A Word of Clarification
Une parole de clarification
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.
Le débuɓ noŋ, min fuɗɗi siryaade binndol Habakkuk’s Two Tables ngam firtinde ngal e ɗemɗe ɗow ko woni nder geese amen. Golle waylitaade hollital leñol ngol ko e binndol ko ɓuri wonande golle e no feewi kaɗi, ndee wonaa mo andi fii ɗuum dow fow ɗiɗi e piije ɗe waɗi e dow mum ngam waylitaade hollital leñol ngol ko e binndol, e waɗde e nder mum caɗeele ɗe waɗi e mum ɗe firtinde dokkal ngal nder ɗemɗe ɗe woni e geese ɗin. Min fotaaki fuɗɗaade copy-editing amen dow arande e nder hollitaloji jowi e ñowi e jowi e go’o, nde mi yiyti honnde woni ɗerewol goɗngol ngol min foti waɗde laawol e mum. Ɗum ɓeydi e kañum e dow mawnugol e nder yeesoore message oo gila 1989 haa to tariiɗe amen jooni.
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.
Takriban on besh saal pahle ki peshkashon mein kuchh sachchaiyan apni fahm ke ibtida’i marhale mein thin. Un sachchaiyon mein se pehli, jis ki mujhe wazahat karni hai, Millerite tareekh mein dusre farishte ki amad hai. Us waqt meri samajh yeh thi ki dusra farishta us waqt aa pahuncha jab Protestant kalisiyāon ne pehle farishte ke paigham ki Miller ki peshkash ke khilaf apne darwaze band karne shuru kiye, aur yeh 1843 ke saal ke ikhtitam ke saath muttasil tha. William Miller ne waqt ke hisab mein ek aisi taqweem par kaam kiya jiske mutabiq us ka yaqeen tha ki 1843 ka saal 22 March 1843 ko shuru hua aur 22 March 1844 ko khatm hua. Us ne samjha tha ki woh teen peshgoiyan jo aakhirkar do muqaddas charts par rakh di gayin, 1843 ke saal mein ikhtitam ko pahunchein gi, aur us ka yaqeen tha ki woh saal 22 March 1844 ko khatm hua. Woh do nuqton mein ghalat tha۔
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.
දනියෙල් දොළොස්වන පරිච්ඡේදයේ දින 1335 පිළිබඳ අනාවැකි තුන, ලෙවී කථාව විසිහයේ “සත් වාර” නම් අවුරුදු 2520 සහ දනියෙල් අටවන පරිච්ඡේදයේ දින 2300 යන අනාවැකි, මිලර් විසින් 1844 මාර්තු මාසයේදී අවසන් වන බව ලෙස අවබෝධ කරගෙන තිබුණි. එයට පසුව, එම අනාවැකි 1843දී නොව 1844දී අවසන් වන බව පමණක් නොව, එය නිවැරදි ලෙස තේරුම් ගන්නා ලෙස ස්වාමීන්වහන්සේ සැමුවෙල් ස්නෝවට මඟ පෙන්වූ සේක. ස්නෝ, කාරායිට් කාල-ගණනය යොදා ගත්තේය; එය මිලර් භාවිත කරමින් සිටි කාල-ගණනය නොවීය. මිලර් භාවිත කරමින් සිටියේ වසන්තයක සිට ඊළඟ වසන්තය දක්වා අවුරුද්ද තීරණය කරන රබ්බීනික/සමානරේඛා-පදනම් කාල-ගණනයයි.
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.
Lorsque nous présentions les Deux Tables d’Habacuc, nous n’avions pas compris cette réalité historique et nous utilisions l’expérience de Miller pour marquer le 22 mars 1844 comme l’arrivée du second ange et le commencement du temps d’attente. Je comprenais, et je comprends encore, que l’arrivée de cet ange correspondait au moment où les protestants rejetèrent le message du premier ange proclamé par Miller, et le passage suivant constituait mon point de référence.
“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.
„I juni 1842 höll herr Miller sin andra föreläsningsserie i Casco Street-kyrkan i Portland. Jag betraktade det som ett stort privilegium att få närvara vid dessa föreläsningar; ty jag hade fallit under modlöshet och kände mig inte beredd att möta min Frälsare. Denna andra serie väckte långt större uppståndelse i staden än den första. Med få undantag stängde de olika samfunden dörrarna till sina kyrkor för herr Miller. Många predikningar från de olika predikstolarna sökte blottlägga föreläsarens påstådda fanatiska villfarelser; men skaror av oroliga åhörare bevistade hans möten, och många kunde inte komma in i lokalen. Församlingarna var ovanligt stilla och uppmärksamma.” 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.
Nilielewa kwamba kufungwa kwa milango kwa ujumbe wa Miller kuliashiria mwanzo wa kukataliwa kwa malaika wa kwanza, na kwa kupatana na ufahamu wa Miller kuhusu hesabu ya wakati ya Kirabini/iliyotegemea ikwinoksi nilidhania kwamba tarehe 22 Machi, 1844 iliashiria hitimisho la mwaka 1843. Uwasilishaji wa Miller huko Portland mnamo Juni 1842 kwa kweli ni alama ya njia inayoonyesha kukataliwa kwa hatua kwa hatua ambako hatimaye kulifikia mwisho tarehe 18 Aprili, 1844, lakini wakati wa mawasilisho hayo hatukuwa tumetambua matumizi ya Samuel Snow ya hesabu ya wakati ya Wakaraite.
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.
Na primeira apresentação que começámos a rever editorialmente, comecei a perceber que o que foi registado naquela ocasião parece contradizer aquilo que agora ensinamos. Contradiz, e não contradiz. Trata-se simplesmente de uma ênfase na chegada progressiva do segundo anjo, e também de uma ilustração do progressivo desvelamento desta mensagem, como também sucedeu na história milerita. Esta nota de esclarecimento deverá responder àqueles que tropeçaram na nossa identificação de 19 de abril de 1844 como o primeiro desapontamento milerita e naquilo que foi ensinado no passado.
“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.
“Pesan kahiji jeung kadua dipaparinkeun dina taun 1843 jeung 1844, sarta ayeuna urang aya dina mangsa ngumumkeun pesan katilu; tapi katilu-tuluna éta pesan téh masih kénéh kudu diumumkeun. Ayeuna sarua pentingna saperti kantos baheula yén éta pesan-pesan kudu diulangkeun ka jalma-jalma anu keur neangan bebeneran. Ku kalam jeung ku sora urang kudu ngaguar ieu pangumuman, némbongkeun runtuyanana, sarta nerapkeun nubuat-nubuat anu ngantarkeun urang kana pesan malaikat katilu. Moal aya nu katilu lamun teu aya nu kahiji jeung kadua. Ieu pesan-pesan kudu urang sampaikeun ka dunya ngaliwatan publikasi-publikasi, dina khotbah-khotbah, ku némbongkeun dina runtuyan sajarah kenabian hal-hal anu geus kajadian jeung hal-hal anu bakal kajadian.” Selected Messages, book 2, 104.
Habakkuk's Two Tables 1 of 95
Habacuc n’Awo Tafalan 1/95
Introduction to Habakkuk's Two Tables and the Midnight Cry
Utangulizi wa Jedwali Mbili za Habakuki na Kilio cha Usiku wa Manane
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.
