A Word of Clarification
Un Saṃtana Chāyanīpaṇunăy Anubādane
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.
قریب ہی ہم نے حبقوق کی دو تختیوں کے نقلِ تحریر کو اس غرض سے تیار کرنا شروع کیا کہ اسے ہماری ویب سائٹ پر موجود مختلف زبانوں میں ترجمہ کیا جا سکے۔ زبانی پیشکش کو تحریری پیشکش میں بدلنے کا کام اس سے کہیں زیادہ دشوار ہے جتنا کوئی شخص سمجھ سکتا ہے، اگر وہ ان تمام مراحل سے واقف نہ ہو جن سے گزرنا پڑتا ہے تاکہ ایک زبانی پیشکش کو تحریری صورت دی جا سکے، نیز اس کے ساتھ اس مواد کو بالآخر ویب سائٹ کی مختلف زبانوں میں ترجمہ کرنے کے لازمی مسائل بھی شامل ہیں۔ ہم نے ابھی پچانوے پیشکشوں میں سے پہلی کی نقل کی ادارت شروع ہی کی تھی کہ میں نے ایک اور مرحلہ دریافت کیا جس سے ہمیں بھی گزرنا ہوگا۔ اس کا تعلق 1989 سے لے کر ہماری موجودہ تاریخ تک اس پیغام کی تدریجی ترقی سے ہے۔
In the presentations of about fifteen years ago there were truths that were in their infant state of understanding. The first of those truths that I must clarify is the arrival of the second angel in Millerite history. I understood at that time that the second angel arrived when the Protestant churches began to close their doors against Miller’s presentation of the first angel’s message, in conjunction with the termination of the year 1843. William Miller worked upon a reckoning of time that he believed identified that the year of 1843 began on March 22, 1843 and ended on March 22, 1844. He had thought the three prophecies that ultimately were placed upon the two sacred charts would terminate in the year of 1843, and he believed that year ended on March 22, 1844. He was wrong on two points.
Na vopresentashon ya abaot fifteen years ago, der were troots dat were still in de infant steyj ov andastandin. De fos ov dose troots dat ai mas clarifai iz de arrival ov de second angel in Millerite history. Ai andastood at dat taim dat de second angel arrived wen de Protestant charches began fu close dem doors against Miller im presentation ov de fos angel’s message, in conjunction wit de termination ov de year 1843. William Miller worked pan a reckoning ov taim dat ih believed identified dat de year ov 1843 began pan March 22, 1843 an ended pan March 22, 1844. Ih had thought de three prophecies dat ultimately were placed pan de two sacred charts would terminate in de year ov 1843, an ih believed dat year ended pan March 22, 1844. Ih was wrong pan two points.
The three prophecies of the 1335 days of Daniel twelve, the 2520 years of the “seven times” of Leviticus twenty-six and the 2300 days of Daniel eight were understood by Miller to conclude in March of 1844. The Lord thereafter guided Samuel Snow to not only understand that the prophecies ended not in 1843, but 1844. Snow applied the Karaite reckoning of time, that was not the time application Miller had been employing. Miller had been using the Rabbinic/equinox-based reckoning of time that based the year upon spring to spring.
દાન્યેલ બારના 1335 દિવસોની, લેવીયવ્યવસ્થા છવીસના “સાત સમય”ના 2520 વર્ષોની, અને દાન્યેલ આઠના 2300 દિવસોની ત્રણ ભવિષ્યવાણીઓનું સમાપન માર્ચ 1844માં થતું હોવાનું મિલરે સમજ્યું હતું. ત્યારબાદ પ્રભુએ સેમ્યુઅલ સ્નોને આ સમજ આપીને માર્ગદર્શન આપ્યું કે ભવિષ્યવાણીઓનું અંત 1843માં નહીં, પરંતુ 1844માં થયું હતું. સ્નોએ સમયગણનાની કરાઈટ પદ્ધતિનો ઉપયોગ કર્યો, જે તે સમયગણનાની પદ્ધતિથી ભિન્ન હતી જેને મિલર અપનાવતો હતો. મિલર રબ્બીની/વિષુવાધારિત સમયગણનાનો ઉપયોગ કરતો હતો, જેમાં વર્ષનું નિર્ધારણ એક વસંતથી બીજી વસંત સુધી માનવામાં આવતું હતું.
When we were presenting Habakkuk’s Two Tables, we had not understood this historical reality and were using Miller’s experience to mark March 22, 1844 as the arrival of the second angel and the beginning of the tarrying time. I understood, and still do that the arrival of that angel corresponded to when the Protestants rejected Miller’s message of the first angel, and the following passage was my point of reference.
Ay Habakkuk Ñe'en Ka'a Mesa-kuera ñambohechauka jave, ndoikuaa porãi gueteri roime ko añetegua histórico rehe, ha roiporu kuri Miller rembiasakue hag̃ua ñamohu'ã hag̃ua 22 jasypoapy 1844-pe og̃uahẽ hague pe mokõiha ángel ha oñepyrũ hague pe aravo oñembotapykue'ỹva. Che aikuaa kuri, ha ko'ág̃a peve upéicha aikuaa, pe og̃uahẽkue upe ángel rehegua oñembojoja hague upe aravópe umi protestánte-kuéra omboyke jave Miller marandu pe peteĩha ángel rehegua, ha pe jehaipyre oúva upe rire va'ekue che remimoĩmby hag̃ua.
“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.
«En junio de 1842, el Sr. Miller dio su segundo ciclo de conferencias en la iglesia de Casco Street, en Portland. Sentí que era un gran privilegio asistir a estas conferencias; pues había caído bajo desánimos y no me sentía preparada para encontrarme con mi Salvador. Este segundo ciclo despertó mucha más agitación en la ciudad que el primero. Con pocas excepciones, las diferentes denominaciones cerraron las puertas de sus iglesias al Sr. Miller. Muchos discursos desde los diversos púlpitos procuraron poner en evidencia los supuestos errores fanáticos del conferenciante; pero multitudes de oyentes ansiosos asistían a sus reuniones, y muchos no podían entrar en el local. Las congregaciones estaban extraordinariamente calladas y atentas». 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.
Мэн ойлгосноор, Миллерийн захиасын үүд хаагдсан явдал нь эхний тэнгэрэлчийн захиасыг няцаахын эхлэлийг тэмдэглэсэн бөгөөд цаг тооллыг Раббиний/өдөр шөнө тэнцлийн тооцооллоор тооцсон Миллерийн ойлголттой нийцүүлэн, 1844 оны 3 дугаар сарын 22 нь 1843 оны төгсгөлийг тэмдэглэсэн гэж би үзэж байв. 1842 оны 6 дугаар сард Портландад Миллерийн хийсэн танилцуулга нь үнэн хэрэгтээ 1844 оны 4 дүгээр сарын 18-нд эцэслэн дууссан аажим, шаталсан няцаалтыг тодорхойлдог нэгэн замын тэмдэг мөн боловч, тэрхүү танилцуулгуудын үед бид Самуэл Сноугийн цаг тооллын Караит тооцооллыг хэрэглэсэн байдлыг хараахан хүлээн зөвшөөрөөгүй байлаа.
In the first presentation that we began to copy-edit, I began to see that what was recorded at that time seems to contradict what we now teach. It does and it doesn’t. It is simply an emphasis upon the progressive arrival of the second angel, and also an illustration of the progressive unsealing of this message, as was the case also in Millerite history. This note of clarification should address those who have stumbled over our identification of April 19, 1844 as the first Millerite disappointment and what was taught in the past.
ئەو پێشکەشەی یەکەمەی کە دەستمان پێکرد بە دەستکاریکردنی زمانەوەی، من دەستم کرد بە بینینی ئەوەی کە ئەوەی لەو کاتەدا تۆمار کراوە وا دیارە دژایەتی ئەوە بکات کە ئێستا فێری دەکەین. هەروایە و هەرواش نییە. تەنها جەختکردنەوەیەکە لەسەر هاتنی پێشکەوتوو و بە تەدریجی فریشتەی دووەم، و هەروەها وێنەیەکە بۆ کردنەوەی بە تەدریجی ئەم پەیامە، وەک لە مێژووی میللەریشدا هەمان دۆخ هەبوو. ئەم تێبینییەی ڕوونکردنەوە دەبێت چارەسەری ئەوانە بکات کە لەسەر ناساندنی ئێمە بۆ 19ی نیسانی 1844 وەک یەکەمین دڵتەنگیی میللەری و ئەوەی لە ڕابردوودا فێر دەکرا، کەوتوونەتە هەڵەوە.
“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.
«Первое и второе вести были даны в 1843 и 1844 годах, и ныне мы находимся под провозглашением третьей; однако все три вести по-прежнему должны быть провозглашаемы. Теперь столь же необходимо, как и когда-либо прежде, чтобы они были повторены тем, кто ищет истину. Пером и устами мы должны возвещать это провозглашение, показывая их последовательность и применение пророчеств, которые приводят нас к вести третьего ангела. Не может быть третьей без первой и второй. Эти вести мы должны нести миру в публикациях, в проповедях, показывая в русле пророческой истории то, что было, и то, что будет». Selected Messages, book 2, 104.
Habakkuk's Two Tables 1 of 95
የእንባቆም ሁለት ሰሌዳዎች 1 ከ 95
Introduction to Habakkuk's Two Tables and the Midnight Cry
ግብአተ ነቢዩ ሐበቁቅ ሁለቱ ጽላቶች እና የእኩለ ሌሊት ጩኸት
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.
Ina kan barna, za mu duba teburori biyu na Habakkuk—Taswirar 1843 da Taswirar 1850—a cikin wani tsawon lokaci. Za mu fara ne da sanya Kiran Tsakar Dare a matsayinsa. Kamar yadda aka ambata, yawancin gabatarwar farko za su zama bitar abin da aka riga aka sani ga waɗanda suka saba da wannan saƙo, amma da yake muna shirya wata barna da mutanen da suke sababbi ga wannan saƙo za su iya nazari a kanta, dole ne mu shimfiɗa musu wasu muhimman ra’ayoyi na asali. Za mu fara da Kiran Tsakar Dare, muna mai da hankali kan wani ɓangare da ake samu a wahayi na farko na Ellen White. Bari mu karanta sakin layi na farko daga Christian Experience and Teachings, shafi na 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."
“1844 йылдағы ваҡыт үтеүенән күп тә тормайынса, миңә тәүге асыҡ күренешем бирелде. Мин Мэн штатының Портленд ҡалаһында Христостағы ҡәҙерле апай-ҡәрендәш, йөрәге минекенә береккән миссис Хейнсҡа ҡунаҡҡа барғайным. Беҙҙең бишәү, барыбыҙ ҙа ҡатын-ҡыҙҙар, ғаилә ҡорбанлығы алдында тын ғына тубыҡланған инек. Доға ҡылғанда, Алланың ҡөҙрәте миңә элек һис ҡасан булмағанса иңде.”
