A Word of Clarification
Ib Lo Lus Qhia Kom Paub Meej
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.
Tsis ntev los no peb tau pib npaj daim ntawv sau tawm ntawm Habakkuk Ob Daim Phiaj kom muab txhais ua ntau hom lus uas sawv cev nyob hauv peb lub website. Tes dej num ntawm kev hloov ib zaj lus nthuav tawm uas hais tawm los ua ib daim ntawv nthuav tawm uas sau tseg yog ib tes dej num loj dua li tej zaum yuav to taub tau yog tias ib tug tsis paub txog txhua yam txheej txheem nyuaj uas yuav tsum raug hla kom ib zaj lus hais tawm thiaj hloov tau los ua ib daim ntawv sau, nrog rau cov teeb meem tsim nyog uas thaum kawg yuav tsum muab cov ntaub ntawv no txhais ua ntau hom lus nyob hauv lub website. Peb nyuam qhuav pib peb txoj haujlwm kho-sau ntawm thawj zaj hauv cuaj caug tsib zaj lus nthuav tawm, thiab kuv pom tias tseem muaj dua ib qho txheej txheem nyuaj ntxiv uas peb kuj yuav tsum hla dhau thiab. Qhov no muaj feem xyuam rau txoj kev loj hlob mus raws qib zuj zus ntawm zaj lus no txij xyoo 1989 mus txog peb zaj 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 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.
Hauv cov kev nthuav qhia kwv yees kaum tsib xyoos dhau los muaj tej qhov tseeb uas tseem nyob hauv lawv lub xeev me nyuam mos ntawm kev to taub. Thawj qhov ntawm cov tseeb ntawd uas kuv yuav tsum qhia kom meej yog kev tuaj txog ntawm tus tim tswv thib ob hauv keeb kwm Millerite. Thaum ntawd kuv tau to taub tias tus tim tswv thib ob tuaj txog thaum cov koom txoos Protestant pib kaw lawv lub qhov rooj tawm tsam Miller txoj kev nthuav qhia txog tus tim tswv thawj tus lus, nrog rau kev xaus ntawm xyoo 1843. William Miller tau ua haujlwm raws li ib txoj kev suav sijhawm uas nws ntseeg tias qhia tau tias xyoo 1843 pib rau hnub Tim 22 Lub Peb Hlis, 1843 thiab xaus rau hnub Tim 22 Lub Peb Hlis, 1844. Nws tau xav tias peb lo lus faj lem uas thaum kawg raug muab tso rau saum ob daim ntawv teev dawb huv yuav xaus rau hauv xyoo 1843, thiab nws ntseeg tias xyoo ntawd xaus rau hnub Tim 22 Lub Peb Hlis, 1844. Nws tau yuam kev rau ob yam ntsiab lus.
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.
Peb txoj lus faj lem hais txog 1335 hnub hauv Daniyees kaum ob, 2520 xyoo ntawm “xya zaug” hauv Levis Kevcai nees nkaum rau, thiab 2300 hnub hauv Daniyees yim, Miller tau to taub tias yuav xaus rau lub Peb Hlis xyoo 1844. Tom qab ntawd tus Tswv tau coj Samuel Snow kom tsis yog tsuas yog to taub tias cov lus faj lem ntawd xaus tsis yog xyoo 1843 xwb, tiam sis xyoo 1844. Snow tau siv txoj kev suav sijhawm ntawm cov Karaite, uas tsis yog txoj kev suav sijhawm uas Miller tau siv los lawm. Miller tau siv txoj kev suav sijhawm ntawm cov Rabbinic/uas raws li kev sib txig hnub thiab hmo ntuj, uas muab lub xyoo raws li ib caij nplooj ntoos hlav mus txog lwm caij nplooj ntoos hlav.
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.
Thaum peb tab tom nthuav tawm Habakkuk Ob Daim Phiaj, peb tseem tsis tau to taub qhov tseeb keeb kwm no, thiab peb tau siv Miller qhov kev paub dhau los los cim hnub Tim 22 Lub Peb Hlis, 1844 tias yog lub sij hawm uas tus tim tswv thib ob tuaj txog thiab yog qhov pib ntawm lub caij ncua nyob. Kuv tau to taub, thiab tseem to taub li qub, tias kev tuaj txog ntawm tus tim tswv ntawd sib haum nrog lub sij hawm uas cov Protestants tsis lees txais Miller txoj xov ntawm tus tim tswv thawj, thiab nqe lus hauv qab no yog qhov chaw uas kuv siv ua lub hauv paus siv.
“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.
“Thaum Lub Rau Hli, xyoo 1842, Yawg Miller tau muab nws zaj lus qhuab qhia txheej thib ob rau ntawm pawg ntseeg Casco Street hauv Portland. Kuv xav tias yog ib txoj cai loj kawg uas kuv tau tuaj koom tej zaj lus qhuab qhia no; vim kuv tau poob rau hauv kev qaug zog siab, thiab tsis xav tias kuv npaj txhij los ntsib kuv tus Cawm Seej. Txoj kev qhuab qhia txheej thib ob no ua rau muaj kev kub ntxhov siab hauv lub nroog ntau dua li txheej thawj. Tsuas muaj ob peb qhov kev zam xwb, cov pawg ntseeg txawv txav ntau pab tau kaw lawv tej qhov rooj tawm tsam Yawg Miller. Muaj ntau zaj lus qhuab qhia los ntawm ntau lub sam thiaj tau nrhiav kom nthuav tawm tej kev yuam kev uas raug liam tias yog kev vwm kev ntseeg ntawm tus kws qhuab qhia ntawd; tiamsis pab neeg coob coob uas mloog nrog kev txhawj xeeb tau tuaj koom nws tej rooj sib txoos, thiab coob leej tsis muaj peev xwm nkag mus rau hauv lub tsev. Cov koom txoos ntawd nyob ntsiag to txawv txav thiab mloog zoo heev.” 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.
Kuv to taub hais tias kev kaw cov qhov rooj rau Miller zaj lus tau cim tias yog qhov pib ntawm kev tsis lees txais tus tim tswv thawj, thiab raws li kev pom zoo nrog Miller txoj kev to taub txog txoj kev suav sij hawm raws li Rabbinic/equinox, kuv tau xav tias Lub Peb Hlis 22, 1844 yog qhov xaus ntawm xyoo 1843. Miller txoj kev nthuav qhia hauv Portland thaum Lub Rau Hli xyoo 1842 yeej yog ib lub cim-kev taw qhia uas qhia txog ib qho kev tsis lees txais uas nce mus ua txheej txheem zuj zus thiab thaum kawg xaus rau hnub Lub Plaub Hlis 18, 1844, tiam sis thaum lub sij hawm uas cov lus nthuav qhia ntawd raug muab nthuav tawm, peb tseem tsis tau paub txog Samuel Snow txoj kev siv txoj kev suav sij hawm raws li Karaite.
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.
Hauv thawj zaj lus qhia uas peb tau pib kho kom raug, kuv tau pib pom tias yam uas raug sau tseg thaum ntawd zoo li tawm tsam yam uas peb tam sim no tab tom qhia. Nws tawm tsam thiab nws kuj tsis tawm tsam. Qhov ntawd tsuas yog ib qho kev hais kom hnyav txog kev los txog zuj zus ntawm tus tim tswv thib ob xwb, thiab kuj yog ib qho piv txwv txog kev qhib daim foob ntawm zaj lus no zuj zus, ib yam li tau muaj thiab hauv keeb kwm Millerite. Daim ntawv ceeb toom no uas yog rau kev qhia kom meej yuav tsum teb tau rau cov uas tau dawm siab vim peb tau txheeb April 19, 1844 ua thawj qhov kev poob siab ntawm cov Millerite thiab vim yam uas tau raug qhia yav tag los.