Dans cette série, nous examinerons sur une période prolongée les deux tables d’Habacuc — les tableaux de 1843 et de 1850. Nous commencerons par mettre en place le Cri de Minuit. Comme il a été mentionné, une grande partie des présentations initiales constituera une révision pour ceux qui connaissent déjà ce message ; mais puisque nous préparons une série qui pourra être étudiée par des personnes nouvelles à ce message, nous devons leur exposer quelques idées fondamentales. Nous commencerons donc par le Cri de Minuit, en nous concentrant sur un aspect que l’on trouve dans la première vision d’Ellen White. Lisons le premier paragraphe de Christian Experience and Teachings, page 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年の時が過ぎて間もなく、私に最初の公の幻が与えられた。私はメイン州ポートランドで、キリストにある愛する姉妹であり、その心が私の心と結ばれていたヘインズ夫人を訪ねていた。私たち五人は、皆女性で、家庭の祭壇の前に静かにひざまずいていた。私たちが祈っていると、かつてないほどに神の力が私に臨んだ。」
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.
Ɪsansi asoŋ asunu, ami mɔfa mɔso Ɡosteri White,maŋ a mɔ ji ayi mɔf yila a Ngyanifɔ-la’sung no. Laŋfɔfɔ, ami kroŋ na ba asunu, ba mɔfa asafo no, he ba nu nso na ba yi enum, mɔ so no, e mɔ baakyɛ se mbrɛ enum nyansafo mberɛwa. Eyi de, mɔ hã naŋ nyɛ mɔfɛɛ.
"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."
Mir schien, ich sei von Licht umgeben und erhebe mich höher und immer höher von der Erde. Ich wandte mich um, um nach dem Adventvolk in der Welt zu sehen, konnte es aber nicht finden, als eine Stimme zu mir sagte: „Sieh noch einmal hin und blicke ein wenig höher.“ Darauf erhob ich meine Augen und sah einen geraden und schmalen Pfad, hoch über der Welt angelegt. Auf diesem Pfad zog das Adventvolk zur Stadt, die sich am fernen Ende des Pfades befand. Hinter ihnen, am Anfang des Pfades, war ein helles Licht aufgerichtet, von dem mir ein Engel sagte, es sei der Mitternachtsruf. Dieses Licht schien den ganzen Pfad entlang und erleuchtete ihre Füße, damit sie nicht strauchelten. Wenn sie ihre Augen fest auf Jesus gerichtet hielten, der unmittelbar vor ihnen war und sie zur Stadt führte, waren sie sicher. Doch bald wurden einige müde und sagten, die Stadt sei noch weit entfernt, und sie hätten erwartet, schon früher dort einzuziehen. Dann ermutigte Jesus sie, indem Er Seinen herrlichen rechten Arm erhob, und von Seinem Arm ging ein Licht aus, das über die Adventschar hinwogte, und sie riefen: „Halleluja!“ Andere hingegen verleugneten in vermessener Weise das Licht hinter ihnen und sagten, nicht Gott habe sie so weit geführt. Da erlosch das Licht hinter ihnen, ließ ihre Füße in völliger Finsternis, und sie strauchelten, verloren das Ziel und Jesus aus den Augen und fielen vom Pfad hinab in die finstere und gottlose Welt unter ihnen.
William Miller and the Midnight Cry
William Miller et le Cri de Minuit
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.
ഈ ആദ്യ അവതരണത്തിൽ, ചില കാര്യങ്ങൾ സ്ഥാപിച്ചശേഷം, 1844 ഡിസംബറിൽ നടന്ന ലോ ഹാംപ്ടൺ അഡ്വെന്റിസ്റ്റുകളുടെ സമ്മേളനത്തെ നാം പരിചർച്ച ചെയ്യും. ഈ സമ്മേളനത്തിൽ ചില മില്ലറൈറ്റുകൾ ഒരുമിച്ചുകൂടി, വില്യം മില്ലർ അർദ്ധരാത്രി നിലവിളിയുടെ ബോധ്യത്തെ നിരസിച്ചു. ഇവിടെ ഉള്ള തർക്കം ഇതാണ്: ഈ ദർശനം നമ്മെ എല്ലാരെയും സംബന്ധിക്കുന്നതായിരിക്കെ, പ്രത്യേകിച്ച് വില്യം മില്ലറിനുവേണ്ടിയായിരുന്നു.
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.
Sa parehong buwang iyon, itinanggi ni William Miller ang liwanag na nasa likuran nila—ang Sigaw sa Hatinggabi—na magiging sanhi upang siya’y mahulog mula sa landas tungo sa masamang sanlibutan sa ibaba. Susuriin natin ang mga implikasyon nito. Ipinakikita ng makasaysayang katibayan na ang lahat ng mga Millerita ay naniniwalang kanilang tinutupad ang talinghaga ng sampung dalaga; ito ay karaniwang kaalaman sa kanila. Ipapakita natin na si William Miller ay may pagkaunawa kung ano ang Sigaw sa Hatinggabi. Pinaniwalaan ni Miller na ang Sigaw sa Hatinggabi ay ang mensahe ng oras ng paghuhukom ng Daniel 8:14 at Apocalipsis 14:6-9. Pinaniwalaan niya na ang mensaheng sinimulan niyang ipahayag noong unang bahagi ng dekada 1830 ay ang Sigaw sa Hatinggabi, “Narito, dumarating ang kasintahang lalaki,” at na si Jesus ay dumarating sa sanlibutan bilang kasintahang lalaki.
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.
Durante a maior parte da história milerita, eles criam que estavam cumprindo a parábola das dez virgens, mas pensavam que o Clamor da Meia-Noite descrevia a mensagem que vinham proclamando. Contudo, no verão de 1844, surgiu uma compreensão nova e correta: o Clamor da Meia-Noite era o movimento do Sétimo Mês, com a expectativa de que Jesus viesse no décimo dia do sétimo mês. Esse era o verdadeiro Clamor da Meia-Noite. Quando Miller rejeitou o verdadeiro Clamor da Meia-Noite em dezembro de 1844, estava rejeitando a história do verão de 1844 e retornando à sua posição anterior de que se tratava apenas da mensagem geral da década de 1830. Compreender a dinâmica do Clamor da Meia-Noite é crucial. Se você não compreender o 2520 como os mileritas o compreenderam, não poderá entender o Clamor da Meia-Noite. Se não puder entender o Clamor da Meia-Noite como os mileritas o entenderam, você cairá do caminho para o mundo ímpio abaixo.
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.
في هذا العرض، سنبدأ ببعض الحقائق الواردة على الخريطة والتي يرفضها الأدفنتست اليوم علنًا. إن معهد البحوث الكتابية التابع لكنيسة الأدفنتست السبتيين ومعظم اللاهوتيين الأدفنتست يرفضون الـ 2520. وسنعالج هذا كتابيًّا فيما نمضي قدمًا، غير أننا سنبيّن أولًا أن إلن وايت تؤيّد الـ 2520 تأييدًا كاملًا. كما أن المعهد ومعظم اللاهوتيين يرفضون أيضًا الفهم الريادي لـ «المحرقة الدائمة». وسنبيّن أن رفض الفهم الريادي القائل إن «المحرقة الدائمة» هي الوثنية إنما هو رفض لروح النبوة. وكذلك يرفض المعهد علنًا الفهم الريادي للأبواق—البوق الخامس والبوق السادس. وسنبدأ بإظهار أن رفض الفهم الريادي للأبواق هو رفض لروح النبوة.
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.
A yau, mafi yawan Adventist ba su da bayyanannen fahimta ko kaɗan game da 1290 da 1335. In ba tare da fahimtar majagaba game da 1335 ba, babu wata hujjar Littafi Mai Tsarki da za ta tabbatar da tantance lokacin jinkiri da ya fara a ranar 22 ga Maris, 1844. In ba tare da fahimtar lokacin jinkiri ba, ba za a iya gane yanayin motsin Kukan Tsakar Dare ba. In ba tare da fahimtar Kukan Tsakar Dare ba, mutum yana fāɗuwa daga kan hanya zuwa ga muguwar duniya da ke ƙasa. Za mu nuna waɗannan gaskiyoyi a kan jadawalin ta fuskar bayyananniyar amincewa ta Ruhun Annabci, sa’an nan kuma mu warware su daga Maganar Allah. Amma da farko, muna bukatar mu ga abin da ya kewaye tarihin Millerite da abin da ya haifar da Kukan Tsakar Dare.
