A Word of Clarification
מֵימַר דִּבְהִירוּת
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.
Nyuam qhuav no peb tau pib npaj daim ntawv sau tseg ntawm *Habakkuk’s Two Tables* kom txhais ua ntau hom lus uas muaj sawv cev nyob hauv peb lub vev xaib. Tes dej num ntawm kev hloov ib zaj lus qhuab qhia uas hais tawm los ua ib zaj lus nthuav qhia uas sau tseg cia yog ib tes dej num loj dua li qhov uas tej zaum yuav to taub tau yog hais tias ib tug tsis paub txog txhua yam txheej txheem uas yuav tsum hla dhau kom thiaj hloov tau ib zaj lus hais tawm los ua ib zaj lus sau tseg, nrog rau tej teeb meem tsim nyog uas thaum kawg yuav tsum ntsib thaum txhais cov ntaub ntawv ntawd mus rau ntau hom lus nyob hauv lub vev xaib. Peb nyuam qhuav pib kho thawj zaj ntawm cuaj caug tsib zaj lus nthuav qhia xwb, ces kuv thiaj pom dua ib qho txheej txheem ntxiv uas peb kuj yuav tsum hla dhau thiab. Qhov no muaj feem xyuam nrog txoj kev nthuav dav zuj zus ntawm zaj lus no txij xyoo 1989 mus txog rau peb keeb kwm tam sim no.
In the presentations of about fifteen years ago there were truths that were in their infant state of understanding. The first of those truths that I must clarify is the arrival of the second angel in Millerite history. I understood at that time that the second angel arrived when the Protestant churches began to close their doors against Miller’s presentation of the first angel’s message, in conjunction with the termination of the year 1843. William Miller worked upon a reckoning of time that he believed identified that the years of 1843 began on March 22, 1843 and ended on March 22, 1844. He had thought the three prophecies that ultimately were placed upon the two sacred charts would terminate in the year of 1843, and he believed that year ended on March 22, 1844. He was wrong on two points.
A mintegy tizenöt évvel ezelőtti előadásokban voltak olyan igazságok, amelyek megértése még csecsemő állapotban volt. Ezek közül az első igazság, amelyet tisztáznom kell, a második angyal megérkezése a millerita történelemben. Akkoriban úgy értettem, hogy a második angyal akkor érkezett meg, amikor a protestáns egyházak elkezdték bezárni kapuikat Miller első angyal üzenetéről szóló előadása előtt, az 1843-as év lezárulásával összefüggésben. William Miller egy olyan időszámítást alkalmazott, amelyről azt hitte, hogy azonosítja, miszerint az 1843-as évek 1843. március 22-én kezdődtek és 1844. március 22-én értek véget. Úgy gondolta, hogy az a három prófécia, amely végül a két szent ábrára került, az 1843-as évben teljesedik be, és azt hitte, hogy ez az év 1844. március 22-én ért véget. Két pontban tévedett.
The three prophecies of the 1335 days of Daniel twelve, the 2520 years of the “seven times” of Leviticus twenty-six and the 2300 days of Daniel eight were understood by Miller to concluded in March of 1844. The Lord thereafter guided Samuel Snow to not only understand that the prophecies ended not in 1843, but 1844; but Snow also began to apply the Karite reckoning of time, that was not the time application Miller had been employing. Miller had been using the Rabbinic/equinox-based reckoning of time that based the year upon spring to spring.
ሦስቱ ትንቢቶች፣ ማለትም የዳንኤል አሥራ ሁለት 1335 ቀናት፣ የዘሌዋውያን ሃያ ስድስት “ሰባት ዘመናት” 2520 ዓመታት፣ እና የዳንኤል ስምንት 2300 ቀናት በ1844 ዓ.ም. መጋቢት ውስጥ እንደሚጠናቀቁ በሚለር ተረድተው ነበር። ከዚያ በኋላ ጌታ ሳሙኤል ስኖውን መርቶ፣ ትንቢቶቹ በ1843 ሳይሆን በ1844 እንደሚያበቁ እንዲገነዘብ ብቻ ሳይሆን፣ ስኖው ደግሞ የካራይት የዘመን ቆጠራ መተግበር ጀመረ፤ ይህም ሚለር ሲጠቀምበት የነበረው የዘመን አተገባበር አልነበረም። ሚለር ዓመቱን ከጸደይ እስከ ጸደይ ላይ የሚመሠርተውን የረቢናዊ/በእኩለ ዓመት ላይ የተመሠረተ የዘመን ቆጠራ ይጠቀም ነበር።
When we were presenting Habakkuk’s Two Tables, we had not understood this historical reality and were using Miller’s experience to mark March 22, 1844 as the arrival of the second and the beginning of the tarrying time. I understood, and still do that the arrival of that angel corresponded to when the Protestants rejected Miller’s message of the first angel, and the following passage was my point of reference.
Amikor Habakuk két tábláját mutattuk be, még nem értettük ezt a történelmi valóságot, és Miller tapasztalatát használtuk arra, hogy 1844. március 22-ét a második angyal megérkezéseként és a késedelem idejének kezdeteként jelöljük meg. Úgy értettem, és ma is úgy értem, hogy annak az angyalnak a megérkezése annak felelt meg, amikor a protestánsok elutasították Miller első angyalról szóló üzenetét, és a következő szakasz szolgált számomra viszonyítási pontként.
“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.
«នៅខែមិថុនា ឆ្នាំ 1842 លោក Miller បានបង្រៀនជុំទីពីរនៃមេរៀនរបស់គាត់ នៅព្រះវិហារផ្លូវ Casco ក្នុងទីក្រុង Portland។ ខ្ញុំមានអារម្មណ៍ថា វាជាសិទ្ធិពិសេសដ៏អស្ចារ្យមួយ ដែលបានចូលរួមស្តាប់មេរៀនទាំងនេះ; ព្រោះខ្ញុំបានធ្លាក់ចូលក្នុងសេចក្ដីបាក់ទឹកចិត្ត ហើយមិនមានអារម្មណ៍ថា បានត្រៀមខ្លួនរួចរាល់ដើម្បីជួបព្រះអង្គសង្គ្រោះរបស់ខ្ញុំទេ។ មេរៀនជុំទីពីរនេះបានបង្កឲ្យមានការរំភើបចិត្តក្នុងទីក្រុងយ៉ាងខ្លាំងជាងលើកទីមួយ។ លើកលែងតែប៉ុន្មានករណីតិចតួច និកាយផ្សេងៗបានបិទទ្វារព្រះវិហាររបស់ពួកគេចំពោះលោក Miller។ សេចក្ដីអធិប្បាយជាច្រើនពីវេទិកាផ្សេងៗបានព្យាយាមបង្ហាញកំហុសដែលត្រូវបានចោទប្រកាន់ថា ជាការនិយមជ្រុលរបស់អ្នកបង្រៀនរូបនេះ; ប៉ុន្តែហ្វូងមនុស្សដ៏ច្រើននៃអ្នកស្តាប់ដែលពោរពេញដោយកង្វល់បានមកចូលរួមការប្រជុំរបស់គាត់ ហើយមានមនុស្សជាច្រើនមិនអាចចូលទៅក្នុងអគារនោះបាន។ ក្រុមជំនុំទាំងឡាយមានភាពស្ងៀមស្ងាត់ និងយកចិត្តទុកដាក់យ៉ាងពិសេស»។ 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.
N’ate ase portes no si doɔ Miller n’asɛm no too ase ma sɛnkyerɛnne a ɛkyerɛ sɛ ɔbɔfo a odi kan no ho a wɔpoe no afi ase, na sɛnea na Miller te Rabbifoɔ/ɛkwinɔkse so bere kan no ase no, me nso migyee too mu sɛ Ɔbɛnem 22, 1844 na ɛhyɛɛ 1843 awiei. Miller nkyerɛkyerɛ a ɔde mae wɔ Portland wɔ June 1842 mu no yɛ waymark bi ankasa a ɛda po a ɛtoatoa so a awiei koraa no baa Ɔbɛnem 18, 1844 no adi, nanso bere a wɔreyɛ nkyerɛkyerɛ no, na yenhuu Samuel Snow de Karaite bere kan no yɛɛ adwuma no.
In the first presentation we began to copy-edit I began to see that what was recorded at that time seems to contradict what we now teach. It does and it doesn’t. It is simply an emphasis upon the progressive arrival of the second angel, and also an illustration of the progressive unsealing of this message, as was the case also in Millerite history. This note of clarification should address those who have stumbled over our identification of April 19, 1844 as the first Millerite disappointment and what was taught in the past.
Az első előadás szerkesztésének megkezdésekor kezdtem felismerni, hogy ami akkoriban rögzítésre került, látszólag ellentmond annak, amit most tanítunk. Igen is, meg nem is. Ez egyszerűen a második angyal fokozatos megérkezésének hangsúlyozása, egyúttal pedig ezen üzenet fokozatos felpecsételésének szemléltetése is, amint ez a millerita történelem esetében is így volt. E tisztázó megjegyzésnek választ kell adnia azok számára, akik megbotránkoztak azon, hogy 1844. április 19-ét az első millerita csalódásként azonosítjuk, valamint azon, amit a múltban tanítottak.
“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.
“Yr neges gyntaf a’r hail neges a roddwyd yn 1843 a 1844, ac yr ydym ni yn awr dan gyhoeddiad y drydedd; ond y mae’r tair neges oll eto i’w cyhoeddi. Y mae mor hanfodol yn awr ag erioed o’r blaen eu bod i gael eu hailadrodd i’r rhai sy’n ceisio’r gwirionedd. Trwy ysgrif a llais yr ydym i seinio’r cyhoeddiad, gan ddangos eu trefn, a chymhwysiad y proffwydoliaethau sy’n ein harwain ni at neges y trydydd angel. Ni all fod trydedd heb y gyntaf a’r ail. Y mae’r negeseuon hyn i’w rhoi gennym i’r byd mewn cyhoeddiadau ac mewn areithiau, gan ddangos yn llinell hanes proffwydol y pethau a fu a’r pethau a fydd.” Selected Messages, llyfr 2, 104.
