereafter guided Samuel Snow to not only understand that the prophecies ended not in 1843, but 1844; but Snow also began to apply the Karite reckoning of time, that was not the time application Miller had been employing. Miller had been using the Rabbinic/equinox-based reckoning of time that based the year upon spring to spring.

Amụma atọ ahụ nke ụbọchị 1335 nke Daniel iri na abụọ, afọ 2520 nke “oge asaa” nke Leviticus iri abụọ na isii, na ụbọchị 2300 nke Daniel asatọ, Miller ghọtara na ha mezuru na Maachị nke afọ 1844. Mgbe nke ahụ gasịrị, Onyenwe anyị duuru Samuel Snow ka ọ bụghị naanị ịghọta na amụma ndị ahụ akwụsịghị na 1843, kama na 1844; ma Snow malitekwara itinye n’ọrụ ngụkọ oge nke ndị Karait, nke na-abụghị itinye oge ahụ Miller ji arụ ọrụ. Miller ji ngụkọ oge ndị Rabbinik/dabere na equinox, nke na-adabere n’ịgụ afọ site n’oge opupu ihe ubi ruo n’oge opupu ihe ubi.

When we were presenting Habakkuk’s Two Tables, we had not understood this historical reality and were using Miller’s experience to mark March 22, 1844 as the arrival of the second and the beginning of the tarrying time. I understood, and still do that the arrival of that angel corresponded to when the Protestants rejected Miller’s message of the first angel, and the following passage was my point of reference.

Mgbe anyị na-akọwa Tebụl Abụọ nke Habakkuk, anyị aghọtaghị eziokwu akụkọ ihe mere eme a ma na-eji ahụmahụ Miller akọwa Maachị 22, 1844 dịka ọbịbịa nke nke abụọ na mmalite nke oge ichere. Aghọtara m, ma ka na-aghọtakwa, na ọbịbịa nke mmụọ-ozi ahụ dabara n’oge ndị Protestant jụrụ ozi Miller nke mmụọ-ozi mbụ, ma akụkụ Akwụkwọ Nsọ na-esonụ bụ isi ihe m ji atụnyere ya.

> “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.

> “N’ọnwa Juun, n’afọ 1842, Maazị Miller nyere usoro nkuzi ya nke abụọ n’ụlọ nzukọ Casco Street dị na Portland. Ewere m ya dịka nnukwu ihe ùgwù ịga nụ nkuzi ndị a; n’ihi na enwere m nkụda mmụọ, ma anaghị m eche na akwadebere m izute Onye Nzọpụta m. Usoro nke abụọ a kpalitere mkpali ka ukwuu n’obodo ahụ karịa nke mbụ. Ewezuga ole na ole, ọgbakọ dị iche iche mechiri Maazị Miller ọnụ ụzọ ụlọ ụka ha. Ọtụtụ okwuchukwu sitere n’oche nkwusa dị iche iche gbalịsiri ike ikpughe ihe e kwuru na ha bụ njehie ara ofufe nke onye nkuzi ahụ; ma igwe mmadụ nke ndị na-ege ntị n’ụjọ na nchekasị bịara nzukọ ya, ma ọtụtụ enweghị ike ịbanye n’ụlọ ahụ. Ndị ọgbakọ ahụ dị jụụ nke ukwuu, ma na-aṅa ntị nke ọma.” 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.

Aghọtara m na mmechi nke ọnụ ụzọ nye ozi Miller bụ akara mmalite nke ịjụ mmụọ-ozi mbụ, ma, n’ịkwado nghọta Miller banyere mgbakọ oge nke ndị Rabbinic/dabere n’equinox, echere m na Maachị 22, 1844 bụ akara ngwụcha nke afọ 1843. Ngosipụta Miller na Portland n’ọnwa Juun nke afọ 1842 bụ n’ezie ihe-amà nke na-akọwapụta ịjụ nke na-aga n’ihu n’usoro ruo mgbe o mechara kwụsị n’April 18, 1844, ma n’oge e mere ngosipụta ndị ahụ anyị amatabeghị itinye n’ọrụ Samuel Snow mere gbasara mgbakọ oge nke ndị Karaite.

In the first presentation we began to copy-edit I began to see that what was recorded at that time seems to contradict what we now teach. It does and it doesn’t. It is simply an emphasis upon the progressive arrival of the second angel, and also an illustration of the progressive unsealing of this message, as was the case also in Millerite history. This note of clarification should address those who have stumbled over our identification of April 19, 1844 as the first Millerite disappointment and what was taught in the past.

N’ịkọwa mbụ ahụ anyị malitere idezi, amalitere m ịhụ na ihe e dekọrọ n’oge ahụ yiri ka ọ na-emegide ihe anyị na-akụzi ugbu a. Ọ na-emegide ya, ma ọ dịghịkwa emegide ya. Ọ bụ naanị nkwụsi-ike n’elu ọbịbịa na-aga n’ihu nke mmụọ-ozi nke abụọ, nakwa ihe atụ nke mmeghe na-aga n’ihu nke akara nke ozi a, dịka o siri bụrụkwa n’akụkọ ihe mere eme nke ndị Miller. Nkọwa mkpirikpi a kwesịrị ịza ndị sụrụ ngọngọ n’ihi njirimara anyị nke Eprel 19, 1844 dịka ndakpọ olileanya mbụ nke ndị Miller na ihe e kụziri n’oge gara aga.

> “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.

> “E nyere ozi nke mbụ na nke abụọ n’afọ 1843 na 1844, ma ugbu a anyị nọ n’okpuru nkwusa nke ozi nke atọ; ma ozi atọ ahụ ka kwesịrị ka a nọgide na-ekwusa ha. Ọ dịkwa mkpa ugbu a dịka ọ dịbu mgbe ọ bụla gara aga na a ga-ekwughachi ha nye ndị na-achọ eziokwu. Site n’ide na site n’ọnụ anyị ga-eme ka nkwusa ahụ daa ụda, na-egosi usoro ha, na itinye n’ọrụ amụma ndị na-eduga anyị n’ozi mmụọ ozi nke atọ. O nweghị ike ịdị ozi nke atọ ma ọ bụrụ na nke mbụ na nke abụọ adịghị. Ozi ndị a ka anyị ga-enye ụwa site n’akwụkwọ mbipụta, na n’okwuchukwu, na-egosi n’usoro akụkọ ihe mere eme amụma ihe ndị dịrịrị adị na ihe ndị ga-adị.” Selected Messages, book 2, 104.

## Habakkuk's Two Tables 1 of 95

Tebụl Abụọ nke Habakuk 1 n’ime 95

## Introduction to Habakkuk's Two Tables and the Midnight Cry

Mbido Nye Tebụl Abụọ nke Habakuk na Mkpu Etiti Abalị

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.

N’usoro a, anyị ga na-enyocha tebụl abụọ nke Habakkuk—Chaatị 1843 na nke 1850—n’ime ogologo oge. Anyị ga-amalite site n’itinye Mkpu Etiti Abalị n’ọnọdụ ya. Dịka e kwuworo, ọtụtụ n’ime ngosipụta mbụ ga-abụ ntụleghachi maka ndị maara ozi a nke ọma, ma ebe anyị na-akwadebe usoro nke ndị ọhụrụ n’ozi a pụrụ ịmụ, anyị aghaghị ịkọwapụta ụfọdụ echiche ndị bụ isi nye ha. Anyị ga-amalite na Mkpu Etiti Abalị, na-elekwasị anya n’otu akụkụ a hụrụ n’ọhụ mbụ nke Ellen White. Ka anyị gụọ paragraf mbụ sitere na Christian Experience and Teachings, peeji nke 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."

> “Ọ dịghị anya mgbe oge ahụ gasịrị n’afọ 1844 ka e nyere m ọhụụ mbụ m n’ihu ọha. Anọ m na-eleta Nwunye Haines na Portland, Maine, bụ nwanne nwanyị m hụrụ n’anya n’ime Kraịst, onye obi ya jikọtara na nke m. Anyị ise, anyị niile bụ ụmụnwaanyị, nọ n’ikpere nwayọọ nwayọọ n’ebe ịchụàjà ezinụlọ. Mgbe anyị nọ na-ekpe ekpere, ike nke Chineke bịakwasịrị m dịka ọ dịtụbeghị mbụ.”

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.

Ụmụnwaanyị ise a, ndị obi ha jikọtara na Nwannaanyị White, adịghị eguzogide ngosipụta ọ bụla nke ike Chineke. N’ụzọ pụrụ iche, ha niile bụ ụmụnwaanyị, na-anọchite anya nzukọ‑nsọ, ma ha dịkwa mmadụ ise, nke a pụrụ ịhụ dịka ụmụagbọghọ ise ndị maara ihe. Nke a bụ naanị nchọpụta.

> "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."

