Article

# The Spirit of Prophecy: The Midnight Cry

Hafuura Raajii: Iyya Halkan Walakkaa

Habakkuk's Two Tables

Gabatee Lamaan Habquuq

Author

Jeff Pippenger

Published

October 13, 2012

Formats

PDF Unavailable
Word Unavailable
Song MP3

A Word of Clarification

ଇହାକୁ ସ୍ପଷ୍ଟ କରିବା ପାଇଁ ଗୋଟିଏ କଥା

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.

Dhiheenya kana, barreeffama “Gabatee Lama Habakuuq” gara afaanota adda addaa marsariitii keenya irratti bakka bu’anitti hiikamuuf qopheessuu jalqabneerra. Hojiin dhiheessa dubbatamee gara dhiheessa barreeffamaatti jijjiiruu, nama adeemsa guutuu dhiheessa dubbatamee gara dhiheessa barreeffamaatti geeddaruuf darbamu hundumaa hin beekneef akka salphaatti hubatamuu danda’u caalaa hojii guddaa dha; kana waliin rakkoolee barbaachisoo dhuma irratti qabiyyee sana gara afaanota adda addaa marsariitichaa keessatti hiikuu wajjin wal qabatanis ni jiraatu. Nuti koppii-sirreeffama dhiheessa sagaltamii shanan keessaa isa jalqabaa irratti amma qofa jalqabne, anis adeemsa biraa darbuu qabnu tokko bira ga’e. Inni kun guddina tartiibaan ergaa kanaa bara 1989 irraa jalqabee hanga seenaa keenya yeroo ammaaatti jiru ilaallata.

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.

Ibsa waggoota kudha shan dura dhiyaatan keessatti dhugaawwan hubannaa isaanii sadarkaa daa’immanii irra turan ni turan. Dhugaawwan sana keessaa isa jalqabaa ani ibsuu qabu, seenaa Millerite keessatti dhufaatii ergamaa lammaffaati. Yeroo sana ani akka hubadhetti, ergamaan lammaffaan yeroo waldoonni Protestaantii dhiyeessii Miller kan ergaa ergamaa jalqabaa irratti balbala isaanii cufuu jalqaban, xumura bara 1843 wajjin walqabatee ni dhufe. William Miller shallaggii yeroo inni itti amane irratti hojjete; innis waggoonni 1843 Bitootessa 22, 1843 irraa jalqabanii hanga Bitootessa 22, 1844tti akka turan adda baasa jedhee amane. Inni raajiiwwan sadan dhuma irratti chaartota qulqulluu lama irra kaa’aman bara 1843 keessatti akka xumuraman yaadee ture; akkasumas bara sun Bitootessa 22, 1844tti akka xumuramu ni amana ture. Inni tuqaa lama irratti dogoggoree ture.

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.

ଡାନିଏଲ ବାରୋତ୍ତର ଅଧ୍ୟାୟର ୧୩୩୫ ଦିନ, ଲେବ୍ୟବ୍ୟବସ୍ଥା ଛବ୍ବିଶର “ସାତ କାଳ”ର ୨୫୨୦ ବର୍ଷ, ଏବଂ ଡାନିଏଲ ଆଠର ୨୩୦୦ ଦିନ—ଏହି ତିନିଟି ଭବିଷ୍ୟଦ୍ବାଣୀକୁ ମିଲ୍ଲର ଏହିପରି ବୁଝିଥିଲେ ଯେ, ସେଗୁଡ଼ିକ ୧୮୪୪ ମାର୍ଚ୍ଚ ମାସରେ ସମାପ୍ତ ହେବ। ଏହା ପରେ ପ୍ରଭୁ ସାମୁଏଲ ସ୍ନୋଙ୍କୁ ଏହା ବୁଝିବା ପାଇଁ ପରିଚାଳନା କଲେ ଯେ, ଏହି ଭବିଷ୍ୟଦ୍ବାଣୀଗୁଡ଼ିକ ୧୮୪୩ ରେ ନୁହେଁ, ବରଂ ୧୮୪୪ ରେ ସମାପ୍ତ ହୋଇଥିଲା; ଏବଂ ସ୍ନୋ କାରାଇଟ ସମୟ-ଗଣନାକୁ ମଧ୍ୟ ପ୍ରୟୋଗ କରିବାରେ ଆରମ୍ଭ କଲେ, ଯାହା ମିଲ୍ଲର ବ୍ୟବହାର କରୁଥିବା ସମୟ-ପ୍ରୟୋଗ ନୁହେଁ। ମିଲ୍ଲର ରବ୍ବୀୟ/ବିଷୁବ-ଆଧାରିତ ସମୟ-ଗଣନାକୁ ବ୍ୟବହାର କରୁଥିଲେ, ଯାହା ବର୍ଷକୁ ବସନ୍ତରୁ ବସନ୍ତ ପର୍ଯ୍ୟନ୍ତ ଆଧାର କରି ନିର୍ଦ୍ଧାରଣ କରୁଥିଲା।

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.

Yommuu nu Gabatee Lama Habakkuuq dhiheessaa turretti, dhugaa seenaa kana hin hubanne turre; akkasumas muuxannoo Miillarii fayyadamnee Bitootessa 22, 1844 akka dhufaatii ergamaa lammaffaa fi jalqaba yeroo tursiisaa ta’eetti mallatteessaa turre. Ani hubadheera, amma illee nan hubadha, dhufaatiin ergamaa sanaa yeroo Pirootestaantonni ergaa ergamaa jalqabaa kan Miillarii didanitti akka walsimu; kutaan armaan gadii immoo bakka ani itti wabeeffadhe ture.

> “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.

> “Waxabajjii bara 1842 keessa, Obbo Miillar kutaa lammaffaa barsiisa isaatii mana amantaa Daandii Kaaskoo, Portilaand keessatti kenne. Ani barsiisota kana irratti argamuun mirga guddaa akka taʼe nan dhagaʼe; sababiin isaas, ani abdii kutannaa jalatti kufee ture, Fayyisaa koo wajjin wal arguufis of qopheessuu akka hin dandeenye natti dhagaʼama ture. Kutaan lammaffaan kun isa jalqabaa caalaa magaalaa keessatti sochii guddaa baayʼee uume. Kan muraasa irraa kan hafe, gareewwan amantii garaa garaa balballoma manneen amantii isaanii Obbo Miillar irratti cufan. Lallabbiileen baayʼeen iddoo lallabaa garaa garaa irraa dhiyaatan dogoggoroota jedhaman kan lallabaa sanaa, kan waamicha jajjabeessaa hin qabne taʼan saaxiluuf yaalan; garuu tuutni dhaggeeffattoota yaaddoo qabanii walgaʼii isaa irratti argaman, baayʼeen isaaniis mana sana keessa seenuu hin dandeenye. Walgaʼitoonni sun akka addaa tasgabbaaʼoo fi xiyyeeffatoodhaan guutamanii turan.” 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.

Ani hubadhe akka cufamuun balbaloota ergaa Miller jalqaba diddaa ergamaa isa jalqabaa agarsiisu taʼe nan hubadhe; akkasumas, hubannaa Miller eegaa yeroo Rabbaanawaa/qixxee-baraarratti hundaaʼe wajjin waliigaluudhaan, Bitootessa 22, 1844 xumura bara 1843 akka agarsiisu nan yaade. Ibsi Miller Portland keessatti Waxabajjii 1842 keessatti dhihaate dhugumatti mallattoo karaa adeemsa diddaa yeroo yerootti guddachaa deemu tokkoo taʼee isa dhuma irratti Eebla 18, 1844 irratti xumurame adda baasa; garuu yeroo ibsawwan sanaatti, hojiirra oolmaa Samuel Snow eegaa yeroo Karaaitotaa irratti hundaaʼe hin beekne turre.

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.

Dhiheessuu isa jalqabaa keessatti, yeroo gulaaluu fi sirreessuu jalqabnetti, wanti yeroo sana galmeeffame waan amma barsiifnu faallessu fakkaata jechuun hubachuu jalqabe. Faallesaa fi faallesaa miti. Inni xiyyeeffannoo dhufaatii malee-malee ergamaa lammaffaa irratti kennamu qofa, akkasumas akkaataa ergaan kun malee-malee hiikamu agarsiisa; akkuma seenaa Millerootaa keessattis ta’e. Yaadni ibsa kanaa, warra nuti Ebla 19, 1844 akka abdii-kutannaa Millerootaa isa jalqabaatti adda baasneefi waan duraan barsiifamaa ture irratti gufatan, furmaata kennuu qaba.

> “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.

> “Ergaa inniifi lammaffaan bara 1843 fi 1844 keessatti kennamanii turan; amma immoo labsii ergaa sadaffa jalatti argamna; garuu ergaawwan sadanuu amma iyyuu lallabamuu qabu. Isaan warra dhugaa barbaadaniif irra deebi’anii himamuun amma akkuma yeroo kam iyyuu barbaachisaa dha. Qalamaa fi sagaleedhaan labsicha dhageessisuu qabna; tartiiba isaanii fi hojii irra oolmaa raajiiwwanii kan nu ergaa ergamaa sadaffaatti geessan agarsiisuudhaan. Tokkoffaa fi lammaffaa malee sadaffaan jiraachuu hin danda’u. Ergaawwan kana maxxansaawwan keessatti, haasaa keessatti addunyaadhaaf kennuu qabna; sarara seenaa raajiitiin wantoota ta’anii darbanii fi wantoota ta’uuf jiran agarsiisuudhaan.” Selected Messages, book 2, 104.

## Habakkuk's Two Tables 1 of 95

Taabota Lama Habaqquuq 1 keessaa 95

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

Seensa Habquuq Waaʼee Gabatee Isaa Lamaa fi Iyya Halkan Gidduu keessaa jedhuutti jedhu irratti jedhu

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.