Habakkuk's Two Tables 1 of 95
ሁለቱ ጽላቶች የሐበቁቅ 1 ከ95
Introduction to Habakkuk's Two Tables and the Midnight Cry
Intangiriro ku Mameza abiri ya Habakuki n’Induru yo mu Gicuku
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.
A cikin wannan jeri, za mu yi nazari a kan alluna biyu na Habakkuk—taswirorin 1843 da 1850—cikin wani tsawon lokaci. Za mu fara ne da sanya Kiran Tsakar Dare a matsayinsa. Kamar yadda aka ambata, yawancin gabatarwar farko za su zama bitar abin da aka riga aka sani ga waɗanda suka saba da wannan saƙo, amma tun da muna shirya wani jeri da mutanen da suke sababbi ga wannan saƙo za su iya nazari a kai, dole ne mu shimfiɗa musu wasu muhimman ra’ayoyi na asali. Za mu fara da Kiran Tsakar Dare, muna mai da hankali a kan wani ɓangare da ake samu a cikin wahayin farko na Ellen White. Bari mu karanta sakin layi na farko daga Christian Experience and Teachings, shafi na 57.
"It was not long after the passing of time in 1844 that my first open vision was given me. I was visiting Mrs. Haines in Portland, Maine, a dear sister in Christ, whose heart was knit with mine. Five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as never before."
Bột thời gian không lâu sau khi năm 1844 trôi qua, khải tượng công khai đầu tiên của tôi đã được ban cho tôi. Tôi đang thăm bà Haines tại Portland, Maine, một chị em yêu dấu trong Đấng Christ, lòng người gắn bó với lòng tôi. Năm người chúng tôi, tất cả đều là phụ nữ, đang quỳ cách yên lặng nơi bàn thờ gia đình. Trong khi chúng tôi cầu nguyện, quyền năng của Đức Chúa Trời giáng trên tôi như chưa từng có trước đó.
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.
Öt asszony, akiknek szíve egybeforrt White testvérrel, nem ellenezte Isten hatalmának semmiféle megnyilvánulását. Figyelemre méltó, hogy mindnyájan asszonyok voltak, az egyházat képviselve, és öten voltak, ami tekinthető az öt okos szűznek. Ez csupán egy megfigyelés.
"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."
Waxaan u ekaa in iftiin laygu hareereeyey oo aan dhulka ka sii korayo marba marka ka dambaysa. Waxaan u jeestay inaan dunida ka eego dadka advent-ka, laakiin ma aanan helin, markaasaa cod igu yidhi, “Mar kale eeg, oo wax yar ka sii sarreeya eeg.” Taas dabadeed ayaan indhahaygii kor u qaaday, oo waxaan arkay jid toosan oo cidhiidhi ah oo si sare looga taagay dunida korkeed. Jidkan ayay dadka Advent-ku ugu safrayeen magaalada, taas oo ku taallay dhammaadka fog ee jidka. Waxay gadaashooda, bilowgii jidka, ku lahaayeen iftiin dhalaalaya oo la dhigay, kaas oo malaa’ig ii sheegtay inuu ahaa Qayladii Habeenbadhka. Iftiinkaasu jidka oo dhan ayuu ka iftiiminayay, wuxuuna cagahooda u siinayay nuur si aanay u turunturoon. Haddii ay indhahooda ku sii hayeen Ciise, oo wax yar hortooda joogay, iyaga oo magaalada u hoggaaminaya, way nabdoonaayeen. Laakiin goor dhow qaar baa daalay oo yidhi magaaladu aad bay u fog tahay, oo waxay filayeen inay mar hore galeen. Markaas Ciise wuu dhiirrigelin jiray isaga oo kor u qaadaya gacantiisa midig ee ammaanta leh, gacantiisana waxaa ka soo bixi jiray iftiin ka dul babanaya kooxdii advent-ka, markaasay ku qaylin jireen, “Alleluia!” Kuwo kale se si degdeg iyo qasdidarro leh ayay u diideen iftiinkii gadaashooda ahaa, oo waxay yidhaahdeen inuusan ahayn Ilaah kii intaas fog soo hoggaamiyey. Iftiinkii gadaashooda ahaa wuu bakhtiyey, cagahoodina gudcur buuxa ayuu kaga tegey, markaasay turunturoodeen oo ay araggii ka lumiyeen calaamaddii iyo Ciise, oo waxay jidkii kaga dheceen dunidii hoose ee mugdiga iyo sharnimada lahayd.
William Miller and the Midnight Cry
William Miller uye Kudanidzira kwePakati Pou usiku
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.
Ebben az első előadásban, miután megállapítunk néhány pontot, az adventisták 1844. decemberi low hamptoni konferenciáját fogjuk tárgyalni. E konferencián néhány millerita összegyűlt, és William Miller elvetette az Éjféli Kiáltás értelmezését. Az itt követett logika az, hogy ez a látomás, noha mindannyiunk számára szól, különösképpen William Millernek szólt.
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.
ក្នុងខែដដែលនោះ William Miller បានបដិសេធពន្លឺដែលនៅខាងក្រោយពួកគេ គឺ «ការស្រែកនៅពាក់កណ្ដាលអធ្រាត្រ» ដែលនឹងបណ្ដាលឲ្យគាត់ធ្លាក់ចេញពីផ្លូវ ទៅកាន់លោកិយអាក្រក់នៅខាងក្រោម។ យើងនឹងពិនិត្យមើលនូវផលប៉ះពាល់នៃការនេះ។ ភស្តុតាងប្រវត្តិសាស្ត្របង្ហាញថា ពួក Millerites ទាំងអស់ជឿថា ពួកគេកំពុងបំពេញពាក្យប្រៀបប្រដូចអំពីស្ត្រីព្រហ្មចារីទាំងដប់; នេះជាចំណេះដឹងទូទៅក្នុងចំណោមពួកគេ។ យើងនឹងបង្ហាញថា William Miller មានការយល់ដឹងអំពីអ្វីដែលជា «ការស្រែកនៅពាក់កណ្ដាលអធ្រាត្រ»។ Miller ជឿថា «ការស្រែកនៅពាក់កណ្ដាលអធ្រាត្រ» គឺជាសារនៃម៉ោងជំនុំជម្រះនៅក្នុង Daniel 8:14 និង Revelation 14:6-9។ គាត់ជឿថា សារដែលគាត់បានចាប់ផ្តើមប្រកាសនៅដើមទសវត្សរ៍ 1830 គឺជា «ការស្រែកនៅពាក់កណ្ដាលអធ្រាត្រ» ថា «មើល៍! កូនកំលោះមកហើយ» ហើយថា ព្រះយេស៊ូវកំពុងយាងមកកាន់ពិភពលោកក្នុងនាមជាកូនកំលោះ។
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.
Kwa sehemu kubwa ya historia ya Wamileraiti, waliamini kwamba walikuwa wakilitimiza fumbo la wanawali kumi, lakini walidhani kwamba Kilio cha Usiku wa Manane kilieleza ujumbe waliokuwa wamekuwa wakiutangaza. Hata hivyo, kufikia majira ya joto ya mwaka 1844, ufahamu mpya na sahihi ulidhihirika: kwamba Kilio cha Usiku wa Manane kilikuwa ni mwamko wa Mwezi wa Saba, ambapo Yesu alitarajiwa kuja katika siku ya kumi ya mwezi wa saba. Hicho ndicho kilikuwa Kilio cha kweli cha Usiku wa Manane. Miller alipokikataa Kilio cha kweli cha Usiku wa Manane mwezi Desemba 1844, alikuwa akiikataa historia ya majira ya joto ya mwaka 1844 na kurejea kwenye msimamo wake wa awali kwamba huo ulikuwa tu ujumbe wa jumla uliotoka katika miaka ya 1830. Kuelewa mienendo ya Kilio cha Usiku wa Manane ni jambo la msingi sana. Ikiwa huelewi 2520 kama Wamileraiti walivyoielewa, huwezi kuelewa Kilio cha Usiku wa Manane. Na ikiwa huwezi kuelewa Kilio cha Usiku wa Manane kama Wamileraiti walivyoelewa, unaanguka kutoka katika njia kuelekea ulimwengu mwovu ulioko chini.
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.
A cikin wannan gabatarwa, za mu fara da wasu gaskiyoyi a kan jadawalin da Adventism a yau yake ƙin yarda da su a fili. Cibiyar Binciken Littafi Mai Tsarki ta Cocin Adventist na Kwana ta Bakwai da mafi yawan masanan tauhidi na Adventist suna ƙin 2520. Za mu yi magana a kan wannan bisa Littafi Mai Tsarki yayin da muke ci gaba, amma da farko za mu nuna cewa Ellen White tana goyon bayan 2520 sarai. Cibiyar da mafi yawan masanan tauhidi kuma suna ƙin fahimtar majagaba game da Daily. Za mu nuna cewa ƙin fahimtar majagaba cewa Daily arna ce, ƙin Ruhun annabci ne. Cibiyar kuma tana ƙin fahimtar majagaba game da ƙaho-ƙaho a fili—Ƙaho na Biyar da Ƙaho na Shida. Za mu fara ne da nuna cewa ƙin fahimtar majagaba game da ƙaho-ƙaho, ƙin Ruhun Annabci ne.
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 mai adventisták többsége legfeljebb homályos elképzeléssel bír az 1290-ről és az 1335-ről. Az 1335-ről vallott úttörői megértés nélkül nincs bibliai alapja annak, hogy az 1844. március 22-én kezdődött késedelmi időt annak azonosítsuk. A késedelmi idő megértése nélkül nem lehet felfogni az Éjféli Kiáltás dinamikáját. Az Éjféli Kiáltás megértése nélkül az ember letér az ösvényről az alant levő gonosz világba. Ezeket az igazságokat be fogjuk mutatni a táblázaton a Prófétaság Lelkének világos jóváhagyása alapján, majd Isten Igéjéből részleteiben megvizsgáljuk őket. Először azonban meg kell látnunk, mi vette körül a millerita történelmet, és mi idézte elő az Éjféli Kiáltást.