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.
ଇହା ପାଞ୍ଚଜଣ ସ୍ତ୍ରୀ, ଯାହାଙ୍କର ହୃଦୟ ସିଷ୍ଟର ହ୍ୱାଇଟ୍ଙ୍କ ସହ ଏକତ୍ର ବାନ୍ଧାଯାଇଥିଲା, ସେମାନେ ଈଶ୍ୱରଙ୍କ ଶକ୍ତିର କୌଣସି ପ୍ରକାଶକୁ ବିରୋଧ କରୁନଥିଲେ। ବିଶେଷତଃ, ସେମାନେ ସମସ୍ତେ ସ୍ତ୍ରୀ ଥିଲେ, ଯେମାନେ ମଣ୍ଡଳୀର ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଏବଂ ସେମାନେ ପାଞ୍ଚଜଣ ଥିଲେ, ଯାହାକୁ ପାଞ୍ଚଜଣ ପ୍ରଜ୍ଞାବତୀ କୁମାରୀମାନଙ୍କ ଭାବରେ ଦେଖାଯାଇପାରେ। ଏହା କେବଳ ଏକ ପର୍ଯ୍ୟବେକ୍ଷଣ।
"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."
«Светээр хүрээлэгдсэн мэт санагдаж, газраас дээш, улам өндөрт хөөрөн буй мэт байлаа. Би ертөнц дэх Адвентийн хүмүүсийг хайж харахаар эргэн тойрсон боловч тэднийг олж харж чадсангүй. Тэгтэл нэгэн дуу надад, “Дахин хар, жаахан илүү өндөрт хар” гэж хэлэв. Үүнийг сонсоод би нүдээ өргөн хартал, ертөнцөөс өндөрт өргөгдөн тавигдсан шулуун бөгөөд нарийн замыг харлаа. Энэ замаар Адвентийн хүмүүс замын нөгөө үзүүрт орших хот өөд аялж байв. Замын эхэнд, тэдний ар талд тод гэрэл тавигдсан байсан бөгөөд нэгэн тэнгэрэлч надад үүнийг Шөнийн Дунд Хашхираан мөн гэж хэлсэн. Энэ гэрэл зам дагуу бүхэлд нь гэрэлтэж, тэд бүдрэхгүй байхын тулд хөлд нь гэрэл өгч байлаа. Хэрэв тэд нүдийг нь яг өмнө нь явж, хот өөд тэднийг удирдан чиглүүлж байсан Есүс дээр тогтоон баривал, тэд аюулгүй байв. Гэвч удалгүй зарим нь эцэж, хот маш хол байна, бид түүнд үүнээс өмнө аль хэдийн орсон байх ёстой байсан гэж хэлэв. Тэгэхэд Есүс Өөрийн алдарт баруун мутраа өргөн тэднийг зоригжуулдаг байсан бөгөөд Түүний мутраас Адвентийн бүлгийн дээгүүр намиран өнгөрөх нэгэн гэрэл гарч, тэд “Аллилуйя!” хэмээн хашхирдаг байв. Бусад нь ар талд байсан тэр гэрлийг бодлогогүйгээр үгүйсгэн, тэднийг ийм хол хүртэл удирдан гаргасан нь Бурхан биш гэж хэлэв. Тэгэхэд тэдний ар дахь гэрэл унтарч, хөлийг нь төгс харанхуйд орхисноор тэд бүдэрч, тэмдэг болон Есүсийг харах чадвараа алдан, замаас доош, доорх харанхуй бөгөөд ёс бус ертөнц рүү унацгаав.»
William Miller and the Midnight Cry
William Miller dan Teriakan Tengah Malam
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.
In this first presentation, lẹhin tí a bá ti fi díẹ̀ lára àwọn kókó sílẹ̀ múlẹ̀, a óò jíròrò nípa Ìpàdé Low Hampton ti àwọn Adventist ní oṣù December ọdún 1844. Ní ìpàdé yìí, àwọn Millerite kan péjọ, William Miller sì kọ́ ìmòye nípa Midnight Cry. Ìṣírò ọgbọ́n tí ó wà níbí ni pé ìran yìí, bí ó tilẹ̀ jẹ́ pé ó jẹ́ fún gbogbo wa, ṣùgbọ́n ó ṣe pàtàkì ní ọ̀nà àkànṣe fún William Miller.
In that same month, William Miller denied the light behind them—the Midnight Cry—which would cause him to fall off the path to the wicked world below. We will explore the implications of this. Historical evidence shows that the Millerites all believed they were fulfilling the parable of the ten virgins; it was common knowledge among them. We will show that William Miller had an understanding of what the Midnight Cry was. Miller believed the Midnight Cry was the judgment hour message of Daniel 8:14 and Revelation 14:6-9. He believed the message he began proclaiming in the early 1830s was the Midnight Cry, 'Behold, the bridegroom cometh,' and that Jesus was coming to the world as the bridegroom.
Nganga mwezi uleule, William Miller alikana nuru iliyokuwa nyuma yao—Kilio cha Usiku wa Manane—ambacho kingemsababisha aanguke kutoka njiani hadi ulimwengu mwovu uliokuwa chini. Tutachunguza athari za jambo hili. Ushahidi wa kihistoria unaonyesha kwamba Wamillerite wote waliamini kwamba walikuwa wakilitimiza fumbo la wanawali kumi; hili lilikuwa jambo linalojulikana miongoni mwao. Tutaonyesha kwamba William Miller alikuwa na ufahamu wa kile Kilio cha Usiku wa Manane kilikuwa. Miller aliamini kwamba Kilio cha Usiku wa Manane kilikuwa ujumbe wa saa ya hukumu wa Danieli 8:14 na Ufunuo 14:6-9. Aliamini kwamba ujumbe aliouanza kuuhubiri katika miaka ya mwanzo ya 1830 ulikuwa Kilio cha Usiku wa Manane, “Tazama, bwana-arusi anakuja,” na kwamba Yesu alikuwa akiujia ulimwengu kama bwana-arusi.
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.
Այլընտրանքայինների պատմության մեծ մասի ընթացքում նրանք հավատում էին, թե իրենք կատարում էին տասը կույսերի առակը, սակայն կարծում էին, որ «Կեսգիշերյան Աղաղակը» նկարագրում էր այն լուրը, որ իրենք հռչակում էին։ Սակայն 1844 թվականի ամռանը ի հայտ եկավ նոր և ճիշտ ըմբռնում. «Կեսգիշերյան Աղաղակը» յոթերորդ ամսվա շարժումն էր, և Հիսուսի գալուստը սպասվում էր յոթերորդ ամսվա տասներորդ օրը։ Դա էր ճշմարիտ «Կեսգիշերյան Աղաղակը»։ Երբ Միլլերը 1844 թվականի դեկտեմբերին մերժեց ճշմարիտ «Կեսգիշերյան Աղաղակը», նա մերժում էր 1844 թվականի ամռան պատմությունը և վերադառնում էր իր ավելի վաղ այն դիրքորոշմանը, թե դա պարզապես 1830-ական թվականների ընդհանուր լուրն էր։ «Կեսգիշերյան Աղաղակի» ընթացքի ըմբռնումը վճռական նշանակություն ունի։ Եթե դուք չեք հասկանում 2520-ը այնպես, ինչպես այն հասկանում էին այլընտրանքայինները, չեք կարող հասկանալ «Կեսգիշերյան Աղաղակը»։ Եթե դուք չեք կարող հասկանալ «Կեսգիշերյան Աղաղակը» այնպես, ինչպես այն հասկանում էին այլընտրանքայինները, դուք ընկնում եք ստորև գտնվող ամբարիշտ աշխարհի ճանապարհից։
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.
Ky prastim, dhè nyaqmi me disa të vërteta në hartë që sot refuzohen haptazi nga Adventizmi. Instituti i Kërkimit Biblik i Kishës Adventiste të Ditës së Shtatë dhe shumica e teologëve adventistë e refuzojnë 2520-n. Këtë do ta trajtojmë biblikisht ndërsa vazhdojmë, por fillimisht do të tregojmë se Ellen White e miraton plotësisht 2520-n. Instituti dhe shumica e teologëve refuzojnë gjithashtu kuptimin pionier të së Përditshmes. Ne do të tregojmë se refuzimi i kuptimit pionier se e Përditshmja është paganizmi është refuzim i Frymës së Profecisë. Instituti gjithashtu e refuzon publikisht kuptimin pionier të trumbetave—Trumbetën e Pestë dhe Trumbetën e Gjashtë. Ne do të fillojmë duke treguar se refuzimi i kuptimit pionier të trumbetave është refuzim i Frymës së Profecisë.
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.
Vitabuuno, Adventistoota hedduun isaanii waaʼee 1290 fi 1335 irratti yoo baayʼate ifa hin qaban. Hubannaa qajeeltota durii waaʼee 1335 malee, yeroo tursiisaa kan Bitootessa 22, 1844 jalqabe adda baasuuf mootummaa macaafa qulqulluu irraa ragaan hin jiru. Yeroo tursiisaa hubachuu malee, sochii iyyisa Halkan Giddugaleessaa hubachuun hin dandaʼamu. Iyyisa Halkan Giddugaleessaa hubachuu malee, namni kara irraa kufee gara addunyaa hamaa isa gadiitti buʼa. Dhugaa kana hunda chaartii irratti akka deeggarsa ifaa Hafuura Raajii jalatti agarsiifna; achiis Dubbii Waaqayyoo irraa isaanii qoodnee qoranna. Garuu dura, wanta seenaa Millerite marse fi wanta Iyyisa Halkan Giddugaleessaa dhalche ilaaluun nu barbaachisa.
Millerite History and the Arrival of the First Angel
تاریخِ میلری اور پہلے فرشتے کی آمد
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.
نحن نبدأ بأوريا سميث من كتاب *خواطر في دانيال والرؤيا*، الصفحة 521، لإظهار تاريخ الميلريين ومعالجة سنة 1798. يكتب أوريا سميث: «إن تسلسل أحداث رؤيا 10 يتأكد أيضًا من حقيقة أن هذا الملاك هو نفسه الملاك الأول من رؤيا 14». في رؤيا 10، ينزل ملاك قوي من السماء وفي يده سفر صغير مفتوح. وتخبرنا إلن وايت أن هذا الملاك القوي هو يسوع المسيح، وأن السفر الصغير هو سفر دانيال. وفي نهاية الأصحاح العاشر، يُؤمر يوحنا أن يأكل السفر الصغير، الذي يكون حلوًا في فمه ومرًّا في بطنه. ويمثل يوحنا تاريخ الميلريين، حيث تكون رسالة دانيال حلوة، لكنها تقود إلى خيبة أمل مريرة. والملاك القوي في رؤيا 10، بحسب الرواد، هو الملاك الأول من رؤيا 14 — إنهما الملاك نفسه.