> O yiri m ka ìhè gbara m gburugburu, nakwa na a na-ebuli m elu site n’ụwa, elu, elu. Echegharịrị m ilekọta ndị Advent nọ n’ụwa, ma enweghị m ike ịhụ ha, mgbe olu kwuru m, “Legharịa anya ọzọ, lekwa ntakịrị elu karịa.” N’oge ahụ, ebuli m anya m wee hụ ụzọ kwụ ọtọ ma dị warara e wuru elu nke ukwuu n’elu ụwa. N’ụzọ a ka ndị Advent na-aga n’obodo ahụ, nke dị n’akụkụ njedebe ụzọ ahụ. Ha nwere ìhè na-enwu enwu e debere n’azụ ha n’isi ụzọ ahụ, nke mmụọ ozi gwara m na ọ bụ Mkpu Etiti Abalị. Ìhè a na-enwu n’ụzọ ahụ dum ma na-enye ìhè n’ụkwụ ha ka ha ghara ịsụ ngọngọ. Ọ bụrụ na ha debee anya ha n’aka Jisọs, onye nọ nnọọ n’ihu ha, na-edu ha gaa n’obodo ahụ, ha nọ na nchekwa. Ma n’oge na-adịghị anya ụfọdụ dara mba wee sị na obodo ahụ dị ezigbo anya, nakwa na ha tụrụ anya na ha gaara abanyela n’ime ya tupu ahụ. Mgbe ahụ Jisọs ga-agba ha ume site n’ịbulite aka nri Ya dị ebube, ìhè wee si n’aka Ya pụta, na-efegharị n’elu ìgwè ndị Advent, ha wee tie mkpu, “Aleluia!” Ndị ọzọ n’amaghị ama jụrụ ìhè ahụ dị n’azụ ha ma sị na ọ bụghị Chineke duru ha ruo ebe ahụ dị anya. Ìhè ahụ dị n’azụ ha gbanyụrụ, hapụ ụkwụ ha n’ọchịchịrị zuru oke, ha wee sụ ngọngọ, tufuo ịhụ ihe ịrịba ama ahụ na Jisọs, si n’ụzọ ahụ daa n’ime ụwa gbara ọchịchịrị ma jọgburu onwe ya nke dị n’okpuru.

## William Miller and the Midnight Cry

William Miller na Mkpu Etiti Abalị

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.

N’ọkachasị nke mbụ a, mgbe anyị kwụsịrị ụfọdụ isi okwu, anyị ga-atụle Nzukọ Low Hampton nke ndị Adventist mere n’ọnwa Disemba 1844. N’ime nzukọ a, ụfọdụ ndị Millerite zukọtara, ma William Miller jụrụ nghọta banyere Mkpu Etiti Abalị. Uche dị n’ebe a bụ na ọhụụ a, n’agbanyeghị na ọ bụrịrị maka anyị niile, bụ nke pụrụ iche karịsịa maka 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.

N’otu ọnwa ahụ kwa, William Miller gọnarịrị ìhè ahụ dị n’azụ ha—Mkpu Etiti Abalị—nke ga-eme ka o si n’ụzọ ahụ dapụ gaa n’ụwa ndị ajọ omume dị n’okpuru. Anyị ga-enyocha ihe nke a pụtara. Ihe àmà sitere n’akụkọ ihe mere eme na-egosi na ndị Millerite niile kwenyere na ha na-emezu ilu ụmụ agbọghọ iri ahụ; nke a bụ ihe a maara nke ọma n’etiti ha. Anyị ga-egosi na William Miller nwere nghọta banyere ihe Mkpu Etiti Abalị bụ. Miller kwenyere na Mkpu Etiti Abalị bụ ozi awa ikpe nke Daniel 8:14 na Mkpughe 14:6-9. O kwenyere na ozi ahụ ọ malitere ikwusa n’isi afọ ndị 1830 bụ Mkpu Etiti Abalị, “Lee, nwoke ahụ a na-alụ nwanyị abịa,” nakwa na Jisọs na-abịa n’ụwa dịka nwoke ahụ a na-alụ nwanyị.

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.

N’akụkọ ihe mere eme nke ndị Millerite n’ozuzu ya, ha kwenyere na ha na-emezu ilu nke ụmụ agbọghọ iri ahụ, ma ha chere na Mkpu Etiti Abalị na-akọwa ozi ahụ ha nọ na-ekwusa. Otú ọ dị, ruo n’oge ọkọchị nke afọ 1844, nghọta ọhụrụ na nke ziri ezi pụtara: na Mkpu Etiti Abalị bụ mmegharị nke Ọnwa nke Asaa, ebe a tụrụ anya na Jizọs ga-abịa n’ụbọchị nke iri nke ọnwa nke asaa. Nke ahụ bụ ezi Mkpu Etiti Abalị ahụ. Mgbe Miller jụrụ ezi Mkpu Etiti Abalị ahụ n’ọnwa Disemba 1844, ọ na-ajụ akụkọ ihe mere eme nke oge ọkọchị nke 1844 ma na-alaghachi n’ọnọdụ mbụ ya na ọ bụ naanị ozi izugbe sitere n’afọ ndị 1830. Ịghọta usoro na mmegharị dị n’ime Mkpu Etiti Abalị dị oke mkpa. Ọ bụrụ na ị ghọtaghị 2520 dịka ndị Millerite siri ghọta ya, ị pụghị ịghọta Mkpu Etiti Abalị. Ọ bụrụ na ị pụghị ịghọta Mkpu Etiti Abalị dịka ndị Millerite siri ghọta ya, ị ga-ada n’ụzọ ahụ gaa n’ụwa ndị ajọ omume nke dị n’okpuru.

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.

N’ihe ngosi a, anyị ga-amalite site n’eziokwu ụfọdụ dị na chaatị ahụ nke Adventizim taa na-ajụ n’ihu ọha. Ụlọ Ọrụ Nnyocha Akwụkwọ Nsọ nke Ụka Seventh-day Adventist na ọtụtụ ndị ọkà mmụta okpukpe Adventist na-ajụ 2520. Anyị ga-atụle nke a n’ụzọ Akwụkwọ Nsọ ka anyị na-aga n’ihu, ma n’mbido, anyị ga-egosi na Ellen White na-akwado 2520 n’uju. Ụlọ Ọrụ ahụ na ọtụtụ ndị ọkà mmụta okpukpe na-ajụkwa nghọta nke ndị pionia banyere Daily. Anyị ga-egosi na ịjụ nghọta nke ndị pionia na Daily bụ ikpere arụsị pụtara ịjụ mmụọ amụma. Ụlọ Ọrụ ahụ na-ajụkwa n’ihu ọha nghọta nke ndị pionia banyere opi ndị ahụ—Opi nke Ise na Opi nke Isii. Anyị ga-amalite site n’igosi na ịjụ nghọta nke ndị pionia banyere opi ndị ahụ bụ ịjụ Mmụọ nke Amụma.

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.

Taa, ọtụtụ ndị Adventist adịghị enwe nghọta doro anya, ma ọ dịkarịa ala, banyere 1290 na 1335. E wezụga nghọta nke ndị ọsụ ụzọ banyere 1335, enweghị nkwado Akwụkwọ Nsọ ọ bụla maka ịmata oge ichere ahụ nke malitere na Maachị 22, 1844. E wezụga ịghọta oge ichere ahụ, mmadụ apụghị ịghọta usoro mmegharị nke Mkpu Etiti Abalị. E wezụga ịghọta Mkpu Etiti Abalị, mmadụ na-adapụ n’ụzọ ahụ gaa n’ụwa ọjọọ dị n’okpuru. Anyị ga-egosi eziokwu ndị a n’eserese ahụ n’ụzọ dabere na nkwado doro anya nke Mmụọ nke Amụma, ma mesịa nyochaa ha site n’Okwu Chineke. Ma tupu nke ahụ, ọ dị anyị mkpa ịhụ ihe gbara akụkọ ihe mere eme ndị Millerite gburugburu na ihe kpatara Mkpu Etiti Abalị.

## Millerite History and the Arrival of the First Angel

Akụkọ Ihe Mere Eme nke Ndị Millerite na Ọbịbịa nke Mmụọ-Ozi Mbụ

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.

Anyị malite na Uriah Smith site n’akwụkwọ ya, *Thoughts on Daniel and Revelation*, ibe 521, iji gosi akụkọ ihe mere eme nke ndị Millerite ma kọwaa afọ 1798. Uriah Smith na-ede, “A na-emekwu ka oge ihe omume ndị dị na Mkpughe 10 doo anya site n’eziokwu ahụ na mmụọ ozi a bụ otu ihe ahụ na mmụọ ozi mbụ nke Mkpughe 14.” N’ime Mkpughe 10, otu mmụọ ozi dị ike si n’eluigwe rịdata, o nwere obere akwụkwọ mepere emepe n’aka ya. Ellen White na-agwa anyị na mmụọ ozi a dị ike bụ Jisọs Kraịst, na obere akwụkwọ ahụ bụ Akwụkwọ Daniel. Ka ọ na-erule ngwụcha isi nke iri, a gwara Jọn ka o rie obere akwụkwọ ahụ, nke ga-atọ ụtọ n’ọnụ ya ma bụrụ ihe ilu n’afọ ya. Jọn na-anọchite anya akụkọ ihe mere eme nke ndị Millerite, ebe ozi Daniel dị ụtọ ma na-eduga n’ime nkụda mmụọ dị ilu. Dịka ndị pionia siri kwuo, mmụọ ozi ahụ dị ike nke Mkpughe 10 bụ mmụọ ozi mbụ nke Mkpughe 14—ha bụ otu mmụọ ozi ahụ.