Millerite History and the Arrival of the First Angel
Historia ya Millerite na Kuwasili kwa Malaika wa Kwanza
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.
Anyɛ wɔn asefi wɔ Uriah Smith no nkyerɛwee *Thoughts on Daniel and Revelation*, kratafa 521 so, sɛnea ɛbɛyɛ a yɛbɛda Millerfo abakɔsɛm adi na yɛaka 1798 ho asɛm. Uriah Smith kyerɛw sɛ, “Wɔsan hu adanse kɛse bi a ɛma Nsɛm a esisii wɔ Adiyisɛm 10 mu bere nhyehyɛe no da adi, fi nokwasɛm a ɛyɛ sɛ saa ɔbɔfo yi ne Adiyisɛm 14 mu ɔbɔfo a odi kan no yɛ baako no mu.” Wɔ Adiyisɛm 10 mu no, ɔbɔfo kɛse bi fi soro sian ba fam a nhoma ketewa bi a wɔabue no kura ne nsam. Ellen White ma yehu sɛ saa ɔbɔfo kɛse yi ne Yesu Kristo, na nhoma ketewa no ne Daniel Nhoma no. Adiyisɛm ti du no awiei no, wɔka kyerɛ Yohane sɛ onni nhoma ketewa no, a ɛbɛyɛ dɛ wɔ n’anom nanso ɛbɛyɛ nwono wɔ ne yafunu mu. Yohane gyina hɔ ma Millerfo abakɔsɛm no, baabi a Daniel nkrasɛm no yɛ dɛ nanso ɛde awerɛhow kɛse ba. Sɛnea akwampaefo no kyerɛ no, Adiyisɛm 10 mu ɔbɔfo kɛse no ne Adiyisɛm 14 mu ɔbɔfo a odi kan no—wɔyɛ ɔbɔfo koro no ara.
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.
Zazwyczaj nie poświęcamy wiele czasu, aby mówić konkretnie o tych aniołach w Objawieniu, lecz powinniśmy. Potężny anioł z Objawienia 10 jest także tym aniołem, o którym William Miller wierzył, że wypełniał Wołanie o Północy, dokonując dzieła pierwszego anioła z Objawienia 14: „Bójcie się Boga i oddajcie Mu chwałę, gdyż nadeszła godzina Jego sądu”. Godzina Jego sądu odnosi się do Daniela 8,14. Aniołowie ci ukazują różne aspekty dokonanego dzieła.
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.
Ni twohwɛ Uriah Smith so bio: ‘Wɔda Nsɛm a ɛsisii mu wɔ Adiyisɛm 10 mu mmere nhyehyɛe no adi pefee bio fi nokwasɛm a ɛyɛ sɛ saa ɔbɔfo yi ne Adiyisɛm 14 mu ɔbɔfo a odi kan no yɛ baako no mu.’ Ɔkyerɛ nea ɛma wɔka bom no mu sɛ: wɔn baanu nyinaa wɔ nkrasɛm titiriw bi a ɛsɛ sɛ wɔka kyerɛ, wɔn baanu nyinaa de nne kɛse ka wɔn nkrasɛm no, wɔn baanu nyinaa de kasa a ɛte sɛ baako di dwuma a ɛfa Ɔbɔadeɛ no ho, na wɔn baanu nyinaa ka bere ho asɛm—baako de ntam ka sɛ bere renka bio, na ɔfoforo no de ka sɛ Onyankopɔn atemmu dɔn no adu. Adiyisɛm 14:6 mu nkrasɛm no wɔ ha, wɔ awiei bere no mfiase no akyi yi.
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 ya bayyana cewa lokacin ƙarshe shi ne 1798, kuma saƙon Ru’ya ta Yohanna 14 ya zo bayan wannan. Ya rubuta cewa, “Amma saƙon Ru’ya ta Yohanna 14:6 yana a wannan gefen farkon lokacin ƙarshe. Sanarwa ce ta sa’ar shari’ar Allah ta zo, saboda haka dole ne aikace-aikacensa ya kasance a cikin tsara ta ƙarshe. Bulus bai yi wa’azin sa’ar shari’a ta zo ba. Luther da abokan aikinsa ma ba su yi wa’azinta ba. Bulus ya yi magana game da wata shari’a mai zuwa, wadda lokacinta bai ƙayyade ba a nan gaba, kuma Luther ya ɗora ta aƙalla shekaru ɗari uku bayan zamaninsa. Bugu da ƙari, Bulus yana gargaɗin ikkilisiya game da irin wannan wa’azi cewa sa’ar shari’ar Allah ta zo har sai wani lokaci na musamman ya cika.” A cikin 2 Tassalunikawa 2:1-3, Bulus ya ce ranar Almasihu ba ta kusa ba sai fa farkon ridda ta zo, kuma an bayyana mutumin zunubi. Bulus ya gabatar da mutumin zunubi, ƙaramin ƙaho, papanci, kuma ya lulluɓe dukan zamanin rinjayensa da gargaɗi, wanda ya ci gaba har shekaru 1260, yana ƙarewa a shekara ta 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.
ឆ្នាំ 1798 ការរឹតបន្តឹងចំពោះការប្រកាសថា ថ្ងៃនៃព្រះគ្រីស្ទជិតមកដល់ បានបញ្ចប់ទៅ។ ពេលវេលាចុងបញ្ចប់បានចាប់ផ្តើម ហើយត្រាត្រូវបានដកចេញពីសៀវភៅតូច។ ចាប់តាំងពីពេលនោះមក ទេវតានៃវិវរណៈ 14 បានចេញទៅ។ Uriah Smith មានប្រសាសន៍ថា៖ «If you will see it,» ចាប់តាំងពីឆ្នាំ 1798 សាររបស់ទេវតាទីមួយបានចេញទៅហើយ។ នៅឆ្នាំ 1798 ទេវតាទីមួយនៃវិវរណៈ 14 បានមកដល់ក្នុងប្រវត្តិសាស្ត្រ—នេះគឺជាការយល់ដឹងរបស់អ្នកត្រួសត្រាយ។ ចាប់តាំងពីពេលនោះមក ទេវតានៃវិវរណៈ 14 បានប្រកាសថា ម៉ោងនៃការជំនុំជម្រះរបស់ព្រះបានមកដល់ ហើយទេវតានៃជំពូកទីដប់បានឈរជើងលើសមុទ្រ និងលើដី ដោយស្បថថា ពេលវេលានឹងមិនមានទៀតឡើយ។ អត្តសញ្ញាណរបស់ពួកគេមិនអាចសង្ស័យបានឡើយ។ អំណះអំណាងទាំងអស់ដែលកំណត់ទីតាំងរបស់មួយ ក៏មានប្រសិទ្ធភាពសម្រាប់មួយទៀតដែរ។ ជំនាន់បច្ចុប្បន្នកំពុងធ្វើជាសាក្សីចំពោះការសម្រេចបំពេញនៃទំនាយទាំងពីរនេះ។ នៅក្នុងការផ្សាយអំពីការយាងមក ជាពិសេសចាប់ពីឆ្នាំ 1840 ដល់ 1844 បានចាប់ផ្តើមការសម្រេចបំពេញរបស់វាយ៉ាងពេញលេញ និងយ៉ាងលម្អិតតាមកាលៈទេសៈ។
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 ya yi nuni da shekarun 1840 da 1844 dangane da mala’ika na fari na Ru’ya ta Yohanna 14 da ya iso a 1798, amma kuma ya nuna mala’ika na fari a 1840, inda saƙon ya sami ƙarfi. A cikin wa’azin zuwan Almasihu, musamman daga 1840 zuwa 1844, cikakken cikar su ya fara. Matsayin mala’ikan da ƙafa ɗaya take kan teku, ɗaya kuma kan ƙasa, yana nuni da faɗin girman shelarsa. Saƙon zai haye tekun kuma ya bazu zuwa al’ummai dabam-dabam, kuma hakika shelar zuwan Almasihu ta kai ga kowane tashar mishan a duniya. Daga 1840, saƙon mala’ika na fari, bisa ga Ellen White, an kai shi ga kowane tashar mishan a duniya. An cika wannan ne sa’ad da aka tabbatar da ƙa’idar shekara-rana ta annabcin Littafi Mai Tsarki ta wurin rugujewar Daular Usmaniyya. A wannan lokaci ba ma mu’amala da cikakkun bayanai, sai dai muna shimfiɗa yanayi domin tarihin Millerite da kuma ƙarfafan al’amuran Kukan Tsakar Dare.
Key Historical Events: 1833 and the Falling of the Stars
Ibyabaye by’Amateka by’Ingenzi: 1833 n’Ukugwa kw’Inyenyeri
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.'
A shekara ta 1833, fāɗuwar taurari ta faru. Ellen White ta yi sharhi a cikin The Great Controversy, shafi na 333: “A shekara ta 1833, shekara biyu bayan Miller ya fara gabatar da hujjojin zuwan Kristi da ke gabatowa a bainar jama’a, alama ta ƙarshe daga cikin alamomin da Mai-Ceto ya yi alkawari da su a matsayin alamun zuwansa na biyu ta bayyana. Yesu ya ce: ‘Taurari kuma za su fāɗo daga sama.’ Matiyu 24:29. Kuma Yohanna a cikin Ru’ya ta Yohanna ya bayyana, sa’ad da yake kallo cikin wahayi ga al’amuran da za su kasance masu sanar da ranar Allah: ‘Taurarin sama kuwa suka fāɗo ƙasa, kamar yadda itacen ɓaure ke zubar da ’ya’yanta marasa nuna idan iska mai ƙarfi ta girgiza shi.’ Ru’ya ta Yohanna 6:13. Wannan annabci ya sami cika mai ban mamaki da ban sha’awa a cikin babban ruwan meteor na ranar 13 ga Nuwamba, 1833.”
