We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.
Nous identifions 1863 comme le dernier point d’épreuve dans une série d’épreuves qui furent amorcées lors de la grande déception de 1844. Notre premier élément de raisonnement est le fait que le mouvement millérite prit fin lorsque l’Église adventiste du septième jour fut légalement enregistrée auprès du gouvernement des États-Unis cette année-là même. Le mouvement qui commença prophétiquement en 1798 s’acheva en 1863.
Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.
प्रेरणा हमें बताती है कि जब प्रकाशितवाक्य अठारह का सामर्थी स्वर्गदूत 11 सितंबर, 2001 को उतरा, तब उस घटना का प्रतिरूप मिलेराइट आंदोलन में पहले ही प्रस्तुत किया जा चुका था, जब प्रकाशितवाक्य दस का स्वर्गदूत उतरा था। मिलेराइटों का आंदोलन अंत के समय 1798 में आरम्भ हुआ, जब दानिय्येल अध्याय आठ और नौ में उलै नदी का दर्शन खोल दिया गया। एक लाख चवालीस हज़ार का आंदोलन अंत के समय 1989 में आरम्भ हुआ, जब दानिय्येल के अंतिम तीन अध्यायों में हिद्देकेल नदी का दर्शन खोल दिया गया।
Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.
दोनों अंत के समयों ने अपने-अपने इतिहासों की गतियों में पूर्व चुनी हुई प्रजा को उनसे पृथक करने की एक क्रमिक प्रक्रिया आरम्भ की। जब प्रत्येक इतिहास के प्राथमिक नियम की सार्वजनिक रूप से पुष्टि हुई, तब उस-उस इतिहास का स्वर्गदूत उतर आया। संदेश, आंदोलन और दूत—ये वे साधन थे जिन्हें प्रभु ने प्रत्येक इतिहास में पूर्व चुनी हुई प्रजा के पाप को प्रकट करने के लिए प्रयोग किया; क्योंकि जैसे मसीह ने अपने कार्य के विषय में सिखाया, यदि वह न आए होते, तो इतिहास के कुतर्क करने वाले यहूदियों पर पाप न होता। दूत, संदेश और आंदोलन न्याय के वे साधन थे जो पूर्व चुनी हुई प्रजा को उनके-उनके इतिहासों के क्रमिक प्रकाश को अस्वीकार करने के लिए उत्तरदायी ठहराते, और जब स्वर्गदूत उतर आया, तब उसने यह चिह्नित किया कि पूर्व वाचा की प्रजा पर न्याय की प्रक्रिया आरम्भ हो चुकी है। न्याय का साधन तब पहचाना जाता है जब वे भविष्यद्वक्ता, जो उस इतिहास को चित्रित करते हैं, उस संदेश को खाते हैं जो यहोवा ने उन्हें दिया है। जब वे उस संदेश को खा लेते हैं, तब वे उसी संदेश को पूर्व चुनी हुई प्रजा के पास ले जाते हैं, जिन्हें हठी और विद्रोही लोग के रूप में चित्रित किया गया है, जो न सुनेंगे और न परिवर्तित होंगे। एक बार स्वर्गदूत उतर आता है और संदेश खाया जाता है, तब विद्रोही प्रजा का न्याय आरम्भ हो जाता है।
We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.
Nous appliquons le processus de jugement de l’ancien Israël, tel qu’il est illustré dans le livre des Nombres, à l’histoire du mouvement millérite et, en définitive, nous appliquerons ce processus d’épreuve au mouvement des cent quarante-quatre mille. La symbolique du nombre « dix » doit être déterminée par le contexte du passage où il est employé.
The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.