Marii kana keessatti, gabateewwan lama Habquuq—Chaartii 1843 fi Chaartii 1850—yeroo dheeraa keessatti ilaalla. Jalqaba, Iyya Gidduu Halkanitti jedhu bakka isaatti ni kaaʼna. Akkuma ibsame, dhiheessiin jalqabaa keessaa baayʼeen isaanii warra ergaa kana beekaniif irra-deebiin taʼa; garuu sababii marii kana warra ergaa kanaaf haaraa taʼan illee qorachuu dandaʼaniif qopheessaa jirruuf, yaadota buʼuuraa muraasa isaaniif diriirsuu qabna. Iyya Gidduu Halkanitti jedhu irraa jalqabna; kana keessatti, kallattii tokko mulʼata jalqabaa Ellen White keessatti argamu irratti xiyyeeffanna. Amma kutaalee jalqabaa Christian Experience and Teachings, fuula 57 irraa haa dubbifnu.

> "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."

> bara 1844 keessa yeroo baay’ee hin turin booda mul’anni koo inni ifaa inni jalqabaa naa kenname. Ani Portland, Maine keessatti Aadde Haines daawwachaa ture; isheen obboleettii jaallatamtuu Kiristoos keessatti, kan garaan ishee kan koo wajjin walitti hidhamee ture. Nuyi shanan keenya, hundi keenya dubartoota taanee, iddoo aarsaa maatii duratti callisnee jilbeenfannee turre. Utuu kadhachaa jirru, humni Waaqayyoo akka duraanii matumaa hin taane natti dhufe.

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.

Dubartoonni shanan kun, warri onneen isaanii Obboleettii White wajjin tokko ta’an, mul’ata humna Waaqayyoo kamiyyuu hin morman turan. Addatti, hundi isaanii dubartoota turan; isaan kunis waldaa bakka bu’u, akkasumas isaanii shan turuun isaanii durboota ogeeyyii shanan ta’uu isaanii agarsiisuu akka danda’u ni mul’isa. Kun qofa ilaalcha salphaa dha.

> "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."

> “Ani ifaan marfamee akka ifaan na marsee, lafa irraa ol ka’aa ol ka’aa jiruutti natti fakkaate. Ani warra dhufaatii addunyaa keessa jiran ilaaluuf garagale; garuu isaanii argachuu hin dandeenye; yeroo san sagaleen tokko, ‘Ammas ilaali, xiqqoo ol ka’ii ilaali,’ naan jedhe. Kana irratti ija koo ol kaasaadhaan daandii qajeelaa fi dhiphaa, addunyaa olitti ol kaafamee jiru tokko nan arge. Daandii kana irratti warri Dhufaatii gara magaalaa, isa daandichaa dhuma fagoo irratti jirtu sanaatti imalaa turan. Isaan jalqaba daandichaa duuba ifa ifaa tokko qabu turan; ergamaan tokko ifni sun Iyyannaa Halkan Walakkaa akka ta’e natti hime. Ifni kun daandii sana guutuu irratti ni ife; akka isaan hin gufanneef miilla isaanii ni ibsa ture. Yoo ija isaanii Yesuus irratti, isa isaan dura xiqqoo deemaatii gara magaalaatti isaan geggeessu sana irratti dhaabanii tursan, isaan nagaa turan. Garuu yeroo gabaabaa keessatti namoonni tokko tokko ni dadhaban; magaalaanis baay’ee fagaattee jirti jedhan; kanaan dura keessa seenna jennee eegaa turre jedhan. Ergasii Yesuus harka mirgaa isaa ulfina qabeessa sana ol kaasaadhaan isaan jajjabeessa ture; harka isaa irraas ifni tokko bahee garee warra dhufaatii sana irra ni socho’a ture; isaanis, ‘Alleluia!’ jedhanii ni iyyan. Warri kaan immoo ariitiidhaan ifa duuba isaanii jiru sana morman; hamma asitti kan isaan baase Waaqayyo miti jedhan. Ifni duuba isaanii jiru ni dhaame; miilli isaaniis dukkana guutuu keessatti hafe; isaan ni gufatan; mallattoo sanaa fi Yesuusin arguu dadhaban; daandii irraa kufanii gara addunyaa dukkanaa fi hamaa isaanii gaditti jirtu sanaatti bu’an.”

## William Miller and the Midnight Cry

William Miller fi Iyyiisa Halkan Walakkaa keessaa jedhu

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.

Ⲙ̀ ⲡⲁⲓ ϩⲱⲃ ⲛ̀ϣⲟⲣⲡ, ⲙⲉⲛⲉⲛⲕⲱ ⲛ̀ϩⲁⲛϩⲱⲃ ϩⲓⲥⲉⲛ, ⲁⲛⲛⲁϣⲁϫⲉ ϧⲁ ⲧⲙⲁϩⲧⲉ ⲛ̀Low Hampton ⲛ̀ⲛⲓⲀⲇⲫⲉⲛⲧⲓⲥⲧ ⲡⲉ ⲡⲓⲁⲃⲟⲧ ⲛ̀December 1844. Ϩⲓ ⲧⲁⲓ ⲧⲙⲁϩⲧⲉ, ⲁϩⲁⲛMillerites ⲑⲱⲟⲩϯ, ⲟⲩⲟϩ William Miller ⲁϥⲥⲉⲧⲭⲱ ⲛ̀ⲧⲕⲁⲧⲁⲛⲟⲏⲥⲓⲥ ⲛ̀ⲧⲉ ⲡⲓMidnight Cry. Ⲡⲓⲗⲟⲅⲟⲥ ϩⲙ̀ ⲡⲁⲓ ⲡⲉ ϫⲉ ⲧⲁⲓ ⲟⲩⲱⲛϩ, ⲕⲁⲓⲡⲉⲣ ⲟⲛ ⲛⲁⲛ ⲧⲏⲣⲟⲩ, ⲛⲉⲥϣⲟⲡ ⲙ̀ⲡ̀ϣⲟⲣⲡ ϧⲁ 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.

Jiʼauma sana keessatti, William Miller ifa duuba isaanii ture—Iyya Gidduu Halkan—kan isa karaadhaa gara biyya hamoota gaditti kufaatii isaaf sababa taʼu sana morme. Nuti buʼaa kana irraa kaʼu ni qoranna. Ragaan seenaa akka agarsiisutti, Milleritootni hundinuu fakkeenya durboota kudhanii raawwachaa akka turan amanu; kun isaan gidduutti beekumsa waliigalaa ture. Nuti William Miller Iyya Gidduu Halkan maal akka taʼe hubannaa akka qabu ni agarsiifna. Miller akka amanutti, Iyya Gidduu Halkan ergaa saʼaatii firdii kan Daaniʼel 8:14 fi Mulʼata 14:6-9 ture. Inni ergaan inni jalqaba bara 1830moota jalqabaa keessatti lallabuu eegale Iyya Gidduu Halkan, “Kunoo, misirrichi dhufa,” akka taʼe, fi Yesuus akka misirichaatti gara biyya lafaatti dhufaa akka jiru amane.

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.

Seenaa Miilerayitoota hunda keessatti, fakkeenya durboota kudhanii raawwachaa akka jiran ni amanu turan; garuu Iyya Waaqa Baraa halkan giddugaleessaa kan isaan lallabaa turan sana akka ibsu yaadu turan. Haa ta’u malee, yeroo bona bara 1844tti hubannoon haaraan fi sirriin mul’ate: Iyya Waaqa Baraa halkan giddugaleessaa jechuun sochii Ji’a Torbaffaa ture; Yesuusis guyyaa kudhanaffaatti, jechuun guyyaa kurnaffaatti, Ji’a Torbaffaa keessa akka dhufu eegamaa ture. Sun Iyya Waaqa Baraa halkan giddugaleessaa isa dhugaa ture. Yommuu Miiler Muddee bara 1844 keessatti Iyya Waaqa Baraa halkan giddugaleessaa isa dhugaa didetti, inni seenaa bona bara 1844 sanaa didaa ture; akkasumas gara ilaalcha isaa duraanii, jechuun ergaa waliigalaa bara 1830moota irraa dhufe qofa akka ta’eetti deebi’aa ture. Sochii fi haala Iyya Waaqa Baraa halkan giddugaleessaa sirriitti hubachuun murteessaadha. Yoo isin 2520 akkuma Miilerayitoonni hubatanitti hin hubanne ta’e, Iyya Waaqa Baraa halkan giddugaleessaa hubachuu hin dandeessan. Yoo Iyya Waaqa Baraa halkan giddugaleessaa akkuma Miilerayitoonni hubatanitti hubachuu hin dandeenye, karaa irraa kufitanii gara biyya jalqabaa hamootaa gaditti buutu.

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.

Gaaffii kana keessatti, jalqaba irratti dhugaawwan muraasa chaartii irratti argaman kanneen harʼa Adventizimiin ifatti didaman irraa ni eegalla. Biblical Research Institute kan Waldaa Adventistii Guyyaa Torbaffaa fi teologonni Adventistii baayʼeen 2520 ni didu. Kana adeemsa keenya keessatti karaa Macaafa Qulqulluutti ni ilaalla; garuu jalqaba irratti Ellen White guutummaatti 2520 akka deeggarte ni agarsiisna. Inistiitiyuutichi fi teologonni baayʼeen hubannaa pioneers kan Daily ilaalchisee qabaniis ni didu. Hubannaa pioneers kan Daily waaʼee paganism taʼuu isaa diduun hafuura raajii diduu akka taʼe ni agarsiisna. Inistiitiyuutichi akkasumas hubannaa pioneers kan malakawwan—Malakata Shanaffaa fi Jahaffaa—ilaalchisee qabus ifatti ni dida. Hubannaa pioneers kan malakawwan diduun Hafuura Raajii diduu akka taʼe agarsiisuudhaan ni jalqabna.

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.