William Miller's testimony recounts: 'On Saturday after breakfast—in the summer of 1833, I sat down at my desk to examine some point, and as I rose to go out to work, it came home to me with more force than ever, "Go and tell it to the world." The impression was so sudden and came with such force that I settled down into my chair saying, "I can't go, Lord." "Why not?" seemed to be the response, and then all my excuses came up, my want of ability, but my distress became so great I entered into a solemn covenant with God that if He would open the way, I would go and perform my duty to the world. "What do you mean by opening the way?" seemed to come to me. Why, said I, if I should have an invitation to speak publicly in any place, I will go and tell them what I find in the Bible about the Lord's coming. Instantly all my burden was gone. And I rejoiced that I should not probably be thus called upon, for I'd never had such an invitation, my trials were not known, and I had but little expectation of being invited to any field of labor. In about a half an hour from this time, before I'd left the room, a son of Mr. Guilford of Dresden, about sixteen miles from my residence, came in and said that his father had sent for me and wished me to go home with him, supposing that he'd wish to see me on some business. I asked him what he wanted. He replied that there was to be no preaching in their church the next day, and his father wished to have me come and talk to the people on the subject of the Lord's coming. I was immediately angry with myself for having made the covenant I had. I rebelled at once against the Lord and determined not to go. I left the boy without giving him any answer and retired in great distress to a grove nearby. Then I struggled with the Lord for about an hour, endeavoring to release myself from the covenant I had made with him, but I could get no relief. It was impressed upon my conscience, "Will you make a covenant with God and break it so soon?" and the exceeding sinfulness of thus doing overwhelmed me. I finally submitted and promised the Lord that if He would sustain me, I would go, trusting in Him to give me grace and ability to perform all He should require of me. I returned to the house and found the boy still waiting. He remained till after dinner, and I returned with him to Dresden.' This is how Miller, in the summer of 1833, began to publicly present the message. In December 1833, the falling of the stars added solemnity to his message.
විලියම් මිලර්ගේ සාක්ෂිය මෙසේ සඳහන් කරයි: ‘1833 වර්ෂයේ ග්රීෂ්ම ඍතුවේ, සෙනසුරාදා දින උදෑසන ආහාරයෙන් පසු, මම යම් කරුණක් පරීක්ෂා කිරීමට මගේ ලේඛන මේසය අසල වාඩි වී සිටියෙමි. එයින් නැගිට වැඩට පිටත්ව යාමට සූදානම් වූ ක్షණයේදී, “ගොස් එය ලෝකයට ප්රකාශ කරව” යන වචන මට කවදාවත් නොවූ තරම් බලයෙන් හදවතට වැදී ආවේය. ඒ හැඟීම එතරම් හදිසිව හා එතරම් බලවත් ලෙස පැමිණි බැවින්, “ස්වාමිනි, මට යන්න බැහැ” යයි කියමින් මම නැවතම මගේ අසුනට වැටුණෙමි. “ඇයි නැත්තේ?” යන ප්රතිචාරය මෙන් මට දැනුණේය; එවිට මගේ සියලු නිදහසට කරුණු මතු විය—මගේ හැකියාව නොමැතිකම. එහෙත්, මගේ මානසික වේදනාව එතරම් විශාල වූ බැවින්, උන්වහන්සේ මාර්ගය විවෘත කරන සේක් නම්, මම ගොස් ලෝකයට අදාල මගේ කර්තව්ය ඉටු කරන්නෙමියි කියා දෙවියන් වහන්සේ සමඟ ගාම්භීර ගිවිසුමකට ඇතුළත් වීමි. “මාර්ගය විවෘත කිරීමෙන් ඔබ අදහස් කරන්නේ කුමක්ද?” යයි මට පැමිණෙන බවක් දැනුණේය. එවිට මම කීවෙමි, කවර හෝ ස්ථානයක සාර්වජනිකව කථා කිරීමට මට ආරාධනාවක් ලැබේ නම්, ස්වාමින්වහන්සේගේ පැමිණීම පිළිබඳව බයිබලයේ මට හමුවන දේ මම ගොස් ඔවුන්ට කියන්නෙමි. එක මොහොතේම මගේ සියලු බර පහව ගියේය. එසේ කැඳවීමක් බොහෝ විට මට නොලැබෙනු ඇති බවට මම ප්රීති වූයෙමි; මක්නිසාද යත් එවන් ආරාධනාවක් මට කිසිදා ලැබී නොතිබූ අතර, මගේ අභ්යන්තර සටන් කිසිවකුටත් දැන නොතිබිණි, තවද සේවා ක්ෂේත්රයකට මට ආරාධනා ලැබේ යයි අපේක්ෂා කළේ ඉතා ස්වල්ප වශයෙනි. මේ සිදුවීමෙන් පැය භාගයක පමණ කාලයක් ගත වූ පසු, මම කාමරයෙන් පිටව යාමටත් පෙර, මගේ වාසස්ථානයෙන් සැතපුම් දහසයක් පමණ දුරින් පිහිටි ඩ්රෙස්ඩන්හි ගිල්ෆර්ඩ් මහතාගේ පුත්රයෙක් ඇතුළට පැමිණ, තම පියා මාව කැඳවා එම පුත්රයා සමඟ ගෙදර යන්නැයි ඉල්ලා ඇතැයි පැවසීය; ඔහු යම් ව්යාපාරික කාරණයක් සම්බන්ධයෙන් මාව දැකීමට කැමති විය හැකි යයි මම සිතුවෙමි. මම ඔහුගෙන්, “ඔහුට අවශ්ය කුමක්ද?” යයි ඇසුවෙමි. ඔහු පිළිතුරු දුන්නේ, පසුදා ඔවුන්ගේ සභාවේ දේශනා කිරීමක් නොමැති බැවින්, ස්වාමින්වහන්සේගේ පැමිණීමේ විෂය පිළිබඳව ජනතාවට කථා කිරීමට මාව පැමිණෙන ලෙස තම පියා කැමති බවය. මම කළ ගිවිසුම ගැන වහාම මටම කෝප විය. මම එකවරම ස්වාමින්වහන්සේට විරුද්ධව කැරලි ගසා නොයෑමට තීරණය කළෙමි. එම ළමයාට කිසිදු පිළිතුරක් නොදී, මම අසල තිබූ වනයකට විශාල මානසික වේදනාවෙන් පසුබැස්සෙමි. එහිදී මම පැයකට පමණ ස්වාමින්වහන්සේ සමඟ පොරබැදී, උන්වහන්සේ සමඟ කළ ගිවිසුමෙන් මා නිදහස් කරගැනීමට උත්සාහ කළෙමි; එහෙත් මට කිසිදු නිදහසක් නොලැබිණි. “ඔබ දෙවියන් වහන්සේ සමඟ ගිවිසුමක් කර ඉක්මනින්ම එය කඩන්නෙහිද?” යන වචන මගේ විඥානය මත තදින් මුද්රිත වූ අතර, එසේ කිරීමේ අතිශය පව්කාරකම මාව සම්පූර්ණයෙන් වැළැක්වීය. අවසානයේ මම යටත්ව, උන්වහන්සේ මාව තබා ගන්නේ නම්, මම යන්නෙමි, උන්වහන්සේ මට අවශ්ය කරන සියල්ල ඉටු කිරීමට කරුණාවද හැකියාවද දීමට උන්වහන්සේ මත විශ්වාස කරමින් යන්නෙමි යයි ස්වාමින්වහන්සේට පොරොන්දු වීමි. මම නිවසට ආපසු පැමිණි විට, එම ළමයා තවමත් බලා සිටිනු දැකිනි. ඔහු දිවා ආහාරයෙන් පසුවත් රැඳී සිටියේය; අනතුරුව මම ඔහු සමඟ ඩ්රෙස්ඩන් වෙත ආපසු ගියෙමි.’ මෙසේ 1833 වර්ෂයේ ග්රීෂ්ම ඍතුවේදී මිලර් මෙම පණිවුඩය ප්රසිද්ධියේ ඉදිරිපත් කිරීම ආරම්භ කළේය. 1833 දෙසැම්බර් මාසයේදී, තාරකා වැටීම ඔහුගේ පණිවුඩයට ගාම්භීරත්වය එක් කළේය.
1840: The Fulfillment of Prophecy and the Ottoman Empire
1840: Cikar Annabci da Daular Usmaniyya
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.'
នៅឆ្នាំ 1840 អេឡែន វ៉ាយត៍ បានអធិប្បាយអំពីការសម្រេចនៃទំនាយមួយដ៏គួរឲ្យកត់សម្គាល់។ អត្ថបទនេះជាញឹកញាប់ត្រូវបានជជែកប្រឆាំងនៅក្នុង Spirit of Prophecy ដោយមនុស្សខ្លះអះអាងថា Uriah Smith បានបញ្ចូលវាទៅក្នុង The Great Controversy ប៉ុន្តែអំណះអំណាងទាំងនេះគ្មានមូលដ្ឋានឡើយ។ នាងកំពុងនិយាយអំពីលំដាប់នៃការសម្រេចតាមទំនាយដែលនាំមុខទៅដល់ឆ្នាំ 1840 រួមទាំងការធ្លាក់នៃផ្កាយ និងថ្ងៃងងឹត។ នាងសរសេរថា៖ «នៅក្នុងឆ្នាំ 1840 ការសម្រេចមួយទៀតនៃទំនាយដ៏គួរឲ្យកត់សម្គាល់ បានបង្កឲ្យមានការចាប់អារម្មណ៍យ៉ាងទូលំទូលាយ»។
She refers to biblical prophecy, not merely a human prediction by Josiah Litch. Two years before, Josiah Litch, a leading minister preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown on August 11, 1840. At the specified time, Turkey, through her ambassadors, accepted the protection of the Allied Powers of Europe and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the Advent movement. Men of learning and position united with Miller in preaching and publishing his views, and from 1840 to 1844, the work rapidly extended.