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.
અમે ઘણી વાર પ્રકાશિતવાક્યમાં આવેલા આ દૂતો વિષે વિશિષ્ટ રીતે વિચારવામાં બહુ સમય વિતાવતા નથી, પરંતુ અમારે એવું કરવું જોઈએ. પ્રકાશિતવાક્ય 10 માંનો શક્તિશાળી દૂત એ જ દૂત છે, જેના વિષે વિલિયમ મિલર માનતા હતા કે તે પ્રકાશિતવાક્ય 14 ના પ્રથમ દૂતના કાર્યને પૂર્ણ કરીને મધ્યરાત્રિની પોકારને સિદ્ધ કરી રહ્યો હતો: ‘ઈશ્વરનો ભય માનો અને તેને મહિમા આપો, કારણ કે તેના ન્યાયનો સમય આવી ગયો છે.’ તેના ન્યાયનો સમય દાનિયેલ 8:14 નો સંદર્ભ આપે છે. આ દૂતો પૂર્ણ કરાયેલા કાર્યના ભિન્ન પાસાઓને ઓળખાવે છે.
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.
ئۆرىيا سىمىسقا قايتىپ كەلسەك: «ۋەھىي 10-بابتىكى ۋەقەلەرنىڭ ۋاقىت تىزىملىكى يەنە شۇ ھەقىقەت ئارقىلىق تېخىمۇ ئېنىق بېكىتىلىدۇكى، بۇ پەرىشتە ۋەھىي 14-بابتىكى بىرىنچى پەرىشتە بىلەن ئوخشاشتۇر.» ئۇ ئۇلارنى بىر-بىرىگە باغلايدىغان نەرسىلەرنى چۈشەندۈرىدۇ: ھەر ئىككىسىنىڭ جاكارلايدىغان ئالاھىدە بىر خەۋىرى بار، ھەر ئىككىسى جاكارلىشىنى زور ئاۋاز بىلەن ئېيتىدۇ، ھەر ئىككىسى ياراتقۇچىغا مۇناسىۋەتلىك ئوخشاشقا يېقىن تىلنى قوللىنىدۇ، ۋە ھەر ئىككىسى ۋاقىتنى جاكارلايدۇ — بىرى ۋاقىتنىڭ ئەمدى بولمايدىغانلىقىغا قەسەم قىلىدۇ، يەنە بىرى بولسا خۇدانىڭ ھۆكۈم سائىتىنىڭ كەلگەنلىكىنى جاكارلايدۇ. ۋەھىي 14:6 دىكى خەۋەر زامان ئاخىرىنىڭ باشلىنىشىنىڭ بۇ تەرىپىگە ئورۇنلاشتۇرۇلغان.
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.
Урия Смит излага, че времето на края е 1798 година и че вестта от Откровение 14 идва след това. Той пише: „Но вестта от Откровение 14:6 се намира отсам началото на времето на края. Тя е прогласяване, че е настанал часът на Божия съд, и следователно трябва да има своето приложение в последното поколение. Павел не проповядваше, че е настанал часът на съда. Лутер и неговите съработници не го проповядваха. Павел разсъждаваше за съд, който предстои да дойде, неопределено в бъдещето, а Лутер го поставяше най-малко на триста години след своето време. Освен това Павел предупреждава църквата против всяко такова проповядване, че е настанал часът на Божия съд, до едно определено време.“ В 2 Солунци 2:1-3 Павел казва, че денят на Христос не е близо, докато първо не дойде отстъплението и не се открие човекът на греха. Павел въвежда човека на греха, малкия рог, папството, и с предупреждение обхваща целия период на неговото върховенство, който продължи 1260 години и завърши през 1798 година.
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.'
1798 ၌ ခရစ်တော်၏နေ့ နီးကပ်နေပြီဟု ကြေညာခြင်းကို တားမြစ်ထားသော ကန့်သတ်ချက်သည် ရပ်စဲသွားခဲ့သည်။ အဆုံးကာလသည် စတင်လာခဲ့ပြီး၊ စာအုပ်ငယ်ပေါ်ရှိ တံဆိပ်ကို ဖယ်ရှားယူခဲ့သည်။ ထိုအချိန်မှစ၍ ဗျာဒိတ် ၁၄ ၏ ကောင်းကင်တမန်သည် ထွက်သွားခဲ့သည်။ Uriah Smith က ဤသို့ဆိုသည်—“သင်မြင်နိုင်မည်ဆိုလျှင်၊ 1798 မှစ၍ ပထမကောင်းကင်တမန်၏ သတင်းစကားသည် ထွက်သွားခဲ့ပြီဖြစ်သည်။ 1798 ၌ ဗျာဒိတ် ၁၄ ၏ ပထမကောင်းကင်တမန်သည် သမိုင်းထဲသို့ ရောက်ရှိလာသည်”—ဤသည်မှာ ရှေ့ဆောင်များ၏ နားလည်မှုဖြစ်သည်။ “ထိုအချိန်မှစ၍ ဗျာဒိတ် ၁၄ ၏ ကောင်းကင်တမန်သည် ဘုရားသခင်၏ တရားစီရင်ခြင်းအချိန် ရောက်လာပြီဟု ကြေညာခဲ့ပြီး၊ အခန်းကြီး ၁၀ ၏ ကောင်းကင်တမန်သည် ပင်လယ်နှင့် ကုန်းမြေပေါ်၌ ရပ်တည်လျက် အချိန်သည် နောက်ထပ်မရှိတော့ဟု ကျိန်ဆိုခဲ့သည်။ သူတို့၏ အထောက်အထားတူညီမှုသည် မငြင်းနိုင်စရာဖြစ်သည်။ တစ်ပါးကို နေရာချထားသော အကြောင်းပြချက်အားလုံးသည် အခြားတစ်ပါးအတွက်လည်း ထိရောက်သည်။ လက်ရှိမျိုးဆက်သည် ဤပရောဖက်ပြုချက် နှစ်ခု၏ ပြည့်စုံခြင်းကို မျက်မြင်တွေ့နေရသည်။ အထူးသဖြင့် 1840 မှ 1844 အထိ အက်ဒ်ဗင့်တရားဟောကြားခြင်း၌၊ ၎င်းတို့၏ အပြည့်အစုံနှင့် အသေးစိတ်ပြည့်စုံခြင်းသည် စတင်ခဲ့သည်။”
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 ŋɛ 1840 dɔŋ 1844 nda faa na, sababu ya naŋ kpɛli Revelation 14 ni maaŋ ayi ba 1798 ni, ka o hãa naŋ kpɛli maaŋ ayi ba 1840 ni, siŋa na ka saŋaŋ yɛl la ga ŋmɔ. Advent waazu ni, ka kɛseŋ 1840 haa 1844 ni, yɛl bɔhɔŋa la biŋi ka bi taŋ kpɛ. Malaika la ziŋ ka o nawɔkpaŋ ayi yi lɔɔ nyiŋ ni ka ayopɛ la yi tɛŋ ni, na yeli o waazu la yelaa ga kɛse. Saŋaŋ yɛl la n daam nyuɔɔ la ka n taŋ tɛŋgbɛɛsi kɔkɔɔ, ka advent waazu la maa taŋ ba missionary station mɔɔri mɔɔri ni duniyan la puŋ. 1840 ni kɔɔ, Ellen White hãa naŋ kpɛli maaŋ ayi la saŋaŋ yɛl la bi zo yi ba every mission station in the world. La taŋ kpɛ bo siŋa na ka Bible prophecy la year-day principle la yɛl kpɛŋ kpɛŋ la bi faŋ yɛl yi ka Ottoman Empire la lɔɔ. Yɛ bɛ naŋ yi la details la puŋ sa kaan yi, ama yɛ deŋ deŋ yi ka yɛ kpa Millerite history la zugu ka Midnight Cry la dynamics la.
Key Historical Events: 1833 and the Falling of the Stars
အဓိက သမိုင်းဝင် ဖြစ်ရပ်များ — ၁၈၃၃ ခုနှစ်နှင့် ကြယ်များ ကျခြင်း
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.'
1833-жылы жулдызларныӊ қулауы болды. Эллен Уайт «Уллы Күрес» китабыныӊ 333-бетинде былай деп аңлатадı: «1833-жылы, Миллер Мәсихтиӊ жақын арада келүвиниӊ дәлеллерин халық алдында жария түрде усынa баслағаннан еки жыл соң, Қутқарыўшы Өзиниӊ екинчи келүвиниӊ белгилери сыпатында уәде еткен белгилердиӊ соӊғысы көринди. Иса былай деди: “Жулдызлар көктен қулар”. Матфей 24:29. Ал Яхия Аянда, Қудай күниниӊ жақынлағанын хабарлайтуғын көринслерди аянда көргенинде, былай деп жария етти: “Көктеги жулдызлар жерге қулаdı, күшли жел силкигенде інжир ағашыныӊ мезгили жетпеген інжирлерин төккени сыяқлы”. Аян 6:13. Бул пайғамбарлық 1833-жыл 13-ноябрьдеги уллы метеорлық жаўында айрықша ҳәм тәсирли түрде орынланды».
William Miller's testimony recounts:
Уильям Миллерын гэрчлэл иигэжэ өгүүлнэ:
'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.'