“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.
“Txoj xov thawj thiab txoj xov thib ob tau raug muab tawm nyob rau xyoo 1843 thiab 1844, thiab tam sim no peb nyob hauv qab txoj kev tshaj tawm ntawm txoj xov thib peb; tiam sis tag nrho peb txoj xov no tseem yuav tsum raug tshaj tawm mus ntxiv. Tam sim no nws tseem ceeb ib yam li yav tas los uas lawv yuav tsum raug rov hais dua rau cov uas tab tom nrhiav qhov tseeb. Los ntawm cwj mem thiab suab lus peb yuav tsum ua kom txoj kev tshaj tawm ntawd nrov ncha, qhia lawv qhov kev txiav txim raws kab, thiab txoj kev siv ntawm tej lus faj lem uas coj peb los txog rau txoj xov ntawm tus tim tswv thib peb. Yuav tsis muaj txoj xov thib peb yog tsis muaj txoj xov thawj thiab thib ob. Peb yuav tsum muab tej xov no rau ntiaj teb no hauv tej ntawv luam tawm, hauv tej lus qhuab qhia, qhia raws txoj kab keeb kwm faj lem txog tej yam uas twb muaj los lawm thiab tej yam uas tseem yuav muaj los.” Selected Messages, book 2, 104.
Habakkuk's Two Tables 1 of 95
Ob Daim Duab Ntawm Habakkuk 1 ntawm 95
Introduction to Habakkuk's Two Tables and the Midnight Cry
Lus Qhia Txog Habakkuk Ob Daim Txiv Ntawv thiab Lub Suab Quaj Thaum Ib Tag Hmo
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.
Hauv hauv zaj lus qhuab qhia no, peb yuav los tshuaj xyuas ob daim phiaj ntawm Habakkuk—daim Phiaj 1843 thiab daim Phiaj 1850—thoob plaws ib ntus ntev. Peb yuav pib los ntawm kev tso Lub Suab Quaj Thaum Ib Tag Hmo rau hauv nws qhov chaw. Raws li tau hais lawm, ntau yam ntawm cov lus nthuav qhia thawj zaug no yuav yog kev rov tshuaj xyuas rau cov uas twb paub zoo txog zaj lus no lawm, tab sis vim peb tab tom npaj ib zaj lus qhuab qhia uas tej zaum yuav raug kawm los ntawm cov neeg uas tseem tshiab rau zaj lus no, peb yuav tsum nthuav qee lub tswv yim hauv paus rau lawv. Peb yuav pib nrog Lub Suab Quaj Thaum Ib Tag Hmo, tsom ntsoov rau ib yam uas pom nyob hauv Ellen White thawj zaj yog toog pom. Cia peb nyeem thawj nqes lus hauv Christian Experience and Teachings, nplooj 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."
Tsis ntev tom qab lub sijhawm hauv xyoo 1844 dhau mus lawm, kuv tau txais kuv thawj qhov yog toog pom qhib. Kuv tab tom mus xyuas Mrs. Haines hauv Portland, Maine, ib tug muam uas kuv hlub hauv Khetos, uas nws lub siab txuas ruaj nrog kuv lub siab. Peb tsib leeg, txhua tus yog poj niam, tau txhos caug ntsiag to ntawm tsev neeg lub thaj pe hawm. Thaum peb tab tom thov Vajtswv, Vajtswv lub hwj chim los rau saum kuv yam uas tsis tau muaj dua li ua ntej.
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.
Tsib tus pojniam no, uas lawv lub siab raug xaws koom nrog Muam White, tsis tau tawm tsam ib yam kev tshwm sim twg ntawm Vajtswv lub hwjchim li. Qhov uas tsim nyog nco ntsoov yog tias lawv txhua tus yog pojniam, sawv cev rau pawg ntseeg, thiab muaj tsib leeg, uas yuav raug pom tau tias yog tsib tug nkauj xwb muaj tswvyim. Qhov no tsuas yog ib qho kev soj ntsuam xwb.
"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."
“Kuv zoo li raug kev kaj puag ncig, thiab tab tom nce siab zuj zus saum lub ntiajteb. Kuv tig los nrhiav cov neeg Advent hauv ntiajteb no, tiamsis nrhiav tsis tau lawv, thaum ntawd ib lub suab hais rau kuv tias, ‘Saib dua thiab saib kom siab zog me ntsis.’ Thaum ntawd, kuv tsa muag ntsia thiab pom ib txoj kev ncaj thiab nqaim uas tsa nyob siab saum lub ntiajteb. Nyob saum txoj kev no, cov neeg Advent tab tom taug kev mus rau lub nroog, uas nyob ntawm qhov kawg deb ntawm txoj kev. Lawv muaj ib lub teeb ci ntsa iab tsa nyob tom qab lawv ntawm qhov pib ntawm txoj kev, uas ib tug timtswv tau qhia rau kuv tias yog Kev Quaj Thaum Ib Tag Hmo. Lub teeb ntawd ci raws nkaus txoj kev thiab muab kev kaj rau lawv tej ko taw kom lawv txhob dawm. Yog lawv khaws lawv lub qhov muag ntsia ruaj rau Yexus, tus uas nyob ncaj qha ntawm lawv xub ntiag, coj lawv mus rau lub nroog, ces lawv nyob nyab xeeb. Tiamsis tsis ntev tom qab ntawd, muaj qee leej nkees thiab hais tias lub nroog tseem nyob deb heev, thiab lawv tau cia siab tias twb yuav tau nkag mus txog lawm ua ntej no. Ces Yexus txhawb lawv lub siab los ntawm kev tsa Nws txhais npab xis uas muaj hwjchim ci ntsa iab, thiab ntawm Nws txhais npab ntawd muaj ib txoj kev kaj tawm tuaj uas yoj hla saum pab neeg advent, ces lawv qw hais tias, ‘Alleluia!’ Lwm tus txawm maj nroos tsis lees lub teeb uas nyob tom qab lawv thiab hais tias tsis yog Vajtswv uas tau coj lawv tawm los deb npaum li ntawd. Lub teeb nyob tom qab lawv thiaj tuag ntais, cia lawv tej ko taw nyob hauv kev tsaus ntuj tuab nrig, thiab lawv dawm ntog, plam qhov cim thiab plam Yexus ntawm lawv qhov muag, thiab poob ntawm txoj kev nqes mus rau hauv lub ntiajteb tsaus ntuj thiab phem uas nyob hauv qab no.”
William Miller and the Midnight Cry
William Miller thiab Txoj Kev Quaj Thaum Ib Tag Hmo
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.
Hauv qhov kev nthuav qhia thawj zaug no, tom qab peb tau tsim tsa ob peb lub ntsiab lus lawm, peb yuav sib tham txog Low Hampton Conference of Adventists thaum lub Kaum Ob Hlis xyoo 1844. Nyob rau hauv lub rooj sablaj no, muaj qee tus Millerites tuaj sib sau ua ke, thiab William Miller tsis lees txais txoj kev nkag siab txog Midnight Cry. Lub laj thawj ntawm no yog tias zaj yog toog no, txawm yog rau peb txhua tus, los yeej yog tshwj xeeb rau William Miller.
In that same month, William Miller denied the light behind them—the Midnight Cry—which would cause him to fall off the path to the wicked world below. We will explore the implications of this. Historical evidence shows that the Millerites all believed they were fulfilling the parable of the ten virgins; it was common knowledge among them. We will show that William Miller had an understanding of what the Midnight Cry was. Miller believed the Midnight Cry was the judgment hour message of Daniel 8:14 and Revelation 14:6-9. He believed the message he began proclaiming in the early 1830s was the Midnight Cry, 'Behold, the bridegroom cometh,' and that Jesus was coming to the world as the bridegroom.