Hí verwijst naar de bijbelse profetie, niet slechts naar een menselijke voorspelling van Josiah Litch. Twee jaar eerder had Josiah Litch, een vooraanstaand predikant die de tweede komst verkondigde, een verklaring van Openbaring 9 gepubliceerd, waarin hij de val van het Ottomaanse Rijk voorspelde. Volgens zijn berekeningen zou deze macht op 11 augustus 1840 ten val worden gebracht. Op de vastgestelde tijd aanvaardde Turkije, door tussenkomst van haar gezanten, de bescherming van de geallieerde mogendheden van Europa en plaatste zich aldus onder de heerschappij van christelijke naties. De gebeurtenis vervulde de voorspelling nauwkeurig. Toen dit bekend werd, raakten velen overtuigd van de juistheid van de beginselen van profetische uitleg die door Miller en zijn medewerkers waren aanvaard, en aan de adventbeweging werd een wonderlijke stootkracht verleend. Mannen van geleerdheid en aanzien sloten zich bij Miller aan in het verkondigen en publiceren van zijn opvattingen, en van 1840 tot 1844 breidde het werk zich snel uit.
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.
উরিয়াহ স্মিথ আমাদের বলেছিলেন যে প্রকাশিত বাক্য ১৪-এর প্রথম দূত ১৭৯৮ সালে আগমন করেছিল, কিন্তু তিনি প্রকাশিত বাক্য ১০-এর দূতেরই সমান। প্রকাশিত বাক্য ১০-এ, যোহনকে বলা হয় দূতের হাত থেকে ছোট পুস্তকটি নিয়ে তা খেতে, এবং তা তার মুখে মিষ্ট হবে। বাইবেলীয় ভাববাণীর বছর-দিন নীতির ভিত্তিতে অটোমান সাম্রাজ্যের পতন সম্পর্কে দুই বছর পূর্বকথন করার পর, ১৮৪০ সালের ১১ আগস্ট মিলারীয় বার্তাটি মিষ্ট হয়ে উঠেছিল। যখন ঘটনাটি যথার্থরূপে পূর্ণ হলো, তখন তারা যে বার্তা প্রচার করছিল, তা তাদের মুখে মিষ্ট হয়ে উঠল।
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.
Tha 11 Lùnastal, 1840, dh’fhàs an teachdaireachd milis nam beul. Thathar ag innse do Eòin an leabhran beag a ghabhail à làimh an aingil a tha air teachd a-nuas. Tha an t-aingeal a’ teachd a-nuas air 11 Lùnastal, 1840, agus is e an t-aingeal seo de Taisbeanadh 10 an t-aon fhear ris a’ chiad aingeal de Taisbeanadh 14. Tha aingeal Taisbeanadh 14 a’ ruighinn ann an 1798 aig àm na crìche, ach tha cumhachd ga chur na theachdaireachd ann an 1840. Tha Ellen White ag ràdh, nuair a dh’fhàs an tachartas aithnichte, gun robh sluaghan mòra air an dearbhadh mu cheartachd nam prionnsabal eadar-mhìneachaidh fàidheadaireil a ghabh Miller agus a chompanaich os an làimh. On na 1930an, a’ tòiseachadh ann an 1919 ach gu h-àraidh anns na 1930an, tha an t-Adventachas air na riaghailtean eadar-mhìneachaidh fàidheadaireil a ghabh Miller agus a chompanaich os an làimh a dhiùltadh—agus b’ iad na riaghailtean sin modh nan teacsaichean-dearbhaidh ann an sgrùdadh a’ Bhìobaill.
The 1843 Chart and the Tarrying Time
Jadawalin 1843 da Lokacin Jinkiri
The next waymark in history is the 1843 chart, produced in May 1842. Ellen White says, 'I have seen that the 1843 chart was directed by the hand of the Lord and that it should not be altered, that the figures were as He wanted them, and that His hand was over and hid a mistake in some of the figures so that none could see it until His hand was removed.' This chart is a prophetic waymark, produced in May 1842. In June 1842, the Protestant churches closed their doors and the second angel arrives.
Հաջորդ ճանապարհային նշանը պատմության մեջ 1843 թվականի քարտեզն է, որը կազմվել է 1842 թվականի մայիսին։ Էլեն Ուայթն ասում է. «Ես տեսել եմ, որ 1843 թվականի քարտեզը ղեկավարվում էր Տիրոջ ձեռքով, և որ այն չպետք է փոփոխվեր, որ թվերը այնպիսին էին, ինչպես Նա էր կամենում, և որ Նրա ձեռքը նրա վրա էր ու ծածկել էր թվերից մի քանիսի մի սխալ, որպեսզի ոչ ոք չկարողանար այն տեսնել, մինչև որ Նրա ձեռքը չհեռացվեր»։ Այս քարտեզը մարգարեական ճանապարհային նշան է, կազմված 1842 թվականի մայիսին։ 1842 թվականի հունիսին բողոքական եկեղեցիները փակեցին իրենց դռները, և երկրորդ հրեշտակը գալիս է։
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.
Kuva mu Bitabo by’Ubuhamya, umuzingo wa mbere, urupapuro rwa 21 hati: “Mu kwezi kwa gatandatu ko mu mwaka wa 1842, Bwana Miller yatanze urukurikirane rwe rwa kabiri rw’inyigisho mu rusengero rwa Casco Street i Portland, Maine. Uretse bake, amadini atandukanye yafunze inzugi z’amatorero yayo kuri Bwana Miller.” Ellen White atumenyesha ko, nk’Abakristo b’Abadivantisiti b’umunsi wa karindwi, dukwiriye kwiga gutekereza duhereye ku mpamvu tukagera ku ngaruka. Impamvu yatumye amatorero y’Abaporotesitanti afunga inzugi zayo ni iyinjizwa ry’iki gishushanyo. Igihe iki gishushanyo cyinjizwaga mu kwezi kwa gatanu, amatorero y’Abaporotesitanti yemeje ko Abamillerite bari abarwanashyaka bayobejwe.
The first disappointment is next. From The Great Controversy, page 393: 'As early as 1842, the direction given in this prophecy to write the vision and make it plain upon tables, that he may run that readeth it, had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and Revelation.' Charles Fitch, who died just before the Great Disappointment of October 22, 1844, was used by the Lord in this history. He prepared the chart, which was published in May 1842.
Niraɗtungal mabaɗgo adon no ɓaawo. Ɗum ko e *The Great Controversy*, hello 393: “No ndee e 1842, ɗerewol ngol waɗaama e ndee annabaaku ngam winndude koyɗol ngol e ngam waɗde ɗum laaɓɗum dow tabaliiji, ngam mo jangata ɗum waawa doggude, waɗii Charles Fitch miijo e moƴƴinde tabal annabaaku ngam hollude koyɗe Daniyel e Wahayu.” Charles Fitch, mo maayi ko ɗoo waɗiinde Niraɗtungal Mawaangal ngal 22 Oktoobar 1844, Joomiraawo huutori mo e ndee tariika. O moƴƴinii tabal ngal, ngal waɗaama e mayde e Lewruye 1842.
The publication of this chart was regarded as a fulfillment of the command of Habakkuk. No one, however, noticed an apparent delay in the accomplishment of the vision. A tarrying time is presented in the same prophecy. After the disappointment, this scripture appeared significant: 'The vision is yet for an appointed time, but at the end it shall speak and not lie, though it tarry, wait for it, because it will surely come, it will not tarry. The just shall live by faith.' The tarrying time is the first disappointment, which comes on March 22, 1844. The Millerites were predicting the end of the world in 1843, using the biblical reckoning of time. When the Lord had not come by then, the first disappointment set in on March 22, 1844. That is the tarrying time.
A diagrammo hianchhuah hi Habakkuk thupek tihlawhtlingna anga ngaih a ni. Mahse, vision thleng famkimna kawnga a sawn deuhna lang chu tu mahin an hmu lo. Tarrying time chu he prophecy vekah hian a lang bawk. Thlamuanna hnuah chuan he thu hi a pawimawh takin a lang ta: “Vision chu hun ruat atana a la awm; nimahsela a tawpah chuan a sawi ang a, dâwt a sawi lo vang. A sawn deuh pawhin, amah chu nghâkhlel rawh; a tak takin a lo thleng ang a, a sawn tawh lo vang. Mi fel chu rinnaa nung ang.” Tarrying time chu thlamuanna hmasa ber a ni, chu chu March 22, 1844-ah a thleng. Millerite-te chuan Bible huna chhiar dân hmanga 1843-ah khawvêl tâwp a lo thleng dâwn tih an sawi lawi si. Lalpa chu chumi hmaa lo kal loh avângin, thlamuanna hmasa ber chu March 22, 1844-ah a thleng ta. Chu chu tarrying time a ni.
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.
នេះគឺជាពេលយឺតយ៉ាវនៅក្នុងពាក្យប្រៀបប្រដូចអំពីព្រហ្មចារីទាំងដប់ ក្នុងហាបាគុក ២ និងក្នុងដានីយ៉ែល ១២។ ដានីយ៉ែល ១២:១១ ចែងថា «ហើយចាប់តាំងពីពេលដែលយញ្ញបូជាប្រចាំថ្ងៃត្រូវបានដកចេញទៅ...»។ អ្នកត្រួសត្រាយបានយល់ថា សាសនាបរទេសត្រូវបានបង្ក្រាបនៅឆ្នាំ ៥០៨ នៅពេលក្លូវីសបានយកឈ្នះលើពួកវិស៊ីហ្គោត។ ចាប់តាំងពីពេលដែលសាសនាបរទេសត្រូវបានដកចេញ ហើយអំណាចសម្តេចប៉ាបត្រូវបានតាំងឡើង (សាមសិបឆ្នាំក្រោយមក គឺនៅឆ្នាំ ៥៣៨) នោះនឹងមាន ១២៩០ ថ្ងៃ។ ខបន្ទាប់ចែងថា «មានពរហើយ អ្នកណាដែលរង់ចាំ ហើយមកដល់មួយពាន់បីរយសាមសិបប្រាំថ្ងៃ»។ ៥០៨ បូក ១៣៣៥ ស្មើនឹង ១៨៤៣។ «មានពរហើយ អ្នកណាដែលមកដល់ឆ្នាំ ១៨៤៣»។ ចំនួន ១៣៣៥ កំណត់សម្គាល់ពេលយឺតយ៉ាវ ដោយចែងថា «មានពរហើយ អ្នកណាដែលរង់ចាំ ហើយមកដល់ឆ្នាំ ១៨៤៣»។ ប្រសិនបើអ្នកកាន់ខ្ជាប់ការយល់ដឹងរបស់អ្នកត្រួសត្រាយអំពី «យញ្ញបូជាប្រចាំថ្ងៃ» ដូចដែល អេលែន វ៉ាយត៍ ក៏បានធ្វើ នោះរឿងនេះច្បាស់លាស់។
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.