«Суббота иртәнге аштан соң — 1833 елның җәендә — мин бер мәсьәләне тикшерү өчен өстәлем артына утырдым; һәм эшкә чыгар өчен торып баскач, күңелемә элеккегә караганда тагын да көчлерәк итеп: “Бар да, моны дөньяга җиткер”, — дигән сүз килде. Бу тәэсир шулкадәр кинәт һәм шулкадәр көчле булды ки, мин урыныма кире утырдым да: “Мин бара алмыйм, Ходай”, — дидем. “Нигә?” — дигән җавап килгәндәй булды; шунда ук барлык сәбәпләрем, сәләтем җитмәве турында уйларым, калкып чыкты. Ләкин күңел газабым шулкадәр көчәйде ки, мин Аллаһы белән тантаналы килешүгә кердем: әгәр Ул юл ачса, мин барырмын һәм дөнья каршындагы бурычымны үтәрмен. “Юл ачу дип син нәрсәне аңлыйсың?” — дигәндәй булды. “Менә, — дидем мин, — әгәр миңа кайсы да булса урында халык алдында сөйләргә чакыру килсә, мин барып, Изге Язмада Раббының килүе турында нәрсә тапканымны сөйләрмен”. Шул мизгелдә үк бөтен йөгеем төште. Һәм мин, мөгаен, миңа мондый чакыру булмас, дип сөендем; чөнки миңа моңарчы беркайчан да мондый чакыру килгән юк иде, кичергән сынауларым билгеле түгел иде, һәм мине нинди дә булса хезмәт кырына чакырырлар дигән өметем бик аз иде. Шушы вакыттан ярты сәгатьләр чамасы үткәч, мин әле бүлмәдән дә чыгып китмәгән идем, Дрезденнан, өемнән якынча уналты миль ераклыктагы, Гилфорд әфәнденең улы килеп керде һәм атасы мине чакыртканын, аның белән өйләренә кайтуымны теләгәнен әйтте; мин, күрәсең, ул мине ниндидер эш буенча күрергә тели дип уйладым. Мин аңардан: “Нәрсә кирәк?” — дип сорадым. Ул җавап бирде: икенче көнне аларның чиркәвендә вәгазь булмаячак икән, һәм атасы минем килеп, кешеләргә Раббының килүе хакында сөйләвемне тели икән. Мин шунда ук үз-үземә, шундый килешү ясаганым өчен, ачуым килде. Мин шул ук минутта Раббыга каршы баш күтәрдем һәм бармаска ниятләдем. Мин малайга һичнинди җавап бирмичә, зур газап эчендә, якындагы бер урманлыкка киттем. Анда мин, Аның белән ясаган килешүдән үземне азат итәргә тырышып, бер сәгатьләр чамасы Раббы белән көрәштем; ләкин һичбер җиңеллек таба алмадым. Вөҗданыма: “Аллаһы белән килешү төзеп, аны шулкадәр тиз үк бозарсыңмы?” — дигән сүз сеңдерелде, һәм шулай эшләүнең гаять зур гөнаһлылыгы мине басып китте. Ахырда мин буйсындым һәм Раббыга вәгъдә бирдем: әгәр Ул мине ныгытса, мин барырмын, Ул миннән нәрсә генә таләп итсә дә, шуны үтәргә миңа мәрхәмәт һәм көч бирер дип Аңа таянып. Мин өйгә кайттым һәм малайның һаман да көтеп торуын күрдем. Ул төшке аштан соңга кадәр калды, һәм мин аның белән бергә Дрезденга кайттым».
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.
Miller itit 1833-mi augut qillarmi tusagaksaminik saqqititsivanniaqsimajuq. 1833-mi Decembarimi, ullurissat kataktitillugit, tusagaksaa suli kajusititsinersuaqaqtitsijuq.
1840: The Fulfillment of Prophecy and the Ottoman Empire
1840: Peyxembertiyê Pêk Hatinê û Împaratoriya Osmanî
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.'
En 1840, Ellen White comenta un notable cumplimiento de la profecía. Este pasaje ha sido a menudo controvertido en el Espíritu de Profecía, y algunos sostienen que Uriah Smith lo insertó en El Conflicto de los Siglos, pero tales argumentos carecen de fundamento. Ella está hablando de la secuencia de cumplimientos proféticos que condujeron hasta 1840, incluido el caer de las estrellas y el Día Oscuro. Ella escribe: “En el año 1840, otro notable cumplimiento de la profecía despertó un interés generalizado.”
She refers to biblical prophecy, not merely a human prediction by Josiah Litch.
Eya tixwecexa porofesiya yaBibhelani, kungabi ntsena ku bvumba ka munhu hi 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."
ئىككى يىل ئىلگىرى، ئىككىنچى كېلىشنى جاكارلاپ يۈرگەن باشلامچى خادىملاردىن بىرى بولغان جوسايا لىچ، ۋەھىي 9-بابنىڭ بىر تەفسىرىنى نەشر قىلىپ، ئوسمانلى ئىمپېرىيەسىنىڭ يىقىلىشىنى ئالدىن بىلدۈرگەن ئىدى. ئۇنىڭ ھېسابلىشىچە، بۇ كۈچ 1840-يىلى 11-ئاۋغۇست كۈنى ئاغدۇرىلىشى كېرەك ئىدى. بەلگىلەنگەن ۋاقىتتا، تۈركىيە ئۆز ئەلچىلىرى ئارقىلىق ياۋروپادىكى ئىتتىپاقداش كۈچلەرنىڭ ھىمايىسىنى قوبۇل قىلدى ۋە شۇ ئارقىلىق ئۆزىنى خرىستىيان مىللەتلىرىنىڭ كونتروللۇقى ئاستىغا قويدى. بۇ ۋەقە ئالدىن ئېيتىلغان بېشارەتنى دەل-دەل ئەمەلگە ئاشۇردى. بۇ ئىش مەلۇم بولغاندا، كۆپ سانلىق كىشىلەر مىللېر ۋە ئۇنىڭ ھەمراھلىرى قوبۇل قىلغان پەيغەمبەرلىك تەبىر قىلىش پىرىنسىپلىرىنىڭ توغرىلىقىغا ئىشىنىپ قالدى، ۋە ئادىۋېنت ھەرىكىتىگە ئاجايىپ زور بىر تۈرتكە بېرىلدى. ئىلىم-مەرىپەت ۋە مەرتىۋە ئىگىلىرى بولغان كىشىلەر مىللېرگە قوشۇلۇپ، ئۇنىڭ قاراشلىرىنى ۋەز ئېيتىش ۋە نەشر قىلىش ئىشلىرىغا قاتناشتى، ۋە 1840-يىلدىن 1844-يىلغىچە بۇ خىزمەت تېز سۈرئەت بىلەن كېڭەيدى.
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.
اوریاح اسمیت به ما گفته بود که فرشتۀ اولِ مکاشفه ۱۴ در سال ۱۷۹۸ آمد، اما این همان فرشتهای است که در مکاشفه ۱۰ آمده است. در مکاشفه ۱۰، به یوحنا گفته میشود که کتابچۀ کوچک را از دست فرشته بگیرد و آن را بخورد، و آن در دهان او شیرین خواهد شد. پیام میلری در ۱۱ اوت ۱۸۴۰، پس از دو سال پیشگوییِ فروپاشیِ امپراتوری عثمانی بر اساس اصلِ سال-روز در نبوتِ کتابمقدس، شیرین شد. هنگامی که آن رویداد دقیقاً تحقق یافت، پیامی که آنان اعلام میکردند در دهانشان شیرین شد.
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.
1840 ãtt wagasit 11, ãyti âf ãfegim, misğäqû yimol alläw bä’afäččäw. Yohannes yewärädäw məl’ak kä’əju yalläwən tinniš mäṣḥaf yəwəsäd zänd yit’äzäzall. Məl’aku bä1840 ãtt wagasit 11 yəwärädall, yih dəgmo yäRə’əy 10 məl’ak käRə’əy 14 yäqädamawi məl’ak gar and nəw. YäRə’əy 14 məl’ak bä1798, bägize yämäč’äräša, yəmäṭṭall, nägär gən mäl’əktu bä1840 hayl yägənñall. Ellen White, kuh yäwq yih kəstäta sïtawäq, bizuwočč Miller ena yärgädäññočču yätäkätälut yätənbit tirgwame mäsäriyawwočč t’kkəlñännat endä-hone tämənu, bäläč. Käm1930-woch šägər, bämäjemmariya b1919 yäjemmäräw nägär gən bətəläy b1930-woch wist, Adventism Miller ena yärgädäññočču yätäkätälut yätənbit tirgwame mäsäriyawwočč wädqäw alläw—yih mäsäriyawwočč yäMäṣḥaf Qəddus tənat yäproof text zädä näbär.
The 1843 Chart and the Tarrying Time
1843-жыллиқ Чарт вә Кечикиш Вақти
The next waymark in history is the 1843 chart, produced in May 1842. Ellen White says, 'I have seen that the 1843 chart was directed by the hand of the Lord and that it should not be altered, that the figures were as He wanted them, and that His hand was over and hid a mistake in some of the figures so that none could see it until His hand was removed.' This chart is a prophetic waymark, produced in May 1842. In June 1842, the Protestant churches began closing their doors and the second angel arrives.
Tarihteki bir sonraki işaret taşı, Mayıs 1842’de hazırlanmış olan 1843 çizelgesidir. Ellen White şöyle der: “1843 çizelgesinin Rab’bin eli tarafından yönlendirildiğini ve değiştirilmemesi gerektiğini, rakamların O’nun istediği gibi olduğunu ve O’nun elinin onların üzerinde bulunduğunu, öyle ki bazı rakamlardaki bir yanlışı gizlediğini ve O’nun eli kaldırılıncaya dek hiç kimsenin bunu göremediğini gördüm.” Bu çizelge, Mayıs 1842’de hazırlanmış peygamberlik niteliğinde bir işaret taşıdır. Haziran 1842’de Protestan kiliseleri kapılarını kapatmaya başladı ve ikinci melek gelir.
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.
ߕߋ߲ ߞߐߕߍ߫ߙߌ߫ ߘߊ߬ߓߊ߬ߟߌ߬ߞߊ߲ ߞߋߟߋ߫ ߂߁ ߞߐ߫ ߞߐߕߍ߫ ߂߁: «ߞߍ߫ߜߍߡߊ߲ ߂߀߂߄߂ ߕߊ߬ߡߌ߬ߘߊ߬ߟߋ߲߬ ߟߊ߫، ߡߌߟߟߍߙ ߡߊ߲߬ߞߊ߬ߣߍ߲ ߞߊ߬ ߊ߬ ߞߊ߬ߙߊ߲ߞߍ߫ ߟߎ߬ ߟߊ߫ ߊ߬ ߟߊ߫ ߛߌߣߊ߲ ߝߟߐߡߊ߫ ߞߍ߫ Casco Street Church ߞߊ߲ Portland, Maine. ߞߏߛߊ߬ߟߌ߬ ߘߏ߫ ߟߎ߬ ߞߐ߫، ߛߐߘߐߡߊ߫ ߘߌ߫ ߡߍ߲ ߠߎ߬ ߓߘߊ߫ ߊ߬ߟߎ߬ ߛߌ߬ߘߊ߬ߘߊ߫ ߟߎ߬ ߘߊ߲ߞߍ߫ ߡߌߟߟߍߙ ߡߊ߲߬ߞߊ߬ߣߍ߲ ߡߊ߬.» Ellen White ߓߊ߯ߙߊ߲ߓߊ ߦߋ߫ ߊ߲ ߞߍ߫ ߡߊ߲߬ ߛߎ߬ߓߊ߬ ߟߋ߬ ߘߌ߫ ߞߋ߫ ߛߋ߫ ߦߌ߬ߡߊ߬ߘߐ߫ ߞߎ߬ߣߊ߬ߞߏ ߞߊ߬ ߕߎ߬ߡߊ߬ ߟߊ߫، ߞߎ߬ߣߊ߬ߞߏ ߞߊ߬ ߝߍ߬ߛߊ߬ߘߊ ߡߊ߬. ߞߎ߬ߣߊ߬ߞߏ ߡߍ߲ ߠߊ߫ ߞߊ߬ ߞߍ߫ ߛߐߘߐߡߊ߫ ߘߌ߫ ߡߍ߲ ߠߎ߬ ߟߊ߫ ߊ߬ߟߎ߬ ߛߌ߬ߘߊ߬ߘߊ߫ ߟߎ߬ ߘߊ߲ߞߍ߫ ߘߴߊ߬ ߕߍ߫ ߦߋ߫ ߖߐ߬ߙߌ߬ߦߊ߬ ߣߌ߲. ߖߐ߬ߙߌ߬ߦߊ߬ ߣߌ߲ ߘߊߡߌ߬ߣߊ߬ߣߍ߲ ߞߍ߫ ߞߍ߫ ߜߍ߫ ߘߊ߬ߡߎ߲ ߠߊ߫، ߛߐߘߐߡߊ߫ ߘߌ߫ ߡߍ߲ ߠߎ߬ ߓߘߊ߫ ߘߊ߲ߡߌ߬ߘߊ߫ ߞߏ߫ ߡߌߟߟߍߙߟߊ ߟߎ߬ ߦߋ߫ ߡߊߙߌߟߌ߫ ߝߊ߲ߜߍ߲ߞߍߟߊ߫ ߟߎ߬ ߘߌ߫.