Hauv tib lub hli ntawd, William Miller tau tsis lees txais txoj kev kaj uas nyob tom qab lawv—qhov Midnight Cry—uas yuav ua rau nws poob tawm ntawm txoj kev mus rau lub ntiaj teb phem hauv qab no. Peb yuav tshuaj xyuas qhov tseem ceeb uas los ntawm qhov no. Cov pov thawj keeb kwm qhia tias cov Millerites sawv daws ntseeg tias lawv tab tom ua kom tiav zaj lus piv txwv txog kaum tus nkauj xwb; qhov no yog ib yam uas txhua tus hauv lawv paub zoo. Peb yuav qhia tias William Miller muaj kev to taub txog qhov uas qhov Midnight Cry yog dab tsi. Miller ntseeg tias qhov Midnight Cry yog zaj lus txog lub sijhawm txiav txim ntawm Daniel 8:14 thiab Revelation 14:6-9. Nws ntseeg tias zaj lus uas nws pib tshaj tawm thaum ntxov ntawm xyoo 1830s yog qhov Midnight Cry, “Saib seb, tus nraug vauv tabtom los,” thiab tias Yexus tabtom los rau lub ntiaj teb ua tus nraug vauv.
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.
Rau feem coob hauv keeb kwm Millerite, lawv ntseeg tias lawv tab tom ua kom tiav zaj lus piv txwv txog kaum tug ntxhais nkauj xwb, tiam sis lawv xav tias Kev Quaj Nruab Nrab Hmo Ntuj yog txoj xov uas lawv twb tau tshaj tawm lawm. Txawm li cas los xij, txog lub caij ntuj sov xyoo 1844, ib qho kev to taub tshiab thiab yog tseeb tau tshwm los: Kev Quaj Nruab Nrab Hmo Ntuj yog txoj kev txav ntawm Lub Hlis Xya, uas muaj kev cia siab tias Yexus yuav los rau hnub thib kaum ntawm lub hli xya. Qhov ntawd yog Kev Quaj Nruab Nrab Hmo Ntuj tiag tiag. Thaum Miller tsis lees txais Kev Quaj Nruab Nrab Hmo Ntuj tiag tiag thaum lub Kaum Ob Hlis 1844, nws tab tom tsis lees txais keeb kwm ntawm lub caij ntuj sov xyoo 1844 thiab rov qab mus rau nws txoj hauj lwm qub uas hais tias qhov ntawd tsuas yog txoj xov dav dav txij xyoo 1830s los xwb. Kev to taub txog cov txheej txheem ntawm Kev Quaj Nruab Nrab Hmo Ntuj yog yam tseem ceeb heev. Yog koj tsis to taub txog 2520 raws li cov Millerites tau to taub, koj yuav tsis muaj peev xwm to taub Kev Quaj Nruab Nrab Hmo Ntuj. Yog koj tsis muaj peev xwm to taub Kev Quaj Nruab Nrab Hmo Ntuj raws li cov Millerites tau to taub, koj yuav ntog tawm ntawm txoj kev mus rau hauv lub ntiaj teb phem nyob hauv qab no.
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.
Hauv qhov kev nthuav qhia no, peb yuav pib nrog qee qhov tseeb nyob hauv daim chart uas niaj hnub no cov Adventism qhib siab tsis lees txais. Lub Koom Haum Biblical Research Institute ntawm Seventh-day Adventist Church thiab feem coob ntawm cov kws txawj ntseeg Adventist tsis lees txais 2520. Peb yuav los hais txog qhov no raws li Vajlugkub thaum peb mus ntxiv, tab sis thaum chiv thawj no, peb yuav qhia tias Ellen White txhawb nqa 2520 tag nrho thiab tsis tseg li. Lub Koom Haum ntawd thiab feem coob ntawm cov kws txawj ntseeg kuj tsis lees txais txoj kev to taub ntawm cov pioneer hais txog Daily. Peb yuav qhia tias kev tsis lees txais txoj kev to taub ntawm cov pioneer uas hais tias Daily yog paganism, yog kev tsis lees txais tus Ntsuj Plig ntawm Kev Yaj Saub. Lub Koom Haum ntawd kuj qhib siab tsis lees txais txoj kev to taub ntawm cov pioneer hais txog cov raj—Raj thib Tsib thiab Raj thib Rau. Peb yuav pib los ntawm kev qhia tias kev tsis lees txais txoj kev to taub ntawm cov pioneer hais txog cov raj yog kev tsis lees txais tus Ntsuj Plig ntawm Kev Yaj Saub.
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.
Niaj hnub no, cov Adventist feem coob yeej tsis meej pem txog 1290 thiab 1335. Yog tsis muaj txoj kev nkag siab ntawm cov thawj coj thaum chiv thawj txog 1335, ces yuav tsis muaj ib qho laj thawj hauv Vajlugkub los txheeb xyuas lub sij hawm ncua tos uas tau pib rau hnub Tim 22 Lub Peb Hlis, 1844. Yog tsis nkag siab txog lub sij hawm ncua tos, ces ib tug tsis muaj peev xwm to taub tau txoj kev txav thiab lub zog ntawm Midnajt Qw. Yog tsis nkag siab txog Midnajt Qw, ces ib tug yuav poob ntawm txoj kev mus rau hauv qab no, rau lub ntiaj teb neeg phem. Peb yuav qhia cov tseeb no rau ntawm daim chart raws li kev pom zoo meej ntawm Ntsuj Plig ntawm Lus Qhia Yaj Saub, thiab tom qab ntawd yuav tshawb xyuas lawv los ntawm Vajtswv Txojlus. Tiamsis ua ntej, peb yuav tsum pom yam uas nyob ib ncig ntawm keeb kwm Millerite thiab yam uas tau tsim tsa Midnajt Qw.
Millerite History and the Arrival of the First Angel
Keeb Kwm Millerite thiab Kev Los Txog ntawm Tus Tim Tswv Ceev Xwm Thawj Tug
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.
Peb pib nrog Uriah Smith hauv *Thoughts on Daniel and Revelation*, nplooj 521, kom qhia txog keeb kwm Millerite thiab hais txog xyoo 1798. Uriah Smith sau tias, “Lub sijhawm ua ntu zus ntawm tej xwm txheej hauv Tshwmsim 10 tseem raug paub meej ntxiv los ntawm qhov tseeb tias tus timtswv no yog tib tug nrog tus timtswv thawj hauv Tshwmsim 14.” Hauv Tshwmsim 10, ib tug timtswv muaj hwjchim nqes saum ntuj los nrog ib phau ntawv me qhib nyob hauv nws txhais tes. Ellen White qhia rau peb tias tus timtswv muaj hwjchim no yog Yexus Khetos, thiab phau ntawv me ntawd yog Phau Ntawv Daniyee. Thaum txog qhov kawg ntawm tshooj kaum, Yauhas raug hais kom noj phau ntawv me ntawd, uas yuav qab zib hauv nws lub qhov ncauj thiab iab hauv nws plab. Yauhas sawv cev rau keeb kwm Millerite, qhov chaw uas txoj lus ntawm Daniyee qab zib tiamsis coj mus rau kev chim siab iab heev. Tus timtswv muaj hwjchim hauv Tshwmsim 10, raws li cov pioneer, yog tus timtswv thawj hauv Tshwmsim 14—nkawd yog tib tug timtswv.
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.
Peb feem ntau tsis siv sijhawm ntau los hais kom meej txog cov timtswv no hauv Phau Tshwm Sim, tiamsis peb tsim nyog ua li ntawd. Tus timtswv muaj hwjchim loj hauv Phau Tshwm Sim 10 kuj yog tus timtswv uas William Miller ntseeg tias tab tom ua kom tiav Lub Suab Quaj Ib Nrab Hmo los ntawm kev ua tiav txoj hauj lwm ntawm tus timtswv thawj hauv Phau Tshwm Sim 14: “Ntshai Vajtswv thiab qhuas Nws, rau qhov teev ntawm Nws txoj kev txiav txim twb los txog lawm.” Teev ntawm Nws txoj kev txiav txim yog hais txog Daniyee 8:14. Cov timtswv no qhia txog ntau yam sib txawv ntawm txoj hauj lwm uas tau ua tiav.