Har’a baayʼeen Adventistoota 1290 fi 1335 irratti ifa taʼe hin qaban; yoo gaarii taʼe illee isaanii irratti hubannoon isaanii laafaa dha. Hubannaa warra jalqabaatiin 1335 irratti ture malee, yeroo turtii kan Bitootessa 22, 1844 jalqabe addaan baasuuf mootummaa Macaafa Qulqulluu irraa mirkaneessi hin jiru. Yeroo turtii utuu hin hubatin, haala fi sochii Iyyisa Halkan Walakkaa hubachuun hin dandaʼamu. Iyyisa Halkan Walakkaa utuu hin hubatin, namni karaa irraa buʼee gara addunyaa hamaa gadii jirtuutti kufa. Dhugaa kana cufa chartii irratti akka deeggarsa ifaa Hafuura Raajii jalatti jirutti ni agarsiifna; achiis Dubbii Waaqayyoo keessaa isaanii ni qoranna. Garuu dura, wanti seenaa Millerite marsaa ture maal akka taʼe fi wanti Iyyisa Halkan Walakkaa fide maal akka taʼe ilaaluun nu barbaachisa.

## Millerite History and the Arrival of the First Angel

Seenaa Mileriitii fi Dhufaatii Ergamaa Tokkoffaa

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.

Nuyi Uuriyaa Ismiitii irraa, kitaaba *Thoughts on Daniel and Revelation*, fuula 521 irraa jalqabna; seenaa Miilerootaa agarsiisuu fi bara 1798 ilaalchisee ibsuudhaaf. Uuriyaa Ismiit akkana jechuun barreessa: “Yeroo taateewwan Mul’ata 10 keessatti ibsaman itti raawwatamanis, ergamaan kun ergamaa jalqabaa Mul’ata 14 wajjin tokko ta’uu isaa irraa caalaatti mirkanaa’a.” Mul’ata 10 keessatti ergamaan jabaan tokko kitaaba xinnoo harka isaa keessatti banamee qabatee samii irraa gadi bu’a. Ellen White nuyiitti himti akka ergamaan jabaan kun Yesus Kiristoos ta’e, kitaabni xinnaan kunis Kitaaba Daani’el ta’e. Xumura boqonnaa kudhanaffaatti, Yohaannis kitaaba xinnoo sana akka nyaatu itti himama; innis afaan isaa keessatti mi’aawaa, garaa isaa keessattis hadhaa’aa ta’a. Yohaannis seenaa Miilerootaa bakka bu’a; achitti ergaan Daani’el mi’aawaa ta’ee argama, garuu abdii kutannaa hadhaa’aatti geessa. Akka qajeelchitootni duraa barsiisanitti, ergamaan jabaan Mul’ata 10 keessa jiru ergamaa jalqabaa Mul’ata 14 ti—inni lamaan isaanii ergamaa tokkoo dha.

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.

Nuti yeroo baayʼee mulʼata keessatti waaʼee ergamoota kanaa ifatti ibsinee yeroo dheeraa hin dabarsinu; garuu akkas gochuu qabna. Ergamaan jabaan Mulʼata 10 keessatti argamu, ergama William Miller akka amaneetti Iyya Giddugaleessaa raawwataa ture sana, hojii ergamaa isa jalqabaa Mulʼata 14 keessatti ibsame raawwachuudhaan guutaa ture; “Waaqayyoon sodadhaa, ulfina isaafis kennaa; saʼaatiin firdii isaa gaʼeera.” Saʼaatiin firdii isaa jedhu, Daaniʼel 8:14 ni agarsiisa. Ergamonni kun hojii raawwatame keessatti kallattii adda addaa ni ibsu.

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.

Uuriyaa Smititti deebiʼuun akkana jedha: “Sirna yeroo taateewwan Mulʼata 10 keessa jiranis kana irraa caalaatti mirkanaaʼa; ergamaan kun ergamaa isa jalqabaa Mulʼata 14 keessaa wajjin tokko taʼuu isaati.” Inni waan isaan walitti hidhatu ibsa: lamaan isaanii iyyuu ergaa addaa labsuuf qabu, lamaan isaanii iyyuu labsii isaanii sagalee guddaadhaan dubbatu, lamaan isaanii iyyuu Afaan fakkaatu Uumaa irratti agarsiisu fayyadamu, akkasumas lamaan isaanii iyyuu yeroo labsu—inni tokko yeroo kana booda akka hin jirre kakata; inni kaan immoo saʼaatiin murtiin Waaqayyoo dhufee jira jedhee labsa. Ergaan Mulʼata 14:6 jalqaba yeroo dhumaa gama kanaan kan argamu dha.

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.

ኡርያ ስሚዝ ዘመኑ ፍጻሜ 1798 መሆኑን ይገልጻል፥ የራእይ 14 መልእክትም ከዚያ በኋላ እንደሚመጣ ይናገራል። እርሱ እንዲህ ይጽፋል፦ “ነገር ግን የራእይ 14፥6 መልእክት የዘመኑ ፍጻሜ መጀመሪያ ከተጀመረ በኋላ ያለ ነው። እርሱ የእግዚአብሔር ፍርድ ሰዓት መጥታለች ብሎ የሚያውጅ ነው፥ ስለዚህም በመጨረሻው ትውልድ ላይ መተግበሪያው ሊሆን ይገባል። ጳውሎስ የፍርድ ሰዓት መጥታለች ብሎ አልሰበከም። ሉተርና ተባባሪዎቹም እንዲሁ አልሰበኩም። ጳውሎስ ስለሚመጣ ፍርድ እንደ ያልተወሰነ ወደፊት ነገር ይከራከር ነበር፥ ሉተርም ከራሱ ዘመን ቢያንስ ሦስት መቶ ዓመት ርቆ አስቀምጦታል። ከዚህም በላይ፥ ጳውሎስ እስከ አንድ የተወሰነ ጊዜ ድረስ የእግዚአብሔር ፍርድ ሰዓት መጥታለች ብሎ የሚሰበክ እንዳይሆን ቤተ ክርስቲያንን ያስጠነቅቃል።” በ2 ተሰሎንቄ 2፥1-3 ጳውሎስ የክርስቶስ ቀን አቅርቦ አይገኝም የሚለው፥ አስቀድሞ ክድት እስካልመጣ እና የኃጢአት ሰው እስካልተገለጠ ድረስ መሆኑን ይናገራል። ጳውሎስ የኃጢአትን ሰው፥ ትንሹን ቀንድ፥ ጳጳሳትነትን ያስገባል፥ 1260 ዓመታት የቀጠለውን እና በ1798 ያበቃውን የበላይነቱን ዘመን ሁሉ በማስጠንቀቂያ ይሸፍናል።

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.

Bara 1798tti, dhoorkaan guyyaa Kiristoos dhihoo taʼe labsuu irratti ture ni dhaabate. Yeroon dhumaa ni jalqabe, chaappaanis kitaaba xinnaa irraa ni kaafame. Yeroo sana irraa jalqabee ergamaan Mul’ata 14 ni baʼe. Uriah Smith akkana jedha, “Yoo isa arguu feetan,” bara 1798 irraa jalqabee, ergaan ergamaa isa jalqabaa ni baʼe. Bara 1798tti, ergamaan jalqabaa Mul’ata 14 seenaa keessatti ni mul’ata—hubannoon qajeelchitoota duraanii kun ture. Yeroo sana irraa jalqabee, ergamaan Mul’ata 14 sa’aatiin firdii Waaqayyoo dhufuu isaa ni lallabe, ergamaan boqonnaa kudhanaa immoo akka yeroo si’achi hin jirre kakachuun galaanaa fi lafa irratti iddoo isaa ni qabate. Eenyummaan isaanii shakkiin kan hin tuqamne dha. Mormiin tokko isa tokko bakka itti kaa’u kamiyyuu isa kaaniifis hojiirra ni oola. Dhaloonni ammaa raawwii raajiiwwan lamaan kanaa ni arga. Lallaba deebi’uu Gooftaa keessatti, keessumaa bara 1840 irraa hamma 1844tti, raawwiin isaanii guutuu fi bal’aan ni jalqabe.

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.

Smiiz bara 1840 fi 1844 ergamaa ergamaa ergamaa wajjin ergamaa jalqabaa Mul’ata 14 keessaa bara 1798tti dhufe jedhu irratti mallattoo kaa’a; garuu ergamaa jalqabaa bara 1840ttis ni mallatteessa, yeroo sanatti ergaan humna argatu. Lallaba dhufaatii keessatti, addumatti bara 1840 irraa hamma 1844tti, raawwatamni isaanii guutuun jalqabe. Iddoon ergamichaa miila tokko galaana irra, kan biraa immoo lafaa irra dhaabachuun bal’ina lallaba isaa agarsiisa. Ergaan kun galaana ce’ee saboota garaagaraatti diriiruu qaba ture; lallabni dhufaatiis dhugumatti buufata ergamaa addunyaa hundumaatti ga’eera. Bara 1840 irraa kaasee, akka Ellen White jedhutti, ergaan ergamaa jalqabaa buufata ergamaa addunyaa hundumaatti geeffame. Kunis yeroo seerri waggaa-guyyaa raajii Macaafa Qulqulluu kufaatii mootummaa Usmaaniyaa tiin mirkanaa’e raawwatame. Yeroo kanatti bal’ina isaanii keessa hin seenu; garuu seenaa Millerootaa fi sochii Iyyata Halkan Walakkaa tiif bu’uura qopheessaa jirra.

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

Dhugaa Seenaa Ijoowwan: Bara 1833 fi Kufuu Urjootaa

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.'

Bara 1833tti urjii urjiin samii buʼe. Ellen White kitaaba The Great Controversy, fuula 333 irratti akkana jette: “Bara 1833tti, waggaa lama booda yeroo Miller ifatti ragaa dhufaatii Kiristoos dhihoo taʼe dhiheessuu jalqabe, mallattoo keessaa isa dhumaa kan Fayyisaan akka mallattoo dhufaatii isaa lammaffaatti abdachiise mulʼate. Yesus akkana jedhe: ‘Urjiileen samii irraa ni buʼu.’ Maatewos 24:29. Yohaannis immoo Mulʼata keessatti, yeroo mulʼataan wantoota guyyaa Waaqayyoo dura labsan argu, akkana jedhe: ‘Urjiileen samii irraa gara lafaatti ni buʼan; akkuma muka harbuu yeroo qilleensi jabaan isa sochoosu harbuu isaa hin bilchaatin gatutti.’ Mulʼata 6:13. Raajiin kun rooba urjii guddaa Sadaasa 13, 1833tti taʼeen haala nama dinqisiisuu fi humna qabuun raawwatame.”