이를 더 분명히 하자면, 이사야 30:18은 이렇게 말한다. “그러므로 여호와께서 기다리시나니.” 여기서 주께서는 열 처녀의 비유에 나오는 신랑이시며, 지체하고 계신다. “그러므로 신랑이 너희에게 은혜를 베풀고자 하여 지체할 것이요, 그러므로 그가 너희를 긍휼히 여기고자 하여 높임을 받으리니, 이는 여호와는 심판의 하나님이심이라. 그를 기다리는 자는 다 복이 있도다.” 이것은 다니엘 12:12과 부합한다. “기다려서 1335에 이르는 자는 복이 있도다.” 신랑은 1844년 3월 22일에 지체하신다. 첫 번째 실망에 이른 다음 기다리는 것에는 복이 붙어 있다. 네가 여기에 이르면, 기다려야 한다. 무엇을 기다리는가? 하박국 2:3은 이렇게 말한다. “이 묵시는 정한 때를 위한 것이라, 마지막에는 그것이 말하며 거짓되지 아니하리라. 비록 더딜지라도 그것을 기다리라.” 1335에 이르는 복은, 주께서 한밤중의 부르짖음을 성취하실 이 역사에 이르는 복이다.
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.
Svi neće biti dopušteni da učestvuju u Ponoćnom pokliču. Neki su putovali zajedno s mileritima ne zbog vlastitog ličnog iskustva s Isusom Hristom ili ličnog proučavanja Božje Riječi, nego iz straha. Prije nego što stigne Ponoćni poklič, Gospod odvaja ovu braću od pokreta. Prvo razočaranje dio je procesa pripreme za Ponoćni poklič. Prema Ellen White, ako ovo ne razumijemo, padamo sa staze u opaki svijet ispod.
The Empowerment of the Second Angel's Message
Wa muka wa mar sâwmg berhnihna thum a ni.
From Early Writings, page 238: 'Near the close of the second angel's message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun, and I heard voices of angels crying, "Behold, the bridegroom cometh."' This was the Midnight Cry, which was to give power to the second angel's message. The pioneers understood that the first angel's message arrived in 1798 but was empowered with the collapse of the Ottoman Empire in 1840. All the messages arrive at a point in time and are thereafter empowered. The second angel's message arrives in March 22, 1844 when the Protestant churches closed their doors against the Millerite message. The Midnight Cry empowers the second angel's message. The third angel's message arrives on October 22, 1844, and is empowered when the mighty angel of Revelation 18 joins it. Every message arrives in history and is thereafter empowered. This is important to understand.
ក្នុងសៀវភៅ Early Writings ទំព័រ 238 មានចែងថា៖ «នៅជិតចុងបញ្ចប់នៃសាររបស់ទេវតាទីពីរ ខ្ញុំបានឃើញពន្លឺដ៏អស្ចារ្យមួយមកពីស្ថានសួគ៌ បំភ្លឺមកលើប្រជាជនរបស់ព្រះ។ កាំរស្មីនៃពន្លឺនេះហាក់ដូចជាភ្លឺចែងចាំងដូចព្រះអាទិត្យ ហើយខ្ញុំបានឮសំឡេងរបស់ទេវតាស្រែកឡើងថា “មើល ចូរមើល កូនកំលោះមកហើយ!”» នេះគឺជាសម្រែកកណ្ដាលអធ្រាត្រ ដែលត្រូវផ្ដល់អំណាចដល់សាររបស់ទេវតាទីពីរ។ អ្នកត្រួសត្រាយបានយល់ថា សាររបស់ទេវតាទីមួយបានមកដល់នៅឆ្នាំ 1798 ប៉ុន្តែត្រូវបានប្រទានអំណាចនៅពេលចក្រភពអូតូម៉ង់ដួលរលំនៅឆ្នាំ 1840។ សារទាំងអស់មកដល់នៅចំណុចមួយក្នុងពេលវេលា ហើយបន្ទាប់មកទើបត្រូវបានប្រទានអំណាច។ សាររបស់ទេវតាទីពីរមកដល់នៅថ្ងៃទី 22 ខែមីនា ឆ្នាំ 1844 នៅពេលពួកជំនុំប្រូតេស្តង់បានបិទទ្វាររបស់ពួកគេប្រឆាំងនឹងសាររបស់ពួកមីឡឺរ៉ាយ។ សម្រែកកណ្ដាលអធ្រាត្រប្រទានអំណាចដល់សាររបស់ទេវតាទីពីរ។ សាររបស់ទេវតាទីបីមកដល់នៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ហើយត្រូវបានប្រទានអំណាចនៅពេលទេវតាដ៏មានឫទ្ធានុភាពក្នុងវិវរណៈ 18 បានចូលរួមជាមួយវា។ សារគ្រប់សារមកដល់ក្នុងប្រវត្តិសាស្ត្រ ហើយបន្ទាប់មកទើបត្រូវបានប្រទានអំណាច។ នេះជាការសំខាន់ដែលត្រូវយល់។
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.
ព្រះរាជសារកណ្ដាលអធ្រាត្រ បានផ្ដល់អំណាចដល់សាររបស់ទេវតាទីពីរ។ ទេវតាត្រូវបានផ្ញើចេញពីស្ថានសួគ៌ ដើម្បីដាស់តឿនពួកបរិសុទ្ធដែលបានបាក់ទឹកចិត្ត ហើយរៀបចំពួកគេសម្រាប់កិច្ចការដ៏ធំដែលស្ថិតនៅចំពោះមុខពួកគេ។ មនុស្សដែលមានទេពកោសល្យខ្ពស់បំផុត មិនមែនជាអ្នកដំបូងដែលបានទទួលសារនេះទេ។ William Miller មិនមែនជាអ្នកដំបូងដែលបានទទួលសារនេះឡើយ; ផ្ទុយទៅវិញ គាត់ជាអ្នកចុងក្រោយដែលបានទទួលវា។ គាត់ជាអ្នកដែលមានសមត្ថភាពខ្ពស់បំផុតក្នុងការយល់ដឹងអំពីសារនេះ ខណៈដែល Samuel Snow ជាអ្នកដំបូង។ អ្នកទាំងឡាយដែលធ្លាប់បានដឹកនាំក្នុងកិច្ចការនោះ ពួកគេជាអ្នកចុងក្រោយដែលបានទទួល ហើយជួយបន្ថែមកម្លាំងដល់សំឡេងរំឭកនោះ។ តាមប្រវត្តិសាស្ត្រ បុគ្គលចុងក្រោយដែលបានទទួលយកសារនៃព្រះរាជសារកណ្ដាលអធ្រាត្រ គឺ William Miller។
From The Great Controversy, 376: During the empowerment of the Midnight Cry, about 50,000 left the churches. As Miller's work tended to build up the churches, it was initially regarded with favor, but as ministers and religious leaders decided against the Advent doctrine and desired to suppress all agitation on the subject, they opposed it from the pulpit and denied their members the privilege of attending preaching on the second advent or even speaking of their hope in social meetings. Leaders in the Adventist Church today who forbid the teaching of this message in the church and even in private homes are prefigured here in the Millerite movement.
Okuva mu *The Great Controversy*, 376: Mu kiseera eky’okuyingizibwa amaanyi mu Kukaaba okw’Ekiro ekya wakati, abantu nga 50,000 baava mu makanisa. Kubanga omulimu gwa Miller gwalina okutumbula amakanisa, mu kusooka gwakkirizibwa n’essanyu; naye bwe baweereza n’abakulembeze b’eddiini baasalawo okuwakanya enjigiriza y’Okudda kwa Kristo, ne baagala okuziyiza ddala buli kuwuubaala ku nsonga eyo, baaguwakanya okuva ku kituuti era ne bagaana bammemba baabwe omukisa ogw’okuwuliriza okubuulira ku kujja okw’okubiri, oba n’okwogera ku ssuubi lyabwe mu nkuŋŋaana ez’okussa ekimu. Abakulembeze mu Kkanisa y’Abadiventi leero abaziyiza okuyigiriza obubaka buno mu kkanisa era n’omu maka g’obuntu boogerwako wano ng’ekifaananyi ekyasooka okulabika mu nkola ya baMillerite.
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.
A hívők nagy próba és tanácstalanság közepette találták magukat. Szerették gyülekezeteiket, és vonakodtak elszakadni tőlük, de amikor látták, hogy Isten Igéjének bizonyságtételét elfojtják, és megtagadják tőlük a jogot a próféciák megvizsgálására, úgy érezték, hogy az Isten iránti hűség megtiltja számukra az alávetést. Azokat, akik igyekeztek kizárni Isten Igéjének bizonyságtételét, nem lehetett úgy tekinteni, mint akik Krisztus egyházát alkotják. Ezért jogosnak érezték, hogy elszakadjanak korábbi közösségüktől. 1844 nyarán mintegy 50 000-en kiváltak az egyházakból.
Miller's Understanding and the True Midnight Cry
Konpreyansyon Miller ak Vrè Rèl Minwi a
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.
Damsteegt vén könyvéből, Foundation of Seventh-day Adventist Message and Mission, kitűnik, hogy Miller úgy hitte: Dániel 8:14 hirdetése és a Jelenések 14 első angyala a „Éjféli Kiáltás” volt — „Ímé, jő a vőlegény.” Úgy vélte, hogy ez az üzenet Krisztus második eljövetelét azonosította. Miller azt gondolta, hogy az egész történet maga volt az Éjféli Kiáltás, Ellen White azonban kijelenti, hogy az Éjféli Kiáltás egy meghatározott időpontban teljesedett be. Samuel Snow előadásának ezt a címet adta: „Az igaz Éjféli Kiáltás”, hogy megkülönböztesse azt attól a millerita tanítástól, mely szerint az Éjféli Kiáltás az általános üzenet volt.