Lêzdaneya deh ceribandinan ji bêhêviyê dest pê dike, yan li Deryaya Sor ji bo Îsraêla kevnar an jî di 22ê Çiriya Paşîn, 1844-an de ji bo Millerîyan. Xwişk White ew rastiyên “nîşaneyê bingehîn” destnîşan dike ku di wê demê de hatin vekirin, bi destpêkê ji tiştê ku wê “derbasbûna demê” nav kir. Bêhêviya Îbraniyan xetera artêşa Fir‘ewn bû. Kêmbûna baweriya Îbraniyan bi hêza Xwedê ve di bersiva wan de li hember tirsê wan ji artêşa dijminên xwe re hate eşkerekirin, mîna ku di ceribandina dehemîn û dawî de jî wisa bû. Îsa dawiyê ji destpêkê ve nîşan dide; ji ber vê yekê, ew tirsa ji pahlawanên li Erdê Sozdankirî ku deh sîxur destnîşan kirin, heman tirs bû ku li kêleka Deryaya Sor jî bêhêviya wan derxistibû holê. Ceribandina dehemîn û dawî ya hereketa Millerî dê pêxemberiyek demî bûya, wekî ku 22ê Çiriya Paşîn, 1844 bû.
The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.
Дар таърихи пешравонаи озмоишҳои миллеритӣ ноумедии бузург оғози таърихеро нишон дод, ки ба таври равшан бо наҷоти Исроили қадим аз Миср намуна гардида буд. Аз Баҳри Сурх сар карда, силсилаи даҳ озмоиш вуҷуд дошт, ва озмоиши охирин бозتابи озмоиши аввал мебуд. «Гузаштани вақт» дар ноумедии бузург аз нофаҳмии як пешгӯии замонӣ ба вуҷуд омад. Охирин марҳилаи раванди озмоиш барои Исроили рӯҳонӣ ҳамон гуна мебуд, ки аввалин марҳила буд. Дар соли 1863 роҳбарони Исроили воқеӣ интихоб карданд, ки ба методологияи Китоби Муқаддаси ҳамон касоне бозгарданд, ки онҳоро нав ҳамчун духтарони Рум муайян карда буданд, ва дарозтарин пешгӯии замониро дар Китоби Муқаддас рад карданд, ё метавон гуфт, нодуруст фаҳмиданд. Анҷоми даҳ озмоиш ҳам дар Исроили воқеӣ ва ҳам дар Исроили рӯҳонӣ бо оғози он ифода гардида буд. Ва дар анҷом, дар ҳар ду маврид, исёнгарон хоҳиши бозгаштан ба ҳамон ҷое зоҳир карданд, ки аз он тоза раҳоӣ ёфта буданд.
By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.
Ngokwala izikhathi eziyisikhombisa zikaLevitikusi 26, ubu-Adventisti baseLawodikea badala inkinga yesiprofetho ababengazange bayibone kusengaphambili. Kuze kube namuhla abakakakwazi ukuxazulula leyo nkinga, nakuba bephakamisa izinhlobo ngezindlela eziningi zezinganekwane bezama ukwenza kanjalo. Inkinga ikhona evesini uDadewethu White alikhomba njengesisekelo nensika emaphakathi yobu-Adventisti.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
«Элч нарын ирэлтийн итгэлийн суурь төдийгүй төв тулгуур багана нь бусад бүх Судрын ишлэлээс илүүгээр дараах тунхаглал байсан юм: “Хоёр мянга гурван зуун өдрийн дараа ариун газар цэвэршигдэх болно.” [Даниел 8:14.]» Агуу Тэмцэл, 409.
Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.
زهنيّة الأدفنتست لديها الكثير لتقوله عن الآية الرابعة عشرة، لكنها لا تتناول قطّ أول ملاحظة ينبغي أن تُسجَّل بشأن هذه الآية. وتلك الملاحظة هي أن الآية الرابعة عشرة هي «جواب». والجواب لا يكون ذا معنى إن لم يتضمّن السؤال الذي استدعى ذلك الجواب. ولا يمكن، منطقياً أو نحوياً أو على وجهٍ معقول، فصلُ الآية الثالثة عشرة عن الآية الرابعة عشرة، لأن الآية الثالثة عشرة هي السؤال والآية الرابعة عشرة هي الجواب.
The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.