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.

ဝီလျံ မီလာ၏ သက်သေခံချက်တွင် ဤသို့ မှတ်တမ်းတင်ထားသည်– ‘၁၈၃၃ ခုနှစ် နွေရာသီကာလ၊ စနေနေ့ မနက်စာစားပြီးနောက် ကျွန်ုပ်သည် အချက်တစ်ချက်ကို စိစစ်ရန် ကျွန်ုပ်၏ စားပွဲခုံ၌ ထိုင်နေခဲ့၏။ ထို့နောက် အပြင်ထွက်၍ အလုပ်သို့ သွားရန် ထလာသည့်အခါ “သွား၍ ဤအရာကို လောကသို့ ပြောကြားလော့” ဟူသောအမိန့်သည် ယခင်ထက် ပိုမိုပြင်းထန်စွာ ကျွန်ုပ်၏စိတ်နှလုံးထဲသို့ ဝင်ရောက်လာခဲ့၏။ ထိုခံစားမှုမှာ အလွန်ရုတ်တရက်ဖြစ်ပြီး အလွန်ပြင်းထန်သဖြင့် “အရှင်ဘုရား၊ ကျွန်ုပ် မသွားနိုင်ပါ” ဟု ပြောလျက် ကျွန်ုပ်၏ ကုလားထိုင်ထဲသို့ ပြန်ထိုင်ချလိုက်ရ၏။ “အဘယ်ကြောင့် မသွားနိုင်သနည်း” ဟူသော တုံ့ပြန်သံတစ်ရပ်သည် ကြားရသကဲ့သို့ ဖြစ်လာပြီးနောက် ကျွန်ုပ်၏ ဆင်ခြေအားလုံး၊ အရည်အချင်းချို့တဲ့မှုအပေါ် အကြောင်းပြချက်များ အားလုံး ပေါ်လာကြ၏။ သို့သော် ကျွန်ုပ်၏ စိတ်ပင်ပန်းဆင်းရဲခြင်းသည် အလွန်ကြီးမားလာသဖြင့် ဘုရားသခင်သည် လမ်းဖွင့်ပေးတော်မူလျှင် ကျွန်ုပ်သည် သွား၍ လောကအပေါ် ကျွန်ုပ်၏ တာဝန်ကို ထမ်းဆောင်မည်ဟု ဘုရားသခင်နှင့် ဂမ္ဘီရသော ပဋိညာဉ်တစ်ရပ် ချုပ်ဆိုလေ၏။ “လမ်းဖွင့်ပေးခြင်း” ဟု ဆိုသည်မှာ အဘယ်အရာကို ဆိုလိုသနည်းဟူသော အတွေးတစ်ရပ်သည် ကျွန်ုပ်ထံသို့ ရောက်လာသကဲ့သို့ ဖြစ်၏။ ထိုအခါ ကျွန်ုပ်က၊ အကယ်၍ မည်သည့်နေရာ၌မဆို လူရှေ့သူရှေ့၌ ဟောပြောရန် ဖိတ်ကြားခြင်း ရလာခဲ့မည်ဆိုလျှင်၊ သခင်ဘုရား ကြွလာခြင်းအကြောင်း သမ္မာကျမ်းစာ၌ ကျွန်ုပ်တွေ့ရှိထားသမျှကို သွား၍ သူတို့အား ပြောကြားမည်ဟု ဆိုလေ၏။ ထိုခဏချင်းမှာပင် ကျွန်ုပ်၏ ဝန်ထုပ်ဝန်ပိုးအားလုံး ပျောက်ကွယ်သွား၏။ ထိုသို့ ဖိတ်ခေါ်ခံရမည် မဟုတ်ဟု ယူဆသဖြင့်လည်း ကျွန်ုပ် ဝမ်းမြောက်ခဲ့၏။ အကြောင်းမှာ ကျွန်ုပ်သည် ယခင်က ထိုသို့သော ဖိတ်ခေါ်ခြင်းကို တစ်ခါမျှ မရဖူးခဲ့သကဲ့သို့၊ ကျွန်ုပ်၏ စမ်းသပ်ခြင်းများကိုလည်း မည်သူမျှ မသိကြသေးဘဲ၊ မည်သည့် အမှုတော်နယ်ပယ်သို့မဆို ဖိတ်ခေါ်ခံရမည်ဟု မျှော်လင့်ချက် အလွန်နည်းပါးခဲ့သောကြောင့်ဖြစ်၏။ ထိုအချိန်မှ နာရီဝက်ခန့်အတွင်း၊ ကျွန်ုပ် အခန်းမှ မထွက်ခွာရသေးမီပင်၊ ကျွန်ုပ်နေအိမ်မှ ဆယ့်ခြောက်မိုင်ခန့် ကွာဝေးသော Dresden အရပ်မှ Mr. Guilford ၏ သားတစ်ဦး ဝင်လာပြီး၊ သူ၏ ဖခင်က ကျွန်ုပ်ကို ခေါ်ပို့ရန် မိမိကို စေလွှတ်လိုက်ကြောင်းနှင့် ကျွန်ုပ်အား သူနှင့်အတူ အိမ်သို့ လိုက်သွားစေလိုကြောင်း ပြောလေ၏။ ကျွန်ုပ်က သူအလိုရှိသောအရာသည် အဘယ်အရာဖြစ်သနည်းဟု မေးရာ၊ နောက်တစ်နေ့တွင် သူတို့၏ ဘုရားကျောင်း၌ ဟောပြောသူ မရှိတော့သဖြင့် သူ၏ ဖခင်သည် ကျွန်ုပ်ကို လာရောက်စေပြီး သခင်ဘုရား ကြွလာခြင်းအကြောင်းနှင့်စပ်လျဉ်း၍ လူထုအား ပြောကြားပေးစေလိုကြောင်း သူက ပြန်ဖြေလေ၏။ ထိုခဏချင်းမှာပင် ကျွန်ုပ်သည် ကိုယ်တိုင် ပြုခဲ့သော ထိုပဋိညာဉ်အတွက် ကိုယ့်ကိုယ်ကိုယ် ဒေါသထွက်မိ၏။ ကျွန်ုပ်သည် ချက်ချင်းပင် သခင်ဘုရားကို ဆန့်ကျင်ပုန်ကန်၍ မသွားရန် ဆုံးဖြတ်လိုက်၏။ ကျွန်ုပ်သည် ထိုကောင်လေးအား မည်သည့်အဖြေမျှ မပေးဘဲ ထားခဲ့ပြီး၊ အနီးရှိ တောအုပ်တစ်ခုသို့ သွားရောက်ကာ အလွန်စိတ်ဆင်းရဲစွာ သီးသန့်နေ၏။ ထို့နောက် ကျွန်ုပ်သည် ဘုရားရှင်နှင့် နာရီတစ်နီးပါး ကြာမြင့်စွာ တိုက်လှန်လျက်၊ မိမိပြုခဲ့သော ပဋိညာဉ်မှ လွတ်မြောက်ရန် ကြိုးပမ်းခဲ့သော်လည်း သက်သာရာ မရနိုင်ခဲ့ပါ။ “သင်သည် ဘုရားသခင်နှင့် ပဋိညာဉ်ပြုပြီး ဤမျှလောက် အမြန် ဖောက်ဖျက်မည်လော” ဟူသော အချက်သည် ကျွန်ုပ်၏ အတိတ်နားသို့ ထင်ရှားစွာ တိုက်တွန်းခံရပြီး၊ ထိုသို့ ပြုခြင်း၏ အလွန်ပြင်းထန်သော အပြစ်ဆိုးကြီးသည် ကျွန်ုပ်ကို လွှမ်းမိုးသွား၏။ နောက်ဆုံးတွင် ကျွန်ုပ်သည် အပ်နှံနာခံလျက်၊ ဘုရားရှင်သည် ကျွန်ုပ်ကို ထောက်မပေးတော်မူလျှင် သွားမည်ဟု၊ ကျွန်ုပ်ထံမှ တောင်းဆိုတော်မူသမျှကို ဆောင်ရွက်နိုင်ရန် ကျေးဇူးတော်နှင့် အရည်အချင်းကို ပေးတော်မူလိမ့်မည်ဟူသော ကိုယ်တော်အပေါ် ယုံကြည်အားထားခြင်းဖြင့် သွားမည်ဟု သခင်ဘုရားအား ကတိပြုလေ၏။ ကျွန်ုပ်သည် အိမ်သို့ ပြန်လာရာ ထိုကောင်လေးသည် စောင့်နေဆဲဖြစ်ကြောင်း တွေ့ရ၏။ သူသည် နေ့လယ်စာစားပြီးသည့်တိုင်အောင် နေခဲ့ပြီး၊ ကျွန်ုပ်သည် သူနှင့်အတူ Dresden သို့ ပြန်သွားလေ၏။’ ဤသို့အားဖြင့် မီလာသည် ၁၈၃၃ ခုနှစ် နွေရာသီ၌ သတင်းစကားကို လူထုရှေ့၌ စတင်ကြေညာတင်ပြခဲ့သည်။ ၁၈၃၃ ခုနှစ် ဒီဇင်ဘာလတွင် ကြယ်များ ကြွေကျခြင်းက သူ၏ သတင်းစကားအပေါ် ဂမ္ဘီရမှုကို ပိုမို ဖြည့်ဆည်းပေးခဲ့သည်။

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

1840: Raawwii Raajii fi Impaayera Usmaaniyaa

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.'