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.
Rov qab los rau Uriah Smith: “Lub sijhawm teem raws caij nyoog ntawm tej xwm txheej hauv Tshwmsim 10 tseem raug txheeb kom meej ntxiv los ntawm qhov tseeb tias tus tim tswv no yog tib tug nrog tus tim tswv thawj hauv Tshwmsim 14.” Nws piav qhia yam uas txuas nkawd ua ke tias: nkawd ob leeg muaj ib zaj lus tshwj xeeb yuav tsum tshaj tawm, nkawd ob leeg tshaj lawv txoj lus nrog suab nrov nrov, nkawd ob leeg siv lus zoo sib xws hais txog tus Tsim, thiab nkawd ob leeg tshaj tawm txog lub sijhawm—ib tug cog lus hais tias yuav tsis muaj sijhawm ntxiv lawm, hos ib tug tshaj tawm tias teev ntawm Vajtswv txoj kev txiav txim twb los txog lawm. Zaj lus hauv Tshwmsim 14:6 nyob rau sab no ntawm qhov pib ntawm lub sijhawm kawg.
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 hais tias lub sij hawm kawg yog xyoo 1798, thiab zaj xov ntawm Tshwm Sim 14 los tom qab ntawd. Nws sau tias, “Tiamsis zaj xov ntawm Tshwm Sim 14:6 raug tso cia nyob sab no ntawm qhov pib ntawm lub sij hawm kawg. Nws yog ib txoj kev tshaj tawm tias teev ntawm Vajtswv txoj kev txiav txim tau los txog lawm, thiab yog li ntawd nws yuav tsum muaj nws qhov kev siv rau tiam neeg kawg. Povlauj tsis tau tshaj tawm tias teev ntawm txoj kev txiav txim tau los txog lawm. Luther thiab nws cov npoj yaig tsis tau tshaj tawm li ntawd. Povlauj sib cav txog ib txoj kev txiav txim uas yuav los, nyob rau yav tom ntej uas tsis tau teev meej, thiab Luther muab nws tso tsawg kawg peb puas xyoo tom qab nws lub caij nyoog. Ntxiv mus, Povlauj ceeb toom pawg ntseeg kom ceev faj txhob muaj ib yam kev tshaj tawm li no hais tias teev ntawm Vajtswv txoj kev txiav txim tau los txog lawm kom txog rau thaum ib lub sij hawm twg.” Nyob hauv 2 Thexalaunikes 2:1-3, Povlauj hais tias hnub ntawm Khetos tsis nyob ze kom txog thaum txoj kev thim rov qab los ua ntej thiab tus neeg ntawm kev txhaum raug muab tshwm tawm los. Povlauj qhia txog tus neeg ntawm kev txhaum, lub kub me, txoj kev ua thawj coj ntawm papacy, thiab npog tag nrho lub caij nyoog ntawm nws txoj kev kav loj tshaj ntawd nrog ib lo lus ceeb toom, uas kav mus 1260 xyoo, xaus rau xyoo 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.'
Xyoo 1798, txoj kev txwv tsis pub tshaj tawm tias hnub uas Khetos los twb nyob ze lawm xaus tseg. Lub sijhawm kawg pib lawm, thiab lub tsiaj ntawv raug muab tshem tawm ntawm phau ntawv me. Txij thaum ntawd los, tus timtswv hauv Tshwmsim 14 tau tawm mus lawm. Uriah Smith hais tias, “Yog nej yuav pom, txij xyoo 1798 los, thawj tus timtswv txoj xov tau tawm mus lawm. Xyoo 1798, thawj tus timtswv ntawm Tshwmsim 14 los txog rau hauv keeb kwm”—qhov no yog kev to taub ntawm cov thawj neeg qhib txoj hauj lwm no. “Txij thaum ntawd los, tus timtswv ntawm Tshwmsim 14 tau tshaj tawm tias teev uas Vajtswv txiav txim twb los txog lawm, thiab tus timtswv ntawm tshooj kaum tau sawv ruaj khov saum hiav txwv thiab saum av, cog lus tias yuav tsis muaj sijhawm ntxiv lawm. Lawv yog tib tug ntawd tsis muaj qhov ua xyem xyav li. Txhua qhov lus sib cav uas qhia chaw rau ib tug kuj siv tau rau lwm tus tib yam. Zaj tiam neeg tam sim no tab tom pom qhov kev ua tiav ntawm ob zaj lus faj lem no. Nyob rau hauv txoj kev tshaj tawm txog kev los saum ntuj, tshwj xeeb txij xyoo 1840 mus txog 1844, thiaj pib muaj lawv qhov kev ua tiav puv npo thiab meej raws txhua yam xwm txheej.”
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 cim 1840 thiab 1844 raws li kev hais txog tus tim tswv thawj hauv Tshwmsim 14 uas tuaj txog hauv 1798, tab sis nws kuj cim tus tim tswv thawj ntawd hauv 1840 thiab, thaum txoj xov ntawd tau txais hwj chim. Hauv kev tshaj tawm txog kev los txog, tshwj xeeb txij xyoo 1840 mus txog 1844, lawv txoj kev ua tiav puv npo tau pib. Tus tim tswv txoj hauj lwm uas muaj ib txhais ko taw saum dej hiav txwv thiab ib txhais saum av qhia txog qhov dav loj ntawm nws txoj kev tshaj tawm. Txoj xov ntawd yuav hla dej hiav txwv thiab nthuav mus txog ntau haiv neeg, thiab txoj kev tshaj tawm txog kev los txog yeej tau mus txog txhua qhov chaw tshaj moo nyob thoob qab ntuj. Txij xyoo 1840 los, tus tim tswv thawj txoj xov, raws li Ellen White, tau raug coj mus rau txhua qhov chaw tshaj moo nyob hauv lub ntiaj teb. Qhov no tau ua tiav thaum lub hauv paus ntsiab cai xyoo-rau-hnub hauv tej lus faj lem hauv phau Vajlugkub tau raug lees paub los ntawm kev vau poob ntawm lub Faj Tim Teb Chaws Ottoman. Nyob rau lub sijhawm no peb tsis tab tom hais txog cov ntsiab lus kom ntxaws, tiam sis tab tom npaj lub hauv paus rau keeb kwm Millerite thiab cov txheej txheem txav mus los ntawm Midnight Cry.
Key Historical Events: 1833 and the Falling of the Stars
Cov Txheej Xwm Keeb Kwm Tseem Ceeb: Xyoo 1833 thiab Kev Poob Ntawm Cov Hnub Qub
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.'
Xyoo 1833, qhov kev poob ntawm cov hnub qub tau tshwm sim. Ellen White hais lus hauv The Great Controversy, nplooj 333 tias: “Xyoo 1833, ob xyoos tom qab Miller pib nthuav tawm rau sawv daws pom cov pov thawj txog Khetos txoj kev los sai, lub cim kawg nkaus uas tus Cawmseej tau cog lus tseg ua tej yam qhia txog Nws txoj kev rov los zaum ob tau tshwm sim. Yexus hais tias: ‘Cov hnub qub yuav poob saum ntuj los.’ Mathais 24:29. Thiab Yauhas hauv Phau Ntawv Qhia Tshwm tau tshaj tawm, thaum nws pom hauv yog toog txog tej xwm txheej uas yuav tshaj tawm ua ntej hnub ntawm Vajtswv los txog, tias: ‘Cov hnub qub saum ntuj poob los rau hauv ntiajteb, ib yam li tsob txiv cev xyeem poob nws cov txiv uas tseem tsis tau siav, thaum raug ib tug cua hlob co co.’ Qhia Tshwm 6:13. Lo lus faj lem no tau txais ib qho kev tiav raws uas muaj hwjchim thiab ua rau neeg qhuas ntshai hauv qhov dej nag loj ntawm cov hnub qub ya uas tau tshwm sim rau lub Kaum Ib Hlis 13, 1833.”