प्रश्न, जब उसे ठीक और निष्पक्ष रीति से प्रस्तुत किया जाता है, पद चौदह को उस अर्थ से बहुत भिन्न अर्थ प्रदान करता है जो एडवेंटिज़्म सिखाता है। इसका यह अर्थ नहीं है कि पद चौदह “एडवेंट विश्वास की नींव और केंद्रीय स्तंभ” नहीं है, क्योंकि वह है। इसका अर्थ यह है कि जब एडवेंटिज़्म ने 1863 में “सात कालों” को गलत समझकर अलग रख दिया, तब वे यह पूर्णतः परिभाषित करने में असमर्थ रहे कि पद चौदह का वास्तविक अर्थ क्या है। पवित्रशास्त्र में आधा सत्य, सत्य नहीं होता। ठीक प्रकार से समझे जाने पर, पद तेरह का प्रश्न उस भविष्यद्वाणी की पहचान की माँग करता है जो उस पवित्रस्थान के शुद्धीकरण को चिह्नित करती है जिसे पैरों तले रौंदा गया था, और साथ ही उस भविष्यद्वाणी की भी पहचान की माँग करता है जो सेना के रौंदे जाने को चिह्नित करती है। तेईस सौ वर्षों की भविष्यद्वाणी ‘पवित्रस्थान’ से संबंधित है और पच्चीस सौ बीस वर्षों की भविष्यद्वाणी ‘सेना’ से संबंधित है।
To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.
Pour traiter la relation entre ces deux versets, il faudrait une étude approfondie, ce que je n’ai pas l’intention de faire à ce stade dans ces articles. Ces points ont été abordés à maintes reprises au fil des années et se trouvent dans la série Les Tables d’Habacuc. Je traite encore du symbolisme d’Élie et je souhaite d’abord achever l’exposé de ces vérités.
William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.
William Miller était l’Élie du commencement de l’adventisme, et sa première découverte fut les sept temps de Lévitique vingt-six; ainsi, le rejet de cette vérité en 1863 fut un rejet du message d’Élie. À ce stade, j’aborde la caractéristique de l’Alpha et de l’Oméga qui identifie la fin au commencement. L’épreuve finale de l’ancien Israël était représentée dans la première épreuve. Les deux épreuves représentent la crainte que les nations païennes fussent plus puissantes que Dieu. La dixième épreuve, étant la même en principe, était bien plus rebelle que la première épreuve, car l’histoire de la victoire de Dieu dans la première épreuve aurait dû produire une confiance affermie chez les rebelles. Ils manifestèrent leur rejet de Dieu malgré des preuves bien plus abondantes de Sa puissance qu’ils n’en avaient eues à la mer Rouge. L’adventisme millérite, en 1863, expliquait déjà pourquoi la grande déception était une œuvre puissante de Dieu, mais ils décidèrent néanmoins de se choisir un chef, de retourner en Égypte et de rejeter le message que Daniel appelle le « serment » de Moïse, lequel avait été représenté par Élie.
Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.
Instead of taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear as to what the last test is for both movements.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.
«Satan est... constamment en train d’imposer le faux, afin de détourner de la vérité. La toute dernière séduction de Satan sera de réduire à néant le témoignage de l’Esprit de Dieu. “Quand il n’y a pas de révélation, le peuple est sans frein” (Proverbes 29:18).» Messages choisis, livre 1, 48.
There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.
Il n’existe aucune manière honnête de considérer les écrits d’Ellen White et de prétendre qu’elle n’a pas pleinement approuvé les sept temps de Lévitique vingt-six. Sœur White, comme nous l’avons déjà montré dans ces articles et comme cela est abondamment documenté dans la série intitulée Les Tables d’Habacuc, nous indique directement que Dieu a dirigé à la fois les tableaux de 1843 et de 1850. Elle enseigne directement que ces deux tableaux constituaient un accomplissement du chapitre deux d’Habacuc. Les deux tableaux présentent les sept temps de Lévitique vingt-six comme le point central de leur disposition graphique respective. Dans les deux tableaux, la ligne des sept temps a la croix du Christ comme centre de la ligne prophétique des sept temps.
Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.
بجانب تأييدها للَّوحَين الخاصَّين بحبقوق، سجَّلت مرارًا عديدة أنَّه ينبغي لنا أن نواصل تقديم الرسالة التي قُدِّمت من سنة 1840 إلى سنة 1844، وكلُّ مؤرِّخٍ أدفنتستيٍّ يتناول كيف روَّج الميليتيون للرسالة التي نادوا بها، يقرِّر أنهم استخدموا مخطَّط 1843. فهي لا تؤيِّد الرسائل الممثَّلة على المخطَّطات فحسب، ولا تُسدي إلى شعب الله المشورة بأن يواصلوا تقديم الرسائل عينها التي قُدِّمت في ذلك التاريخ فحسب، بل تورد أيضًا نصوصًا متعددة تُحذِّر فيها من أن تلك الرسائل سوف تتعرَّض للهجوم على امتداد تاريخ بقية شعب الله. وحين تُحذِّر من تلك الهجمات، تُبيِّن مرارًا أن من عمل رقباء الله أن يذبُّوا عن تلك الحقائق بعينها.
If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.
Om diagrammene er feilaktige, da er også de budskapene de grafisk fremstiller, feilaktige. Om det budskap Millerittene forkynte fra 1840 til og med 1844 var feilaktig, da er også Ellen Whites gjentatte identifikasjon av at Milleritt-budskapet var grunnvollen, feilaktig. Om disse budskapene var feilaktige, er hennes gjentatte befalinger om fortsatt å framholde nettopp de samme sannheter, falsk veiledning. Om Millerittenes budskap ikke representerer de grunnvoller som skulle bevares og vernes mot sataniske angrep, da er også disse rådene feilaktige. Å komme til den konklusjon at alle disse spørsmålene knyttet til Elias-budskapet i den historien er feilaktige, ville klart demonstrere at Ellen White var en falsk profet.
Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?
Adventisme modernis masih mengajarkan dalam Seminar Wahyu mereka bahawa gereja baki akan memiliki Roh Nubuat, yang merupakan kesaksian Yesus, tetapi mereka sama sekali tidak memberitahu mereka yang sedang mereka usahakan untuk dibawa menjadi anggota gereja bahawa mereka sepenuhnya menolak pengesahan dan amaran Ellen White yang berkaitan dengan kebenaran-kebenaran asas awal serta sejarah tersebut. Apakah maksud petikan berikut bagi anda?
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
«Մեզ ապագայի համար վախենալու ոչինչ չկա, բացի այն բանից, որ մոռանանք, թե ինչպես է Տերը առաջնորդել մեզ և ինչ է ուսուցանել մեզ մեր անցյալի պատմության մեջ»։ Life Sketches, 196.
In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.
În 1863, mișcarea millerită a ajuns la o concluzie și s-a înregistrat ca entitate juridică pe lângă guvernul care, în cele din urmă, avea să formeze o icoană a papalității, care, potrivit definiției lui Ellen White, este unirea bisericii cu statul.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
« Dans les mouvements actuellement en cours aux États-Unis pour assurer aux institutions et aux pratiques de l’Église le soutien de l’État, les protestants suivent les traces des papistes. Bien plus, ils ouvrent la porte à la Papauté afin qu’elle recouvre, dans l’Amérique protestante, la suprématie qu’elle a perdue dans l’Ancien Monde. » The Great Controversy, 573.
Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.
A ƙarƙashin zato cewa dangantakar shari’a da gwamnati wani ɓangare ne na larurar tsari, a lokacin da ake tura matasan ƙasar zuwa wankan jini da ake kira Yaƙin Basasa, motsin Milleriyawa ya ƙare. A shekara ta 1863, ta wurin labarin da aka buga da kuma sabon jadawali, cocin Adventist na rana ta bakwai ta ƙi annabcin bautar da Daniyel ya kira rantsuwar Musa. A shekara ta 1850, Ubangiji ya umarci mutanensa su yi tebur na biyu na Habakkuk, kuma su gyara kuskuren da ya riƙe hannunsa a kai a teburin 1843. Jadawalin da aka ba da umarni a 1850 ya cika manufarsa sarai, gama Ellen White ta ce ta ga “cewa Allah yana cikin buga jadawalin,” yayinda kuma ta bayyana cewa an nuna jadawalin 1850 a babi na biyu na Habakkuk.