Bara 1840 keessatti, Ellen White raawwatama dinqisiisaa raajii tokko irratti yaada kenniti. Keeyyatni kun yeroo baay’ee Kitaabota Hafuura Raajii keessatti falmisiisaa ta’a; namoonni tokko tokko Uriah Smith isa The Great Controversy keessa galcheera jedhu, garuu falmiileen akkasii hundeen isaanii hin jiru. Isheen waa’ee tartiiba raawwatama raajotaa gara bara 1840tti geessan dubbachaa jirti; isaan keessaa urjiileen kufuu fi Guyyaan Dukkanaa’aan ni keessatti argamu. Isheen akkana barreessiti, “Bara 1840 keessa, raawwatamni raajii dinqisiisaan biraan fedhii bal’aa kakaase.”

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.

Ishiin isheen raajii namaa kan Josiah Litch dubbate qofa utuu hin taʼin, raajii Macaafa Qulqulluu agarsiisti. Waggoota lama kana dura, Josiah Litch inni tajaajilaa dura buʼaa dhufaatii lammaffaa lallabu tokko taʼe, Mulʼata 9 irratti ibsa maxxanse; keessatti kufaatii Mootummaa Ottoman ni raage. Akka shallaggii isaaatti, humni kun Hagayya 11, 1840 irratti ni diigama ture. Yeroo murtaaʼe sanatti, Turkiin karaa ergamtoota isheetiin eegumsa Humnoota Michoomanii Awurooppaa fudhattee, akkasitti ofii ishee toʼannoo saba Kiristaanaa jala galchite. Dhimmi sun raajicha guutummaatti sirriitti raawwate. Yommuu kun beekame, namoonni baayʼeen sirrummaa qajeelchawwan hiikkaa raajii Miller fi michoonni isaa fudhatanitti amanan; sochii Adventiifis kakaʼumsi dinqisiisaan kenname. Namoonni baratanii fi aangoo qabanis yaada isaa lallabuu fi maxxansuutti Miller wajjin tokkooman; hojii sunis bara 1840 irraa hamma 1844tti saffisaan babalʼate.

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.

ଉରିଆହ ସ୍ମିଥ୍ ଆମକୁ କହିଥିଲେ ଯେ ପ୍ରକାଶିତବାକ୍ୟ 14 ର ପ୍ରଥମ ଦୂତ 1798 ମସିହାରେ ଆସିଥିଲେ, କିନ୍ତୁ ସେହି ଦୂତ ହେଉଛନ୍ତି ପ୍ରକାଶିତବାକ୍ୟ 10 ର ସେହି ଦୂତ। ପ୍ରକାଶିତବାକ୍ୟ 10 ରେ ଯୋହନଙ୍କୁ କୁହାଯାଏ ଯେ ସେ ଦୂତଙ୍କ ହାତରୁ ଛୋଟ ପୁସ୍ତକଟିକୁ ନେଇ ଖାଆନ୍ତୁ, ଏବଂ ତାହା ତାଙ୍କ ମୁଖରେ ମିଠା ହେବ। ବାଇବେଲୀୟ ଭବିଷ୍ୟଦ୍ବାଣୀର ବର୍ଷ-ଦିନ ସିଦ୍ଧାନ୍ତ ଆଧାରରେ ଓଟୋମାନ ସାମ୍ରାଜ୍ୟର ପତନ ବିଷୟରେ ଦୁଇ ବର୍ଷ ଧରି ପୂର୍ବାଭାସ କରିବା ପରେ, 1840 ମସିହା ଅଗଷ୍ଟ 11 ତାରିଖରେ ମିଲରାଇଟ ସନ୍ଦେଶ ମିଠା ହୋଇଯାଇଥିଲା। ଯେତେବେଳେ ସେହି ଘଟଣା ଠିକ୍ ଭାବରେ ପୂର୍ଣ୍ଣ ହେଲା, ସେମାନେ ଯେ ସନ୍ଦେଶ ଘୋଷଣା କରୁଥିଲେ, ତାହା ତାଙ୍କ ମୁଖରେ ମିଠା ହୋଇଗଲା।

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.

ነሐሴ 11, 1840 ላይ መልእክቱ በአፋቸው ጣፋጭ ሆነ። ዮሐንስ፣ የወረደው መልአክ በእጁ የያዘውን ትንሹን መጽሐፍ እንዲወስድ ተነገረው። መልአኩ በነሐሴ 11, 1840 ይወርዳል፥ እናም ይህ የራእይ 10 መልአክ ከራእይ 14 የመጀመሪያው መልአክ ጋር አንድ ነው። የራእይ 14 መልአክ በ1798 በፍጻሜ ዘመን ይመጣል፤ ነገር ግን መልእክቱ በ1840 ኃይል ተሰጠው። ኤለን ዋይት ይህ ክስተት በታወቀ ጊዜ፣ ብዙ ሰዎች ሚለርና ባልደረቦቹ የተቀበሉት የትንቢት ትርጓሜ መርሆዎች ትክክለኛነት እንዳለባቸው ተረጋግጠው ነበር ትላለች። ከ1930ዎቹ ጀምሮ፣ በ1919 የተጀመረ ቢሆንም በተለይም በ1930ዎቹ፣ አድቬንቲዝም ሚለርና ባልደረቦቹ የተቀበሉትን የትንቢት ትርጓሜ መርሆዎች አልተቀበለም—እነዚያ መርሆዎችም የመጽሐፍ ቅዱስ ጥናት የማረጋገጫ ጥቅስ ዘዴ ነበሩ።

## The 1843 Chart and the Tarrying Time

Chaartii 1843 fi Yeroo Turtii

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.

Mallattoon seenaa keessatti itti aanu kaartaa bara 1843 ti; inni Caamsaa 1842 keessatti qophaa’e. Ellen White akkana jetti, “Ani argeera kaartaan bara 1843 harka Gooftaadhaan qajeelfamee akka turee fi akka hin jijjiiramne, lakkoofsonni isaas akkuma Inni barbaade akka turan, harki Isaas lakkoofsota keessaa dogoggora tokko irratti akka turee fi isa dhoksee akka ture, akka namni tokko illee hamma harki Isaa irraa kaafamutti isa arguu hin dandeenye.” Kaartaan kun mallattoo raajii ti; inni Caamsaa 1842 keessatti qophaa’e. Waxabajjii 1842 keessatti, waldoonni Pirootestaantii balbala isaanii cufan, ergamaan lammaffaas ni dhufa.

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.

Ragaa Testimonies, jildii tokko, fuula 21 irraa: “Waxabajjii bara 1842 keessa, Obbo Miller Maanii, Poorṭilaand, Mana Kiristaanaa Daandii Casco keessatti leenjii barnoota isa lammaffaa kenne. Kan muraasa irraa kan hafe, mootummaa amantii garaagaraa taʼan hundinuu balballoma mana kiristaanaa isaanii Obbo Miller irratti cufan.” Ellen White akka nutti himtutti, akka Kiristaanota Adveentistii Guyyaa Torbaa taanee, sababaa irraa gara buʼaaatti yaaduu barachuu qabna. Sababni waldoonni amantii Pirotestaantii balballoma isaanii cufanitti isaan geesse seensa chaartii kanaati. Yommuu chaartiin kun Caamsaa keessa dhihaate, waldoonni amantii Pirotestaantii Milleroota gowwummaa keessatti kufan, fanatiksiiwwan taʼan jedhaniiru.

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.

ପ୍ରଥମ ବିରକ୍ତିର କଥା ପରବର୍ତ୍ତୀରେ ଆସେ। *The Great Controversy*, ପୃଷ୍ଠା 393 ରୁ: “1842 ସାଲରେ ହିଁ, ଏହି ଭବିଷ୍ୟବାଣୀରେ ଦିଆଯାଇଥିବା ଏହି ନିର୍ଦ୍ଦେଶ—ଦର୍ଶନଟି ଲେଖିବାକୁ ଏବଂ ତାହାକୁ ତାଲିକାମାନଙ୍କ ଉପରେ ସ୍ପଷ୍ଟ କରିବାକୁ, ଯେପରି ପଢ଼ୁଥିବା ବ୍ୟକ୍ତି ଦୌଡ଼ିପାରିବ—Charles Fitchଙ୍କୁ Daniel ଓ Revelationର ଦର୍ଶନମାନଙ୍କୁ ଉଦାହରଣ ସହ ଦେଖାଇବା ପାଇଁ ଏକ ଭବିଷ୍ୟବାଣୀମୂଳକ ଚାର୍ଟ ପ୍ରସ୍ତୁତ କରିବାର ପ୍ରେରଣା ଦେଇଥିଲା।” 1844 ଅକ୍ଟୋବର 22 ର ମହା ବିରକ୍ତିର ଠିକ୍ ପୂର୍ବରୁ ଯିଏ ମୃତ୍ୟୁବରଣ କରିଥିଲେ, ସେହି Charles Fitchଙ୍କୁ ପ୍ରଭୁ ଏହି ଇତିହାସରେ ବ୍ୟବହାର କଲେ। ସେହି ଚାର୍ଟଟି ସେ ପ୍ରସ୍ତୁତ କରିଥିଲେ, ଯାହା May 1842 ରେ ପ୍ରକାଶିତ ହୋଇଥିଲା।

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.

Maxxansiin shartii kanaa guutamuudha ajaja Habiiquq akka taʼeetti ilaalame. Haa taʼu malee, eenyu iyyuu guutamuu mulʼata sanaa keessatti harkifannaa ifa taʼe hin hubanne. Yeroon turtii raajii isuma sana keessatti dhihaateera. Erga abdii kutannaan sun dhufee booddee, caaffanni kun hiika guddaa qabu fakkaate: “Mulʼanni amma iyyuu yeroo murtaaʼeef jira; dhuma irratti garuu ni dubbata, hin sobus; yoo tures isa eeggadhu; inni dhugumaan ni dhufa, hin turus. Namni qajeelaan amantiidhaan ni jiraata.” Yeroon turtii kun abdii kutannaa isa jalqabaa ti; innis Bitootessa 22, 1844 irratti dhufa. Millerootni herrega yeroo Macaafa Qulqulluu fayyadamuudhaan bara 1843 keessatti dhuma addunyaa akka taʼu dubbachaa turan. Yeroo sanaan Gooftaan hin dhufne, abdii kutannaan inni jalqabaa Bitootessa 22, 1844 irratti seene. Inni sun yeroo turtii dha.