Millerite History and the Arrival of the First Angel
Istoria millerită și sosirea primului înger
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.
ہم یوریاہ اسمتھ کی کتاب *Thoughts on Daniel and Revelation* کے صفحہ 521 سے آغاز کرتے ہیں تاکہ میلرائیٹ تاریخ کو ظاہر کریں اور 1798 سے متعلق گفتگو کریں۔ یوریاہ اسمتھ لکھتے ہیں: “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.” مکاشفہ 10 میں ایک زبردست فرشتہ اپنے ہاتھ میں ایک کھلی ہوئی چھوٹی کتاب لیے آسمان سے اترتا ہے۔ ایلن وائٹ ہمیں بتاتی ہیں کہ یہ زبردست فرشتہ یسوع مسیح ہے، اور وہ چھوٹی کتاب دانی ایل کی کتاب ہے۔ باب دس کے اختتام تک، یوحنا کو حکم دیا جاتا ہے کہ وہ اس چھوٹی کتاب کو کھا لے، جو اس کے منہ میں میٹھی اور اس کے پیٹ میں کڑوی ہوگی۔ یوحنا میلرائیٹ تاریخ کی نمائندگی کرتا ہے، جہاں دانی ایل کا پیغام میٹھا ہوتا ہے لیکن آخرکار تلخ مایوسی پر منتج ہوتا ہے۔ پیشروؤں کے مطابق، مکاشفہ 10 کا وہ زبردست فرشتہ مکاشفہ 14 کے پہلے فرشتے ہی کے برابر ہے—دونوں ایک ہی فرشتہ ہیں۔
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.
আমরা প্রায়ই প্রকাশিত বাক্যের এই স্বর্গদূতদের বিষয়ে নির্দিষ্টভাবে খুব বেশি সময় ব্যয় করি না, কিন্তু আমাদের তা করা উচিত। প্রকাশিত বাক্য ১০ অধ্যায়ের পরাক্রমশালী স্বর্গদূত সেই স্বর্গদূতও বটে, যিনি, উইলিয়াম মিলারের বিশ্বাস অনুসারে, প্রকাশিত বাক্য ১৪ অধ্যায়ের প্রথম স্বর্গদূতের কার্য সম্পাদনের মাধ্যমে ‘মধ্যরাত্রির আর্তনাদ’-এর পরিপূর্ণতা সাধন করছিলেন: ‘ঈশ্বরকে ভয় কর এবং তাঁহাকে গৌরব দাও; কেননা তাঁহার বিচারের সময় উপস্থিত হইয়াছে।’ তাঁহার বিচারের সময় দানিয়েল ৮:১৪-কে নির্দেশ করে। এই স্বর্গদূতেরা সম্পন্নকৃত কার্য্যের বিভিন্ন দিক চিহ্নিত করে।
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.
Thuhla mbilu eka Uriah Smith: “Nkatsakanyo wa nkarhi wa swiendlakalo swa Nhlavutelo 10 wu tlhela wu tiyisisiwa hi mhaka ya leswaku ntsumi leyi yi fana hi ku helela ni ntsumi yo sungula ya Nhlavutelo 14.” U hlamusela leswi swi ti hlanganisaka: havambirhi va ni rungula ro hlawuleka leri va faneleke ku ri twarisa, havambirhi va humesa xitiviso xa vona hi rito lerikulu, havambirhi va tirhisa ririmi leri fanaka leri kombetelaka eka Muvumbi, naswona havambirhi va twarisa nkarhi—un’wana a hlambanya leswaku nkarhi a wu nge he vi kona, kasi un’wana a twarisa leswaku nkarhi wa vuavanyisi bya Xikwembu wu fikile. Rungula ra Nhlavutelo 14:6 ri vekiwile exineneni lexi xa ku sungula ka nkarhi wa makumu.
Uriah Smith states that the time of the end is 1798, and the message of Revelation 14 comes after that. He writes, 'But the message of Revelation 14:6 is located this side of the commencement of the time at the end. It is a proclamation of the hour of God's judgment come, and hence must have its application in the last generation. Paul did not preach the hour of judgment come. Luther and his coadjutors did not preach it. Paul reasoned of a judgment to come, indefinitely future, and Luther placed it at least three hundred years off from his day. Moreover, Paul warns the church against any such preaching as that the hour of God's judgment has come until a certain time.' In 2 Thessalonians 2:1-3, Paul says that the day of Christ is not at hand until the falling away comes first and the man of sin is revealed. Paul introduces the man of sin, the little horn, the papacy, and covers with a caution the whole period of his supremacy, which continued 1260 years, ending in 1798.
Uriah Smith anasema kwamba wakati wa mwisho ni 1798, na ujumbe wa Ufunuo 14 huja baada ya hapo. Anaandika, “Lakini ujumbe wa Ufunuo 14:6 umewekwa upande huu wa mwanzo wa wakati wa mwisho. Ni tangazo la saa ya hukumu ya Mungu kuja, na kwa hiyo lazima uwe na matumizi yake katika kizazi cha mwisho. Paulo hakuhubiri saa ya hukumu imekuja. Luther na wasaidizi wake hawakuihubiri. Paulo alijadiliana kuhusu hukumu itakayokuja, iliyo mbele kwa wakati usioainishwa, na Luther aliiweka angalau miaka mia tatu mbele ya siku yake. Tena, Paulo hulionya kanisa dhidi ya mahubiri yoyote ya namna hiyo kwamba saa ya hukumu ya Mungu imekuja mpaka wakati fulani.” Katika 2 Wathesalonike 2:1-3, Paulo anasema kwamba siku ya Kristo haijakaribia mpaka kuasi kuje kwanza na yule mtu wa dhambi afunuliwe. Paulo humtambulisha mtu wa dhambi, pembe ndogo, upapa, na hulifunika kwa onyo kipindi chote cha ukuu wake, kilichoendelea miaka 1260, kikifikia mwisho wake mwaka 1798.
In 1798, the restriction against proclaiming the day of Christ at hand ceased. The time of the end commenced, and the seal was taken from the little book. Since then, the angel of Revelation 14 has gone forth. Uriah Smith says, 'If you will see it, since 1798, the first angel's message has gone forth. In 1798, the first angel of Revelation 14 arrives in history'—this is the pioneer understanding. 'Since then, the angel of Revelation 14 has proclaimed the hour of God's judgment come, and the angel of chapter ten has taken his stand on the sea and the land, swearing that time should be no more. Their identity is unquestionable. All arguments that locate one are effective for the other. The present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, especially from 1840 to 1844, began their full and circumstantial accomplishment.'
1798年には、キリストの日が近いことを宣べ伝えることに対する制限は終息した。終わりの時が始まり、小さな書物から封印が取り去られた。その時以来、黙示録14章の御使いは出て行った。ウライア・スミスはこう述べている。『もしあなたがそれを見るなら、1798年以来、第一天使の使命は出て行ったのである。1798年に、黙示録14章の第一天使は歴史の中に到来する。』—これが先駆者たちの理解である。『その時以来、黙示録14章の御使いは、神のさばきの時が来たことを宣べ伝えてきた。そして10章の御使いは、海と地の上に立ち、もはや時がないと誓った。彼らの同一性は疑う余地がない。一方を位置づけるあらゆる議論は、他方にも有効である。現代の世代は、これら二つの預言の成就を目撃している。再臨の宣教において、特に1840年から1844年にかけて、それらの完全で詳細な成就が始まった。』
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 označuje roky 1840 a 1844 ve vztahu k prvnímu andělu ze Zjevení 14, který přichází roku 1798, avšak první anděl je vyznačen také v roce 1840, kdy je poselství zmocněno. V kázání o adventu, zvláště od roku 1840 do roku 1844, započalo jejich plné naplnění. Postavení anděla s jednou nohou na moři a druhou na zemi označuje široký dosah jeho zvěstování. Poselství mělo překročit oceán a rozšířit se do různých národů, a adventní zvěst skutečně dospěla ke každé misijní stanici na světě. Od roku 1840 bylo poselství prvního anděla podle Ellen White neseno ke každé misijní stanici na světě. To bylo uskutečněno tehdy, když byl zásadou den-rok biblického proroctví potvrzen pád Osmanské říše. V této chvíli se nezabýváme podrobnostmi, nýbrž vytváříme rámec pro milleritské dějiny a dynamiku Půlnočního volání.