The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.
Le but du tableau de 1850 était le même que celui du tableau de 1843. Il devait être l’instrument évangélique employé pour présenter le message du troisième ange à un monde mourant. En 1863, ce message fut rejeté. Le processus d’épreuve, préfiguré par le processus d’épreuve qui commença à la mer Rouge, débuta avec la prophétie de temps identifiant le sanctuaire qui devait être foulé aux pieds au verset treize de Daniel huit, et le processus d’épreuve s’acheva avec la prophétie de temps identifiant l’armée qui devait être foulée aux pieds au verset treize de Daniel huit.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Puis j’entendis un saint qui parlait; et un autre saint dit à celui qui parlait: Jusqu’à quand s’accomplira la vision concernant le sacrifice perpétuel et la transgression dévastatrice, livrant à la fois le sanctuaire et l’armée pour être foulés aux pieds? Et il me dit: Jusqu’à deux mille trois cents jours; puis le sanctuaire sera purifié. Daniel 8:13, 14.
The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.
Le processus d’épreuve qui commença le 22 octobre 1844 porte la signature de l’Alpha et de l’Oméga. Le commencement de ce processus d’épreuve fut une prophétie de temps qui représentait le sanctuaire devant être foulé aux pieds. Ce fut une prophétie qui produisit une grande lumière lorsqu’elle s’accomplit. Le processus d’épreuve qui prit fin en 1863 porte la signature de l’Alpha et de l’Oméga. La fin de ce processus d’épreuve fut une prophétie de temps qui représentait l’armée devant être foulée aux pieds. Ce fut une prophétie conçue pour produire une grande lumière lorsqu’elle s’accomplirait. Ce fut une prophétie de temps présentée par l’Élie de cette histoire, et lorsqu’elle fut rejetée et mise de côté, elle produisit de grandes ténèbres.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.
Et voici la condamnation : la lumière est venue dans le monde, et les hommes ont aimé les ténèbres plutôt que la lumière, parce que leurs œuvres étaient mauvaises. Jean 3:19.
The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?
Mantig lolo a me ɗaɓɓin ɗuum winndere ndee ko ɗum mi siifii ko jaŋngii maa. Koo Allah, e Ellen White, tabitinii jaŋtooje 1843 e 1850?
“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; 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.” Early Writings, 74.
“Mi hafu luk se, han blong Lod nao i bin lidim jata blong 1843, mo se i no mas jenis; se olketa namba ia oli stret olsem we Hem i wantem; se han blong Hem i stap antap long hem mo i haedem wan mastik long sam long olketa namba, blong i no gat wan i save luk hem, kasem taem we han blong Hem i bin tekemaot.” Early Writings, 74.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, number 13, 359; 1853.