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.

Anyị adịghị etinye oge dị ukwuu ugboro ugboro n’ịkọwapụta nke ọma gbasara ndị mmụọ ozi ndị a dị na Mkpughe, ma anyị kwesịrị ime otú ahụ. Mmụọ ozi dị ike ahụ dị na Mkpughe 10 bụkwa mmụọ ozi ahụ William Miller kwenyere na ọ na-emezu Mkpu Etiti Abalị site n’ịrụzu ọrụ nke mmụọ ozi mbụ nke Mkpughe 14: “Tụọnụ Chineke egwu, nye ya otuto; n’ihi na oge ikpe ya abịawo.” Oge ikpe ya na-ezo aka na Daniel 8:14. Ndị mmụọ ozi ndị a na-akọwapụta akụkụ dị iche iche nke ọrụ ahụ e mezuru.

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.

N’ịlaghachi n’ihe Uriah Smith kwuru: “A na-emekwa ka usoro oge nke ihe ndị mere n’Akwụkwọ Mkpughe 10 doo anya karịa site n’eziokwu ahụ na mmụọ ozi a bụ otu onye ahụ na mmụọ ozi mbụ nke Mkpughe 14.” Ọ na-akọwa ihe na-ejikọta ha ọnụ: ha abụọ nwere ozi pụrụ iche ha ga-ekwusa, ha abụọ na-ekwupụta nkwusa ha n’oké olu, ha abụọ na-eji asụsụ yiri nke na-ezo aka n’Onye Okike, ha abụọ kwa na-ekwusa oge—otu na-aṅụ iyi na oge agaghị adịkwa, nke ọzọ na-ekwusakwa na elekere ikpe Chineke abịala. Ozi nke Mkpughe 14:6 dị n’akụkụ a nke mmalite nke oge ọgwụgwụ.

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 na-ekwuputa na oge ọgwụgwụ bụ 1798, na ozi nke Mkpughe 14 na-abịa mgbe nke ahụ gasịrị. Ọ na-ede, “Ma ozi nke Mkpughe 14:6 dị n’akụkụ a nke mmalite oge ọgwụgwụ. Ọ bụ nkwusa na awa ikpe Chineke eruwo, ya mere ọ ghaghị inwe ihe ọ metụtara n’ọgbọ ikpeazụ. Pọl ekwusaghị na awa ikpe eruwo. Luther na ndị ya na ha rụkọrọ ọrụ ekwusaghị ya. Pọl tụlere ikpe ga-abịa, nke dị n’ọdịnihu na-enweghị nkọwa doro anya, Luther wee debe ya ma ọ dịkarịa ala narị afọ atọ site n’oge ya. Ọzọkwa, Pọl na-adọ nzukọ ahụ aka ná ntị megide nkwusa dị otu a na awa ikpe Chineke eruwo ruo mgbe oge ụfọdụ gasịrị.” N’ime 2 Ndị Tesalonaịka 2:1-3, Pọl na-ekwu na ụbọchị Kraịst adịghị nso ruo mgbe ndapụ n’ezi okwukwe ga-abịa mbụ, e wee kpughee nwoke nke mmehie. Pọl na-ewebata nwoke nke mmehie ahụ, mpi nta ahụ, ọchịchị popu, ma jiri ịdọ aka ná ntị kpuchie oge dum nke ịdị elu ya, nke gara n’ihu afọ 1260, na-ejedebe na 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.

N’afọ 1798, mgbochi e tinyere megide ikwusa na ụbọchị Kraịst dị nso kwụsịrị. Oge ọgwụgwụ malitere, e wepụrụkwa akara ahụ n’akwụkwọ nta ahụ. Kemgbe ahụ, mmụọ-ozi nke Mkpughe 14 apụọla. Uriah Smith kwuru, ‘Ọ bụrụ na ị ga-ahụ ya,’ kemgbe 1798, ozi mmụọ-ozi mbụ ahụ apụọla. N’afọ 1798, mmụọ-ozi mbụ nke Mkpughe 14 bịarutere n’akụkọ ihe mere eme—nke a bụ nghọta ndị ọsụ ụzọ. Kemgbe ahụ, mmụọ-ozi nke Mkpughe 14 ekwusawo na oge ikpe Chineke abịawo, ma mmụọ-ozi nke isi nke iri eguzowo n’elu oké osimiri na n’elu ala, na-aṅụ iyi na oge agakwaghị adị. Njirimara ha doro anya nke na a pụghị ịjụ ya. Arụmụka niile nke na-edobe ọnọdụ nke otu bara uru maka nke ọzọ. Ọgbọ nke ugbu a na-ahụ mmezu nke amụma abụọ a. N’ikwusa ọbịbịa Onyenwe anyị, karịsịa site n’afọ 1840 ruo 1844, mmezu ha zuru oke na nke zuru n’ọnọdụ ya malitere.

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 na-akara 1840 na 1844 n’ihe gbasara mmalite nke mmụọ-ozi mbụ nke Mkpughe 14 n’afọ 1798, ma ọ na-akara kwa mmụọ-ozi mbụ ahụ n’afọ 1840, ebe e nyere ozi ahụ ike. N’ikwusa ọbịbịa ahụ, karịsịa site n’afọ 1840 ruo 1844, mmezu ya zuru ezu malitere. Ọnọdụ mmụọ-ozi ahụ nke otu ụkwụ ya dị n’elu osimiri, nke ọzọ dịkwa n’elu ala, na-egosi obosara dị ukwuu nke nkwusa ya. Ozi ahụ ga-agafe oke osimiri ma gbasaa ruo mba dị iche iche, nkwusa ọbịbịa ahụ wee ruo n’ụlọọrụ mgbasa ozi ọma ọ bụla n’ụwa. Site n’afọ 1840, ozi mmụọ-ozi mbụ ahụ, dịka Ellen White siri kwuo, e bugara ya n’ụlọọrụ mgbasa ozi ọma ọ bụla n’ụwa. E mezuru nke a mgbe e kwadoro ụkpụrụ afọ-ụbọchị nke amụma Akwụkwọ Nsọ site n’ida Alaeze Ottoman. Anyị adịghị emeso nkọwa nile ugbu a, kama anyị na-akwadebe ọnọdụ maka akụkọ ihe mere eme nke ndị Millerite na mgbanwe nke Mkpu Etiti Abalị.

## Key Historical Events: 1833 and the Falling of the Stars

Ihe Omume Akụkọ Ihe Mere Eme Dị Mkpa: 1833 na Ịdaba nke Kpakpando

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.'

N’afọ 1833, odida nke kpakpando mere. Ellen White kwuru na *The Great Controversy*, ibe 333: “N’afọ 1833, afọ abụọ mgbe Miller malitere igosi n’ihu ọha ihe-àmà nke ọbịbịa Kraịst dị nso, nke ikpeazụ n’ime ihe-àmà ndị ahụ Onye Nzọpụta kwere nkwa dị ka ihe ngosi nke ọbịbịa Ya nke abụọ pụtara. Jizọs kwuru: ‘Kpakpando ga-ada site n’eluigwe.’ Matthew 24:29. Ma Jọn, n’Akwụkwọ Mkpughe, kwusara, ka ọ nọ na-ahụ n’ọhụ ihe ndị ahụ ga-ebute ụzọ kwusaa ụbọchị Chineke: ‘Kpakpando nke eluigwe wee daa n’ụwa, dị nnọọ ka osisi fig na-awụsa fig ya ndị na-amịbeghị nke ọma, mgbe oke ifufe na-ama jijiji ya.’ Revelation 6:13. Amụma a natara mmezu doro anya ma dị ịrịba ama n’oké mmiri meteor nke Novemba 13, 1833.”