Key Historical Events: 1833 and the Falling of the Stars
Événements historiques majeurs : 1833 et la chute des étoiles
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.'
En 1833 se produjo la caída de las estrellas. Elena de White comenta en El conflicto de los siglos, página 333: «En 1833, dos años después de que Miller comenzara a presentar públicamente las evidencias de la pronta venida de Cristo, apareció la última de las señales que el Salvador había prometido como indicios de su segundo advenimiento. Dijo Jesús: “Las estrellas caerán del cielo”. Mateo 24:29. Y Juan, en el Apocalipsis, declaró, al contemplar en visión las escenas que habían de anunciar el día de Dios: “Las estrellas del cielo cayeron sobre la tierra, como la higuera deja caer sus higos inmaduros cuando es sacudida por un fuerte viento”. Apocalipsis 6:13. Esta profecía recibió un cumplimiento notable e impresionante en la gran lluvia meteórica del 13 de noviembre de 1833.»
William Miller's testimony recounts:
Témoignage de William Miller :
'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.'
„V sobotu po snídani — v létě roku 1833 — jsem se posadil ke svému stolu, abych prozkoumal určitý bod, a když jsem vstal, abych šel ven pracovat, dolehla na mne s větší silou než kdy dříve slova: „Jdi a oznam to světu.“ Tento dojem byl tak náhlý a přišel s takovou mocí, že jsem znovu klesl do svého křesla se slovy: „Nemohu jít, Pane.“ „Proč ne?“ jako by zazněla odpověď, a tehdy se vynořily všechny mé výmluvy, můj nedostatek schopností; avšak má úzkost byla tak veliká, že jsem uzavřel s Bohem slavnostní smlouvu, že otevře-li On cestu, půjdu a splním svou povinnost vůči světu. „Co rozumíš tím, že otevře cestu?“ jako by ke mně přišlo. Inu, řekl jsem, dostanu-li pozvání veřejně promluvit na kterémkoli místě, půjdu a povím jim, co v Bibli nacházím o příchodu Páně. V tom okamžiku ze mne všechno břemeno spadlo. A radoval jsem se, že pravděpodobně nebudu takto povolán, neboť jsem nikdy takové pozvání nedostal, mé zápasy nebyly známy a měl jsem jen nepatrnou naději, že budu pozván na nějaké pole práce. Asi po půl hodině od té chvíle, ještě než jsem opustil místnost, vstoupil syn pana Guilforda z Drážďan, asi šestnáct mil od mého bydliště, a řekl, že jej jeho otec poslal pro mne a přeje si, abych šel s ním domů, neboť jsem se domníval, že mne bude chtít vidět kvůli nějaké záležitosti. Zeptal jsem se ho, co si přeje. Odpověděl, že příštího dne nebude v jejich kostele žádné kázání a že si jeho otec přeje, abych přišel a promluvil k lidu o předmětu Pánova příchodu. Okamžitě jsem se na sebe rozhněval, že jsem takovou smlouvu uzavřel. Ihned jsem se vzepřel proti Pánu a rozhodl se, že nepůjdu. Chlapce jsem opustil, aniž jsem mu dal jakoukoli odpověď, a ve veliké tísni jsem se uchýlil do blízkého háje. Tam jsem asi hodinu zápasil s Pánem a snažil se zprostit smlouvy, kterou jsem s Ním uzavřel, ale žádné úlevy jsem nedošel. Na mé svědomí doléhala slova: „Uzavřeš s Bohem smlouvu a tak brzy ji porušíš?“ a nesmírná hříšnost takového jednání mne přemohla. Nakonec jsem se podrobil a zaslíbil Pánu, že mne-li bude podpírat, půjdu a budu v Něho důvěřovat, že mi dá milost a schopnost vykonat vše, co bude ode mne požadovat. Vrátil jsem se do domu a nalezl chlapce, jak dosud čeká. Zůstal až po obědě a já jsem se s ním vrátil do Drážďan.“
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.
C’est ainsi que Miller, durant l’été 1833, commença à présenter publiquement le message. En décembre 1833, la chute des étoiles ajouta de la solennité à son message.
1840: The Fulfillment of Prophecy and the Ottoman Empire
1840: La réalisation de la prophétie et l’Empire ottoman
In 1840, Ellen White comments on a remarkable fulfillment of prophecy. This passage is often controverted in the Spirit of Prophecy, with some arguing that Uriah Smith inserted it into The Great Controversy, but these arguments are unfounded. She is speaking about the sequence of prophetic fulfillment's leading up to 1840, including the falling of the stars and the Dark Day. She writes, 'In the year 1840, another remarkable fulfillment of prophecy excited widespread interest.'
No ano de 1840, Ellen White comenta um notável cumprimento da profecia. Esta passagem é frequentemente contestada no Espírito de Profecia, com alguns argumentando que Uriah Smith a inseriu em O Grande Conflito, porém tais argumentos são infundados. Ela está falando acerca da sequência de cumprimentos proféticos que conduziram até 1840, incluindo a queda das estrelas e o Dia Escuro. Ela escreve: “No ano de 1840, outro notável cumprimento da profecia despertou amplo interesse.”
She refers to biblical prophecy, not merely a human prediction by Josiah Litch.
Ella se refiere a la profecía bíblica, no meramente a una predicción humana de 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."
Twa ane avan, Josiah Litch, enn minis dirizan ki ti pe prese deziem laveni, ti pibliye enn lexpozision lor Revelation 9, anonsan davans tonbman Lanpir Otoman. Dapre so bann kalkil, sa pwisans-la ti pou ganny ranverse le 11 Out 1840. Dan moman presi ki ti’n ganny endike, Latirki, atraver so bann lanbasader, ti aksepte proteksion bann Pwisans Alye Lerop e, par sa, ti met limem anba kontrol bann nasyon kretyen. Sa levennman-la ti akonpli prediksion-la egzakteman. Kan sa ti vin koni, bann miltitud ti ganny konvenki lor koreksion bann prensip lentèrpretasion profetik ki Miller ek so bann asosye ti’n adopte, e enn lanplis formidab ti ganny done mouvman Laveni. Bann zom enstrir e dan pozision ti ini zot avek Miller pou prese e pibliye so bann lopinyon, e depi 1840 ziska 1844, sa travay-la ti elarzi rapidman.
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.
Uriya Smif bizə demişdi ki, Vəhy 14-dəki birinci mələk 1798-ci ildə gəlib çatmışdır, lakin o, Vəhy 10-dakı mələklə eyni mələkdir. Vəhy 10-da Yəhyaya deyilən budur ki, mələyin əlindən kiçik kitabı götürüb yesin; o da onun ağzında şirin olacaq. Millerçi xəbər, Müqəddəs Kitab peyğəmbərliyinin il-gün prinsipi əsasında Osmanlı imperiyasının süqutunu iki il əvvəlcədən bildirdikdən sonra, 11 avqust 1840-cı ildə şirin oldu. Hadisə tam dəqiqliklə yerinə yetirildikdə, onların bəyan etdikləri xəbər ağızlarında şirin oldu.