“Ⲁⲓⲛⲁⲩ ϫⲉ Ⲫϯ ⲛⲉϥϩⲓ ϧⲉⲛ ⲡⲓϣⲱⲡ ⲉ̀ⲃⲟⲗ ⲛ̀ⲧⲉ ⲡⲓϭⲱⲣⲁⲧ ⲉⲧⲁ ⲡⲁⲥⲟⲛ Nichols ⲁⲓϥ. Ⲁⲓⲛⲁⲩ ϫⲉ ⲟⲩⲡⲣⲟⲫⲏⲧⲓⲁ ⲛ̀ⲧⲉ ⲡⲁⲓϭⲱⲣⲁⲧ ϣⲟⲡ ϧⲉⲛ ϯⲄⲣⲁⲫⲏ, ⲟⲩⲟϩ ⲓⲥϫⲉ ⲡⲁⲓϭⲱⲣⲁⲧ ⲥⲉⲑⲁϣϥ ⲛ̀ⲛⲁⲗⲁⲟⲥ ⲛ̀ⲧⲉ Ⲫϯ, ⲓⲥϫⲉ ⲁϥⲣ̀ϩⲟϯ ⲛ̀ⲟⲩⲁⲓ, ⲁϥⲣ̀ϩⲟϯ ϩⲱϥ ⲛ̀ⲕⲉⲟⲩⲁⲓ; ⲟⲩⲟϩ ⲓⲥϫⲉ ⲟⲩⲁⲓ ⲉⲣⲉ ϭⲣⲓⲁ ⲙ̀ⲙⲟϥ ⲛ̀ⲟⲩⲕⲉϭⲱⲣⲁⲧ ⲉⲩⲑⲱϣ ⲙ̀ⲙⲟϥ ϧⲉⲛ ⲟⲩⲛⲓϣϯ ⲛ̀ⲙⲉⲧϣⲁⲓ, ⲥⲉⲉⲣϭⲣⲓⲁ ⲛ̀ϧⲏⲧϥ ⲛ̀ϫⲉ ⲟⲩⲟⲛ ⲛⲓⲃⲉⲛ ⲕⲁⲧⲁ ⲫⲁⲓ.” Manuscript Releases, number 13, 359; 1853.
Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?
هل أيَّد الله، من خلال إلن هوايت، الرسالة التي قدَّمها المِلِّيرِيُّون خلال الفترة التاريخية من 1840 إلى 1844؟
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Jumala ei anna meille uutta sanomaa. Meidän on julistettava sitä sanomaa, joka vuosina 1843 ja 1844 toi meidät ulos muista kirkoista.” Review and Herald, 19. tammikuuta 1905.
“God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.
« Dieu nous ordonne de consacrer notre temps et nos forces à l’œuvre consistant à prêcher au peuple les messages qui ont remué des hommes et des femmes en 1843 et en 1844. » Manuscript Release, numéro 760.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
«Всі вістки, дані від 1840 до 1844 року, мають бути нині подані з силою, бо є багато людей, які втратили орієнтири. Ці вістки мають іти до всіх церков. »
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
« Le Christ a dit : “Heureux vos yeux, parce qu’ils voient ; et vos oreilles, parce qu’elles entendent. Car, en vérité, je vous le dis, beaucoup de prophètes et de justes ont désiré voir les choses que vous voyez, et ne les ont point vues ; et entendre les choses que vous entendez, et ne les ont point entendues” [Matthieu 13:16, 17]. Heureux les yeux qui ont vu les choses qui ont été vues en 1843 et en 1844. »
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
「その使命は与えられた。そして、その使命を繰り返して告げることに遅れがあってはならない。なぜなら、時のしるしが成就しつつあり、終結の働きがなされなければならないからである。短い時のうちに大いなる働きがなされるであろう。やがて、神の定めにより、一つの使命が与えられ、それは大いなる叫びへとふくれ上がるであろう。その時、ダニエルはその持ち場に立ち、その証しをするであろう。」Manuscript Releases, volume 21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
« Les vérités que nous avons reçues en 1841, 1842, 1843 et 1844 doivent maintenant être étudiées et proclamées. Les messages des premier, deuxième et troisième anges seront, à l’avenir, proclamés d’une voix forte. Ils seront donnés avec une détermination fervente et dans la puissance de l’Esprit. » Manuscript Releases, volume 15, 371.
“We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.
«Nous comprenons la faiblesse et la petitesse actuelles de l’œuvre. Nous avons fait une expérience. En accomplissant l’œuvre que Dieu nous a confiée, nous pouvons aller de l’avant avec confiance, assurés qu’Il sera notre force efficace. Il sera avec nous en 1906, comme Il a été avec nous en 1841, 1842, 1843 et 1844.» Loma Linda Messages, 156.
“Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.