William Miller's testimony recounts: 'On Saturday after breakfast—in the summer of 1833, I sat down at my desk to examine some point, and as I rose to go out to work, it came home to me with more force than ever, "Go and tell it to the world." The impression was so sudden and came with such force that I settled down into my chair saying, "I can't go, Lord." "Why not?" seemed to be the response, and then all my excuses came up, my want of ability, but my distress became so great I entered into a solemn covenant with God that if He would open the way, I would go and perform my duty to the world. "What do you mean by opening the way?" seemed to come to me. Why, said I, if I should have an invitation to speak publicly in any place, I will go and tell them what I find in the Bible about the Lord's coming. Instantly all my burden was gone. And I rejoiced that I should not probably be thus called upon, for I'd never had such an invitation, my trials were not known, and I had but little expectation of being invited to any field of labor. In about a half an hour from this time, before I'd left the room, a son of Mr. Guilford of Dresden, about sixteen miles from my residence, came in and said that his father had sent for me and wished me to go home with him, supposing that he'd wish to see me on some business. I asked him what he wanted. He replied that there was to be no preaching in their church the next day, and his father wished to have me come and talk to the people on the subject of the Lord's coming. I was immediately angry with myself for having made the covenant I had. I rebelled at once against the Lord and determined not to go. I left the boy without giving him any answer and retired in great distress to a grove nearby. Then I struggled with the Lord for about an hour, endeavoring to release myself from the covenant I had made with him, but I could get no relief. It was impressed upon my conscience, "Will you make a covenant with God and break it so soon?" and the exceeding sinfulness of thus doing overwhelmed me. I finally submitted and promised the Lord that if He would sustain me, I would go, trusting in Him to give me grace and ability to perform all He should require of me. I returned to the house and found the boy still waiting. He remained till after dinner, and I returned with him to Dresden.' This is how Miller, in the summer of 1833, began to publicly present the message. In December 1833, the falling of the stars added solemnity to his message.

Àmà William Miller na-akọwa, sị: “N’ụbọchị Satọdee mgbe m richara nri ụtụtụ—n’oge ọkọchị nke afọ 1833, anọ m ala n’oche m n’ihu tebụl ide ihe m ka m nyochaa otu isiokwu; ma ka m biliri ịpụ gaa ọrụ, o rutere m n’obi, karịa ka o siri metụ m ike mgbe ọ bụla gara aga, ‘Gaa gwa ụwa ya.’ Mmetụta ahụ bịara na mberede, ma jiri ike dị ukwuu bịakwute m, nke mere na m laghachiri n’oche m, na-asị, ‘Apụghị m ịga, Onyenwe m.’ ‘Gịnị mere?’ ka o yiri ka azịza ahụ bụ; mgbe ahụ kwa, ngọpụ m niile bilitere n’ime m, na enweghị m ikike; ma nhụjuanya m ghọrọ nke ukwuu nke na m jiri nraranye dị nsọ soro Chineke gbaa ndụ na ọ bụrụ na Ọ ga-emepe ụzọ, aga m aga rụọ ọrụ m n’ebe ụwa nọ. ‘Gịnị ka ị pụtara site n’imepe ụzọ?’ ka o yiri ka e wetara m. Ee, ka m sịrị, ma ọ bụrụ na e nye m òkù ka m kwuo n’ihu ọha n’ebe ọ bụla, aga m aga gwa ha ihe m hụrụ n’ime Akwụkwọ Nsọ gbasara ọbịbịa nke Onyenwe anyị. Ozugbo ahụ ibu arọ m niile kwụsịrị. Enwekwara m ọṅụ na eleghị anya a gaghị akpọ m otú ahụ, n’ihi na e nweghị mgbe a kpọrọ m òkù dị otu a; a maghị ọnwụnwa m nile, ma enwere m ntakịrị olileanya na a ga-akpọ m gaa n’ubi ọrụ ọ bụla. Ihe dị ka ọkara elekere mgbe nke a gasịrị, tupu m apụ n’ụlọ ahụ, otu nwa okorobịa, nwa Mr. Guilford nke Dresden, nke dị ihe dịka maili iri na isii site n’ebe obibi m, bịara n’ime ụlọ ma kwuo na nna ya ezitere ya ka ọ bịa kpọọ m, na ọ chọrọ ka m soro ya laa n’ụlọ, n’ihi na m chere na ikekwe ọ chọrọ ịhụ m gbasara otu azụmahịa. Ajụrụ m ya ihe ọ chọrọ. Ọ zara na a gaghị enwe nkwusa n’ụlọ nzukọ ha n’echi ya, na nna ya chọrọ ka m bịa gwa ndị mmadụ okwu banyere isiokwu nke ọbịbịa nke Onyenwe anyị. Ozugbo ahụ iwe were m n’ebe onwe m nọ n’ihi na emeela m ndụ ahụ m mere. N’otu ntabi anya, enupụrụ m isi megide Onyenwe anyị ma kpebie na agaghị m aga. Ahapụrụ m nwa okorobịa ahụ n’enyeghị ya azịza ọ bụla ma laghachie n’ime nnukwu nhụjuanya gaa n’otu ọhia nta dị nso. Mgbe ahụ, mụ na Onyenwe anyị gbalịsiri ike ihe dị ka otu elekere, na-achọ ịtọhapụ onwe m na ndụ ahụ mụ na ya gbara, ma enwetaghị m izuike ọ bụla. E tinyere ya n’akọnuche m, ‘Ị ga-eso Chineke gbaa ndụ ma mebie ya ngwa ngwa otu a?’ Mmehie dị oke njọ nke ime otu a wee kpuchie m kpamkpam. N’ikpeazụ, edobere m onwe m n’okpuru ma kwere Onyenwe anyị nkwa na ọ bụrụ na Ọ ga-akwado m, aga m aga, na-atụkwasị Ya obi ka O nye m amara na ikike ịrụ ihe niile Ọ ga-achọ n’aka m. Alaghachiri m n’ụlọ ma hụ nwa okorobịa ahụ ka ọ ka na-eche. Ọ nọgidere ruo mgbe nri ehihie gasịrị, ma mụ na ya laghachiri Dresden.” Otú a ka Miller si malite, n’oge ọkọchị nke afọ 1833, ikwusa ozi ahụ n’ihu ọha. N’ọnwa Disemba 1833, ida kpakpando kwụbara n’ozi ya ịdị nsọ dị egwu.

## 1840: The Fulfillment of Prophecy and the Ottoman Empire

1840: Mmezuputa nke Amụma na Alaeze Ukwu Ottoman

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.'

N’afọ 1840, Ellen White kwuru okwu banyere mmezu amụma pụrụ iche nke ukwuu. A na-emekarị ka e nwee mgbagha banyere akụkụ a n’ime Spirit of Prophecy, ụfọdụ na-ekwu na Uriah Smith tinyere ya n’ime The Great Controversy, ma arụmụka ndị a enweghị ntọala. Ọ na-ekwu maka usoro mmezu amụma ndị duru ruo n’afọ 1840, tinyere ịdaba nke kpakpando na Ụbọchị Ọchịchịrị. Ọ dere, “N’afọ 1840, mmezu ọzọ pụrụ iche nke amụma kpaliri mmasị sara mbara.”

She refers to biblical prophecy, not merely a human prediction by Josiah Litch. Two years before, Josiah Litch, a leading minister preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown on August 11, 1840. At the specified time, Turkey, through her ambassadors, accepted the protection of the Allied Powers of Europe and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the Advent movement. Men of learning and position united with Miller in preaching and publishing his views, and from 1840 to 1844, the work rapidly extended.

Ọ na-ezo aka n’amụma nke Akwụkwọ Nsọ, ọ bụghị naanị amụma mmadụ nke Josiah Litch. Afọ abụọ tupu ahụ, Josiah Litch, onyeozi ama ama nke na-ekwusa ọbịbịa nke abụọ, bipụtara nkọwa nke Mkpughe 9, na-ebu amụma ọdịda nke Alaeze Ukwu Ottoman. Dị ka mgbakọ ya si dị, a ga-akwatu ike a n’ụbọchị Ọgọst 11, 1840. N’oge ahụ a kapịrị ọnụ, Turkey, site n’aka ndị nnọchi-anya ya, nakweere nchebe nke Ike Njikọ nke Europe ma si otu a tinye onwe ya n’okpuru ọchịchị mba ndị Kraịst. Ihe omume ahụ mezuru amụma ahụ kpọmkwem. Mgbe a matara nke a, e mere ka ìgwè mmadụ buru ibu kwenye n’izi ezi nke ụkpụrụ nkọwa amụma nke Miller na ndị ya na ha so nabatara, e wee nye mmegharị Advent nnukwu mkpali pụrụ iche. Ndị mmụta na ndị nwere ọkwa sonyekwara na Miller n’ikwusa na n’ịkpọsa echiche ya n’akwụkwọ, ma site n’afọ 1840 ruo 1844, ọrụ ahụ gbasara ngwa ngwa.

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 agwala anyị na mmụọ ozi mbụ nke Mkpughe 14 bịara na 1798, ma ọ bụ otu mmụọ ozi ahụ dị ka mmụọ ozi nke Mkpughe 10. N’ime Mkpughe 10, a gwara Jọn ka o si n’aka mmụọ ozi ahụ were obere akwụkwọ ahụ rie ya, ọ ga-atọkwa ya ụtọ n’ọnụ ya. Ozi ndị Millerite ghọrọ ihe na-atọ ụtọ n’ọnwa Ọgọọst 11, 1840, mgbe afọ abụọ gachara nke ibu amụma ọdịda Alaeze Ottoman dabere n’ụkpụrụ afọ-ụbọchị nke amụma Akwụkwọ Nsọ. Mgbe emezuru ihe omume ahụ kpọmkwem dịka e buru n’amụma, ozi ahụ ha nọ na-ekwusa ghọrọ ihe na-atọ ụtọ n’ọnụ ha.