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.
A leglelkibbek kapták meg elsőként az üzenetet, és azok, akik korábban vezető szerepet töltöttek be a műben, utolsóként fogadták el azt, és segítettek erősíteni a kiáltást. William Miller, aki 1833-tól kezdve vezette a művet, küzdött az Éjféli Kiáltás üzenetével, amikor az 1844 augusztusában elérkezett. Bizonytalan volt az egyházaktól való elkülönülést illetően, és sok éven át az Éjféli Kiáltás másfajta értelmezését tanította.
William Miller wrote, 'I'd never been positive as to any particular day for the Lord's appearing, believing that no man could know the day and hour. In all my published lectures, it will be seen on the title page, about the year 1843. In all my oral lectures, I invariably told my audiences that the periods would terminate in 1843 if there were no mistake in my calculation, but that I could not say the end might not come even before that time, and that they should be continually prepared. In 1842, some of the brethren preached with great positiveness, the exact year, and censured me for putting in an "if."' In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.
William Miller nitoe se, ‘Nwuntamsoi kal siren mi khatnao okkha ni fei Bawipa hungin ding ni khat chungchangah sure takin ka lo ni ngai, mi dang khatmah in ni leh hun theih lo ding tih ka ring a; ka tihchhuah lecture zawng zawngah, title page-ah hmu theih angin, kum 1843 chungchang kha ka sawi thin. Ka oral lecture zawng zawngah pawh, ka audience-te hnenah ka calculation-ah palhna a awm loh chuan hunbi-te chu 1843-ah a tawp ang tih ka sawi reng a, mahse chu hun hma pawhin tawpna a lo thleng lo thei lo tih ka sawi ngam lo, tin, anmahni chu eng tik lai pawhin an inbuatsaih reng tur a ni tih ka hrilh thin,’ a ti. 1842 kumah, unaute zinga thenkhatin kum tak tak kha certainty nasa takin an thuhril a, ‘if’ ka hmang avangin min sawisel. May 1842-ah, 1843 chart chu tihchhuah a ni a, unaute chuan Miller hnenah a presentation atangin ‘if’ chu lak tawm turin an hrilh.
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.
មីឡឺរបានបន្តថា «សារព័ត៌មានសាធារណៈក៏បានចុះផ្សាយផងដែរថា ខ្ញុំបានកំណត់ថ្ងៃជាក់លាក់មួយ គឺថ្ងៃទីម្ភៃបី ខែមេសា សម្រាប់ការយាងមករបស់ព្រះអម្ចាស់។ ហេតុនេះហើយ នៅខែធ្នូនៃឆ្នាំនោះ ដោយសារខ្ញុំមិនអាចឃើញកំហុសណាមួយក្នុងការគណនារបស់ខ្ញុំ បានជាខ្ញុំបានបោះពុម្ពផ្សាយជំនឿរបស់ខ្ញុំថា នៅពេលណាមួយរវាងថ្ងៃទី 21 ខែមីនា ឆ្នាំ 1843 និងថ្ងៃទី 21 ខែមីនា ឆ្នាំ 1844 ព្រះអម្ចាស់នឹងយាងមក»។ មីឡឺរបានសន្និដ្ឋានរួចហើយអំពីថ្ងៃទីដប់ នៃខែទីប្រាំពីរ ហើយយូរមុនដែលសាមូអែល ស្នូ បានប្រើសន្និដ្ឋាននេះដើម្បីប្រកាសសម្រែកកណ្ដាលអធ្រាត្រ មីឡឺរបានសរសេរអំពីវារួចមកហើយ។ មីឡឺរគឺជាអ្នកដែលព្រះអម្ចាស់បានប្រើដើម្បីតម្រៀបតក្កវិជ្ជាដែលសាមូអែល ស្នូ បានប្រើក្នុងការកំណត់អត្តសញ្ញាណថ្ងៃទី 22 ខែតុលា ឆ្នាំ 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 teeraa sɛ, ‘Afe 1843 no mu no, atesɛm a emu yɛ den paa no, nsɛm a atintimfo ne asɔredan ahorow bi mu asɛnkafo no de too me ne wɔn a wɔka me ho no so no dɔɔso yiye. Wɔtow hyɛɛ yɛn adwene ne yɛn botae ahorow so, wɔkyinkyimii yɛn nnyinasosɛm, na wɔsɛee yɛn din pa.’ Bere twam, na March 21, 1844, nso twaa mu a Awurade annyi ne ho adi. Awerɛhow no yɛɛ kɛse, na bebree antɔ wɔn akyi bio. Ansa na saa bere no reba, efi 1840 no, na wobu akontaa sɛ Millerfo no dodow bɛyɛ 200,000, nanso edu saa bere no, na 50,000 pɛ na aka.
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 ezt folytatta: „Ezt megelőzően, 1843 őszén némely testvéreim elkezdték Babilonnak nevezni az egyházakat, és sürgetni, hogy az adventistáknak kötelességük kijönni közülük. Emiatt igen elszomorodtam. Nemcsak a hatása volt igen káros, hanem úgy tekintettem rá, mint Isten Igéjének elferdítésére, az Írások kiforgatására.” Miller küszködött a második angyal üzenetével, ami még nehezebbé tette számára az igazi Éjféli Kiáltás üzenetének elfogadását. Ez a gyakorlat elterjedt, és az egyházak bezárultak előttük, ellenségeskedést szítva, és elválasztva a legtöbb adventistát a maguk egyházától.
After his published time passed, Miller acknowledged his disappointment regarding the exact period but maintained his faith. He continued his labors at the West during the summer of 1844 until the Seventh Month movement. He had no participation in this movement except for a letter written eighteen months earlier about the Mosaic Law observances pointing to that month. He did not expect that such a use would be made of those topics or that belief in such evidence would become a test of salvation. He had no fellowship with the movement until two or three weeks before October 22, 1844. In a letter to Himes on October 6, 1844, Miller wrote, 'I see a glory in the seventh month which I never saw before... Now, blessed be the name of the Lord, I see a beauty, a harmony, an agreement in the scriptures, for which I've long prayed but did not see until today. Thank the Lord, O my soul. Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I'm almost home. Glory, glory, glory, glory.'
A nyilvánosan közzétett idejének elmúlta után Miller elismerte csalódását a pontos időszakra vonatkozóan, de hitét megtartotta. 1844 nyarán tovább folytatta munkálkodását Nyugaton a Hetedik Hónap mozgalmáig. E mozgalomban semmi része nem volt, kivéve egy tizennyolc hónappal korábban írt levelét, amely a mózesi törvény ünnepi megtartásairól szólt, mint amelyek arra a hónapra mutatnak. Nem számított arra, hogy e témáknak ilyen felhasználása lesz, vagy hogy az efféle bizonyítékban való hit az üdvösség próbájává válik. Nem vállalt közösséget a mozgalommal egészen két vagy három héttel 1844. október 22-e előttig. Egy Himeshoz írt, 1844. október 6-án kelt levelében Miller ezt írta: „Oly dicsőséget látok a hetedik hónapban, amilyet azelőtt soha nem láttam… Most pedig áldott legyen az Úr neve, szépséget, összhangot, egyetértést látok az Írásokban, amelyért régóta imádkoztam, de mind e mai napig nem láttam. Áldjad az Urat, én lelkem. Snow testvér, Storrs testvér és mások, legyenek áldottak azért, hogy eszközök voltak szemem megnyitásában. Már majdnem otthon vagyok. Dicsőség, dicsőség, dicsőség, dicsőség.”
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.
Bayan haka, Miller ya sake nazarin Kiran Tsakar Dare, yana kiran sa tsattsauran ɗabi’a na addini. Damsteegt ya lura cewa Snow ya samo ainihin tsarin saƙon Kiran Tsakar Dare ne daga aikin da Miller ya yi tun da farko.
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.
A Snow által 1844 márciusában közzétett számítások kevés figyelmet keltettek egészen az 1844. augusztus 12–17. között tartott exeteri tábori összejövetelig. Ott Krisztus visszatérésének általa megjelölt pontos időpontja sok milleritát megindított, missziós törekvésüket tetőpontra juttatva. Válaszuk Hetedik Hónap mozgalomként vált ismertté. Jóllehet a millerita vezetők kezdetben szkeptikusak voltak, a várt esemény előtt néhány héttel csatlakoztak a mozgalomhoz, és megengedték, hogy Snow nézeteit kinyomtassák és támogassák.
The Midnight Cry and Its Aftermath
Kukan Tsakar Dare da Abubuwan da Suka Biyo Bayansa
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.
Wahayin farko na Ellen White yana nuna mutanen Allah a kan wata hanya zuwa sama, tare da wani haske a bayansu da ake kira Kukan Tsakar Dare. Saƙon da Samuel Snow ya gabatar yana bukatar a fahimce shi. A watan Mayu 1842, an buga jadawalai 300 domin masu wa’azi 300. Zuwa ranar 22 ga Maris, 1844, bayan takaicin farko, an ajiye jadawalin gefe, kuma da yawa suka bar wannan motsi. Waɗanda suka kasance su jira ne. A taron sansani na Exeter, Snow ya nuna cewa Ubangiji zai zo a ranar 22 ga Oktoba, 1844, Ranar Kafara. Wannan ya motsa su su yi shelar saƙon.
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.
Ջոզեֆ Բեյթսը պատմում էր, որ Էքզեթերի ճամբարային ժողովից հետո, երբ նա անցնում էր գնացքի վագոններով, լսում էր ձայներ, որոնք կրկնում էին. «Ահա՛, փեսացուն գալիս է»։ Այս շարժումը երկու ամսվա ընթացքում տարածվեց Միացյալ Նահանգներով մեկ և հանգեցրեց 1844 թվականի հոկտեմբերի 22-ի Մեծ Հիասթափությանը։
Damsteegt comments on the Low Hampton Conference of Adventists, December 28–29, 1844, involving Himes and Miller. Himes urged comforting the saints, arousing the Christian world, and proclaiming salvation to sinners. A few weeks later, the Advent Press resumed, and Himes declared the door of salvation open. Miller gradually gave up the extreme shut door concept and returned to his original view of the Midnight Cry. In that same month, Ellen White had her first vision, showing that those who reject the Midnight Cry fall off the path. That vision was for William Miller as much as anyone else.