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.
Le 11 août 1840, le message devint doux dans leur bouche. Il est dit à Jean de prendre de la main de l’ange qui est descendu le petit livre. L’ange descend le 11 août 1840, et cet ange d’Apocalypse 10 est le même que le premier ange d’Apocalypse 14. L’ange d’Apocalypse 14 arrive en 1798, au temps de la fin, mais son message reçoit sa puissance en 1840. Ellen White dit que, lorsque l’événement fut connu, des multitudes furent convaincues de la justesse des principes d’interprétation prophétique adoptés par Miller et ses associés. Depuis les années 1930, à partir de 1919, mais surtout dans les années 1930, l’adventisme a rejeté les règles d’interprétation prophétique adoptées par Miller et ses associés — ces règles étant la méthode des textes-preuves dans l’étude de la Bible.
The 1843 Chart and the Tarrying Time
Le Tableau de 1843 et le temps du retard
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.
Ny famantarana manaraka eo amin’ny tantara dia ny tabilao 1843, izay navoaka tamin’ny volana Mey 1842. Hoy Ellen White: “Efa hitako fa ny tabilao 1843 dia notarihin’ny tanan’ny Tompo ary tsy tokony hovana, fa ny tarehimarika dia araka izay niriny, ary ny tanany no teo amboniny ka nanafina fahadisoana iray tamin’ny sasany amin’ireo tarehimarika mba tsy hisy hahita izany mandra-panaisotra ny tanany.” Ity tabilao ity dia famantarana ara-paminaniana, navoaka tamin’ny volana Mey 1842. Tamin’ny Jona 1842, nanomboka nanidy ny varavarany ny fiangonana protestanta ary tonga ny anjely faharoa.
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.
Asẹ̀yìnwá láti inú Testimonies, ìdìpọ̀ kìn-ín-ní, ojú-ìwé 21: “Ní oṣù June ọdún 1842, Ọ̀gbẹ́ni Miller fi ẹ̀kọ́ àsọyé kejì rẹ̀ hàn ní Casco Street Church ní Portland, Maine. Pẹ̀lú díẹ̀ lára àwọ̀n àfiwé, àwọn ẹ̀ka ìjọ oríṣìíríṣìí ti pa ilẹ̀kùn àwọn ìjọ wọn mọ́ sí Ọ̀gbẹ́ni Miller.” Ellen White jẹ́ kí a mọ̀ pé gẹ́gẹ́ bí àwọn Kristẹni Adventist Ọjọ́ Keje, a gbọ́dọ̀ kọ́ láti ronú láti inú ìdí sí ipa rẹ̀. Ìdí tí ó mú kí àwọn ìjọ Protestant pa ilẹ̀kùn wọn ni ìfihàn àtẹ̀ yìí. Nígbà tí a ṣe àfihàn àtẹ̀ náà ní May, àwọn ìjọ Protestant pinnu pé àwọn Millerite jẹ́ àwọn aṣiwèrè onífẹ̀ẹ́kúfẹ̀ẹ́ tí a ti tàn jẹ.
The first disappointment is next. From The Great Controversy, page 393:
Lokk kene fakakulano mua. Mai he tohi ko e The Great Controversy, peesi 393:
'As early as 1842, the direction given in this prophecy to write the vision and make it plain upon tables, that he may run that readeth it, had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and Revelation.' Charles Fitch, who died just before the Great Disappointment of October 22, 1844, was used by the Lord in this history. He prepared the chart, which was published in May 1842.
Dès 1842, l’instruction donnée dans cette prophétie d’écrire la vision et de la graver clairement sur des tables, afin qu’on la lise couramment, avait suggéré à Charles Fitch la préparation d’une carte prophétique destinée à illustrer les visions de Daniel et de l’Apocalypse. Charles Fitch, qui mourut peu avant la Grande Déception du 22 octobre 1844, fut employé par le Seigneur dans cette histoire. Il prépara la carte, qui fut publiée en mai 1842.
The publication of this chart was regarded as a fulfillment of the command of Habakkuk. No one, however, noticed an apparent delay in the accomplishment of the vision. A tarrying time is presented in the same prophecy. After the disappointment, this scripture appeared significant: 'The vision is yet for an appointed time, but at the end it shall speak and not lie, though it tarry, wait for it, because it will surely come, it will not tarry. The just shall live by faith.
La publication de ce tableau fut considérée comme l’accomplissement de l’ordre donné à Habacuc. Personne, toutefois, ne remarqua un retard apparent dans l’accomplissement de la vision. Un temps d’attente est présenté dans la même prophétie. Après la déception, ce passage de l’Écriture parut significatif : « Car c’est une vision pour un temps fixé ; elle tend vers sa fin et ne mentira pas. Si elle tarde, attends-la, car elle s’accomplira certainement, elle ne tardera pas. Le juste vivra par la foi. »
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.
Le temps du retard est la première déception, qui survient le 22 mars 1844. Les millérites annonçaient la fin du monde en 1843, en se fondant sur le calcul biblique du temps. Lorsque le Seigneur ne fut pas venu à ce moment-là, la première déception s’installa le 22 mars 1844. C’est là le temps du retard.
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.
Ceci est le temps du retard dans la parabole des dix vierges, dans Habakuk 2, et dans Daniel 12. Daniel 12:11 dit : « Et depuis le temps où le sacrifice perpétuel sera ôté… » Les pionniers comprenaient que le paganisme fut soumis en 508, lorsque Clovis vainquit les Wisigoths. Depuis le temps où le paganisme est ôté et où la papauté est établie (trente ans plus tard, en 538), il y aura 1290 jours. Le verset suivant dit : « Heureux celui qui attendra, et qui parviendra jusqu’à mille trois cent trente-cinq jours ! » 508 plus 1335 égale 1843. « Heureux celui qui parvient à 1843. » Les 1335 marquent le temps du retard, en disant : « Heureux celui qui attendra et qui parviendra à 1843. » Si vous maintenez la compréhension pionnière du perpétuel, comme le fait Ellen White, cela est clair.
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.