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.

N’ụbọchị Ọgọst 11, 1840, ozi ahụ ghọrọ ihe dị ụtọ n’ọnụ ha. A gwara Jọn ka o were obere akwụkwọ ahụ n’aka mmụọ ozi ahụ nke siworo n’eluigwe gbadata. Mmụọ ozi ahụ na-agbada n’ụbọchị Ọgọst 11, 1840, ma mmụọ ozi a nke Mkpughe 10 bụ otu ihe ahụ na mmụọ ozi mbụ nke Mkpughe 14. Mmụọ ozi nke Mkpughe 14 bịarutere n’afọ 1798 n’oge ọgwụgwụ, ma e nyere ozi ya ike n’afọ 1840. Ellen White na-ekwu na mgbe a matara ihe omume ahụ, ìgwè mmadụ dị ukwuu kwenyesiri ike n’izizi nke ụkpụrụ nkọwa amụma nke Miller na ndị òtù ibe ya nabatara. Kemgbe afọ ndị 1930, malite n’afọ 1919 ma bụrụ nke pụrụ iche n’afọ ndị 1930, Okpukpe Adventist ajụla iwu nkọwa amụma ndị Miller na ndị òtù ibe ya nabatara—iwu ndị ahụ bụ usoro ederede àmà nke ọmụmụ Akwụkwọ Nsọ.

## The 1843 Chart and the Tarrying Time

Chaatị 1843 na Oge Ichere ahụ

The next waymark in history is the 1843 chart, produced in May 1842. Ellen White says, 'I have seen that the 1843 chart was directed by the hand of the Lord and that it should not be altered, that the figures were as He wanted them, and that His hand was over and hid a mistake in some of the figures so that none could see it until His hand was removed.' This chart is a prophetic waymark, produced in May 1842. In June 1842, the Protestant churches closed their doors and the second angel arrives.

Ihe‑nrụaka ọzọ n’akụkọ ihe mere eme bụ eserese 1843, nke e mere n’ọnwa Mee 1842. Ellen White na‑asị, “Ahụwo m na e ji aka Onyenwe anyị duzie eserese 1843 nakwa na ekwesịghị ịgbanwe ya, na ọnụọgụgụ ndị ahụ dị ka Ọ chọrọ ka ha dị, nakwa na aka Ya nọkwasịrị ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụgụ ndị ahụ ka o wee bụrụ na ọ dịghị onye pụrụ ịhụ ya ruo mgbe ewepụrụ aka Ya.” Eserese a bụ ihe‑nrụaka amụma, nke e mere n’ọnwa Mee 1842. N’ọnwa Juun 1842, chọọchị Protestant mechiri ọnụ ụzọ ha, mmụọ ozi nke abụọ abịakwa.

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.

Site na Testimonies, olu nke mbụ, peeji nke 21: “N’ọnwa Juun nke afọ 1842, Mazị Miller nyere usoro nkuzi ya nke abụọ n’Ụka Casco Street dị na Portland, Maine. Ewezuga ole na ole, ụka dị iche iche mechiri Mazị Miller ụzọ n’ụlọ ụka ha.” Ellen White na-eme ka anyị mara na dị ka Ndị Kraịst Adventist nke Ụbọchị nke Asaa, anyị kwesịrị ịmụta isi na ihe kpatara ya tụlee ihe ọ na-ebute. Ihe kpatara ya nke duru ụka Protestant imechi ụzọ ha bụ iwebata chaatị a. Mgbe e webatara chaatị ahụ n’ọnwa Mee, ụka Protestant kpebiri na ndị Millerite bụ ndị fanatik a ghọgburu aghụghọ.

The first disappointment is next. From The Great Controversy, page 393: 'As early as 1842, the direction given in this prophecy to write the vision and make it plain upon tables, that he may run that readeth it, had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and Revelation.' Charles Fitch, who died just before the Great Disappointment of October 22, 1844, was used by the Lord in this history. He prepared the chart, which was published in May 1842.

Mmechuihu mbụ sochirinụ. N’akwụkwọ *The Great Controversy*, ibe nke 393: “Ka ọ na-erule 1842, nduzi e nyere n’amụma a ka e dekọọ ọhụụ ahụ ma mee ka ọ doo anya n’elu tebụl, ka onye na-agụ ya wee gbaa ọsọ, atụwowo Charles Fitch aro imepụta chaatị amụma iji kọwaa ọhụụ ndị dị na Daniel na Mkpughe.” Charles Fitch, onye nwụrụ obere oge tupu Nnukwu Mmechuihu nke Ọktoba 22, 1844, bụ onye Onyenwe anyị jiri rụọ ọrụ n’akụkọ a. O kwadebere chaatị ahụ, nke e bipụtara na 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.' 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.

A hụrụ mbipụta nke chaatị a dịka mmezu nke iwu Habakuk. Otú ọ dị, ọ dịghị onye hụrụ oge yiri ka e nwere n’imezu ọhụụ ahụ. A na-egosi oge ichere n’otu amụma ahụ kwa. Mgbe ndakpọ olileanya ahụ gasịrị, akụkụ Akwụkwọ Nsọ a pụtara ìhè dị ka ihe dị mkpa: “N’ihi na ọhụụ ahụ ka dịrị oge e họpụtara; ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghị aghọkwa ụgha; ọ bụrụgodị na ọ na-egbu oge, chere ya; n’ihi na n’ezie ọ ga-abịa, ọ gaghị egbu oge. Onye ezi omume ga-adị ndụ site n’okwukwe.” Oge ichere ahụ bụ ndakpọ olileanya mbụ ahụ, nke bịara na March 22, 1844. Ndị Millerite na-ebu amụma njedebe ụwa n’afọ 1843, na-eji ngụkọ oge nke Akwụkwọ Nsọ. Mgbe Onyenwe anyị abịabeghị ruo mgbe ahụ, ndakpọ olileanya mbụ ahụ malitere na March 22, 1844. Nke ahụ bụ oge ichere ahụ.

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.

Nke a bụ oge nchere ahụ n’ilu banyere ụmụ agbọghọ iri ahụ, n’ime Habakkuk 2, na n’ime Daniel 12. Daniel 12:11 na-asị, “Sitekwa n’oge a ga-ewepụ àjà a na-achụ kwa ụbọchị...” Ndị pionia ghọtara na e meriri ikpere arụsị n’afọ 508, mgbe Clovis meriri ndị Visigoth. Site n’oge a na-ewepụ ikpere arụsị ma e guzobe papacy (afọ iri atọ ka e mesịrị, n’afọ 538), a ga-enwe ụbọchị 1290. Amaokwu na-esote na-asị, “Ngọzi nādiri onye ahụ nke nāchere, wee ruo ụbọchị puku atọ na narị atọ na iri atọ na ise.” 508 gbakwunyere 1335 hà 1843. “Ngọzi nādiri onye ahụ nke ruru 1843.” Afọ 1335 ahụ na-akara oge nchere ahụ, na-asị, “Ngọzi nādiri onye ahụ nke nāchere, wee ruo 1843.” Ọ bụrụ na ị na-akwado nghọta ndị pionia banyere àjà a na-achụ kwa ụbọchị, dịka Ellen White na-eme, nke a doro anya.

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.

Iji mee ka o doo anya karị, Aịzaịa 30:18 na-asị, “Ya mere Onyenwe anyị ga-eche.” N’ebe a, Onyenwe anyị bụ nwoke-alụ ọhụrụ ahụ nọ n’ilu ụmụ agbọghọ iri ahụ, ọ na-anọkwa ọdụ. “Ya mere nwoke-alụ ọhụrụ ahụ ga-anọ ọdụ ka o wee meere unu amara, ya mere a ga-ebulikwa ya elu ka o wee meere unu ebere; n’ihi na Onyenwe anyị bụ Chineke nke ikpe ziri ezi. Ngọzi na-adịrị ndị niile na-eche Ya.” Nke a kwekọrọ na Daniel 12:12: “Ngọzi na-adịrị onye na-eche ma rute 1335 ahụ.” Nwoke-alụ ọhụrụ ahụ na-anọ ọdụ n’ụbọchị Maachị 22, 1844. E nwere ngọzi e jikọtara na irute n’ọdịda olileanya mbụ ahụ, ma mesịa na-eche. Mgbe ị rutere ebe a, ị ga-eche. Gịnị ka ị na-eche? Habakọk 2:3 na-asị, “N’ihi na ọhụụ ahụ ka bụ maka oge a kara aka, ma na njedebe ọ ga-ekwu okwu, ọ gaghịkwa agha ụgha; ọ bụrụgodị na ọ na-anọ ọdụ, chere ya.” Ngọzi nke irute na 1335 ahụ bụ ngọzi nke irute n’akụkọ ihe mere eme a, ebe Onyenwe anyị ga-emezu Mkpu Etiti Abalị.

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.