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.

Kun yeroo tursiisaa fakkeenya durboota kudhanii keessatti, Habaqquuq 2 keessatti, fi Daani'el 12 keessatti ibsame dha. Daani'el 12:11 akkana jedha, “Yeroo aarsaan guyyuu dhiʼifamu irraa kaasee...” Qajeelchitoonni jalqabaa amantaan alagaa bara 508 keessatti, Kiloovis Visigootota moʼachuun gadi qabamuu isaa hubatanii turan. Yeroo amantaan alagaa irraa fudhatamu fi papaasummaan dhaabamu (waggaa soddomaa booddee, jechuunis bara 538 keessatti) irraa kaasee guyyoonni 1290 ni jiraatu. Lakkoofsi itti aanu akkana jedha, “Kan eeggee guyyaa kuma tokkoo dhibba sadii fi soddoma shan gaʼu mootummaa qabaadha.” 508 irratti 1335 dabaluun 1843 taʼa. “Kan bara 1843 gaʼu mootummaa qabaadha.” Lakkoofsi 1335 kun yeroo tursiisaa agarsiisa; jechuunis, “Kan eeggee bara 1843 gaʼu mootummaa qabaadha.” Yoo hubannaa qajeelchitoonni jalqabaa waaʼee aarsaa guyyuu qaban, akkuma Ellen White gootu, jabeessitee qabatte, kun ifaadha.

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.

Kana caala ifa gochuudhaaf, Isaayyaas 30:18 akkana jedha, “Kanaafis Gooftaan ni eega.” Asitti, Gooftaan fakkeenya durboota kudhanii keessatti misirrichadha; innis ni tura. “Kanaafis inni isiniif ayyaana haa godhuuf misirrichi ni tura; kanaafis inni isiniif araara haa godhuuf ol ni jedhu; Gooftaan Waaqayyo murtii ti. Warri isa eegan hundinuu eebbifamoodha.” Kun Daani’el 12:12 wajjin wal sima: “Namni eeggatee 1335tti dhufu eebbifamaadha.” Misirrichi Bitootessa 22, 1844 irratti ni tura. Abdii kutannaa isa jalqabaatti dhufuu fi achiis eeggachuu wajjin eebbi tokko wal qabatee jira. Yommuu as geessan, eeggachuu qabdu. Maal eeggattu? Habaqquuq 2:3 akkana jedha, “Mul’anni yeroon itti murtaa’eef amma iyyuu jira; garuu dhuma irratti ni dubbata, sobas hin ta’u; yoo tures isa eegi.” Eebbi 1335tti dhufu keessaa jechuun, eebba seenaa kanaatti dhufuu, iddoo Gooftaan Iyya Halkan-Walakkaa raawwatuuti.

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.

Namni hundi hirmaattota Halkan Walakkaa keessatti hirmaachuuf eeyyama hin argatan. Namoonni tokko tokko Muumsa Milerootaa wajjin imalan, kunis sababii muuxannoo isaanii dhuunfaa Yesuus Kiristoos wajjin qabaniif yookaan qorannoo dhuunfaa Dubbii Waaqayyoo irraa utuu hin taʼin, sodaa irraa kan kaʼe ture. Osoo Iyya Halkan Walakkaa hin dhufin dura, Gooftaan obboloota kana sochii sana keessaa adda baasa. Abdii kutannaa jalqabaa kun adeemsa Iyya Halkan Walakkaa qopheessuu keessatti kutaa tokko dha. Akka Ellen White jedhanitti, yoo kana hin hubanne taʼe, karaa irraa kufnee addunyaa hamaa gaditti argamu sana keessa ni buuna.

## The Empowerment of the Second Angel's Message

Aangoon Ergaa Ergamoota Lammaffaaf Humna Kennuu

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.

Barreeffama Duraa, fuula 238 irraa: “Ergaa ergamaa lammaffaatti yeroo xumura dhihaatutti, ifa guddaa samii irraa saba Waaqayyoo irratti ifaa jiru nan arge. Balaqqeessi ifa kanaa akka aduutti ifaa ture, anis sagalee ergamootaa, ‘Kunoo, misirrichi dhufeera’ jedhanii iyyan nan dhaga’e.” Kun Iyya Halkan Giddugaleessaa ture; innis ergaa ergamaa lammaffaa humna kennuuf ture. Qajeelchitoonni jalqabaa ergaan ergamaa jalqabaa bara 1798 akka dhufe hubatanii turan; garuu kufaatii Impaayera Usmaaniyaa bara 1840tiin humna argate. Ergaawwan hundinuu yeroo murtaa’e tokko irratti dhufu; sana booda immoo humna argatu. Ergaan ergamaa lammaffaa Bitootessa 22, 1844tti yeroo waldoonni Pirootestaantii ergaa Milleriitotaatti balbala isaanii cufanitti dhufa. Iyya Halkan Giddugaleessaa ergaa ergamaa lammaffaatiif humna kenna. Ergaan ergamaa sadaffaa Onkololeessa 22, 1844tti dhufa; yeroo ergamaan jabaan Mul’ata 18 keessaa isa waliin makamutti immoo humna argata. Ergaan hundinuu seenaa keessatti dhufa; sana booda immoo humna argata. Kun hubachuun barbaachisaa dha.

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.

Iyya Waaqessaa halkan walakkaa ergamaa lammaffaa sanaaf humna kenne. Qulqulloonni abdii kutatan akka dammaqanii hojii guddaa isaanii dura jiruuf akka qophaaʼan, ergamoonni mootummaa waaqaa irraa ergaman. Namoonni dandeettii guddaa qaban ergaa kana fudhachuuf jalqaba hin taane. William Miller ergaa kana fudhachuuf nama jalqabaa hin turre; faallaa kanaatiin, inni nama isa dhumaa ergaa sana fudhate ture. Inni ergaa sana hubachuudhaan nama dandeettii guddaa qabu ture; yeroo Samuel Snow immoo isa jalqabaa ture. Warri duraan hojii keessatti dura buʼanii turan, ergaa sana fudhatanii iyya sana babalʼisuuf gargaarsa gochuudhaan warra dhumaa turan. Seenaadhaanis, nama dhumaa ergaa Iyya Waaqessaa halkan walakkaa sana fudhate William Miller ture.

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.

ମହା ସଂଘର୍ଷ, 376 ରୁ: ମଧ୍ୟରାତ୍ରିର ଆର୍ତ୍ତନାଦର ଶକ୍ତିପ୍ରାପ୍ତି ସମୟରେ, ପ୍ରାୟ 50,000 ଜଣ ଲୋକ ମଣ୍ଡଳୀଗୁଡ଼ିକୁ ଛାଡ଼ି ଯାଇଥିଲେ। ମିଲରଙ୍କ କାର୍ଯ୍ୟ ମଣ୍ଡଳୀଗୁଡ଼ିକୁ ସୁଦୃଢ଼ କରିବାକୁ ପ୍ରବଣ ଥିବାରୁ, ପ୍ରଥମେ ତାହାକୁ ଅନୁକୂଳଭାବେ ଗ୍ରହଣ କରାଯାଇଥିଲା; କିନ୍ତୁ ଯେତେବେଳେ ପାଷ୍ଟରମାନେ ଓ ଧାର୍ମିକ ନେତାମାନେ ଆଗମନ ଶିକ୍ଷାବଳୀ ବିରୋଧରେ ସିଦ୍ଧାନ୍ତ କଲେ ଏବଂ ଏହି ବିଷୟରେ ସମସ୍ତ ଆନ୍ଦୋଳନକୁ ଦମନ କରିବାକୁ ଇଚ୍ଛା କଲେ, ସେମାନେ ମଞ୍ଚରୁ ତାହାର ବିରୋଧ କଲେ ଏବଂ ନିଜ ସଦସ୍ୟମାନଙ୍କୁ ଦ୍ୱିତୀୟ ଆଗମନ ବିଷୟରେ ପ୍ରଚାର ଶୁଣିବାର ସୁଯୋଗ, କିମ୍ବା ସାମାଜିକ ସଭାମାନଙ୍କରେ ନିଜମାନଙ୍କର ଆଶା ବିଷୟରେ କଥା କହିବାର ଅଧିକାର ମଧ୍ୟ, ଅସ୍ୱୀକାର କଲେ। ଆଜିର ଆଡଭେଣ୍ଟିଷ୍ଟ ମଣ୍ଡଳୀରେ ଯେ ନେତାମାନେ ଏହି ସନ୍ଦେଶର ଶିକ୍ଷାଦାନକୁ ମଣ୍ଡଳୀଭିତରେ, ଏପର୍ଯ୍ୟନ୍ତ କି ନିଜସ୍ୱ ଘରମାନଙ୍କରେ ମଧ୍ୟ, ନିଷେଧ କରନ୍ତି, ସେମାନଙ୍କର ପୂର୍ବଛାୟା ଏଠାରେ ମିଲରୀୟ ଆନ୍ଦୋଳନରେ ଦେଖାଯାଇଛି।

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.