၎င်းကို ပိုမိုရှင်းလင်းစေရန်၊ ဟေရှာယ 30:18 တွင် “သို့ဖြစ်၍ ထာဝရဘုရားသည် စောင့်တော်မူလိမ့်မည်” ဟု ဆိုထားသည်။ ဤနေရာတွင် ထာဝရဘုရားသည် အပျိုကညာဆယ်ယောက်၏ ပုံဥပမာထဲမှ သတို့သားဖြစ်တော်မူ၍ နှောင့်နှေးတော်မူလျက်ရှိသည်။ “သို့ဖြစ်၍ သတို့သားသည် သင်တို့အား ကျေးဇူးပြုနိုင်ရန် နှောင့်နှေးလိမ့်မည်။ သို့ဖြစ်၍ သင်တို့အား ကရုဏာပြုနိုင်ရန် ကိုယ်တော်သည် ချီးမြှောက်ခြင်းကို ခံတော်မူလိမ့်မည်။ အကြောင်းမူကား ထာဝရဘုရားသည် တရားစီရင်တော်မူသော ဘုရားသခင်ဖြစ်တော်မူသည်။ ကိုယ်တော်ကို စောင့်မြော်သောသူအပေါင်းတို့သည် မင်္ဂလာရှိကြ၏။” ဤအချက်သည် ဒံယေလ 12:12 နှင့် ကိုက်ညီသည်။ “၁၃၃၅ သို့ စောင့်ဆိုင်း၍ ရောက်လာသောသူသည် မင်္ဂလာရှိ၏” ဟုဆိုသည်။ သတို့သားသည် 1844 ခုနှစ် မတ်လ 22 ရက်နေ့တွင် နှောင့်နှေးသည်။ ပထမဆုံး စိတ်ပျက်ဖွယ်ရာသို့ ရောက်လာပြီးနောက် စောင့်ဆိုင်းခြင်းနှင့် ဆက်စပ်သော မင်္ဂလာတစ်ရပ် ရှိသည်။ ဤနေရာသို့ ရောက်သောအခါ၊ သင်သည် စောင့်ရမည်။ သင်သည် အဘယ်အရာကို စောင့်ဆိုင်းနေသနည်း။ ဟဗက်ကုတ် 2:3 တွင် “အကြောင်းမူကား ဗျာဒိတ်တော်သည် သတ်မှတ်ထားသောအချိန်အတွက် ဖြစ်သေး၏။ သို့ရာတွင် အဆုံး၌ ၎င်းသည် ပြောလိမ့်မည်၊ မုသာမပြော။ ၎င်းသည် နှောင့်နှေးသော်လည်း ၎င်းကို စောင့်လော့” ဟုဆိုသည်။ ၁၃၃၅ သို့ ရောက်လာခြင်း၏ မင်္ဂလာမှာ၊ ထာဝရဘုရားသည် သန်းခေါင်ယံအော်ဟစ်ခြင်းကို ပြီးမြောက်စေတော်မူမည့် ဤသမိုင်းကာလသို့ ရောက်လာခြင်း၏ မင်္ဂလာပင် ဖြစ်သည်။
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.
Ki kos pa bai permití pa partisipá den e Klama di Meianochi. Algun hende a biaha huntu ku e Milleritanan no pa motibu di nan propio eksperensia personal ku Hesukristu ni pa estudio personal di e Palabra di Dios, sino pa miedu. Promé ku e Klama di Meianochi yega, e Señor ta separá e rumanan aki for di e movimiento. E promé desilushon ta parti di e proseso ku ta prepará pa e Klama di Meianochi. Segun Ellen White, si nos no komprondé esaki, nos ta kai for di e senda bai den e mundu malvado abou.
The Empowerment of the Second Angel's Message
Le Renforcement du Message du Deuxième Ange
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.
Tiré de Early Writings, page 238 : « Vers la fin du message du second ange, je vis une grande lumière venant du ciel briller sur le peuple de Dieu. Les rayons de cette lumière paraissaient éclatants comme le soleil, et j’entendis des voix d’anges s’écrier : “Voici, l’époux vient !” » C’était le Cri de Minuit, qui devait donner de la puissance au message du second ange. Les pionniers comprenaient que le message du premier ange était arrivé en 1798, mais qu’il avait été revêtu de puissance avec l’effondrement de l’Empire ottoman en 1840. Tous les messages arrivent à un moment donné dans le temps et sont ensuite revêtus de puissance. Le message du second ange arrive le 22 mars 1844, lorsque les églises protestantes fermèrent leurs portes au message millérite. Le Cri de Minuit revêt de puissance le message du second ange. Le message du troisième ange arrive le 22 octobre 1844, et il est revêtu de puissance lorsque l’ange puissant d’Apocalypse 18 se joint à lui. Chaque message arrive dans l’histoire et est ensuite revêtu de puissance. Il est important de comprendre cela.
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.
Kokangaka ya Bɔtɔ́kɔbɔ́ ya Butu epesaki nguya na nsango ya anzelu ya mibale. Baanzelu batindamaki uta na likoló mpo na kolamusa basantu oyo balembaki mpe kobongisa bango mpo na mosala monene oyo ezalaki liboso na bango. Bato oyo bazalaki na mayele mingi koleka bazalaki te bato ya liboso mpo na koyamba nsango oyo. William Miller azalaki moto ya liboso te mpo na koyamba nsango oyo; kutu, azalaki moto ya nsuka mpo na koyamba yango. Azalaki moto oyo alekaki na makoki na kososola nsango yango, nzokande Samuel Snow nde azalaki moto ya liboso. Baoyo kala bazalaki kokamba mosala bazalaki bato ya nsuka mpo na koyamba mpe kosalisa kobakisa makasi ya koganga yango. Na lisolo ya makambo, moto ya nsuka oyo andimaki nsango ya Kokangaka ya Bɔtɔ́kɔbɔ́ ya Butu ezalaki William Miller.
From The Great Controversy, 376:
Vu de *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.
Bei der Ermächtigung des Mitternachtsrufes verließen etwa 50.000 die Kirchen. Da Millers Wirken dazu angetan war, die Kirchen aufzubauen, wurde es anfangs mit Wohlwollen betrachtet; doch als Prediger und religiöse Leiter sich gegen die Adventlehre entschieden und alles Aufsehen über diesen Gegenstand unterdrücken wollten, widersetzten sie sich ihr von der Kanzel herab und verweigerten ihren Gliedern das Vorrecht, Predigten über die zweite Ankunft zu besuchen oder auch nur in den geselligen Zusammenkünften von ihrer Hoffnung zu sprechen.
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.
Ndagiongozi katika Kanisa la Waadventista leo wanaokataza kufundishwa kwa ujumbe huu kanisani na hata katika nyumba za watu binafsi wametanguliwa hapa kwa mfano katika vuguvugu la Wamillerite.
"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."
Waamniiftoonni qormaata guddaa fi yaaddoo keessatti of argan. Isaan waldoota isaanii ni jaallatu turan, irraa adda baʼuufis ni diddu turan; garuu akkuma dhugaan Dubbiin Waaqayyoo ukkaamfamaa fi mirgi isaanii raajiiwwan qorachuuf qaban dhowwamaa adeeme arganitti, amanamummaan Waaqayyoof qabu akka isaan jala buʼuu hin hayyamne itti dhagaʼame. Warri dhugaa Dubbiin Waaqayyoo akka hin dhagaʼamne cufuuf barbaadan akka waldaa Kiristoos taʼanii ilaalamuu hin dandaʼan. Kanaafuu, walitti hidhata isaanii isa duraanii irraa adda baʼuun isaanii sirrii taʼuu isaa itti dhagaʼame. Ganna bara 1844 keessa, namoonni 50,000 taʼan waldoota keessaa baʼan.
Miller's Understanding and the True Midnight Cry
L’Entendement de Miller et le Véritable Cri de Minuit
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.
Laga kita Elder Damsteegt a libro, Foundation of Seventh-day Adventist Message and Mission, ta pati ni Miller a ti panangipakdaar iti Daniel 8:14 ken ti umuna nga angel iti Apocalipsis 14 ket isu ti Panagtandok iti Tengnga ti Rabii—“Adtoy, umayen ti novio.” Pinatina a daytoy a mensahe ket mangipakpakita iti maikadua a yaay ni Cristo. Pinanunot ni Miller a ti entero a pakasaritaan ket isu ti Panagtandok iti Tengnga ti Rabii, ngem ibaga ni Ellen White a ti Panagtandok iti Tengnga ti Rabii ket natungpal iti maysa a naisangsangayan a punto. Tinawagan ni Samuel Snow ti panangidatagna iti “The True Midnight Cry” tapno mailasin dayta iti sursuro dagiti Millerita a ti Panagtandok iti Tengnga ti Rabii ket isu ti sapasap a mensahe.
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.
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.
William Miller wrote:
William Miller a écrit :
'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."'
«Jeg hadde aldri vært sikker på noen bestemt dag for Herrens tilsynekomst, idet jeg trodde at intet menneske kunne kjenne dagen og timen. I alle mine trykte foredrag vil det kunne ses på tittelbladet: omkring året 1843. I alle mine muntlige foredrag sa jeg uten unntak til mine tilhørere at tidsperiodene ville utløpe i 1843, dersom det ikke forelå noen feil i min beregning, men at jeg ikke kunne si at enden ikke kunne komme enda før den tid, og at de stadig burde være beredt. I 1842 forkynte noen av brødrene med stor bestemthet det nøyaktige året og bebreidet meg for å sette inn et «hvis».»