William Miller's testimony recounts:
Zaj lus tim khawv ntawm William Miller hais tias:
'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.'
“Hnub Saturday tom qab noj tshais—thaum lub caij ntuj sov xyoo 1833, kuv zaum ntawm kuv lub rooj ua haujlwm los tshuaj xyuas ib lo lus tseem ceeb, thiab thaum kuv sawv los yuav tawm mus ua haujlwm, tej lus no los txog rau hauv kuv siab nrog hwjchim loj dua li yav tas los, ‘Mus thiab qhia qhov no rau lub ntiajteb.’ Qhov kev xav ntawd los tam sim thiab muaj hwjchim heev ua rau kuv rov zaum ntog rau hauv kuv lub rooj zaum hais tias, ‘Kuv mus tsis tau, Tus Tswv.’ ‘Vim li cas tsis tau?’ zoo li yog lo lus teb, ces tag nrho kuv tej lus zam txim txawm sawv los, kuv qhov tsis muaj peevxwm; tiamsis kuv txoj kev nyuaj siab loj heev ua rau kuv nkag mus rau hauv ib daim ntawv cog lus dawb huv nrog Vajtswv tias yog Nws qhib txojkev, kuv yuav mus thiab ua kuv tes haujlwm rau lub ntiajteb. ‘Koj txhais li cas los ntawm lo lus qhib txojkev?’ zoo li los rau kuv. Ces kuv hais tias, yog kuv tau txais ib qho kev caw kom hais lus rau pejxeem hauv ib qho chaw twg, kuv yuav mus thiab qhia lawv yam uas kuv pom hauv Phau Vajlugkub txog tus Tswv txojkev los. Tam sim ntawd tag nrho kuv lub nra txawm ploj mus. Thiab kuv zoo siab tias tej zaum kuv yuav tsis raug hu li ntawd, rau qhov kuv yeej tsis tau muaj ib qho kev caw zoo li ntawd li, neeg tsis paub txog kuv tej kev sim siab, thiab kuv tsuas muaj kev cia siab me heev tias yuav raug caw mus rau ib thaj chaw haujlwm twg. Kwv yees li ib nrab teev tom qab ntawd, ua ntej kuv tawm hauv chav, ib tug tub ntawm yawg Guilford hauv Dresden, uas nyob kwv yees li kaum rau mais ntawm kuv lub tsev, txawm los hauv thiab hais tias nws txiv tau xa nws tuaj hu kuv thiab xav kom kuv nrog nws rov mus tsev, xav tias tej zaum nws yuav xav ntsib kuv hauv ib qho haujlwm. Kuv nug nws tias nws xav tau dabtsi. Nws teb tias hnub tom qab ntawd yuav tsis muaj leejtwg tshaj tawm hauv lawv lub tsev teev ntuj, thiab nws txiv xav kom kuv mus thiab hais rau cov neeg txog zaj lus hais txog tus Tswv txojkev los. Tam sim ntawd kuv npau taws rau kuv tus kheej vim kuv tau cog lus li ntawd. Kuv tawm tsam tus Tswv tam sim thiab txiav txim siab tias kuv yuav tsis mus. Kuv cia tus tub ntawd mus tsis tau ib lo lus teb li thiab thim rov qab mus rau hauv ib qho hav zoov me nyob ze ntawd hauv txojkev nyuaj siab loj. Ces kuv tawm tsam nrog tus Tswv txog li ib teev, sim tso kuv tus kheej tawm ntawm daim ntawv cog lus uas kuv tau cog nrog Nws, tiamsis kuv tsis tau kev tso siab li. Muaj lo lus nias rau hauv kuv lub siab dawb paug tias, ‘Koj puas yuav cog lus nrog Vajtswv thiab rhuav nws sai ua luaj?’ thiab qhov kev txhaum loj kawg ntawm kev ua li ntawd txawm npog kuv tas. Thaum kawg kuv thiaj li lees tso siab thiab cog lus rau tus Tswv tias yog Nws yuav txhawb nqa kuv, kuv yuav mus, tso siab rau Nws kom pub txojkev tshav ntuj thiab peevxwm rau kuv ua txhua yam uas Nws yuav kom kuv ua. Kuv rov qab los tsev thiab pom tus tub ntawd tseem tos. Nws nyob ntawd mus txog tom qab noj su, thiab kuv rov nrog nws mus rau 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.
Nov yog li no uas Miller, thaum lub caij ntuj sov xyoo 1833, tau pib tshaj tawm txoj xov ntawd rau sawv daws mloog. Thaum lub Kaum Ob Hlis 1833, qhov poob ntawm cov hnub qub tau ntxiv kev hnyav thiab kev dawb ceev rau nws txoj xov.
1840: The Fulfillment of Prophecy and the Ottoman Empire
1840: Kev Ua Kom Tiav ntawm Lus Qhuab Qhia Yav Tom Ntej thiab Lub Faj Tim Tsev 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.'
Xyoo 1840, Ellen White tawm lus hais txog ib qho kev ua tiav ntawm lus faj lem uas txawv tshaj plaw. Nqe lus no feem ntau raug sib cav hauv Ntsuj Plig ntawm Kev Yaj Saub, muaj qee leej sib cav tias Uriah Smith tau ntxig nws rau hauv The Great Controversy, tiam sis tej lus sib cav no tsis muaj paus muaj ntsis. Nws tab tom hais txog cov txheej txheem ntawm kev ua tiav ntawm lus faj lem uas coj mus txog xyoo 1840, suav nrog kev poob ntawm cov hnub qub thiab Hnub Tsaus Ntuj. Nws sau tias, “Nyob rau xyoo 1840, dua muaj ib qho kev ua tiav uas txawv tshaj plaw ntawm lus faj lem ua rau muaj kev txaus siab dav kawg.”
She refers to biblical prophecy, not merely a human prediction by Josiah Litch.
Nws tab tom hais txog zaj lus faj lem hauv phau Vajlugkub, tsis yog tsuas yog ib lo lus twv yav tom ntej ntawm tib neeg los ntawm Josiah Litch xwb.
"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."
Ob xyoos ua ntej ntawd, Yauxiyas Litch, ib tug thawj xibhwb muaj koob npe hauv kev tshaj tawm txog kev rov qab los zaum ob, tau luam tawm ib phau kev piav qhia txog Qhia Tshwm 9, uas twv hais ua ntej txog kev poob ntawm lub tebchaws Ottoman. Raws li nws txoj kev suav, hwjchim no yuav raug rhuav tshem rau hnub tim 11 lub Yim Hli, 1840. Thaum txog lub sijhawm uas twb teev tseg lawm, Qaib Cov Txwv, los ntawm nws cov sawv cev nom tswv, tau lees txais kev tiv thaiv ntawm Cov Hwjchim Koom Tes ntawm Tebchaws Europe, thiab li ntawd nws thiaj muab nws tus kheej tso rau hauv qab kev tswj hwm ntawm cov tebchaws Khixatia. Qhov xwm txheej ntawd tau ua kom raws li zaj lus twv ua ntej ntawd txhua yam nraim. Thaum muaj neeg paub txog tej no lawm, coob leej ntau tus thiaj raug ntxias siab txog qhov raug ntawm cov hauv paus ntsiab lus ntawm kev txhais lus cev Vajtswv lus uas Miller thiab nws cov phoojywg tau txais siv, thiab ib lub zog txhawb siab loj kawg nkaus thiaj raug pub rau txoj haujlwm Advent. Cov neeg muaj kev kawm thiab muaj meej mom tau koom nrog Miller hauv kev tshaj tawm thiab luam tawm nws tej kev xav, thiab txij xyoo 1840 mus txog xyoo 1844, txoj haujlwm ntawd tau nthuav dav mus sai heev.