Warri amanamtoonni guddaa fi yaaddoo keessa of argatan. Isaan waldoota amantii isaanii ni jaallatu turan, irraa addaan baʼuus ni didan; garuu yeroo isaan dhugaa baʼumsi Dubbii Waaqayyoo ukkaamfamaa jiru, mirgi isaanii raajiiwwan qorachuu dhorkamaa jiru arganitti, amanamummaan Waaqayyoof qabu akka isaan jala buluu hin dandeenye isaanitti dhagaʼame. Warri dhugaa baʼumsa Dubbii Waaqayyoo ala tursuuf yaalan akka Waldaa Kiristoos taʼanitti ilaalamuu hin dandeenye. Kanaaf, hariiroo isaanii duraanii irraa addaan baʼuun isaanii sirrii taʼuu isaa isaanitti dhagaʼame. Ganna bara 1844 keessa, namoonni kuma 50 taʼan waldoota amantii keessaa baʼan.

## Miller's Understanding and the True Midnight Cry

Hubannoo Milleraa fi Iyya Dhugaa Halkan Walakkaa keessaa jedhu

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.

Kitaaba Jaarsaa Damsteegt, Foundation of Seventh-day Adventist Message and Mission jedhamurraa, Miiller labsiin Daani’eel 8:14 fi ergamaa isa jalqabaa Mul’ata 14 keessa jiru Iyya Halkan Walakkaa—“Kunoo, Misirrichi dhufeera” jedhamee turee amana ture. Inni ergaan kun dhufaatii lammaffaa Kiristoos adda baasaa akka ture amana ture. Miiller seenaa guutuun Iyya Halkan Walakkaa akka ture yaada ture; Ellen White garuu Iyya Halkan Walakkaan yeroo murtaa’e tokkootti akka raawwatame ibsiti. Samuel Snow dhiheessa isaa “Iyya Halkan Walakkaa Dhugaa” jedhee mata duree kenne; kunis barsiisa Millerite kan Iyya Halkan Walakkaa ergaa waliigalaa akka ta’e irraa adda baasuuf ture.

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.

Warri hafuuraa caalaa qaban ergaa sana jalqaba fudhatan; warri duraan hojii keessatti dursitoota turan garuu isa dhumaa irratti fudhatanii iyya sana guddisuuf gargaaran. William Miller inni bara 1833 irraa eegalee hojii sana hoogganaa ture, yeroo Ergaan Halkan Walakkaa sun Hagayya 1844tti dhufe keessatti isa wajjin wal’aansoo guddaa qaba ture. Inni waldoota amantii irraa adda baʼuu irratti mirkanaaʼaa hin turre; akkasumas waggoota hedduudhaaf waaʼee Ergaa Halkan Walakkaa sana hubannoo biraa barsiisaa ture.

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.

ዊልያም ሚለር እንዲህ ሲል ጻፈ፦ “ስለ ጌታ መገለጥ የተለየ ቀን ፈጽሞ እርግጠኛ ሆኜ አላውቅም ነበር፤ ምክንያቱም ማንም ሰው ቀኑንና ሰዓቱን ሊያውቅ እንደማይችል እመን ነበር። በታተሙ ንግግሮቼ ሁሉ ላይ፣ በርእስ ገጹ ላይ እንደሚታየው፣ ‘በ1843 አካባቢ’ ብዬ ገልጬ ነበር። በቃል በማቅረብ የሰጠኋቸው ንግግሮች ሁሉ ውስጥ፣ በቁጥር ስሌቴ ስህተት ካልነበረ ዘመናቱ በ1843 እንደሚጠናቀቁ ለአድማጮቼ ሁልጊዜ እነግራቸው ነበር፤ ነገር ግን ፍጻሜው ከዚያ ጊዜ በፊት እንኳ ሊመጣ እንደማይችል ማለት እንደማልችል፣ እነርሱም ሁልጊዜ ተዘጋጅተው መኖር እንዳለባቸው እነግራቸው ነበር። በ1842 ከወንድሞች አንዳንዶቹ በታላቅ እርግጠኝነት ትክክለኛውን ዓመት ሰበኩ፤ ‘ከሆነ’ ብዬ ስለማስገባቴም ነቀፉኝ።” በግንቦት 1842፣ የ1843 ሰንጠረዥ ታተመ፣ ወንድሞቹም ሚለር በአቀራረቡ ውስጥ ያለውን “ከሆነ” እንዲያስወግድ ነገሩት።

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.

Miileriin itti fufee, “Maxxansi sabaa ifaa ta’es ani guyyaa murtaa’e, jechuunis Eebla 23, dhufaatii Gooftaaaf murteesseera jedhee maxxanse ture. Kanaafuu, Muddee waggaa sanaa keessatti, lakkoofsa koo keessatti dogoggora tokkollee arguu baadhus, Gooftaan yeroo tokko Bitootessa 21, 1843 fi Bitootessa 21, 1844 gidduutti akka dhufu amantii koo maxxanseera” jedhe. Miileriin guyyaa kurnaffaa ji’a torbaffaa duraanuu xumuree ture; Samu’el Snoon xumura kana fayyadamee Iyya Halkanii labsuu isaatiin duras, Miileriin waa’ee isaa barreesse ture. Miileriin isa Gooftaan loojikii Samu’el Snoon Waxabajjii 22, 1844 adda baasuuf itti fayyadame walitti qindeessuuf itti fayyadame ture.

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.

ሚለር እንዲህ ብሎ ጻፈ፤ “በ1843 ዓ.ም. ውስጥ፣ እጅግ ከፍተኛ የሆኑ የነቀፋ መግለጫዎች በጋዜጦችና በአንዳንድ መድረኮች ከእኔና ከእኔ ጋር በተባበሩት ላይ ተጭነው ነበር። ዓላማዎቻችን ተወቅሰው ነበር፣ መርሆቻችን በተሳሳተ ሁኔታ ተወክለው ነበር፣ ባህርያችንም ተሳድቦ ነበር።” ጊዜውም አለፈ፣ እና መጋቢት 21, 1844 ጌታ ሳይገለጥ አለፈ። ቅር መሰኘቱ ታላቅ ነበር፣ እና ብዙዎች ከእነርሱ ጋር ከዚያ በኋላ አልተጓዙም። ከዚህ በፊት፣ ከ1840 ጀምሮ፣ የሚለሪቶች ቁጥር በግምት 200,000 ያህል ነበር፤ ነገር ግን በዚህ ደረጃ 50,000 ብቻ ቀርተው ነበር።

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 akkana jedhe, “Kan dura kana duraatti, bara 1843 birraa keessa obboloonni koo tokko tokko waldoota amantootaa ‘Baabilon’ jechuun waamuu jalqaban; akkasumas, Adevantistoonni isaan keessaa ba’uun dirqama isaanii ta’uu cimsitee jajjabeessan. Kanaan ani baay’ee gaddan ture. Bu’aan isaa baay’ee hamaa ta’uu qofa utuu hin ta’in, ani isa akka Dubbii Waaqayyoo jal’isuu fi Caaffata Qulqullaa’oo micciiruu tokkootti ilaala ture.” Miller ergaa ergamaa lammaffaa wajjin wal’aansoo godhaa ture; kunis ergaa Iyya Barsiisaa Dhugaa halkan walakkaa fudhachuu isaa caalaatti isa irratti ulfaachise. Gochoonni sun babal’atan; waldoonni amantootaas isaan irratti cufaman; kunis diinummaa uume, Adevantistoota baay’ees waldoota isaanii keessaa adda baase.

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.'

Yeroo isa inni maxxanssee baase darbe booddee, Miller yeroo sirrii sana irratti abdii kutannaa isaa ni amane; garuu amantii isaa jabeessee itti fufe. Sochii Ji’a Torbaffaa jalqabamutti geessutti, inni bara 1844 keessa yeroo bonaatti hojii isaa Lixaa keessatti itti fufe. Sochii kana keessatti hirmaannaa tokkollee hin qabu ture, yoo ta’e malee xalayaa ji’oota kudha saddeet dura barreesse tokko, waa’ee eeggannoowwan Seera Musee ji’a sana agarsiisan irratti. Mata-dureewwan sana akkasitti fayyadaman akka ta’u, yookaan ragaa akkasii irratti amanuun qormaata fayyinaa akka ta’u inni hin eegne. Hanga torban lama yookaan sadii dura Onkoloolessa 22, 1844 tti, inni sochii kanaa wajjin walitti dhufeenya tokkollee hin qabu ture. Xalayaa Himesf Onkoloolessa 6, 1844 barreesse keessatti, Miller akkana jedhe: ‘Ani ulfina ji’a torbaffaa keessatti isa ani kanaan dura matumaa hin argin nan arga... Amma maqaan Gooftaa haa eebbifamu, ani miidhagina tokko, waliigaltee tokko, walsimannaa tokko Caaffata Qulqullaa’oo keessatti nan arga; isaaf yeroo dheeraa kadhachaa ture garuu hamma har’aatti hin argine. Gooftaa galateeffadhu, yaa lubbuu koo. Obboleessi Snow, Obboleessi Storrs, fi warri kaan, ija koo banuu keessatti tajaajila keessaniif haa eebbifamtan. Ani mana ga’uuf jechuun ni dhihaadhe. Ulfina, ulfina, ulfina, ulfina.’

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.

ᱛᱟᱭᱚᱢ ᱨᱮ, ᱢᱤᱞᱞᱮᱨ ᱢᱤᱰᱱᱟᱭᱴ ᱠᱨᱟᱭ ᱠᱚ ᱫᱚᱦᱲᱟ ᱵᱷᱟᱵᱱᱟ ᱠᱮᱫᱟ, ᱟᱨ ᱚᱱᱟᱠᱚ ᱩᱛᱥᱟᱦᱤ ᱩᱱᱢᱟᱫ ᱢᱮᱱᱛᱮ ᱠᱩᱞ ᱠᱮᱫᱟ। ᱰᱟᱢᱥᱴᱤᱜᱽᱛ ᱩᱞ ᱠᱟᱱᱟ ᱡᱮ ᱥᱱᱳ ᱢᱤᱰᱱᱟᱭᱴ ᱠᱨᱟᱭ ᱥᱟᱱᱫᱮᱥ ᱨᱮᱱᱟᱜ ᱢᱩᱞ ᱨᱮᱠᱷᱟᱨᱚᱦᱚᱭ ᱢᱤᱞᱞᱮᱨ ᱨᱮᱭᱟᱜ ᱢᱟᱨᱟᱝ ᱠᱟᱹᱢᱤ ᱠᱷᱚᱱ ᱧᱟᱢ ᱠᱮᱫᱟ।

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.