In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.
En mai 1842, le tableau de 1843 fut publié, et les frères dirent à Miller de supprimer le « si » de sa présentation.
Miller continued, 'The public press had also published that I'd fixed upon a definite day, the twenty-third of April, for the Lord's advent. Therefore, in December of that year, as I could see no error in my reckoning, I published my belief that sometime between March 21, 1843, and March 21, 1844, the Lord would come.' Miller had already concluded the tenth day of the seventh month, and long before Samuel Snow used this conclusion to proclaim the Midnight Cry, Miller had written about it. Miller was the one the Lord used to put together the logic that Samuel Snow employed to identify October 22, 1844.
Miller pokračoval: „Také veřejný tisk uveřejnil, že jsem stanovil určitý den, dvacátý třetí duben, pro příchod Páně. Proto jsem v prosinci toho roku, jelikož jsem ve svém výpočtu neviděl žádnou chybu, zveřejnil své přesvědčení, že někdy mezi 21. březnem 1843 a 21. březnem 1844 Pán přijde.“ Miller již dospěl k závěru o desátém dni sedmého měsíce a dávno předtím, než Samuel Snow použil tento závěr k vyhlášení Půlnočního volání, o tom Miller psal. Byl to Miller, koho Pán použil k sestavení logiky, kterou Samuel Snow použil k určení 22. října 1844.
Miller wrote, 'During the year 1843, the most violent denunciations were heaped upon me and those associated with me by the press and some pulpits. Our motives were assailed, our principles misrepresented, our characters traduced.' Time passed, and March 21, 1844, went by without the Lord's appearing. The disappointment was great, and many walked no more with them. Before this time, from 1840, there were an estimated 200,000 Millerites, but by this point, only 50,000 remained.
Miller escreveu: “Durante o ano de 1843, as mais violentas denúncias foram lançadas contra mim e contra os que comigo estavam associados pela imprensa e por alguns púlpitos. Nossos motivos foram atacados, nossos princípios deturpados, nosso caráter difamado.” O tempo passou, e 21 de março de 1844 transcorreu sem o aparecimento do Senhor. A decepção foi grande, e muitos já não andaram mais com eles. Antes desse tempo, desde 1840, calculava-se que houvesse 200.000 mileritas, mas, nesse ponto, restavam apenas 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.
Miller alikendelea, “Kabla ya hili, katika majira ya kupukutika kwa mwaka 1843, baadhi ya ndugu zangu walianza kuyaita makanisa Babeli na kusisitiza kwamba ilikuwa wajibu wa Waadventista kutoka humo. Jambo hili lilinihuzunisha sana. Si tu kwamba athari yake ilikuwa mbaya sana, bali nililiona kuwa ni upotoshaji wa Neno la Mungu, kupotosha Maandiko.” Miller alijitahidi na ujumbe wa malaika wa pili, jambo lililofanya iwe vigumu zaidi kwake kuukubali ujumbe wa kweli wa Kilio cha Usiku wa Manane. Desturi hiyo ikaenea, na makanisa yakafungwa dhidi yao, yakizalisha uadui na kuwatenga Waadventista wengi na makanisa yao husika.
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.'
चापेको आफ्नो प्रकाशित समय बितिसकेपछि, मिलरले ठ्याक्कै समयसम्बन्धी आफ्नो निराशालाई स्वीकार गरे, तर आफ्नो विश्वासलाई कायम राखे। उनले 1844 को गर्मीयामभरि पश्चिमतर्फ आफ्नो परिश्रमलाई सातौँ महिनाको आन्दोलनसम्म जारी राखे। मोशाको व्यवस्थाका पालनहरू त्यस महिनातर्फ संकेत गर्छन् भन्ने विषयमा अठार महिनाअघि लेखिएको एउटा पत्रबाहेक, यस आन्दोलनमा उनको कुनै सहभागिता थिएन। ती विषयहरूको त्यस्तो प्रयोग गरिनेछ वा त्यस्ता प्रमाणमाथिको विश्वासलाई उद्धारको परीक्षा बनाइनेछ भन्ने उनले अपेक्षा गरेका थिएनन्। 22 October 1844 भन्दा दुई वा तीन हप्ताअघि सम्म उनको यस आन्दोलनसँग कुनै सहभागिता थिएन। 6 October 1844 मा हाइम्सलाई लेखिएको एउटा पत्रमा मिलरले यसरी लेखे, 'म सातौँ महिनामा त्यस्तो महिमा देख्छु, जुन मैले यसअघि कहिल्यै देखेको थिइनँ... अब, प्रभुको नाम धन्य होस्, म धर्मशास्त्रहरूमा एउटा सौन्दर्य, एउटा सामञ्जस्य, एउटा एकरूपता देख्छु, जसका लागि मैले लामो समयदेखि प्रार्थना गरेको थिएँ तर आजसम्म देखेको थिइनँ। हे मेरो प्राण, प्रभुलाई धन्यवाद दे। मेरा आँखाहरू खोलिदिनमा प्रयोग भएको कारणत्वका लागि भाई स्नो, भाई स्टोर्स, र अरूहरू धन्य होऊन्। म प्रायः घरमै आइपुगेँ। महिमा, महिमा, महिमा, महिमा।'
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.
Efteråt omprövade Miller Midnattsropet och kallade det fanatism. Damsteegt påpekar att Snow hämtade sin grundläggande framställning av Midnattsropets budskap från Millers tidigare arbete.
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.
លោក Snow បានបោះពុម្ពការគណនារបស់គាត់នៅខែមីនា ឆ្នាំ 1844 ប៉ុន្តែមិនបានទាក់ទាញការយកចិត្តទុកដាក់ច្រើនឡើយ រហូតដល់ការប្រជុំបោះជំរំនៅ Exeter ចាប់ពីថ្ងៃទី 12–17 ខែសីហា ឆ្នាំ 1844។ នៅទីនោះ កាលបរិច្ឆេទជាក់លាក់របស់គាត់សម្រាប់ការយាងត្រឡប់មកវិញរបស់ព្រះគ្រីស្ទ បានកម្រើកចិត្តអ្នក Millerite ជាច្រើន ដោយនាំឲ្យកិច្ចខិតខំផ្សព្វផ្សាយសាររបស់ពួកគេឈានដល់កំពូល។ ការឆ្លើយតបរបស់ពួកគេត្រូវបានស្គាល់ថាជាចលនាខែទីប្រាំពីរ។ ទោះបីជាមេដឹកនាំ Millerite មានការសង្ស័យនៅដើមក៏ដោយ ក៏ប៉ុន្មានសប្ដាហ៍មុនព្រឹត្តិការណ៍ដែលបានរំពឹងទុក ពួកគេបានចូលរួមក្នុងចលនានោះ ហើយអនុញ្ញាតឲ្យទស្សនៈរបស់លោក Snow ត្រូវបានបោះពុម្ព និងគាំទ្រ។
The Midnight Cry and Its Aftermath
Le Cri de Minuit et ses suites
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.
Tafsiri ya maono ya kwanza ya Ellen White yanaonyesha watu wa Mungu wakiwa katika njia ielekeayo mbinguni, wakiwa na nuru nyuma yao iliyoitwa Kilio cha Usiku wa Manane. Ujumbe aliouwasilisha Samuel Snow unahitaji kueleweka. Mwezi wa Mei 1842, chati 300 zilichapishwa kwa ajili ya wahubiri 300. Kufikia tarehe 22 Machi, 1844, baada ya kukatishwa tamaa kwa kwanza, chati ile iliwekwa kando, na wengi wakaiacha harakati hiyo. Wale waliobaki walipaswa kungojea. Katika mkutano wa kambi wa Exeter, Snow alionyesha kwamba Bwana angekuja tarehe 22 Oktoba, 1844, Siku ya Upatanisho. Hili liliwasukuma kuutangaza ujumbe huo.