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.
Uriah Smith tau hais rau peb tias thawj tug tim tswv hauv Tshwmsim 14 tau los txog xyoo 1798, tiam sis nws yog tib tug tim tswv li tus tim tswv hauv Tshwmsim 10. Hauv Tshwmsim 10, Yauhas raug hais kom coj phau ntawv me tawm hauv txhais tes ntawm tus tim tswv thiab noj nws, thiab nws yuav qab zib hauv nws lub qhov ncauj. Zaj lus ntawm cov Millerite tau dhau los ua qab zib thaum lub Yim Hli 11, 1840, tom qab ob xyoos ntawm kev twv qhia txog kev poob ntawm lub teb chaws Ottoman raws li lub hauv paus ntsiab cai xyoo-rau-hnub ntawm kev faj lem hauv Vajlugkub. Thaum qhov xwm txheej ntawd tau muaj tiav raws nraim, zaj lus uas lawv tau tshaj tawm los tau qab zib hauv lawv lub qhov ncauj.
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.
Hnub Yim 11, 1840, txoj xov ntawd txawm qab zib hauv lawv lub qhov ncauj. Yauhas raug hais kom muab phau ntawv me ntawm tus tim tswv txhais tes uas tau nqes los ntawd coj los. Tus tim tswv nqes los rau Hnub Yim 11, 1840, thiab tus tim tswv no hauv Tshwmsim 10 yog tib tug li tus tim tswv thawj hauv Tshwmsim 14. Tus tim tswv hauv Tshwmsim 14 los txog rau xyoo 1798 thaum lub caij kawg, tiam sis nws txoj xov raug muab hwj chim rau xyoo 1840. Ellen White hais tias thaum qhov xwm txheej ntawd raug paub lawm, coob leej coob tus thiaj ntseeg ruaj khov txog qhov raug ntawm tej txheej txheem txhais lus faj lem uas Miller thiab nws cov phooj ywg tau txais yuav. Txij xyoo 1930s los, pib thaum xyoo 1919 tiamsis tshwj xeeb tshaj yog hauv xyoo 1930s, Adventism tau tsis kam lees tej cai txhais lus faj lem uas Miller thiab nws cov phooj ywg tau txais yuav lawm—tej cai ntawd yog txoj kev kawm Vajlugkub raws li txoj kev siv nqe pov thawj.
The 1843 Chart and the Tarrying Time
Daim Ntawv Teev Xyoo 1843 thiab Lub Sijhawm Ncua Tos
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.
Qhov cim taw qhia tom ntej hauv keeb kwm yog daim chart xyoo 1843, uas tau muab tsim tawm rau lub Tsib Hlis 1842. Ellen White hais tias, “Kuv tau pom tias daim chart xyoo 1843 raug coj qhia los ntawm tus Tswv txhais tes thiab tias nws yuav tsum tsis txhob raug hloov, tias cov lej ntawd yog raws nraim li Nws xav kom lawv ua, thiab tias Nws txhais tes tau nyob saum nws thiab zais ib qho yuam kev nyob hauv qee cov lej kom tsis muaj leejtwg pom tau txog thaum Nws txhais tes raug tshem tawm.” Daim chart no yog ib lub cim taw qhia yav tom ntej, tsim tawm rau lub Tsib Hlis 1842. Thaum Lub Rau Hli 1842, cov Protestant pawg ntseeg tau pib kaw lawv lub qhov rooj thiab tus tim tswv thib ob tuaj txog.
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.
Los ntawm Testimonies, ntim ib, nplooj 21: “Thaum lub Rau Hli xyoo 1842, yawg Miller tau muab nws pawg lus qhuab qhia zaum ob hauv Casco Street Church hauv Portland, Maine. Muaj tsuas yog ob peb qhov tsis suav xwb, ntau pawg ntseeg sib txawv tau kaw lawv cov qhov rooj ntawm lawv tej tsev teev ntuj tsis pub yawg Miller nkag.” Ellen White qhia rau peb tias ua cov Khixatia Seventh-day Adventist, peb yuav tsum kawm paub xam tej yam ntawm qhov ua rau mus rau qhov tshwm sim. Qhov ua rau uas coj cov pawg ntseeg Protestant kom kaw lawv tej qhov rooj yog kev qhia daim ntawv qhia no los siv. Thaum daim ntawv qhia no raug qhia tawm thaum lub Tsib Hlis, cov pawg ntseeg Protestant txiav txim tias cov Millerites yog cov neeg kub siab vwm uas raug dag ntxias.
The first disappointment is next. From The Great Controversy, page 393:
Qhov kev poob siab thawj zaug yog tom ntej no. Los ntawm The Great Controversy, nplooj 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.
Txij thaum ntxov li xyoo 1842, lo lus qhia uas tau muab rau hauv zaj lus faj lem no kom sau lub zeem muag thiab ua kom meej rau saum tej daim phiaj, xwv kom tus uas nyeem tau yuav khiav tau, twb tau ua rau Charles Fitch xav npaj ib daim phiaj qhia txog tej lus faj lem los piav qhia cov zeem muag hauv Daniyee thiab Tshwmsim lawm. Charles Fitch, tus uas tau tuag ua ntej me ntsis xwb rau Hnub Kev Poob Siab Loj ntawm Lub Kaum Hli 22, 1844, tau raug tus Tswv siv hauv zaj keeb kwm no. Nws tau npaj daim phiaj ntawd, uas tau luam tawm thaum lub Tsib Hlis xyoo 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.
Kev luam tawm daim daim ntawv qhia no raug suav hais tias yog ib qho kev ua kom tiav raws li lo lus txib ntawm Habakkuk. Txawm li cas los xij, tsis muaj leejtwg pom tias zoo li muaj ib lub sijhawm ncua hauv kev ua kom tiav ntawm lub zeem muag ntawd. Ib lub sijhawm qeeb tos raug nthuav tawm nyob hauv tib zaj lus faj lem ntawd thiab. Tom qab qhov kev chim siab, nqe Vajlugkub no thiaj li tshwm los muaj qhov tseem ceeb tias: “Lub zeem muag tseem yog rau lub sijhawm uas teem tseg lawm, tiamsis thaum kawg nws yuav hais tawm thiab yuav tsis dag; txawm yog nws qeeb tos los, cia li tos nws; vim nws yeej yuav los tiag, nws yuav tsis qeeb. Tus ncaj ncees yuav muaj sia nyob los ntawm txojkev ntseeg.”
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.
Lub sij hawm ncua yog thawj qhov kev poob siab, uas los txog rau hnub 22 Lub Peb Hlis, 1844. Cov Millerites tau twv hais tias lub ntiajteb kawg yuav los txog rau xyoo 1843, raws li txoj kev suav sij hawm hauv Vajlugkub. Thaum tus Tswv tsis tau los txog rau thaum ntawd, thawj qhov kev poob siab thiaj pib tshwm sim rau hnub 22 Lub Peb Hlis, 1844. Qhov ntawd yog lub sij hawm ncua.
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.