«សាស្ត្រាចារ្យ និងអ្នកដឹកនាំដែលឈរនៅក្នុងស្ថាប័នរបស់យើង ត្រូវតែរឹងមាំក្នុងសេចក្តីជំនឿ និងក្នុងគោលការណ៍នានានៃសាររបស់ទេវតាទីបី។ ព្រះជាម្ចាស់មានព្រះហឫទ័យឲ្យប្រជារាស្ត្ររបស់ទ្រង់ដឹងថា យើងមានសារនោះដូចដែលទ្រង់បានប្រទានឲ្យយើងនៅឆ្នាំ 1843 និង 1844»។ General Conference Bulletin, April 1, 1903.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
«Сэрэмжлүүлэг ирсэн байна: 1842, 1843, 1844 онуудад энэ мэдээ ирснээс хойш бидний барьж ирсэн итгэлийн суурийг үймүүлж болох юу ч нэвтрэн орохыг зөвшөөрч үл болно. Би энэ мэдээнд байсан бөгөөд түүнээс хойш Бурханы бидэнд өгсөн гэрэлд үнэнчээр дэлхийн өмнө зогссоор ирсэн. Бид өдөр өдрөөр чин сэтгэлийн залбиралтайгаар Эзэнийг эрж, гэрэл хайж байхдаа хөлөө тавьсан тэр тавцангаас хөлөө авах бодолгүй байна. Та нар намайг Бурханы надад өгсөн гэрлийг орхиж чадна гэж бодож байна уу? Тэр нь Үеийн Хад мэт байх ёстой. Тэр нь надад өгөгдсөн цагаас хойш намайг чиглүүлсээр ирсэн». Review and Herald, April 14, 1903.
Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?
Na Ellen White Molimo o ile a lemosa sechaba sa Hae hore se itšireletse khahlanong le litlhaselo tse neng li tla nyenyefatsa linnete tsa histori ea Bamillerite?
“The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.
« Les grands jalons de la vérité, qui nous indiquent notre position dans l’histoire prophétique, doivent être soigneusement préservés, de peur qu’ils ne soient renversés et remplacés par des théories qui apporteraient de la confusion plutôt qu’une lumière véritable. » Selected Messages, livre 2, 101, 102.
“Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.
« Aujourd’hui, Satan cherche des occasions pour abattre les jalons de la vérité,—les monuments qui ont été élevés tout au long du chemin ; et nous avons besoin de l’expérience des anciens ouvriers qui ont bâti leur maison sur le roc solide, qui, au milieu de la mauvaise comme de la bonne renommée, sont demeurés fermes dans la vérité. » Gospel Workers, 104.
“God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.
«Dieu ne laisse jamais le monde sans hommes capables de discerner entre le bien et le mal, la justice et l’injustice. Dieu a des hommes qu’il a désignés pour se tenir à l’avant-garde du combat dans les temps d’urgence. En temps de crise, il suscitera des hommes comme il l’a fait dans les temps anciens. Les jeunes gens seront appelés à se joindre aux porte-étendards âgés, afin d’être fortifiés et instruits par l’expérience de ces fidèles, qui ont traversé tant de conflits, et à qui, par les témoignages de son Esprit, Dieu a si souvent parlé, indiquant la bonne voie et condamnant la mauvaise. Lorsque surgissent des périls qui mettent à l’épreuve la foi du peuple de Dieu, ces ouvriers pionniers doivent rappeler les expériences du passé, lorsque de telles crises survinrent, lorsque la vérité fut mise en question, lorsque des sentiments étranges, ne procédant pas de Dieu, furent introduits. »
“The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.
“L’expérience de ces ouvriers âgés est nécessaire maintenant; car Satan guette toutes les occasions de réduire à néant les anciens jalons, — les monuments qui ont été élevés tout au long du chemin.” Review and Herald, 19 novembre 1903.
In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.