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 rapporta qu’après la réunion de camp d’Exeter, tandis qu’il traversait les wagons du train, il entendit des voix répéter : « Voici, l’Époux vient ! » Ce mouvement balaya les États-Unis en l’espace de deux mois, conduisant à la Grande Déception du 22 octobre 1844.
Damsteegt comments on the Low Hampton Conference of Adventists, December 28–29, 1844, involving Himes and Miller. Himes urged comforting the saints, arousing the Christian world, and proclaiming salvation to sinners. A few weeks later, the Advent Press resumed, and Himes declared the door of salvation open. Miller gradually gave up the extreme shut door concept and returned to his original view of the Midnight Cry. In that same month, Ellen White had her first vision, showing that those who reject the Midnight Cry fall off the path. That vision was for William Miller as much as anyone else.
دامستيجت يعلّق على مؤتمر أدفنتست لو هامبتون المنعقد في 28–29 ديسمبر 1844، والذي شارك فيه هايمز وميلر. وقد حثّ هايمز على تعزية القديسين، وإيقاظ العالم المسيحي، والمناداة بالخلاص للخطاة. وبعد بضعة أسابيع، استؤنفت مطبعة الأدفنت، وأعلن هايمز أن باب الخلاص مفتوح. وتخلّى ميلر تدريجيًا عن مفهوم «الباب المغلق» المتطرف، وعاد إلى رأيه الأصلي بشأن صرخة منتصف الليل. وفي ذلك الشهر نفسه، نالت إلن وايت رؤياها الأولى، مظهرةً أن الذين يرفضون صرخة منتصف الليل يسقطون عن الطريق. وكانت تلك الرؤيا موجَّهة إلى ويليام ميلر بقدر ما كانت إلى أي شخص آخر.
William Miller's Final Test and Legacy
Prova finală și moștenirea lui William Miller
From Early Writings, page 257:
Da Early Writings, pagina 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."
Mme nneɛma no maa m’ani kɔɔ William Miller so. Na ɔyɛ te sɛ nea adwene ahaw no, na na ɔbrɛ ne ho ase wɔ ne nkurɔfo ho ahokyere ne awerɛhow mu. Kuw a na wɔaka abom na wodɔ wɔn ho wɔ 1844 no, na wɔrehwere wɔn dɔ no, wɔsɔre tia wɔn ho wɔn ho, na wɔretɔ agu awɔw mu ne akyi-san tebea mu. Bere a ɔrehwɛ eyi no, awerɛhow maa ne ahoɔden sae. Mihuu mmarima atitiriw bi a wɔrehwɛ no so, titiriw Joshua Himes, na wosuro sɛ obegye ɔbɔfo a ɔto so abiɛsa no nkrasɛm.
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.
Pa riñjél kettel i mensahe iti daytoy a lawag ket ti Aldaw ti Panaginana. Kabayatan a ni Miller ket agduyog iti silaw a naggapu idiay langit, dagitoy a lallaki ket agaramidda kadagiti plano tapno maiyadayo ti isipna. Ti impluwensia ti tao ti nangtaginayon kenkuana iti sipnget ken nangsalaknib iti impluwensiana kadagidiay a bumusor iti kinapudno. Iti ud-udina, impangato ni Miller ti timekna a maibusor iti silaw a naggapu idiay langit—ti Aldaw ti Panaginana. Saan a naawatna ti mensahe a mangilawlawag koma iti pannakadismayana ken mangipablaak iti lawag ken dayag iti napalabas. Nagdas-al isuna iti sirib ti tao imbes a iti nadiosan. Gapu ta naburak isuna iti trabaho ken iti edad, saan a kasta ti pannakikeddengna a kas kadagidiay a nanglapped kenkuana manipud iti kinapudno. Iti bagida ti basol. No ni Miller ket nakitana koma ti silaw ti maikatlo nga anghel, adu a banag ti naipalawag koma. Ngem dagiti kakabsatna ket nagpudno agraman iti kasta unay a nauneg nga ayat para kenkuana a pinatina a saanmon a pulos a maikkat ti panagkaykaysana kadakuada. Pinalubosan ti Dios a matnag isuna iti pannakabalin ti patay ken inlemmengna isuna iti tanem manipud kadagidiay a nangiyawid kenkuana manipud iti kinapudno. Ni Moises ket nagkamali sakbay a simrek iti Naikari a Daga; kasta met ni Miller ket nagkamali idi asidegen a simrek iti nailangitan a Canaan. Dadduma ti nangiturong kenkuana a mangaramid daytoy; dadduma met ti masapul nga agsungbat gapu iti dayta. Ngem dagiti anghel ket bantayanda ti napateg a tapok daytoy nga adipen ti Dios ken rummuarto iti ungto ti maudi a trumpeta.
Conclusion: Lessons for Today
Hitimisho: Mafunzo kwa Ajili ya Leo
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.
Untuk menyimpulkan, William Miller melambangkan Gereja Masehi Advent Hari Ketujuh pada akhir dunia. Penglihatan pertama Ellen White lebih ditujukan bagi zaman kita daripada bagi zamannya sendiri. Pada akhir dunia, Gereja Masehi Advent Hari Ketujuh akan menolak terang Seruan Tengah Malam. Terang Seruan Tengah Malam hanya dapat dipahami dengan memahami sejarah ini. Kekecewaan yang pertama menyucikan gerakan Miller dari mereka yang berada di dalamnya karena alasan yang salah dan mempersiapkan umat itu bagi pengalaman ujian yang akan menuntun mereka masuk ke Tempat Mahakudus. Mereka yang sampai kepada kekecewaan yang pertama diberkati hanya jika mereka menantikan 22 Oktober 1844. Waktu ini ditetapkan oleh Allah untuk menghasilkan suatu umat yang akan Ia kumpulkan ke dalam Tempat Mahakudus. Menolak Seruan Tengah Malam dan jatuh dari jalan itu berarti menolak seluruh sejarah ini.
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 na-emehie ihe atọ, a na-anwalekwa anyị mgbe niile site n’ule atọ. Njehie mbụ ya bụ ịjụ Mkpu Etiti Abalị n’ọnwa Disemba 1844. Nke abụọ ya bụ ige ndị mmadụ ntị kama Chineke, nke duru ya n’njehie nke atọ ya: ịjụ ụbọchị izu ike. N’ọgwụgwụ ụwa, ndị Seventh-day Adventists ga-ajụ akụkọ ihe mere eme nke Mkpu Etiti Abalị na oku a na-akpọ ka e laghachi n’ụzọ ochie, n’ihi na ha na-ege ndị ndu ha ntị. Site n’ime otú a, ha na-akwado onwe ha maka akara nke anụ ọhịa ahụ, na-emegharị usoro ule nzọụkwụ atọ nke Miller, nke na-amalite n’otú ha si emetụta ozi na akụkọ ihe mere eme nke Mkpu Etiti Abalị ahụ.
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.
Il n’y a que deux prophéties qui traitent de l’histoire allant de la première déception à la seconde déception : les 2300 jours (« Though the vision tarry, wait for it ») et les 2520. Rejeter les 2520, c’est rejeter le Cri de Minuit. Rejeter le Cri de Minuit, c’est tomber hors du sentier vers le monde impie au-dessous.
We will address this further in the next presentation.
Nous traiterons plus amplement ce sujet dans la prochaine présentation.