Ọ bụghị mmadụ niile ka a ga-ekwe ka ha sonyere na Mkpu Etiti Abalị. Ụfọdụ ndị soro ndị Millerite jee ije ọ bụghị n’ihi ahụmahụ nke onwe ha ha nwere na Jisọs Kraịst ma ọ bụ ọmụmụ nke onwe ha ha mụrụ Okwu Chineke, kama n’ihi ụjọ. Tupu Mkpu Etiti Abalị eruo, Onyenwe anyị na-ekewapụ ụmụnna ndị a n’ọrụ mmegharị ahụ. Nkụda-mmụọ mbụ ahụ bụ akụkụ nke usoro na-akwadebe maka Mkpu Etiti Abalị. Dị ka Ellen White si kwuo, ọ bụrụ na anyị aghọtaghị nke a, anyị na-esi n’ụzọ ahụ dapụ n’ala ruo n’ụwa ọjọọ dị n’okpuru.

## The Empowerment of the Second Angel's Message

Ike na-enye Ozi nke Mụọ-ozu Nke Abụọ

From Early Writings, page 238: 'Near the close of the second angel's message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun, and I heard voices of angels crying, "Behold, the bridegroom cometh."' This was the Midnight Cry, which was to give power to the second angel's message. The pioneers understood that the first angel's message arrived in 1798 but was empowered with the collapse of the Ottoman Empire in 1840. All the messages arrive at a point in time and are thereafter empowered. The second angel's message arrives in March 22, 1844 when the Protestant churches closed their doors against the Millerite message. The Midnight Cry empowers the second angel's message. The third angel's message arrives on October 22, 1844, and is empowered when the mighty angel of Revelation 18 joins it. Every message arrives in history and is thereafter empowered. This is important to understand.

Site na *Early Writings*, ibe 238: “N’akụkụ njedebe nke ozi mmụọ ozi nke abụọ, ahụrụ m nnukwu ìhè sitere n’eluigwe ka ọ na-enwu n’ahụ ndị nke Chineke. Ụzarị nke ìhè a yiri ka ha na-enwu nke ukwuu dịka anyanwụ, ma anụrụ m olu ndị mmụọ ozi na-eti mkpu sị, ‘Lee, nwoke-alụ nwanyị na-abịa.’” Nke a bụ Mkpu Etiti Abalị, nke ga-enye ozi mmụọ ozi nke abụọ ike. Ndị ọsụ ụzọ ghọtara na ozi mmụọ ozi nke mbụ bịarutere na 1798, ma e nyere ya ike site n’odida Alaeze Ukwu Ottoman na 1840. Ozi niile na-abata n’otu oge n’akụkọ ihe mere eme, ma emesịa a na-enye ha ike. Ozi mmụọ ozi nke abụọ na-abata na Maachị 22, 1844, mgbe ụka ndị Protestant mechiri ọnụ ụzọ ha megide ozi Millerite. Mkpu Etiti Abalị na-enye ozi mmụọ ozi nke abụọ ike. Ozi mmụọ ozi nke atọ na-abata na Ọktoba 22, 1844, ma a na-enye ya ike mgbe mmụọ ozi dị ike nke Mkpughe 18 sonyere ya. Ozi ọ bụla na-abata n’akụkọ ihe mere eme, ma emesịa a na-enye ya ike. Nke a dị mkpa ịghọta.

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.

Mkpu Etiti Abalị nyere ozi mmụọ ozi nke abụọ ike. E zigara ndị mmụọ ozi si n’eluigwe bịa ịkpọlite ndị nsọ dara mbà n’obi ma kwadebe ha maka nnukwu ọrụ ahụ dị n’ihu ha. Ndị ikom kacha nwee nkà abụghị ndị mbụ natara ozi a. William Miller abụghị onye mbụ natara ozi a; kama nke ahụ, ọ bụ onye ikpeazụ natara ya. Ọ bụ ya kacha nwee nkà n’ịghọta ozi ahụ, ebe Samuel Snow bụ onye mbụ. Ndị ahụ ndị na-ebuburu ụzọ n’ọrụ ahụ n’oge gara aga bụ ndị ikpeazụ natara ya ma nyere aka ime ka mkpu ahụ bawanye. N’akụkọ ihe mere eme, onye ikpeazụ nabatara ozi Mkpu Etiti Abalị bụ William Miller.

From The Great Controversy, 376: During the empowerment of the Midnight Cry, about 50,000 left the churches. As Miller's work tended to build up the churches, it was initially regarded with favor, but as ministers and religious leaders decided against the Advent doctrine and desired to suppress all agitation on the subject, they opposed it from the pulpit and denied their members the privilege of attending preaching on the second advent or even speaking of their hope in social meetings. Leaders in the Adventist Church today who forbid the teaching of this message in the church and even in private homes are prefigured here in the Millerite movement.

Site na *The Great Controversy*, 376: N’oge inyeike nke Mkpu Etiti Abalị, ihe dị ka mmadụ iri puku ise hapụrụ ụka dị iche iche. Dị ka ọrụ Miller ji emekarị ka e wusie ụka ike, a nabatara ya na mbụ nke ọma; ma mgbe ndị ozi na ndị ndu okpukpe kpebiri imegide ozizi banyere Ọbịbịa ahụ ma chọọ igbochi mkpali ọ bụla banyere isiokwu ahụ, ha megidere ya site n’elu ikpo okwu, ma gọnahụ ndị otu ha ikike ịga n’ịnụ nkwusa banyere ọbịbịa nke abụọ ahụ, ma ọ bụ ọbụna ikwu banyere olileanya ha n’ọgbakọ mmekọrịta. E gosipụtalarị n’ebe a, n’ime mmegharị Millerite, ndị ndu nọ n’Ụka Adventist taa ndị na-amachibido izi ozi a n’ụka nakwa ọbụna n’ụlọ ndị mmadụ n’ime onwe ha.

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.

Ndị kwere ekwe hụrụ onwe ha n’etiti nnukwu ọnwụnwa na mgbagwoju anya. Ha hụrụ ụka ha n’anya, ha achọghịkwa ikewapụ onwe ha, ma ka ha na-ahụ ka a na-emegbochi àmà nke Okwu Chineke nakwa ka a na-agọnarị ha ikike ha nwere ịchọgharị amụma ndị ahụ, ha chere na ikwesị ntụkwasị obi nye Chineke gbochiri ha ido onwe ha n’okpuru nke ahụ. Ndị ahụ chọrọ igbochi àmà nke Okwu Chineke apụghị ile anya dịka ndị mejupụtara Ụka Kraịst. N’ihi ya, ha chere na ha ziri ezi ikewapụ onwe ha n’ọgbakọ mbụ ha. N’oge ọkọchị nke afọ 1844, ihe dị ka mmadụ 50,000 siri n’ụka dị iche iche pụọ.

## Miller's Understanding and the True Midnight Cry

Nghọta Miller na Mkpu Ezi Etiti Abalị

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.

Site n’akwụkwọ Elder Damsteegt, Foundation of Seventh-day Adventist Message and Mission, Miller kwenyere na nkwusa nke Daniel 8:14 na nke mmụọ-ozi mbụ nke Mkpughe 14 bụ Mkpu Etiti Abalị—“Lee, onye-na-alụ nwanyị na-abịa.” O kwenyere na ozi a na-akọwapụta ọbịbịa nke abụọ nke Kraịst. Miller chere na akụkọ ihe mere eme ahụ dum bụ Mkpu Etiti Abalị, ma Ellen White na-ekwu na e mezuru Mkpu Etiti Abalị ahụ n’otu oge a kapịrị ọnụ. Samuel Snow kpọrọ nkọwa ya “Ezi Mkpu Etiti Abalị” iji kewaa ya na ozizi Millerite nke na-ekwu na Mkpu Etiti Abalị bụ ozi izugbe ahụ.

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.

Ndị kacha bụrụ ndị nke mmụọ natara ozi ahụ n’ mbụ, ma ndị bụ́ ndị bu ụzọ duru n’ọrụ ahụ n’oge gara aga bụ ndị ikpeazụ natara ya ma nyere aka ime ka mkpu ahụ dịkwuo ike. William Miller, onye duru ọrụ ahụ site n’afọ 1833 gaa n’ihu, lụsoro ozi Mkpu Etiti Abalị ọgụ mgbe ọ bịara n’Ọgọọst 1844. O jighị n’aka banyere ikewapụ onwe ya n’ọgbakọ dị iche iche, ma ọ nọwo na-akụzi nghọta ọzọ banyere Mkpu Etiti Abalị ruo ọtụtụ afọ.

William Miller wrote, 'I'd never been positive as to any particular day for the Lord's appearing, believing that no man could know the day and hour. In all my published lectures, it will be seen on the title page, about the year 1843. In all my oral lectures, I invariably told my audiences that the periods would terminate in 1843 if there were no mistake in my calculation, but that I could not say the end might not come even before that time, and that they should be continually prepared. In 1842, some of the brethren preached with great positiveness, the exact year, and censured me for putting in an "if."' In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.