The first disappointment is next. From The Great Controversy, page 393:
ပထမဆုံးသော စိတ်ပျက်ခြင်းသည် နောက်တစ်ဆင့်တွင် ရှိသည်။ *The Great Controversy*၊ စာမျက်နှာ 393 မှ —
'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.
1842 ၌ပင် ဤပရောဖက်ပြုချက်အတွင်း «ရူပါရုံကို ရေးသားလော့၊ ဖတ်သောသူသည် ပြေးနိုင်စေရန် အပြားများပေါ်တွင် ထင်ရှားစွာ ဖော်ပြလော့» ဟူ၍ ပေးထားသော ညွှန်ကြားချက်သည် ဒံယေလနှင့် ဗျာဒိတ်ကျမ်း၏ ရူပါရုံများကို သရုပ်ဖော်ရန် ပရောဖက်ပြုချက်ဇယားတစ်စောင် ပြင်ဆင်ရန် Charles Fitch အား အကြံပေးခဲ့သည်။ 1844 ခုနှစ်၊ အောက်တိုဘာ 22 ရက်၏ ကြီးမားသော စိတ်ပျက်ဖွယ်ဖြစ်ရပ် မတိုင်မီ အနည်းငယ်သာ အကြာတွင် ကွယ်လွန်သွားသော Charles Fitch သည် ဤသမိုင်း၌ သခင်ဘုရား၏ အသုံးတော်ခံဖြစ်ခဲ့သည်။ သူသည် ထိုဇယားကို ပြင်ဆင်ခဲ့ပြီး၊ 1842 ခုနှစ် မေလတွင် ထုတ်ဝေခဲ့သည်။
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.
Iminyago y’iyi mbonerahamwe yafatwaga ko ari ugusohora kw’itegeko rya Habakuki. Nyamara ariko, nta wigeze abona ugutinda kugaragara mu isohozwa ry’iyerekwa. Igihe cyo gutinda gitangazwa muri ubwo buhanuzi nyine. Nyuma yo gucika intege, uyu murongo w’Ibyanditswe wabonetse ko ufite uburemere bukomeye: “Iyerekwa riracyari iry’igihe cyagenwe, ariko ku iherezo rizavuga kandi ntirizabeshya; nubwo ryatinda, uriritegereze, kuko rizaza rwose, ntirizatinda. Umukiranutsi azabeshwaho no kwizera.”
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.
Kweghari nar tarriyi da farko rashin cika tsammani ne, wanda ya zo a ranar 22 ga Maris, 1844. Mabiya Miller suna hasashen ƙarshen duniya a shekara ta 1843, suna amfani da lissafin lokaci na Littafi Mai Tsarki. Sa’ad da Ubangiji bai zo ba zuwa lokacin nan, sai rashin cika tsammani na farko ya auku a ranar 22 ga Maris, 1844. Wannan ne lokacin tarriyi.
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.
ꯃꯍꯥꯛ ꯑꯁꯤ ꯇꯦꯟ ꯕꯔꯒꯤꯟꯁꯀꯤ ꯄꯔꯦꯕꯜꯗꯥ, ꯍꯕꯥꯀꯨꯛ 2ꯗꯥ, ꯑꯃꯁꯨꯡ ꯗꯥꯅꯤꯌꯦꯜ 12ꯗꯥ ꯂꯩꯕ ꯇꯥꯔꯤꯌꯤꯡ ꯇꯥꯏꯝ ꯑꯁꯤꯅꯤ꯫ ꯗꯥꯅꯤꯌꯦꯜ 12:11ꯗꯥ ꯍꯥꯏ, “ꯑꯃꯁꯨꯡ ꯑꯍꯥꯟꯕ ꯃꯇꯝꯗꯒꯤ ꯗꯦꯂꯤ ꯁꯦꯛꯔꯤꯐꯥꯏꯁ ꯂꯧꯊꯣꯛꯄ ꯉꯝꯂꯒꯥ...” ꯄꯥꯏꯑꯣꯅꯤꯌꯔꯁꯤꯡꯅ ꯈꯪꯂꯝꯃꯤ ꯃꯗꯨꯗꯤ 508ꯗꯥ ꯄꯦꯒꯅꯤꯖꯝ ꯃꯥꯏꯊꯥꯔꯛꯈꯤ, ꯃꯔꯝꯗꯤ ꯀ꯭ꯂꯣꯚꯤꯁꯅ ꯚꯤꯁꯤꯒꯣꯠꯁꯤꯡ ꯃꯥꯏꯊꯥꯔꯛꯄꯥ꯫ ꯄꯦꯒꯅꯤꯖꯝ ꯂꯧꯊꯣꯛꯄ ꯃꯇꯝꯗꯒꯤ ꯑꯃꯁꯨꯡ ꯄꯦꯄꯦꯁꯤ ꯁꯦꯠ ꯑꯞ ꯇꯧꯕ ꯃꯇꯝꯗꯥ (ꯃꯇꯝ ꯊꯨꯝꯁꯤꯡ ꯊꯥꯗꯣꯛꯄꯥ ꯃꯇꯨꯡꯗꯥ, 538ꯗꯥ), ꯃꯗꯨꯗꯒꯤ 1290 ꯗꯦꯁ ꯂꯩꯒꯅꯤ꯫ ꯃꯇꯨꯡ ꯃꯔꯤꯒꯤ ꯚꯔꯁꯇꯥ ꯍꯥꯏ, “ꯃꯍꯥꯛ ꯑꯗꯨ ꯌꯥꯝꯅꯥ ꯌꯥꯏ ꯃꯗꯨꯗꯤ ꯌꯦꯡꯂꯒꯥ ꯑꯃꯁꯨꯡ ꯊꯥꯎꯖꯟ ꯊ꯭ꯔꯤ ꯍꯟꯗ꯭ꯔꯦꯗ ꯑꯃꯁꯨꯡ ꯊꯔꯇꯤ ꯐꯥꯏꯚ ꯗꯦꯁꯇꯥ ꯂꯥꯛꯄꯥ꯫” 508 ꯍꯥꯞꯄ 1335 ꯂꯣꯏꯅꯥ 1843 ꯑꯣꯏ꯫ “1843ꯗꯥ ꯂꯥꯛꯄ ꯃꯍꯥꯛ ꯌꯥꯝꯅꯥ ꯌꯥꯏ꯫” 1335ꯅ ꯇꯥꯔꯤꯌꯤꯡ ꯇꯥꯏꯝ ꯑꯁꯤ ꯃꯔꯛ ꯇꯧꯋꯤ, “1843ꯗꯥ ꯌꯦꯡꯂꯒꯥ ꯂꯥꯛꯄ ꯃꯍꯥꯛ ꯌꯥꯝꯅꯥ ꯌꯥꯏ” ꯍꯥꯏꯅꯥ꯫ ꯑꯗꯣꯝꯅ ꯗꯦꯂꯤꯒꯤ ꯃꯇꯝꯒꯤ ꯃꯔꯨꯑꯣꯏꯕ ꯄꯥꯏꯑꯣꯅꯤꯌꯔꯁꯤꯡꯒꯤ ꯈꯪꯕ ꯑꯁꯤ ꯎꯞꯍꯜ ꯇꯧꯔꯕꯗꯤ, ꯑꯦꯜꯂꯦꯟ ꯋꯥꯏꯠꯅ ꯇꯧꯕ ꯑꯃꯥꯒꯨꯝꯕꯥ, ꯃꯁꯤ ꯌꯥꯝꯅꯥ ꯁꯦꯡꯅꯥ ꯎꯠꯂꯤ꯫
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.
D’éclaircir davantage, Ésaïe 30:18 dit : « Et c’est pourquoi le Seigneur attendra. » Ici, le Seigneur est l’époux dans la parabole des dix vierges, et il tarde. « Et c’est pourquoi l’époux tardera afin qu’il vous fasse grâce, et c’est pourquoi il sera exalté afin qu’il vous fasse miséricorde, car le Seigneur est un Dieu de jugement. Heureux tous ceux qui l’attendent. » Cela correspond à Daniel 12:12 : « Heureux celui qui attend et qui parvient aux 1335. » L’époux tarde le 22 mars 1844. Une bénédiction est attachée au fait de parvenir à la première déception, puis d’attendre. Lorsque vous arrivez ici, vous devez attendre. Qu’attendez-vous ? Habacuc 2:3 dit : « Car la vision est encore pour un temps déterminé, mais à la fin elle parlera et ne mentira pas ; si elle tarde, attends-la. » La bénédiction d’arriver aux 1335 est la bénédiction de parvenir à cette histoire, où le Seigneur accomplira le Cri de Minuit.
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.
Ami wisi na obiara na wɔbɛma no kwan ma ɔde ne ho ahyɛ Anadwo Mframa no mu. Nnipa bi ne Millerfo no nantewii no, ɛnyɛ esiane wɔn ankasa osuahu a wɔne Yesu Kristo wɔ anaa wɔn ankasa adesua a wɔyɛ wɔ Onyankopɔn Asɛm mu nti, na mmom efi suro mu. Ansa na Anadwo Mframa no adu no, Awurade yi saa anuanom yi fi kuw no mu. Ahobammɔdi a edi kan no yɛ adeyɛ no fã a ɛsiesie ma Anadwo Mframa no. Sɛnea Ellen White kyerɛ no, sɛ yɛnte eyi ase a, yefi ɔkwan no so hwe ase kɔ amumɔyɛ wiase a ɛwɔ ase hɔ no mu.