Qhov no yog lub sij hawm ncua hauv zaj lus piv txwv txog kaum tus nkauj xwb, hauv Habakkuk 2, thiab hauv Daniyees 12. Daniyees 12:11 hais tias, “Thiab txij lub sij hawm uas kev txi txhua hnub yuav raug tshem tawm mus lawm...” Cov pioneer nkag siab tias kev teev dab mlom raug tswj kom poob hwj chim rau xyoo 508, thaum Clovis kov yeej cov Visigoths. Txij lub sij hawm uas kev teev dab mlom raug tshem tawm mus thiab lub hwj chim papacy raug tsa los (peb caug xyoo tom qab ntawd hauv xyoo 538), yuav muaj 1290 hnub. Nqe tom ntej hais tias, “Foom koob hmoov rau tus uas tos ntsoov thiab mus txog ib txhiab peb puas peb caug tsib hnub.” 508 ntxiv 1335 yog 1843. “Foom koob hmoov rau tus uas mus txog 1843.” Tus lej 1335 cim tseg lub sij hawm ncua, hais tias, “Foom koob hmoov rau tus uas tos ntsoov thiab mus txog 1843.” Yog koj tuav rawv qhov kev nkag siab ntawm cov pioneer txog lo lus daily, raws li Ellen White kuj ua, qhov no yeej meej tseeb.
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.
Kom qhia kom meej ntxiv, Yaxayas 30:18 hais tias, “Thiab vim li ntawd tus Tswv yuav tos.” Ntawm no, tus Tswv yog tus nraug vauv hauv zaj lus piv txwv txog kaum tus nkauj xwb, thiab Nws tab tom ncua sijhawm. “Thiab vim li ntawd tus nraug vauv yuav ncua kom nws thiaj muaj siab hlub tshua rau nej, thiab vim li ntawd nws yuav raug tsa siab kom nws thiaj muaj kev khuv leej rau nej, rau qhov tus Tswv yog Vajtswv uas txiav txim. Foom koob hmoov rau txhua tus uas tos Nws.” Qhov no phim Daniyees 12:12 tias, “Foom koob hmoov rau tus uas tos thiab mus txog rau 1335.” Tus nraug vauv ncua sijhawm rau hnub Peb Hlis 22, 1844. Muaj ib txoj koob hmoov txuas nrog kev mus txog qhov kev chim siab thawj zaug thiab tom qab ntawd tos. Thaum nej tuaj txog ntawm no lawm, nej yuav tsum tos. Nej tab tom tos dabtsi? Habakkuk 2:3 hais tias, “Rau qhov yog toog pom ntawd tseem yog rau ib lub sijhawm teem tseg, tiamsis thaum kawg nws yuav hais tawm thiab yuav tsis dag; txawm yog nws ncua los, cia li tos nws.” Txoj koob hmoov ntawm kev mus txog rau 1335 yog txoj koob hmoov ntawm kev los txog rau hauv zaj keeb kwm no, qhov chaw uas tus Tswv yuav ua kom tiav lub Midnight Cry.
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.
Tsis yog txhua tus yuav raug tso cai koom nrog hauv Midnigt Cry. Muaj ib txhia neeg uas taug kev nrog cov Millerite tsis yog vim lawv tus kheej txoj kev paub dhau los nrog Yexus Khetos lossis lawv tus kheej txoj kev kawm Vajtswv Txojlus, tiam sis yog vim kev ntshai. Ua ntej Midnigt Cry los txog, tus Tswv cais cov kwv tij no tawm ntawm txoj kev txav ntawd. Thawj qhov kev poob siab yog ib feem ntawm txoj txheej txheem uas npaj rau Midnigt Cry. Raws li Ellen White hais, yog peb tsis to taub qhov no, peb yuav poob ntawm txoj kev nqaim ntawd mus rau lub ntiajteb neeg phem uas nyob hauv qab.
The Empowerment of the Second Angel's Message
Kev Txhawb Nqa ntawm Tus Timtswv Qib Ob Cov Lus Xovtooj
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.
Los ntawm Early Writings, nplooj 238: “Ze rau thaum xaus ntawm tus tim tswv thib ob txoj xov, kuv pom ib lub teeb ci loj los saum ntuj ci ntsa iab rau saum Vajtswv haiv neeg. Cov kab ci ntawm lub teeb no zoo li ci npaum li lub hnub, thiab kuv hnov cov suab ntawm cov tim tswv qw hais tias, ‘Saib seb, tus nraug vauv tab tom los.’” Qhov no yog Txoj Kev Qw Thaum Ib Tag Hmo, uas yuav tsum muab hwj chim rau tus tim tswv thib ob txoj xov. Cov thawj coj thaum chiv thawj to taub tias tus tim tswv thawj txoj xov tuaj txog xyoo 1798, tiam sis nws tau txais hwj chim thaum Vajlugkub Ottoman poob xyoo 1840. Tag nrho cov xov los txog ntawm ib qho chaw hauv lub sijhawm, thiab tom qab ntawd mam li tau txais hwj chim. Tus tim tswv thib ob txoj xov tuaj txog rau hnub tim 22 Lub Peb Hlis, 1844, thaum cov koom txoos Protestant kaw lawv tej qhov rooj tawm tsam txoj xov Millerite. Txoj Kev Qw Thaum Ib Tag Hmo muab hwj chim rau tus tim tswv thib ob txoj xov. Tus tim tswv thib peb txoj xov tuaj txog rau hnub tim 22 Lub Kaum Hli, 1844, thiab nws tau txais hwj chim thaum tus tim tswv muaj hwj chim loj hauv Tshwm Sim 18 los koom nrog nws. Txhua txoj xov tuaj txog hauv keeb kwm thiab tom qab ntawd mam li tau txais hwj chim. Qhov no yog ib yam tseem ceeb uas yuav tsum to taub.
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.
Lub suab Quaj Thaum Ib Tag Hmo tau muab hwj chim rau txoj xov ntawm tus tim tswv thib ob. Cov tim tswv tau raug xa los saum ntuj ceeb tsheej los tsa cov neeg dawb huv uas poob siab kom sawv, thiab npaj lawv rau txoj hauj lwm loj uas nyob ntawm lawv xub ntiag. Cov neeg uas muaj peev xwm tshaj plaws tsis yog cov thawj uas tau txais txoj xov no. William Miller tsis yog tus thawj uas tau txais txoj xov no; qhov tseeb yog rov qab kiag, nws yog tus kawg uas tau txais nws. Nws yog tus muaj peev xwm tshaj plaws hauv kev to taub txoj xov, hos Samuel Snow yog tus thawj. Cov uas yav tas los tau coj thawj hauv txoj hauj lwm no yog cov kawg uas tau txais thiab pab ua kom lub suab quaj nrov loj ntxiv. Raws li keeb kwm, tus neeg kawg uas lees txais txoj xov ntawm Lub Suab Quaj Thaum Ib Tag Hmo yog William Miller.
From The Great Controversy, 376:
Los ntawm 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.
Thaum lub suab qw thaum ib tag hmo tau txais hwj chim, kwv yees li 50,000 tus tau tawm hauv cov pawg ntseeg mus. Vim Miller txoj hauj lwm muaj lub siab xav txhawb thiab txhim tsa cov pawg ntseeg, thaum xub thawj lawv thiaj saib nws nrog kev pom zoo; tiam sis thaum cov xibhwb thiab cov thawj coj kev ntseeg txiav txim tawm tsam txoj kev qhuab qhia txog Kev Los Zaum Ob thiab xav muab txhua yam kev kub ntxhov txog zaj lus no tshem tawm, lawv thiaj tawm tsam nws saum lub sam thiaj, thiab txwv tsis pub lawv cov tswv cuab muaj cai mus mloog kev qhuab qhia txog kev los zaum ob, los sis txawm hais txog lawv txoj kev cia siab hauv tej kev sib tham ntawm pawg ntseeg thiab.
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.
Cov thawj coj hauv pawg ntseeg Adventist niaj hnub no uas txwv tsis pub qhia zaj lus no hauv pawg ntseeg thiab txawm yog hauv tej tsev ntiag tug los kuj raug muab ua tus qauv qhia ua ntej no hauv txoj kev txav Millerite.