William Miller dere, ‘Agbanyeghị na m kweghị mgbe ọ bụla n’ụbọchị ọ bụla pụrụ iche gbasara ọbịbịa nke Onyenwe anyị, n’ihi na ekwere m na ọ dịghị mmadụ pụrụ ịma ụbọchị na awa ahụ. N’ihe niile m bipụtara dị ka nkuzi, a ga-ahụ ya na ibe aha ya, na-ekwu banyere afọ 1843. N’ihe niile m kụziri n’ọnụ, anọ m na-agwa ndị na-ege m ntị mgbe niile na oge ndị ahụ ga-akwụsị na 1843 ma ọ bụrụ na mmejọ adịghị na mgbakọ m, ma na enweghị m ike ikwu na ọgwụgwụ agaghị abịa ọbụna tupu oge ahụ, nakwa na ha kwesịrị ịdị njikere mgbe niile. N’afọ 1842, ụfọdụ n’ime ụmụnna ahụ jiri nkwenye siri ike kwusaa afọ ahụ n’onwe ya, ma baara m mba n’ihi na etinyere m “ma ọ bụrụ.”’ N’ọnwa Mee 1842, e bipụtara chaatị 1843 ahụ, ụmụnna ahụ wee gwa Miller ka o wepu “ma ọ bụrụ” ahụ n’otú o si egosi okwu ya.

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 gara n’ihu, sị, “Akwụkwọ akụkọ ọha ebitụkwawo na m họrọla otu ụbọchị doro anya, bụ ụbọchị iri abụọ na atọ nke Eprel, maka ọbịbịa nke Onyenwe anyị. Ya mere, n’ọnwa Disemba nke afọ ahụ, ebe m na-ahụghị njehie ọ bụla n’ọnụọgụ m, e bipụtara m nkwenkwe m na n’oge dị n’etiti Maachị 21, 1843, na Maachị 21, 1844, Onyenwe anyị ga-abịa.” Miller eruolarị nkwubi okwu banyere ụbọchị nke iri nke ọnwa nke asaa, ma ogologo oge tupu Samuel Snow eji nkwubi okwu a kpọsaa Mkpu Etiti Abalị, Miller edeela banyere ya. Ọ bụ Miller ka Onyenwe anyị jiri chịkọta ezi uche ahụ Samuel Snow ji mata Ọktoba 22, 1844.

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

Miller dere, “N’ime afọ 1843, mgbasa ozi na ụfọdụ ikwusa oziọma si n’elu ikpo okwu wụkwasịrị mụ onwe m na ndị so m ọnụ nkọcha kacha njọ. A wakporo ebumnobi anyị, a kọwahie ụkpụrụ anyị, a mekwaa agwa anyị ihere.” Oge gara, Maachị 21, 1844, gafekwara na-enweghị Onyenwe anyị ịpụta. Nkụda mmụọ ahụ dị ukwuu, ọtụtụ ndị wee ghara iso ha ije ọzọ. Tupu oge a, site n’afọ 1840, e nwere ihe dị ka puku mmadụ 200,000 bụ ndị Millerite, ma ruo n’oge a, naanị puku mmadụ 50,000 fọdụrụ.

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 gara n’ihu, sị, “Tupu nke a, n’oge mgbụsịakwụkwọ nke afọ 1843, ụfọdụ n’ime ụmụnna m malitere ịkpọ ụka dị iche iche Babilọn ma na-arịọsi ike na ọ bụ ọrụ ndị Adventist isi n’ime ha pụta. N’ihi nke a, obi wutere m nke ukwuu. Ọ bụghị naanị na mmetụta ya dị njọ nke ukwuu, kama m lere ya anya dị ka mgbagwoju anya nke Okwu Chineke, dịka ịtụgharị Akwụkwọ Nsọ n’ụzọ na-ezighị ezi.” Miller lụrụ ọgụ n’obi ya banyere ozi nke mmụọ ozi nke abụọ, nke mere ka o siere ya ike karịa ịnakwere ezi ozi nke Mkpu N’etiti Abalị. Omume a gbasara ebe niile, a mechikwara ụka dị iche iche n’ihu ha, nke butere iro ma kewapụkwa ọtụtụ ndị Adventist n’ebe ụka ha nke ọ bụla nọ.

After his published time passed, Miller acknowledged his disappointment regarding the exact period but maintained his faith. He continued his labors at the West during the summer of 1844 until the Seventh Month movement. He had no participation in this movement except for a letter written eighteen months earlier about the Mosaic Law observances pointing to that month. He did not expect that such a use would be made of those topics or that belief in such evidence would become a test of salvation. He had no fellowship with the movement until two or three weeks before October 22, 1844. In a letter to Himes on October 6, 1844, Miller wrote, 'I see a glory in the seventh month which I never saw before... Now, blessed be the name of the Lord, I see a beauty, a harmony, an agreement in the scriptures, for which I've long prayed but did not see until today. Thank the Lord, O my soul. Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I'm almost home. Glory, glory, glory, glory.'

Mgbe oge o bipụtara gafere, Miller kwetara nkụda mmụọ ya banyere kpọmkwem oge ahụ, ma ọ jigidesiri okwukwe ya ike. Ọ gara n’ihu n’ọrụ ya n’Ọdịda Anyanwụ n’oge okpomọkụ nke afọ 1844 ruo mgbe mmegharị nke Ọnwa Nke Asaa bịara. O nweghị òkè ọ bụla n’ime mmegharị a ma e wezụga otu akwụkwọ ozi o dere ọnwa iri na asatọ tupu ahụ banyere emume nke Iwu Mozis nke na-ezo aka n’ọnwa ahụ. Ọ tụrụ anya na a ga-eji isiokwu ndị ahụ mee ụdị ojiji dị otu a, ma ọ bụ na nkwenkwe n’ụdị ihe akaebe dị otu a ga-abụ ule nke nzọpụta. O nweghị mmekọrịta ọ bụla na mmegharị ahụ ruo izu abụọ ma ọ bụ atọ tupu Ọktoba 22, 1844. N’akwụkwọ ozi o degaara Himes na Ọktoba 6, 1844, Miller dere, ‘Anaghị m ahụ ebube dị n’ọnwa nke asaa nke m na-ahụtụbeghị mbụ... Ugbu a, ka a gọzie aha nke Onyenwe anyị, ahụrụ m ịdị mma, nkwekọrịta, na nkwekọ n’Akwụkwọ Nsọ, nke m kpere ekpere ogologo oge maka ya ma ahụghị ya ruo taa. Kelenu Onyenwe anyị, mkpụrụ obi m. Ka a gọzie Nwanna Snow, Nwanna Storrs, na ndị ọzọ, n’ihi ịbụ ngwáọrụ ha n’ime imeghe anya m. Ọ fọdụrụ m nta ka m laa n’ụlọ. Ebube, ebube, ebube, ebube.’

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.

Mgbe e mesịrị, Miller tụgharịrị uche ọzọ banyere Mkpu Etiti Abalị, kpọọ ya ịnụ ọkụ n’obi na-enweghị isi. Damsteegt na-ekwu na Snow nwetara isi nkọwa bụ isi nke ozi Mkpu Etiti Abalị n’ọrụ Miller dere na mbụ.

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.

Ngụkọta mgbakọ Snow, nke e bipụtara n’ọnwa Maachị 1844, kpaliri obere nlebara anya ruo mgbe e nwere nzukọ nnukwu ọgbakọ Exeter, n’Ọgọọst 12–17, 1844. N’ebe ahụ, ụbọchị ahụ kpọmkwem o tụrụ maka nlọghachi Kraịst kpaliri ọtụtụ ndị Millerite, mee ka mbọ ozi mgbasa ha ruo n’ọnụ ọgụgụ kasị elu. Azịza ha bịara bụrụ nke a maara dịka mmegharị Ọnwa Nke Asaa. Ọ bụ ezie na ndị ndú Millerite nwere obi abụọ na mbụ, izu ụfọdụ tupu ihe omume ahụ a tụrụ anya ya, ha sonyere na mmegharị ahụ ma kwe ka e bipụta ma kwado echiche Snow.

## The Midnight Cry and Its Aftermath

Mkpu ákwá Etiti Abalị na Ihe Ndị Soro Ya Mgbe E Mesịrị

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.

Ọhụ mbụ Ellen White hụrụ na-egosi ndị nke Chineke nọ n’ụzọ na-aga eluigwe, ebe ìhè dị n’azụ ha a kpọrọ Mkpu Etiti Abalị. A ga-aghọta ozi Samuel Snow kwupụtara. N’ọnwa Mee 1842, e bipụtara chaatị 300 maka ndị nkwusa 300. Ka ọ na-erule Maachị 22, 1844, mgbe ndakpọ olileanya mbụ gasịrị, e wepụrụ chaatị ahụ n’ọrụ, ọtụtụ mmadụ wee hapụ mmegharị ahụ. Ndị fọdụrụnụ ga-echere. N’ogbako mgbasa ozi Exeter, Snow gosiri na Onyenwe anyị ga-abịa n’October 22, 1844, Ụbọchị Mkpuchi Mmehie. Nke a kpaliri ha ikwusa ozi ahụ.