The Empowerment of the Second Angel's Message
Panalangin ti Maikadua nga Mensahe ti Anghel
From Early Writings, page 238: 'Near the close of the second angel's message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun, and I heard voices of angels crying, "Behold, the bridegroom cometh."' This was the Midnight Cry, which was to give power to the second angel's message. The pioneers understood that the first angel's message arrived in 1798 but was empowered with the collapse of the Ottoman Empire in 1840. All the messages arrive at a point in time and are thereafter empowered. The second angel's message arrives on March 22, 1844 when the Protestant churches closed their doors against the Millerite message. The Midnight Cry empowers the second angel's message. The third angel's message arrives on October 22, 1844, and is empowered when the mighty angel of Revelation 18 joins it. Every message arrives in history and is thereafter empowered. This is important to understand.
Χαο̍क Early Writings, σελίς 238: «Προς το τέλος του αγγέλου μηνύματος του δευτέρου, είδον φως μέγα εκ του ουρανού λάμπον επί τον λαόν του Θεού. Αἱ ακτίνες του φωτός τούτου εφαίνοντο λαμπραί ως ο ήλιος, και ήκουσα φωνάς αγγέλων κραζόντων· “Ιδού, ο νυμφίος έρχεται.”» Τούτο ήτο η Κραυγή του Μεσονυκτίου, ήτις έμελλε να δώσει δύναμιν εις το μήνυμα του δευτέρου αγγέλου. Οι πρωτοπόροι κατενόησαν ότι το μήνυμα του πρώτου αγγέλου έφθασεν εν έτει 1798, αλλά ενεδυναμώθη με την κατάρρευσιν της Οθωμανικής Αυτοκρατορίας εν έτει 1840. Πάντα τα μηνύματα αφικνούνται εις σημείον τινά του χρόνου και έπειτα ενδυναμούνται. Το μήνυμα του δευτέρου αγγέλου αφικνείται την 22αν Μαρτίου 1844, όταν αι Προτεσταντικαί εκκλησίαι έκλεισαν τας θύρας αυτών κατά του Μιλλεριτικού μηνύματος. Η Κραυγή του Μεσονυκτίου ενδυναμώνει το μήνυμα του δευτέρου αγγέλου. Το μήνυμα του τρίτου αγγέλου αφικνείται την 22αν Οκτωβρίου 1844, και ενδυναμούται όταν ο ισχυρός άγγελος της Αποκαλύψεως 18 ενώνεται μετ’ αυτού. Έκαστον μήνυμα αφικνείται εις την ιστορίαν και έπειτα ενδυναμούται. Τούτο είναι σημαντικόν να νοηθή.
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.
ጩኸት እኩለ ሌሊት ለመልእክት የሁለተኛው መልአክ ኃይል ሰጠ። የተስፋ ቆርጠው የነበሩትን ቅዱሳን ለማንቃትና በፊታቸው ላለው ታላቅ ሥራ ለማዘጋጀት መላእክት ከሰማይ ተልከው ነበር። በችሎታ የላቁ ሰዎች ይህን መልእክት መጀመሪያ የተቀበሉት አልነበሩም። ዊልያም ሚለር ይህን መልእክት መጀመሪያ የተቀበለው አልነበረም፤ በተቃራኒው እርሱ ከሁሉ በኋላ የተቀበለው ነበር። መልእክቱን በመረዳት ከሁሉ የበለጠ ችሎታ ያለው እርሱ ነበር፤ ሳሙኤል ስኖው ግን መጀመሪያው ነበር። ከዚህ በፊት በሥራው መሪነት የነበሩት ሰዎች መልእክቱን የተቀበሉትና ጩኸቱን በማበርታት የረዱት ከሁሉ በኋላ ነበር። በታሪክ መሠረት፣ የጩኸት እኩለ ሌሊት መልእክትን መጨረሻ የተቀበለው ሰው ዊልያም ሚለር ነበር።
From The Great Controversy, 376:
Uggan 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.
Нав гӕсгӕ уадзынцæй «Midnight Cry»-ы ныфсхастæн, æхсæз мин адæймаджы баззад цæуынц церкуйтæй. Цæмæй Миллеры куыст уыди церкуйты сæрмагондæй æвæрдæр кæнынмæ хъавыд, уый фыццагæй æрцæуыд разыфæнæй; фæлæ куы минӕвæрттæ æмæ дин ахуыргæнджытæ сæхицæн сæвæрдтой Advent-ы догматикæйы ныхасæй æмæ фæндыд сæрмагонд иу ныхасдзинад уымæй фесæфтын, уæдæ сæ кафедрæйæ фæдыл уыдысты уымæн æмæ сæ уæнгтæн нал фæдтой æрвылазын Second Advent-ы хъуыддаджы фехъусынмæ, кæнæ та сæ социалон æмбырдты сæ ныфс уымæй дзурынмæ.
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.
Apo Adventista tupaopegua ko árape ombotovéva ko marandu oñembo’e hag̃ua tupao ryepýpe ha jepe ógape ñemíme, ojehechauka ymaite guive ko’ápe pe movimiento Millerita-pe.
"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."
អ្នកជឿបានឃើញខ្លួនឯងស្ថិតនៅក្នុងការសាកល្បងដ៏ធំ និងភាពច្របូកច្របល់យ៉ាងខ្លាំង។ ពួកគេស្រឡាញ់ពួកជំនុំរបស់ខ្លួន ហើយមិនចង់បែកចេញឡើយ ប៉ុន្តែពេលដែលពួកគេឃើញសក្ខីភាពនៃព្រះបន្ទូលរបស់ព្រះត្រូវបានទប់ស្កាត់ និងសិទ្ធិរបស់ពួកគេក្នុងការស្រាវជ្រាវព្យាករណ៍ត្រូវបានបដិសេធ ពួកគេមានអារម្មណ៍ថា ភក្ដីភាពចំពោះព្រះមិនអនុញ្ញាតឲ្យពួកគេចុះចូលឡើយ។ អ្នកដែលស្វែងរកការបិទបាំងសក្ខីភាពនៃព្រះបន្ទូលរបស់ព្រះ មិនអាចត្រូវបានចាត់ទុកថាជាពួកជំនុំរបស់ព្រះគ្រីស្ទបានទេ។ ដូច្នេះ ពួកគេមានអារម្មណ៍ថា ការបែកចេញពីទំនាក់ទំនងមុនរបស់ខ្លួនគឺសមហេតុសមផល។ នៅរដូវក្តៅ ឆ្នាំ 1844 ប្រហែល 50,000 នាក់បានដកខ្លួនចេញពីពួកជំនុំ។
Miller's Understanding and the True Midnight Cry
فَهمُ ميلر وصراخُ منتصفِ الليلِ الحقيقي لقد أدّت المواضعُ النبويّةُ التي تحدّثت عن المجيء الثاني للمسيح إلى إخراجِ شعبٍ متميّزٍ ومنفصلٍ عن العالم. غير أنّ هؤلاء المؤمنين، بعد أن انفصلوا بسبب فَهمهم لمجيء المسيح الوشيك، لم يكونوا جميعًا موحَّدين في كلّ نقاط العقيدة. فكما في أيام المسيح، حين كان تلاميذه يترقّبون المملكة التي سيؤسّسها، كانت لديهم أفكارٌ خاطئة عن الطريقة التي سيُنشئ بها مملكته. ومع ذلك، فإنّ رسالتهم واعتقادهم بزمان الأحداث كانا، في الجوهر، صحيحين. هكذا أيضًا كان شأن حركة عام 1844. لم يكن جميع الذين خرجوا عند مناداة «هوذا العريسُ مُقبِل» متّفقين في كلّ تفصيل؛ لكنّهم كانوا موحَّدين في الحقيقة العظيمة التي مفادها أنّ مجيء المسيح قد صار قريبًا جدًا. كان وليم ميلر نفسه لا يزال واقعًا في أخطاءٍ كثيرة، سواء في تفسير النبوّات أو في تطبيق بعض الآيات. غير أنّ الله لم يرفض الرسالة بسبب هذه النواقص. فالرسالة كانت مُرسَلةً لتُحدِث اختبارًا لشعبه. وكثيرون ممّن قبلوها فعلوا ذلك بدافع الخوف؛ ولم يكن إيمانهم متجذّرًا في المحبّة للحق. وكان الله يقصد بهذه الرسالة أن يَكشف ما في القلوب. ولو كانت هذه الحركة خاليةً من العيوب البشريّة كلّها، لما ظهرت تلك السمات الكامنة في الصفات الخُلُقيّة لكثيرين. لقد قيل إنّ هذه الرسالة كانت «لتُمتحَن بها الكنيسة وتُجرَّب، وليُعلَم ما إذا كانوا سيضعون عواطفهم على هذا العالم أم على المسيح والسماء». وكان ميلر ومَن ارتبطوا به يظنّون أنّ رسالة الإنذار إلى لَاودِكيّة تنطبق على الكنائس الاسميّة في زمانهم. لكنّها، في الواقع، كانت تنطبق عليهم هم أنفسهم. ومع أنّهم كانوا يظنّون أنّهم أُقيموا ليوقظوا الكنائس، فقد كانوا هم بحاجةٍ إلى عملٍ أعمق في قلوبهم. كانوا صادقين، وكان الله يقودهم؛ لكنّهم لم يفهموا كلّ ما كان يريد أن يُتمّه بوساطتهم. فقد تطلّعوا إلى ظهور المسيح لكي يُخلّص شعبه ويُبيد الأشرار؛ لكنّهم لم يروا أنّه قبل أن يأتي ملكوت المجد، لا بدّ أن يتمّ عملُ دينونةٍ وتطهيرٍ واستعداد. إنّ صراخ منتصف الليل، إذا فُهِم حقّ الفهم، لم يكن مجرّد إعلانٍ عن زمانٍ مُحدّد. لقد كان الرسالة التي تنبّأ بها المثل: «ففي نصف الليل صار صراخ: هوذا العريسُ مُقبِل، فاخرُجنَ للقائه» (متّى 25: 6). وهذه الرسالة لم تُضِئ المجيء القريب فحسب، بل كشفت أيضًا عن شرطٍ روحيّ. فقد كان هناك تَريُّثٌ ظاهر، وتأخيرٌ، خيّب رجاء كثيرين. لكن في ذلك التأخير عينه كان يجب أن يُستعلَن الفرق بين الذين لديهم زيتٌ في آنيتهم والذين ليست لهم سوى المصابيح الخارجية للاعتراف. إنّ الذين كانوا قد تبِعوا النور لم يُرفَضوا بسبب خطئهم في الحدث الذي سيقع عند انقضاء الأيام النبويّة. لم تكن خيبة رجائهم دليلًا على أنّ الله لم يَقُدهم. لقد اختبر تلاميذ المسيح خيبةً مشابهة حين دخلوا أورشليم وهم يهتفون: «أوصنّا لابن داود»، ثم رأوه بعد ذلك مُسلَّمًا للصلب. وكانوا، مع ذلك، سائرين في تتميم قصد الله. وهكذا أيضًا في عام 1844: لقد أُعطي الشعب الرسالة التي كان ينبغي أن تُعطى، وإن كان فَهمهم لما كان الله على وشك أن يفعله ناقصًا. إنّ مسألة الأهمّيّة ليست ما إذا كان كلّ إنسانٍ قد نطق بكلّ شيءٍ على وجه الصواب، بل ما إذا كان الله في رحمته يقود شعبًا إلى اختبارٍ يُعِدّهم للمزيد من النور. فخلال إعلان المجيء الثاني، وضمن صراخ منتصف الليل، كان الله يدعو الناس إلى الخروج من العالم، وإلى فحص قلوبهم، وإلى الاستعداد للقاء ربّهم. وكان هذا هو العمل الحقيقي. وكان المقصود أن ينكشف كلّ ما هو زائف، وأن يظهر المخلصون، وأن يُستعلَن أناسٌ يحبّون ظهور المسيح بالحقّ.