Lakkoobsi Snow, kan ji’a Bitootessa 1844tti maxxanfamanii, walga’ii kaampii Exeter kan Hagayya 12–17, 1844tti godhametti hamma ga’utti xiyyeeffannoo xiqqoo qofa kakaase. Achitti, guyyaan inni deebi’uu Kiristoosiif murteesse sirriin Millerootota baay’ee kakaasee, tattaaffii isaanii hojii ergamummaa gara olaantummaa isaatti geesse. Deebiin isaanii sochii Ji’a Torbaffaa jedhamuun beekame. Hoggantoonni Millerootaas jalqaba irratti shakkii qabaatan iyyuu, torban muraasa taatee eegamaa sana dura, sochichatti makamanii ilaalchi Snow maxxanfamee deggaramu akka danda’u heyyaman.

## The Midnight Cry and Its Aftermath

Iyya Halkan Gidduu fi Booda Isaa

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.

Mul’ata jalqabaa Ellen White Waaqayyoo namoota isaa karaa gara samii geessu irra akka jiran argisiisa; ifni immoo duuba isaanii jiru “Iyya Halkan Walakkaa” jedhamee waamama. Ergaa Samuel Snow dhiheesse hubatamuu qaba. Caamsaa 1842 keessatti, tajaajiltoota 300f chaartiin 300 maxxanfaman. Bitootessa 22, 1844tti, abdii kutannaa jalqabaa booddee, chaartiin sun cinatti kaa’ame, namoonni baay’eenis sochii sana dhiisan. Warri hafan garuu eeggachuu qabu turan. Walga’ii kaampii Exeter keessatti, Snow Gooftaan Onkololeessa 22, 1844, Guyyaa Araaraatti akka dhufu agarsiise. Kunis ergaa sana labsuuf isaan kakaase.

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.

Joseef Beets akka erga walga’ii kaampii Ekseeter booda, yeroo inni keessa konkolaattota baaburaa keessa deemaa turetti, sagaleewwan, “Kunoo, misirrichi dhufaa jira!” jedhanii irra deddeebi’anii dubbatan dhaga’uu isaa himate. Sochiin kun ji’oota lama keessatti Ameerikaa Guutuu keessa faca’ee, gaafa Onkoloolessa 22, 1844tti Abdii Guddaa Cabsuu sanatti geesse.

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.

ዳምስቲግት በ1844 ዓ.ም. ዲሴምበር 28–29 በሂምስና ሚለር ተሳትፎ ስለተካሄደው የአድቬንቲስቶች ዝቅተኛ ሃምፕተን ጉባኤ አስተያየት ይሰጣል። ሂምስ ቅዱሳንን ማጽናናት፣ የክርስቲያንን ዓለም ማንቃት፣ እና ለኃጢአተኞች መዳንን ማወጅ አስፈላጊ መሆኑን ገፋፋ። ከጥቂት ሳምንታት በኋላ የአድቬንት ፕሬስ እንደ ገና ሥራ ጀመረ፣ እና ሂምስ የመዳን በር ክፍት መሆኑን አወጀ። ሚለር በቀስታ ከእጅግ ጽኑ ከሆነው የተዘጋ በር ጽንሰ-ሐሳብ ተወስዶ ወደ መጀመሪያው ስለ እኩለ ሌሊት ጩኸት ያለው አመለካከት ተመለሰ። በዚያው ወር ውስጥ ኤለን ዋይት የመጀመሪያዋን ራእይ አገኘች፣ እርሱም የእኩለ ሌሊት ጩኸትን የሚክዱ ሰዎች ከመንገዱ ላይ እንደሚወድቁ ያሳየ ነበር። ያ ራእይ ከማንኛውም ሰው ያነሰ ሳይሆን ለዊልያም ሚለርም እኩል ነበር።

## William Miller's Final Test and Legacy

Qormaata fi Hambaa Dhumaa 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.

Kaasee Barreeffamoota, fuula 257 irraa: “Achiis xiyyeeffannoon koo gara William Milleritti qajeelfame. Inni yaaddoo fi rakkina saba isaa irraa ka’e keessatti dhiphatee, yaaddoo guddaadhaan jilbeenfatee fakkaata ture. Gareen bara 1844 keessatti tokkummaa fi jaalalaan walitti qabamee ture sun jaalala isaanii dhabaa, wal mormaa, haala qabbanaa’aa fi duubatti deebi’e keessa kufaa turan. Inni kana yeroo argu, gaddi humna isaa ni fixee ture. Ani namoota dura bu’oota isa ilaalaa turan arge; isaan keessaa keessumattuu Joshua Himes, inni ergaa ergamaa sadaffaa sanaa akka hin fudhanne sodaachaa turan.” Ergaan ergamaa sadaffaa kun keessatti hiikni isaa Sanbata dha. Akkuma Miller gara ifa samii irraa dhufutti jallachaa turetti, namoonni kun yaada isaa irraa akka garagalchuuf karoora baafatu turan. Dhiibbaa namootaatiin inni dukkana keessa akka turu godhame; dhiibbaa isaa illee warra dhugaa morman gidduutti itti fufe. Dhumarratti, Miller sagalee isaa ifa samii irraa dhufe—Sanbata—mormuudhaaf ol kaase. Inni ergaa abdii kutannaa isaa ibsu, darbe irrattis ifaa fi ulfina dhangalaasu sana fudhachuu dadhabe. Ogeessa namaatti hirkate malee kan Waaqaatti miti. Hojii baay’ee fi dulloomina irraa kan cabee ture waan ta’eef, akka warra isa dhugaa irraa dhowwanitti itti gaafatamummaa hin qabu ture. Cubbuun isaanii irra jira. Osoo Miller ifa ergamaa sadaffaa arguu danda’ee, wantoonni hedduun isaaf ibsamuu turan. Garuu obboloonni isaa jaalala isaaf qaban baay’ee gadi fagoo ta’uu isaanii waan himataniif, inni isaan irraa gonkumaa of baasee addaan cituu akka hin dandeenye yaade. Waaqayyo humna du’aa jalatti akka kufu isa eeyyame; warra isa dhugaa irraa harkisan irraa isa dhoksuuf boolla keessaa isa dhokse. Museen Biyya Abdachiifamte seenuu dura dogoggore; akkasumas Miller yeroo Kana’aan samii seenuuf dhihoo turetti dogoggore. Namoonni biroon kana akka godhu isa geggeessan; namoonni biroonis waa’ee isaa itti gaafatamuu qabu. Garuu ergamoonni biyyee gatii guddaa qabu kan tajaajilaa Waaqayyoo kanaa ni eegu; sagalee malakata isa dhumaa irratti inni ni ba’a.”

## Conclusion: Lessons for Today

Xumura: Barumsa Har’aaf Ta’an

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.

Xumura irratti, William Miller dhuma addunyaatti Warra Adventistii Guyyaa Torbaffaa fakkeenya. Mul’anni jalqabaa Ellen White kan bara isheetiif caalaa kan bara keenyaati. Dhuma addunyaatti, Warri Adventistii Guyyaa Torbaffaa ifa Iyya Halkan Walakkaa ni didu. Ifti Iyya Halkan Walakkaa seenaa kana hubachuudhaan qofa hubatamuu danda’a. Abdii kutannoon jalqabaa sochii Millerite warra sababoota dogoggoraatiif achi turan irraa qulqulleessee, ummata immoo muuxannoo qormaataa isaanii Gara Qulqulluu Hundumaa keessatti isaan galchuuf qopheesse. Warri gara abdii kutannaa jalqabaatti dhufan kan eebbifaman ta’an qofa yoo hamma Onkololeessa 22, 1844tti eeganidha. Yeroon kun ummata Inni Gara Qulqulluu Hundumaatti walitti qabuu uumuuf Waaqayyo biraa kan qophaa’edha. Iyya Halkan Walakkaa diduu fi karaa irraa kufuun seenaa guutuu kana diduu dha.

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.

Wiiliyaam Miiler dogoggora sadii hojjete, nusis yeroo hunda qoruumsa sadiin qoramna. Dogoggorri isaa inni jalqabaa Onkoloolessa 1844 keessa Iyya Waamicha Halkan Giddugaleessaa diduu isaa ture. Inni lammaffaan nama dhaggeeffachuu isaati malee Waaqayyoon miti; kunis gara dogoggora isaa isa sadaffaatti isa geesse: Sanbata diduutti. Dhuma biyya lafaatti, Adveentistoonni Guyyaa Torbaffaa seenaa Iyya Waamicha Halkan Giddugaleessaa fi waamicha daandiiwwan duriiitti deebi'uuf kennamu ni didu, sababni isaas isaan geggeessitoota isaanii dhaggeeffatu. Akkas gochuudhaan, mallattoo bineensaa fudhachuuf of qopheessu; adeemsa qoruumsa sadarkaa sadii Miiler irra deebi'uudhaan, adeemsi sunis akka isaan ergaa fi seenaa Iyya Waamicha Halkan Giddugaleessaa wajjin walitti dhufeenya qaban irraa jalqaba.

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.

Raajii jalqabaa irraa gara abdii kutannaa lammaffaatti seenaa ilaallatan raajiiwwan lama qofa jiru: guyyoota 2300 (“Mulʼanni yoo tursiifame iyyuu, isa eegi”) fi 2520. 2520 diduun Iyya Giddugaleessaa diduu dha. Iyya Giddugaleessaa diduun immoo karaa irraa kufanii gara addunyaa hamaa gadii jiru sanaatti buʼuu dha.

We will address this further in the next presentation.

Kana irratti ibsa itti fufinsaan dhiheessa itti aanu keessatti ni deebina.

Back to Articles