Ɔfe 1863 mu no, Millerfoɔ ahyɛaseɛ no baa awieeɛ wɔ sɛ wɔpoo nokorɛ a ɛdi kan a na wɔde akyerɛɛ saa abakɔsɛm no Elia no sɛ ɔnte ase no so. Ne sɔhwɛ a ɛtwa toɔ no gyinaa nkyekyɛmu mmienu a ɛwɔ Daniel ti nwɔtwe mu no so, a ɛkyerɛ kronkronbea no ne dɔm no so tiatia so. Wuebuee kronkronbea no hann no wɔ sɔhwɛ du no mu deɛ ɛdi kan no so, na wɔde esum baa dɔm no so wɔ sɔhwɛ du no mu deɛ ɛtwa toɔ no so.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
«Da li bišti aɖeke kpɔ be: Seventh-day Adventistawo siwo tsɔ wo ɖokui ɖo Satan ƒe aʋa-dzraɖo te la, woaɖe asi le dzixɔse si le nɔewo kple ameɖeɖe siwo le Mawu ƒe Gbɔgbɔ ƒe Testimonies me la ŋu gbã.»
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Amama a ɛfrɛ nkuran ma ahosohyira a ɛsen bi ne ɔsom kronkron a ɛsen bi no rebɔ, na ɛbɛkɔ so abɔ. Ebinom a seesei wɔde Satan nyansahyɛ ahorow reto gua no bɛsan aba wɔn adwene mu. Wɔwɔ nnipa a wɔwɔ gyinabea a emu yɛ den a wɔde ahotoso ahyɛ wɔn nsa mu a wonte nokware a ɛfa saa bere yi ho no ase. Ɛsɛ sɛ wɔde asɛm no ma wɔn. Sɛ wogye tom a, Kristo begye wɔn atom, na ɔbɛma wɔne no ayɛ adwumayɛfo bom. Na sɛ wɔpow sɛ wobetie asɛm no a, wobegyina wɔn gyinabea wɔ Sum Mu Hene no frankaa tuntum no ase.
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
«Айттырырға миңә бойоролдо: ошо замандағы ҡиммәтле хәҡиҡәт кеше аҡылдарына көндән-көн асығыраҡ асылып бара. Айырыуса ир-аттар һәм ҡатын-ҡыҙҙар Мәсихтең тәнен ашарға һәм Уның ҡанын эсергә тейеш. Аңлау үҫеше буласаҡ, сөнки хәҡиҡәт даими киңәйеүгә һәләтле. Хәҡиҡәттең илаһи Башлаусыһы, Уны танып белеү өсөн артынан барыусылар менән, тағы ла яҡыныраҡ һәм йәнә лә яҡыныраҡ аралашыуға инәсәк. Алла халҡы Уның һүҙен күктән төшкән икмәк итеп ҡабул иткәндә, Улар белерҙәр: Уның сығыштары таң кеүек әҙерләнгән. Ашау ҡабул ителгәндә тән нисек физик көс ала, шулай уҡ улар ҙа рухи көс аласаҡ.»
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“Мы лишь наполовину понимаем замысел Господа, когда Он вывел сынов Израилевых из египетского рабства и вёл их через пустыню в Ханаан.
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“Habang tinitipon natin ang mga banal na sinag na nagliliwanag mula sa ebanghelyo, magkakaroon tayo ng lalong malinaw na pagkaunawa sa sistemang Judio, at ng higit na malalim na pagpapahalaga sa mahahalagang katotohanan nito. Ang ating pagsisiyasat ng katotohanan ay hindi pa ganap. Kaunti pa lamang na mga sinag ng liwanag ang ating natitipon. Yaong mga hindi araw-araw na nagsisipag-aral ng Salita ay hindi malulutas ang mga suliranin ng sistemang Judio. Hindi nila mauunawaan ang mga katotohanang itinuturo ng paglilingkod sa templo. Nahahadlangan ang gawain ng Diyos dahil sa makamundong pagkaunawa sa Kaniyang dakilang panukala. Ang buhay sa hinaharap ang maghahayag ng kahulugan ng mga kautusang ibinigay ni Cristo, habang nalulukuban ng haliging ulap, sa Kaniyang bayan.” Spalding and Magan, 305, 306.
We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.
Nous poursuivrons dans le prochain article notre examen du symbolisme d’Élie en rapport avec 1863.