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 kọrọ na mgbe nzukọ ogige Exeter gachara, ka ọ na-aga n’ime ụgbọ oloko ndị ahụ, ọ nụrụ olu ndị na-ekwughachi, “Lee, onye na-alụ nwanyị ọhụrụ na-abịa!” Mmegharị a gbasara United States dum n’ime ọnwa abụọ, ma duru gaa n’Ihe Nkụda Mmụọ Ukwu ahụ n’ụbọchị Ọktoba 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 na-ekwu maka Nzukọ Low Hampton nke ndị Adventist, na Disemba 28–29, 1844, nke Himes na Miller sonyere. Himes gbara ume ka a kasie ndị nsọ obi, ka e kpalite ụwa Ndị Kraịst, nakwa ka a kpọsaa nzọpụta nye ndị mmehie. Izu ole na ole ka e mesịrị, akwụkwọ mgbasa ozi Advent maliteghachiri, Himes kwuputakwara na ụzọ nzọpụta emeghewo. Miller jiri nwayọọ nwayọọ hapụ echiche ahụ siri ike banyere ụzọ e mechiri emechi ma laghachi n’echiche mbụ ya banyere Mkpu Etiti Abalị. N’otu ọnwa ahụ kwa, Ellen White natara ọhụụ mbụ ya, nke gosiri na ndị jụrụ Mkpu Etiti Abalị na-ada n’ụzọ ahụ. Ọhụụ ahụ bụ maka William Miller dịkwa ka ọ bụ maka onye ọ bụla ọzọ.

## William Miller's Final Test and Legacy

Nnwale Ikpeazụ na Nketa William Miller

From Early Writings, page 257: "My attention was then called to William Miller. He looked perplexed and was bowed with anxiety and distress for his people. The company who had been united and loving in 1844 were losing their love, opposing one another, and falling into a cold, backslidden state. As he beheld this, grief wasted his strength. I saw leading men watching him, primarily Joshua Himes, and fearing lest he should receive the third angel's message." The third angel's message in this context is the Sabbath. As Miller leaned toward the light from heaven, these men would lay plans to draw his mind away. Human influence kept him in darkness and retained his influence among those who opposed the truth. Eventually, Miller raised his voice against the light from heaven—the Sabbath. He failed to receive the message that would have explained his disappointment and cast light and glory on the past. He leaned on human wisdom instead of divine. Being broken by labor and age, he was not as accountable as those who kept him from the truth. The sin rests upon them. If Miller could have seen the light of the third angel, many things would have been explained. But his brethren professed such deep love for him that he thought he could never tear away from them. God allowed him to fall under the power of death and hid him in the grave from those who drew him from the truth. Moses erred before entering the Promised Land; likewise, Miller erred as he was soon to enter the heavenly Canaan. Others led him to do this; others must account for it. But angels watch the precious dust of this servant of God and will come forth at the sound of the last trumpet.

Site na Early Writings, ibe 257: “Mgbe ahụ, a dọtara uche m gaa n’ebe William Miller nọ. O yiri onye mgbagwoju anya, e wee kụgide ya n’ala site n’ichegbu onwe ya na ahụhụ n’ihi ndị ya. Ìgwè ahụ ndị e jikọtara ọnụ ma juputakwa n’ịhụnanya n’afọ 1844 nọ na-atụfu ịhụnanya ha, na-emegide ibe ha, ma na-adaba n’ọnọdụ oyi na nke ịla azụ n’okwukwe. Ka ọ na-ele nke a anya, iru uju bibiri ike ya. Ahụrụ m ndị ndu ka ha na-ele ya anya, karịsịa Joshua Himes, na-atụ egwu ka o wee ghara ịnata ozi nke mmụọ ozi nke atọ.” Ozi nke mmụọ ozi nke atọ n’ọnọdụ a bụ Sabbath. Ka Miller na-agbasi mbọ ike ịtụgharị n’ebe ìhè si n’eluigwe bịa nọ, ndị ikom a na-akpa atụmatụ iji dọpụta uche ya pụọ. Mmetụta mmadụ debere ya n’ọchịchịrị ma jigidere mmetụta ya n’etiti ndị na-emegide eziokwu ahụ. N’ikpeazụ, Miller weliri olu ya megide ìhè si n’eluigwe bịa—Sabbath. O jụrụ ịnata ozi ahụ nke gaara akọwara ya nkụda mmụọ ya ma mee ka ìhè na ebube nwuo n’oge gara aga. Ọ dabere n’amamihe mmadụ kama n’amamihe Chineke. N’ihi na ọrụ na nká etiwala ya, ọ bụghị nke ukwuu ka a ga-aza ajụjụ ya dịka ndị ahụ gbochiri ya iru eziokwu ahụ. Mmehie ahụ dịkwasịrị ha. Ọ bụrụ na Miller nwere ike ịhụ ìhè nke mmụọ ozi nke atọ, a gaara akọwara ya ọtụtụ ihe. Ma ụmụnna ya kwupụtara ịhụnanya miri emi dị otu a n’ebe ọ nọ nke mere ka o chee na ọ gaghị enwe ike ikewapụ onwe ya n’ebe ha nọ. Chineke kwere ka ọ daba n’okpuru ike ọnwụ ma zoo ya n’ili pụọ n’aka ndị dọpụrụ ya pụọ n’eziokwu ahụ. Mosis mehiere tupu ọ bata n’Ala Nkwa ahụ; otu a kwa ka Miller mehiere ebe ọ na-achọ ịbanye n’ime Kenan nke eluigwe n’oge na-adịghị anya. Ndị ọzọ duru ya ime nke a; ndị ọzọ ga-aza ajụjụ banyere ya. Ma ndị mmụọ ozi na-eche nche ájá dị oké ọnụ ahịa nke ohu Chineke a, ọ ga-apụtakwa n’olu nke opi ikpeazụ.”

## Conclusion: Lessons for Today

Mmechi: Ihe Omụmụ Maka Taa

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.

N'ikpeazụ, William Miller bụ onyinyo Ndị Adventist Ụbọchị nke Asaa n'oge ọgwụgwụ ụwa. Ọhụ mbụ Ellen White metụtara ụbọchị anyị karịa nke ya. N'oge ọgwụgwụ ụwa, Ndị Adventist Ụbọchị nke Asaa ga-ajụ ìhè nke Mkpu Etiti Abalị. A pụrụ ịghọta ìhè nke Mkpu Etiti Abalị naanị site n'ịghọta akụkọ ihe mere eme a. Nkụda mmụọ mbụ sachapụrụ mmegharị Millerite n'aka ndị nọ ebe ahụ n'ihi ihe kpatara ya na-ezighị ezi, ma kwadebe ndị mmadụ maka ahụmịhe ule nke ga-eduba ha n'Ebe Kachasị Nsọ. Ndị bịarutere n'nkụda mmụọ mbụ ahụ bụ ndị a gọziri agọzi naanị ma ọ bụrụ na ha echere ruo Ọktoba 22, 1844. Chineke họpụtara oge a iji mepụta otu ndị mmadụ Ọ ga-achịkọta n'Ebe Kachasị Nsọ. Ịjụ Mkpu Etiti Abalị ma dapụ n'okporo ụzọ ahụ bụ ịjụ akụkọ ihe mere eme a dum.

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 merehie mmehie atọ, a na-anwale anyị mgbe niile site n’ule atọ. Mmehie mbụ ya bụ ịjụ Mkpu Etiti Abalị na Disemba 1844. Nke abụọ ya bụ ige ndị mmadụ ntị kama ige Chineke ntị, nke dugara ya n’imehie nke atọ ya: ịjụ Ụbọchị Izu Ike. N’ọgwụgwụ ụwa, ndị Adventist nke Ụbọchị nke Asaa ga-ajụ akụkọ ihe mere eme nke Mkpu Etiti Abalị na oku ahụ a na-akpọ ka e laghachi n’ụzọ ochie n’ihi na ha na-ege ndị ndu ha ntị. N’ime ime nke a, ha na-akwadebe onwe ha maka akara nke anụ ọhịa ahụ, na-emeghachi usoro ule nzọụkwụ atọ nke Miller, nke na-amalite n’otú ha si emetụta ozi na akụkọ ihe mere eme nke Mkpu Etiti Abalị.

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.

E nwere naanị amụma abụọ nke na-ekwu maka akụkọ ihe mere eme site n’oge nkụda mmụọ mbụ ruo n’oge nkụda mmụọ nke abụọ: ụbọchị 2300 (“Ọ bụ ezie na ọhụụ ahụ akwụsịtụo oge, chere ya”) na 2520. Ịjụ 2520 bụ ịjụ Mkpu Etiti Abalị. Ịjụ Mkpu Etiti Abalị bụ isi n’ụzọ ahụ daa n’ụwa ọjọọ dị n’okpuru.

We will address this further in the next presentation.

Anyị ga-akọwakwu nke a n’ọmụmụ na-esonụ.

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