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.
من كتاب الشيخ دامستيغت، Foundation of Seventh-day Adventist Message and Mission، كان ميلر يعتقد أن إعلان دانيال 8:14 والملاك الأول من رؤيا 14 هو صرخة نصف الليل—«هوذا العريس مُقبل». وكان يعتقد أن هذه الرسالة كانت تُحدِّد المجيء الثاني للمسيح. وظنّ ميلر أن التاريخ كلَّه كان صرخة نصف الليل، لكن إلن وايت تقرِّر أن صرخة نصف الليل قد تمَّت عند نقطة محدَّدة. وقد عنون صموئيل سنو عرضه «صرخة نصف الليل الحقيقية» ليميِّزها عن التعليم الميلري القائل إن صرخة نصف الليل كانت الرسالة العامة.
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.
ئەڭ ڕۆحانییەکان یەکەمجار پەیامەکەیان وەرگرت، و ئەوانەی پێشتر لە کارەکەدا ڕێبەرییان کردبوو دوایین کەسان بوون لە وەرگرتنی و یارمەتیدان بۆ گەورەکردنی هاوارەکە. ویلیام میلەر، کە لە ساڵی 1833ەوە سەرکردایەتیی کارەکەی کردبوو، کاتێک پەیامی «هاواری نیوەشەو» لە ئاب 1844 هات، لەگەڵیدا دەستەوەستان بوو. ئەو دڵنیانەبوو لەوەی جیا بێتەوە لە کڵێساکان، و بۆ ماوەی چەندین ساڵ فێرکردنی تێگەیشتنێکی دیکەی «هاواری نیوەشەو»ی کردبوو.
William Miller wrote:
William Miller ayillqäna:
'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."'
«Ай Саибниң көрүнүшиниң қандақму бир бәлгүлүк күни тоғрисида һечқачан қатъий ишәнчтә болмиған едим, чүнки һеч ким күн вә саатни билишкә қабил әмәс, дәп ишинип кәлгән едим. Мән нәшр қилинған барлиқ дәрслиримдә, буни нам бетидә көргили болиду, “1843-йил әтрапида” дәп көрсәткән едим. Ағзаки барлиқ дәрслиримдә болса, мән һәр вақит тиңшиғучиларға, әгәр һесаблашимда һечқандақ хаталиқ болмиса, мәзгилләр 1843-йили ахирлишиду, бирақ ахирниң шу вақиттинму бурун кәлмәйду, дәп ейталмаймән, шуңа улар һәр даим тәйяр туридиған болуши керәк, дәп ейтаттим. 1842-йили қериндашларниң бәзилири наһайити қатъийлиқ билән дәл шу жилни вәз қилип, мәнің “әгәр” дегән сөзни қошқиним үчүн мени әйиблигән еди.»
In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.
1842 йыл май айында 1843 йылғы схема нәшер ителде, һәм ҡәрҙәштәр Миллерға үҙенең сығышынан «әгәр» һүҙен алып ташларға ҡуштылар.
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.
മില്ലര് തുടര്ന്നു: “ഞാന് കര്ത്താവിന്റെ വരവിനായി ഏപ്രില് ഇരുപത്തിമൂന്നാം തീയതി എന്നൊരു നിശ്ചിത ദിവസം നിശ്ചയിച്ചുവെന്ന കാര്യം പൊതുപത്രങ്ങളും പ്രസിദ്ധീകരിച്ചിരുന്നു. അതുകൊണ്ടു, ആ വര്ഷത്തിന്റെ ഡിസംബറില്, എന്റെ കണക്കുകൂട്ടലില് യാതൊരു പിശകും എനിക്കു കാണാനായിരുന്നില്ലാത്തതിനാല്, 1843 മാര്ച്ച് 21നും 1844 മാര്ച്ച് 21നും ഇടയില് ഏതെങ്കിലും സമയത്ത് കര്ത്താവ് വരുമെന്ന് എന്നിലുള്ള വിശ്വാസം ഞാന് പ്രസിദ്ധീകരിച്ചു.” മില്ലര് ഏഴാം മാസത്തിലെ പത്താം ദിവസം എന്ന നിഗമനത്തില് ഇതിനകം എത്തിയിരുന്നു; സാമുവല് സ്നോ ഈ നിഗമനം ഉപയോഗിച്ച് “Midnight Cry” പ്രഖ്യാപിക്കുന്നതിനു വളരെ മുമ്പ് തന്നെ, മില്ലര് അതിനെക്കുറിച്ച് എഴുതിയിരുന്നു. 1844 ഒക്ടോബര് 22-നെ തിരിച്ചറിയുന്നതിനായി സാമുവല് സ്നോ ഉപയോഗിച്ച തര്ക്കശൃംഖല ഒരുമിച്ച് ഘടിപ്പിക്കാന് കര്ത്താവ് ഉപയോഗിച്ചത് മില്ലറെയായിരുന്നു.
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.
Միլլերը գրեց. «1843 թվականի ընթացքում մամուլը և որոշ քարոզարաններ իմ և ինձ հետ կապված անձանց վրա թափեցին ամենադաժան պարսավանքները։ Մեր դրդապատճառների վրա հարձակում գործեցին, մեր սկզբունքները խեղաթյուրեցին, մեր բնավորությունները զրպարտեցին»։ Ժամանակն անցավ, և 1844 թվականի մարտի 21-ը անցավ՝ առանց Տիրոջ հայտնվելու։ Հիասթափությունը մեծ էր, և շատերը այլևս նրանց հետ չէին ընթանում։ Մինչ այդ ժամանակը՝ 1840 թվականից սկսած, Միլլերականների թիվը գնահատվում էր 200,000, սակայն այս պահին մնացել էր միայն 50,000։
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.
മില്ലർ തുടർന്നു: “ഇതിനുമുമ്പ്, 1843-ലെ ശരത്കാലത്തിൽ, എന്റെ ചില സഹോദരന്മാർ സഭകളെ ബാബിലോൻ എന്നു വിളിക്കാനും, അവയിൽനിന്ന് പുറത്തുവരുന്നത് അഡ്വെന്റിസ്റ്റുകളുടെ കടമയാണെന്ന് പ്രബോധിപ്പിക്കാനും തുടങ്ങി. ഇതുകൊണ്ട് എനിക്ക് അത്യന്തം ദുഃഖമായി. അതിന്റെ ഫലം വളരെ ദോഷകരമായിരുന്നതുമാത്രമല്ല, ഞാൻ അതിനെ ദൈവവചനത്തിന്റെ ഒരു വികൃതീകരണമായി, തിരുവെഴുത്തുകളുടെ ഒരു വളച്ചൊടിക്കലായി കണക്കാക്കി.” രണ്ടാം ദൂതന്റെ സന്ദേശവുമായി മില്ലർ പോരാടിക്കൊണ്ടിരുന്നു; അതിനാൽ യഥാർത്ഥ അർദ്ധരാത്രിയിലെ നിലവിളിയുടെ സന്ദേശം സ്വീകരിക്കുക അദ്ദേഹത്തിനു കൂടുതൽ ദുഷ്കരമായി. ഈ ആചാരം വ്യാപിച്ചു; സഭകൾ അവരുടെ നേരെ അടച്ചുപൂട്ടപ്പെട്ടു; അതുവഴി വൈരാഗ്യം സൃഷ്ടിക്കപ്പെടുകയും ഭൂരിഭാഗം അഡ്വെന്റിസ്റ്റുകൾ തങ്ങളുടേതായ സഭകളിൽനിന്ന് വേർപെടുകയും ചെയ്തു.
After his published time passed, Miller acknowledged his disappointment regarding the exact period but maintained his faith. He continued his labors in the West during the summer of 1844 until the Seventh Month movement. He had no participation in this movement except for a letter written eighteen months earlier about the Mosaic Law observances pointing to that month. He did not expect that such a use would be made of those topics or that belief in such evidence would become a test of salvation. He had no fellowship with the movement until two or three weeks before October 22, 1844. In a letter to Himes on October 6, 1844, Miller wrote, 'I see a glory in the seventh month which I never saw before... Now, blessed be the name of the Lord, I see a beauty, a harmony, an agreement in the scriptures, for which I've long prayed but did not see until today. Thank the Lord, O my soul. Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I'm almost home. Glory, glory, glory, glory.'
Бар вақти эълоншудаи ӯ сипарӣ шуд, Миллер ноумедии худро нисбат ба муҳлати дақиқ эътироф кард, аммо имони худро нигоҳ дошт. Ӯ кори худро дар Ғарб дар давоми тобистони соли 1844 то ҳаракати Моҳи Ҳафтум идома дод. Ӯ дар ин ҳаракат ҳеҷ иштирок надошт, магар танҳо номае, ки ҳаждаҳ моҳ пештар дар бораи риояҳои Шариати Мусо навишта буд ва ба он моҳ ишора мекард. Ӯ интизор надошт, ки аз он мавзӯъҳо чунин истифода бурда мешавад ё эътиқод ба чунин далелҳо ба як озмоиши наҷот табдил меёбад. Ӯ то ду ё се ҳафта пеш аз 22 октябри соли 1844 бо ин ҳаракат ҳеҷ ҳамфикрӣ надошт. Дар номае ба Ҳаймс аз 6 октябри соли 1844, Миллер навишт: «Ман дар моҳи ҳафтум ҷалоле мебинам, ки ҳаргиз пештар надида будам... Акнун, муборак бод номи Худованд, ман дар Навиштаҳо зебоӣ, ҳамоҳангӣ ва мувофиқатеро мебинам, ки дер боз барои он дуо мекардам, аммо то имрӯз онро намедидем. Худовандро шукр, эй ҷони ман. Бародар Сноу, Бародар Сторрс ва дигарон барои василаи чашмони маро кушоданашон муборак бошанд. Ман қариб ба хона расидаам. Ҷалол, ҷалол, ҷалол, ҷалол».