Damsteegt aikommentál a Low Hampton-i adventista konferenciáról, 1844. december 28–29-én, amelyen Himes és Miller is részt vett. Himes arra buzdított, hogy vigasztalják a szenteket, ébresszék fel a keresztény világot, és hirdessék az üdvösséget a bűnösöknek. Néhány héttel később az Advent Press újraindult, és Himes kijelentette, hogy az üdvösség ajtaja nyitva áll. Miller fokozatosan feladta a bezárt ajtó szélsőséges felfogását, és visszatért a Midnight Cry-ról vallott eredeti nézetéhez. Ugyanabban a hónapban Ellen White megkapta első látomását, amely megmutatta, hogy akik elutasítják a Midnight Cry-t, letérnek az ösvényről. Ez a látomás éppúgy szólt William Millernek, mint bárki másnak.
William Miller's Final Test and Legacy
Izilingo Zokugcina zikaWilliam Miller NeLifa Lakhe
From Early Writings, page 257: "My attention was then called to William Miller. He looked perplexed and was bowed with anxiety and distress for his people. The company who had been united and loving in 1844 were losing their love, opposing one another, and falling into a cold, backslidden state. As he beheld this, grief wasted his strength. I saw leading men watching him, primarily Joshua Himes, and fearing lest he should receive the third angel's message." The third angel's message in this context is the Sabbath. As Miller leaned toward the light from heaven, these men would lay plans to draw his mind away. Human influence kept him in darkness and retained his influence among those who opposed the truth. Eventually, Miller raised his voice against the light from heaven—the Sabbath. He failed to receive the message that would have explained his disappointment and cast light and glory on the past. He leaned on human wisdom instead of divine. Being broken by labor and age, he was not as accountable as those who kept him from the truth. The sin rests upon them. If Miller could have seen the light of the third angel, many things would have been explained. But his brethren professed such deep love for him that he thought he could never tear away from them. God allowed him to fall under the power of death and hid him in the grave from those who drew him from the truth. Moses erred before entering the Promised Land; likewise, Miller erred as he was soon to enter the heavenly Canaan. Others led him to do this; others must account for it. But angels watch the precious dust of this servant of God and will come forth at the sound of the last trumpet.
Daga Early Writings, shafi na 257: “Sa’an nan aka karkatar da hankalina zuwa ga William Miller. Ya yi kama da mai ruɗani, kuma ya sunkuyar da kai saboda damuwa da baƙin ciki domin mutanensa. Rukunin mutanen da suka kasance a haɗe cikin ƙauna a shekara ta 1844 suna rasa ƙaunarsu, suna gāba da juna, kuma suna faɗawa cikin yanayin sanyi na ja da baya. Yayin da yake kallon wannan, baƙin ciki ya cinye ƙarfinsa. Na ga manyan mutane suna sa ido a kansa, musamman Joshua Himes, kuma suna tsoron kada ya karɓi saƙon mala’ika na uku.” Saƙon mala’ika na uku a wannan mahallin shi ne Asabar. Yayin da Miller yake karkata zuwa ga hasken da ya fito daga sama, waɗannan mutane sukan shirya hanyoyi domin su janye tunaninsa daga gare shi. Tasirin mutum ya riƙe shi cikin duhu kuma ya kiyaye tasirinsa a tsakanin waɗanda suke gāba da gaskiya. A ƙarshe, Miller ya ɗaga muryarsa gāba da hasken da ya fito daga sama—Asabar. Ya kasa karɓar saƙon da zai bayyana masa rashin cikar begen da ya yi, ya kuma zuba haske da ɗaukaka a kan abin da ya gabata. Ya dogara ga hikimar mutum maimakon ta Allah. Da yake aiki da tsufa sun karya shi, ba shi da irin alhakin da waɗanda suka hana shi gaskiya suke da shi. Zunubin yana kan su. Da Miller ya iya ganin hasken mala’ika na uku, da an bayyana masa abubuwa da yawa. Amma ’yan’uwansa sun furta ƙauna mai zurfi a gare shi har ya ɗauka cewa ba zai taɓa iya rabuwa da su ba. Allah ya ƙyale shi ya faɗa ƙarƙashin ikon mutuwa, ya kuma ɓoye shi a cikin kabari daga waɗanda suka janye shi daga gaskiya. Musa ya yi kuskure kafin ya shiga Ƙasar Alkawari; haka kuma Miller ya yi kuskure a lokacin da yake dab da shiga Kan’ana ta sama. Wasu ne suka kai shi ga yin haka; wasu ne kuma za su ba da lissafi a kan hakan. Amma mala’iku suna tsaron ƙura mai daraja ta wannan bawan Allah kuma zai fito a sautin ƙahon ƙarshe.
Conclusion: Lessons for Today
Xulosa: Darslar bugun uchun
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.
Ha kugera ku musozo, William Miller agereranya Abadivantisiti b’Umunsi wa Karindwi ku mperuka y’isi. Iyerekwa rya mbere rya Ellen White rireba cyaneho ibihe byacu kuruta uko ryarebaga ibye. Ku mperuka y’isi, Abadivantisiti b’Umunsi wa Karindwi bazanga umucyo wo gutaka kwa Saa Sita z’Ijoro. Umucyo wo gutaka kwa Saa Sita z’Ijoro ushobora gusobanurwa gusa no gusobanukirwa aya mateka. Gucika intege kwa mbere kwejeje umutwe w’Abamilerite, ukuramo abari barimo kubera impamvu zitari zo, kandi gutegurira abantu igihe cy’igeragezwa cyari kuzabinjiza Ahera Cyane. Abagezwa ku gucika intege kwa mbere bahiriwe gusa niba bategereza kugeza ku ya 22 Ukwakira 1844. Iki gihe cyashyizweho n’Imana kugira ngo kibyare abantu izateraniriza mu Ahera Cyane. Kwanga gutaka kwa Saa Sita z’Ijoro no kugwa ku nzira ni ukwanga aya mateka yose.
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 ਅਯ ਨੇ ਤਿੰਨ ਗਲਤੀਆਂ ਕੀਤੀਆਂ, ਅਤੇ ਅਸੀਂ ਸਦਾ ਹੀ ਤਿੰਨ ਪਰਖਾਂ ਦੁਆਰਾ ਆਜ਼ਮਾਏ ਜਾਂਦੇ ਹਾਂ। ਉਸ ਦੀ ਪਹਿਲੀ ਗਲਤੀ ਦਸੰਬਰ 1844 ਵਿੱਚ ਮਿਡਨਾਈਟ ਕਰਾਈ ਨੂੰ ਅਸਵੀਕਾਰ ਕਰਨਾ ਸੀ। ਉਸ ਦੀ ਦੂਜੀ ਗਲਤੀ ਪਰਮੇਸ਼ੁਰ ਦੀ ਬਜਾਏ ਮਨੁੱਖਾਂ ਦੀ ਸੁਣਨੀ ਸੀ, ਜਿਸ ਨੇ ਉਸ ਨੂੰ ਉਸ ਦੀ ਤੀਜੀ ਗਲਤੀ ਵੱਲ ਲੈ ਗਿਆ: ਸੱਬਤ ਨੂੰ ਅਸਵੀਕਾਰ ਕਰਨਾ। ਸੰਸਾਰ ਦੇ ਅੰਤ ਵਿੱਚ ਸੱਤਵੇਂ-ਦਿਨ ਦੇ ਐਡਵੈਂਟਿਸਟ ਮਿਡਨਾਈਟ ਕਰਾਈ ਦੇ ਇਤਿਹਾਸ ਅਤੇ ਪੁਰਾਣੀਆਂ ਰਾਹਾਂ ਵੱਲ ਮੁੜ ਆਉਣ ਦੀ ਪੁਕਾਰ ਨੂੰ ਇਸ ਲਈ ਅਸਵੀਕਾਰ ਕਰਨਗੇ ਕਿਉਂਕਿ ਉਹ ਆਪਣੇ ਆਗੂਆਂ ਦੀ ਸੁਣਦੇ ਹਨ। ਇਸ ਤਰ੍ਹਾਂ ਕਰਦਿਆਂ, ਉਹ ਆਪਣੇ ਆਪ ਨੂੰ ਪਸ਼ੂ ਦੇ ਨਿਸ਼ਾਨ ਲਈ ਤਿਆਰ ਕਰਦੇ ਹਨ, ਮਿਲਰ ਦੀ ਤਿੰਨ-ਪੜਾਅ ਵਾਲੀ ਪਰਖ-ਪ੍ਰਕਿਰਿਆ ਨੂੰ ਦੁਹਰਾਂਦੇ ਹੋਏ, ਜੋ ਇਸ ਗੱਲ ਨਾਲ ਸ਼ੁਰੂ ਹੁੰਦੀ ਹੈ ਕਿ ਉਹ ਮਿਡਨਾਈਟ ਕਰਾਈ ਦੇ ਸੰਦੇਸ਼ ਅਤੇ ਇਤਿਹਾਸ ਨਾਲ ਕਿਵੇਂ ਸੰਬੰਧ ਰੱਖਦੇ ਹਨ।
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.
Akwai annabce-annabce guda biyu kaɗai da suke magana game da tarihi daga baƙin cikin farko har zuwa baƙin cikin na biyu: kwanaki 2300 (“Ko da wahayin ya jinkirta, ka jira shi”) da 2520. Yin watsi da 2520 yana nufin yin watsi da Kukan Tsakar Dare. Yin watsi da Kukan Tsakar Dare kuwa shi ne fāɗuwa daga kan hanya zuwa ga muguwar duniyar da take ƙasa.
We will address this further in the next presentation.
Za mu ƙara yin bayani a kan wannan a gabatarwa ta gaba.