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.
Tû paşê, Miller Gazîya Nîvê Şevê ji nû ve nirxand û wê fanatîzm nav kir. Damsteegt destnîşan dike ku Snow xêzkirina bingehîn a peyama Gazîya Nîvê Şevê ji xebata berê ya Miller wergirt.
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.
मार्च 1844 में प्रकाशित स्नो की गणनाओं ने आरम्भ में बहुत कम ध्यान आकर्षित किया, जब तक कि 12–17 अगस्त 1844 की एक्सेटर कैंप-मीटिंग न हुई। वहाँ, मसीह के पुनरागमन के लिए उसके द्वारा निर्धारित सटीक तिथि ने अनेक मिलराइटों को उद्वेलित कर दिया, और उनके मिशनरी प्रयास को उसके चरम पर पहुँचा दिया। उनकी यह प्रतिक्रिया “सातवें महीने का आंदोलन” के नाम से प्रसिद्ध हुई। यद्यपि मिलराइट नेताओं ने आरम्भ में संदेह व्यक्त किया था, तथापि अपेक्षित घटना से कुछ सप्ताह पहले वे इस आंदोलन से जा मिले और स्नो के विचारों को मुद्रित तथा समर्थित होने की अनुमति दी।
The Midnight Cry and Its Aftermath
आधी रात की पुकार और उसके परिणाम
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.
Ayiti Ellen White la montre pèp Bondye a sou yon chemen k ap mennen nan syèl la, avèk yon limyè dèyè yo yo rele Kri Minui a. Mesaj Samuel Snow te prezante a bezwen byen konprann. Nan mwa me 1842, yo te enprime 300 tablo pou 300 predikatè. Rive 22 mas 1844, apre premye desepsyon an, yo te mete tablo a sou kote, e anpil te kite mouvman an. Moun ki te rete yo te dwe tann. Nan reyinyon kan Exeter la, Snow te montre ke Seyè a t ap vini 22 oktòb 1844, Jou Ekspyasyon an. Sa te pouse yo pwoklame mesaj la.
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 usenang payäna, Exeter camp meeting qepat tren carruyninkunata purisqanpi, rimaykunata uyarisqanmanta, “Qhawariy, casarakuy qhari hamun!” nispa kutichispa. Kay kuyuy iskay killa ukhupi Estados Unidos llapa suyunta pasarispa, 1844 watapi octubre killapa 22 p’unchayninpi Hatun Llakikuyman pusarqan.
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.
دەمستێگت لەسەر کۆنفرانسی لۆو هەمپتۆنی ئەدڤێنتیستەکان، ٢٨–٢٩ی کانوونی یەکەمی ١٨٤٤، کە هایمز و میلەر لە تێدا بەشدار بوون، سەرنج دەدات. هایمز داوای ئەوە کرد کە پیرۆزەکان دڵنەوایی بکرێنەوە، جیهانی مەسیحی هەڵبژێردرێت، و ڕزگاربوون بۆ گوناهباران ڕابگەیەنرێت. چەند هەفتەیەک دواتر، چاپەمەنی ئەدڤێنت دووبارە دەستی پێکردەوە، و هایمز ڕایگەیاند کە دەرگای ڕزگاری کراوەیە. میلەر بەهێواشی لە چەمکی توندڕەوی «دەرگای داخراو» دەست هەڵگرت و گەڕایەوە بۆ بۆچوونی سەرەتایی خۆی سەبارەت بە بانگی نیوەشەو. لە هەمان مانگدا، ئەڵن وایتی یەکەم دیدگای خۆی هەبوو، کە پیشانی دا ئەوانەی بانگی نیوەشەو ڕەت بکەنەوە لە ڕێگاکە دەکەون. ئەو دیدگایە بۆ ویلیام میلەر هەمانەند هەر کەسێکی تر بوو.
William Miller's Final Test and Legacy
ᏫᎵᏯᎻ ᎻᎵᎵᏅ ᎤᏍᏆᎸᏘ ᎤᎪᎵᏰᏗ ᎠᎴ ᎤᎵᏂᎩᏛᎢ
From Early Writings, page 257:
“Ny Soratra tany Am-boalohany”, pejy 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."
“Che-japysóvo upe rire William Miller rehe. Haʼe ojehecha iporandúvaicha ha oñemboʼyvy jepyʼapy ha jehasa asýpe itavayguakuéra rehe. Umi aty oñemojoajúva ha ojoayhúva 1844-pe ohóvo operde iayhu, ojoko ojuehe, ha hoʼa peteĩ tekópe roʼysãva ha hekojevyvape. Ohechávo koʼã mbaʼe, pe ñembyasy omokangy imbarete. Ahecha kuimbaʼe tenondegua omañaha hese, tenonderãite Joshua Himes, ha okyhyjéva ani hag̃ua haʼe oguereko pe mbohapyha ánhel rembipota.”
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.
Naayro angel kasing basaday ro mensahe sa tiyempong kali amo ro Adlaw nga Inugpahuway. Habang si Miller nagapakiling sa kapawa halin sa langit, kining mga tawo nagaplano agud biyawon ro iya hunahuna halin didto. Kabilin sang impluwensya sang tawo sa iya sa kadulom kag ginpadayon pa ro iya impluwensya sa tunga sang mga nagasupak sa kamatuoran. Sang ulihi, ginpataas ni Miller ro iya tingog batok sa kapawa halin sa langit—ro Adlaw nga Inugpahuway. Wara niya nabaton ro mensahe nga kuntani magapahayag sang kahulugan sang iya kapakyasan kag magahatag sang kapawa kag himaya sa nagligad. Nagsandig siya sa kaalam sang tawo imbes nga sa iya sang Dios. Bangod nga ginpaluya siya sang kabudlayan kag katigulangon, indi siya amo ro pareho sang pagpanabat sa mga naglikaw sa iya sa kamatuoran. Sa ila nagapabilin ro sala. Kon nakita tani ni Miller ro kapawa sang pangtatlong anghel, maramong butang ro kuntani nagpahayag. Apang ro iya mga kauturan nagapakita sing tuman kalawig nga paghigugma sa iya, gani naghunahuna siya nga indi gid siya makahimulag sa ila. Gintugotan siya sang Dios nga mapailalom sa gahom sang kamatayon kag gintago siya sa lulubngan halin sa mga nagpahilayo sa iya sa kamatuoran. Si Moises nakasala antes nagsulod sa Yutang Saad; sa amo man nga paagi, nakasala si Miller sang madali na kuntani siya magsulod sa langitnon nga Canaan. Iba ro nagdul-ong sa iya sa paghimo sini; iba man ro dapat magsabat para sini. Apang ginabantayan sang mga anghel ro bilidhon nga yab-ok sang sini nga ulipon sang Dios kag magaguwa ini sa tingog sang katapusan nga trumpeta.
Conclusion: Lessons for Today
Tukuychay: Kunan p’unchaypaq yachachikuykuna
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.
U gachĩrĩro, William Miller nĩwe mũhianĩriro wa Adayibentisti a mũthenya wa mũgwanja mũthia-inĩ wa thĩ. Kĩoneki kĩa mbere kĩa Ellen White nĩ gĩa mĩaka yitũ gũkĩra ciake we mwene. Mũthia-inĩ wa thĩ, Adayibentisti a Mũthenya wa Mũgwanja nĩmakĩrega ũtheri wa Kũrira kwa Gatĩrĩri. Ũtheri wa Kũrira kwa Gatĩrĩri ndũngĩmenyeka no na kwĩrĩrĩria mĩtũrĩre ĩno. Gũcookio ngoro kwa mbere kwahuthirie mũgambanĩro wa Millerite kũruta arĩa maarĩ kuo nĩ ũndũ wa irĩa itarĩ njega, na gũtegeka andũ nĩguo matuĩke bheta ya kũgerio-inĩ iria yaatwarire kũingira Handũ Haatheru Muno. Arĩa maakinya gũcookio ngoro kwa mbere nĩmarathimwo no angĩkorwo marĩrindĩrĩire nginya October 22, 1844. Ihinda rĩĩ nĩ rĩagĩrĩirwo nĩ Ngai nĩguo rĩũmbĩre andũ aria akũrũnga hamwe kũingira Handũ Haatheru Muno. Kũrega Kũrira kwa Gatĩrĩri na kũgwa kuuma njira-inĩ nĩ kũrega mĩtũrĩre ĩno yothe.
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 juhakimsa kimsa pantjasïwinak luräna, ukat jiwasax sapürunjam kimsa yant’äwinakampiw yant’atäñäni. Nayrïr pantjasïwipax diciembre 1844 maran Chika Aruma Art’äwiru jan katuqañänwa. Payïr pantjasïwipax Diosat sipansa jaqinakar ist’añänwa, ukaw kimsïr pantjasïwipar irpäna: sábado ururu jan katuqañaru. Aka uraqin tukusiñapanxa, paqallqu uru adventistanakax Chika Aruma Art’äwina sarnaqäwipa ukat nayra thakhinakaru kutt’añ jawsäwirux jan katuqapxani, jilïrinakapar ist’apxatap layku. Ukham lurasa, animalan chimpupatak wakicht’asipxi, Milleran kimsa t’aqa yant’äwi saräwip wasitat lurasa; uka yant’äwix qallti kunjamtï jupanakax Chika Aruma Art’äwina yatiyäwiparu ukat sarnaqäwipar uñjapki ukampiw.
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.
Kuti paĩ mokõi profesía añónte omombeʼúva pe tembiasakue peteĩha ñembotavy guive mokõiha ñembotavy peve: umi 2300 ára (“Pe visión ipuku ramo jepe, ehaʼarõ ichupe”) ha pe 2520. Oñemboyke hag̃ua pe 2520 haʼe hína oñemboyke hag̃ua pe Pyhare Mbyte Sapyʼa. Oñemboyke hag̃ua pe Pyhare Mbyte Sapyʼa haʼe hína hoʼa hag̃ua tape ári guive pe arapy añáme oĩva yvýpe gotyo.
We will address this further in the next presentation.
Su bora bi lanog saráa me mǝra bi nǝ̌l nǝ e goo nà.