"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."
Cov uas ntseeg pom lawv tus kheej nyob hauv kev sim siab loj thiab kev ntxhov siab kawg. Lawv hlub lawv tej koom txoos thiab tsis kam sib cais, tiam sis thaum lawv pom tias zaj lus tim khawv ntawm Vajtswv Txojlus raug txwv thiab lawv txoj cai los tshawb xyuas tej lus faj lem raug tsis lees, lawv thiaj hnov tias kev ncaj ncees rau Vajtswv txwv tsis pub lawv mloog lus rau tej ntawd. Cov uas nrhiav kev kaw kom txhob muaj zaj lus tim khawv ntawm Vajtswv Txojlus tsis tsim nyog raug suav tias yog pawg ntseeg ntawm Khetos. Vim li ntawd, lawv thiaj xav tias lawv muaj cai tsim nyog los sib cais ntawm lawv txoj kev txuas nrog yav tas los. Thaum lub caij ntuj sov xyoo 1844, kwv yees li 50,000 leej tau thim tawm ntawm tej koom txoos.
Miller's Understanding and the True Midnight Cry
Qhov Kev Nkag Siab ntawm Miller thiab Qhov Tseeb Hu Nruab Nrab Hmo Ntuj
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.
Los ntawm Elder Damsteegt phau ntawv, *Foundation of Seventh-day Adventist Message and Mission*, Miller ntseeg hais tias txoj kev tshaj tawm ntawm Daniel 8:14 thiab tus tim tswv thawj hauv Revelation 14 yog Lub Suab Quaj Thaum Ib Tag Hmo—“Saib maj, tus nraug vauv tab tom los.” Nws ntseeg hais tias zaj lus no tab tom qhia txog txoj kev rov qab los zaum ob ntawm Khetos. Miller xav tias tag nrho keeb kwm ntawd yog Lub Suab Quaj Thaum Ib Tag Hmo, tiamsis Ellen White hais tias Lub Suab Quaj Thaum Ib Tag Hmo tau tiav rau ib lub sijhawm tshwj xeeb. Samuel Snow muab nws zaj lus qhuab qhia npe hu ua “Lub Suab Quaj Tiag Thaum Ib Tag Hmo” kom cais nws tawm ntawm Millerite txoj kev qhia uas hais tias Lub Suab Quaj Thaum Ib Tag Hmo yog zaj lus dav dav.
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.
Cov uas muaj sab ntsuj plig tshaj plaws tau txais txoj xov ntawd ua ntej, hos cov uas yav dhau los tau coj txoj hauj lwm ntawd yog cov kawg thiaj li txais thiab pab ntxiv dag zog rau txoj suab qw ntawd. William Miller, uas tau coj txoj hauj lwm txij xyoo 1833 mus lawm, tau tawm tsam nyuaj nrog txoj xov Midnight Cry thaum nws los txog rau lub Yim Hli 1844. Nws tsis paub tseeb txog kev cais tawm ntawm cov koom txoos thiab tau qhia lwm yam kev to taub txog Midnight Cry tau ntau xyoo lawm.
William Miller wrote:
William Miller tau sau hais tias:
'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."'
“Kuv yeej tsis tau muaj kev ntseeg ruaj nrees txog ib hnub twg tshwj xeeb rau tus Tswv txojkev tshwm sim, vim kuv ntseeg tias tsis muaj leejtwg paub tau hnub thiab teev. Hauv tag nrho kuv tej lus qhuab qhia uas tau luam tawm, raws li yuav pom nyob rau nplooj ntawv npe, hais txog lub xyoo 1843. Hauv tag nrho kuv tej lus qhuab qhia ncauj, kuv ib txwm hais rau cov neeg mloog tias cov sijhawm ntawd yuav xaus rau xyoo 1843 yog tias tsis muaj kev yuam kev hauv kuv txojkev xam, tab sis kuv tsis tuaj yeem hais tias qhov kawg yuav tsis los txawm ua ntej lub sijhawm ntawd, thiab tias lawv yuav tsum nyob ruaj nraim hauv txojkev npaj txhij mus li. Xyoo 1842, ib txhia ntawm cov kwvtij tau tshaj tawm nrog kev lees paub khov kho heev txog lub xyoo tseeb ntawd, thiab tau cem kuv vim kuv tau tso lo lus “yog tias.””
In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.
Thaum lub Tsib Hlis 1842, daim ntawv qhia xyoo 1843 tau raug luam tawm, thiab cov kwv tij tau hais kom Miller tshem lo lus “yog tias” tawm ntawm nws txoj kev nthuav qhia.
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 tseem hais ntxiv tias, “Cov ntawv xov xwm rau pej xeem kuj tau luam tawm tias kuv tau teem ib hnub meej lawm, yog hnub tim nees nkaum peb lub Plaub Hlis, rau tus Tswv txoj kev rov los. Vim li ntawd, thaum txog lub Kaum Ob Hlis ntawm xyoo ntawd, raws li kuv tsis pom muaj kev yuam kev hauv kuv txoj kev xam, kuv thiaj luam tawm kuv txoj kev ntseeg tias ib ntus twg nruab nrab ntawm lub Peb Hlis 21, 1843, thiab lub Peb Hlis 21, 1844, tus Tswv yuav los.” Miller twb tau xaus tseg lawm txog hnub thib kaum ntawm lub hli xya, thiab ntev ua ntej Samuel Snow siv qhov kev xaus no los tshaj tawm Midnigh Cry, Miller twb tau sau txog nws lawm. Miller yog tus uas tus Tswv tau siv los muab cov laj thawj sib txuas ua ke uas Samuel Snow tau siv los txheeb xyuas hnub tim Lub Kaum Hli 22, 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 tau sau tseg hais tias, “Nyob rau xyoo 1843, cov kev rau txim hnyav tshaj plaws ntawm kev liam txhaum raug nchuav los rau saum kuv thiab cov uas koom nrog kuv los ntawm cov xovxwm thiab qee lub sam thiaj qhuab qhia. Peb tej kev xav thiab lub hom phiaj raug tawm tsam, peb tej ntsiab cai raug piav yuam kev, peb lub npe thiab tus cwj pwm raug hais lus phem thuam tsuj.” Lub sijhawm dhau mus, thiab hnub Peb Hlis 21, 1844, kuj dhau mus yam tsis muaj tus Tswv tshwm sim li. Qhov kev chim siab ntawd loj heev, thiab coob leej tsis nrog lawv mus ntxiv lawm. Ua ntej lub sijhawm no, txij xyoo 1840 los, kwv yees muaj 200,000 tus Millerites, tiamsis txog rau lub sijhawm no, tsuas tshuav 50,000 xwb.
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 tseem hais ntxiv tias, “Ua ntej no, thaum lub caij nplooj zeeg xyoo 1843, qee leej ntawm kuv cov kwvtij tau pib hu cov pawg ntseeg tias yog Npanpiloo thiab txhawb hais tias nws yog Adventists lub luag hauj lwm kom tawm hauv lawv los. Vim li no, kuv ntxhov siab heev. Tsis yog tsuas yog tej txiaj ntsig uas tshwm los phem heev xwb, tiam sis kuv kuj pom tias qhov ntawd yog kev yuam kev ntawm Vajtswv Txojlus, yog kev quab yuam thiab muab Vaj Lug Kub txhais yuam kev.” Miller tau tawm tsam hauv nws lub siab nrog tus tim tswv thib ob txoj xov, ua rau nws haj yam nyuaj dua kom lees txais txoj xov tseeb ntawm Midnight Cry. Txoj kev coj no thiaj nthuav dav mus, thiab cov pawg ntseeg tau kaw lawv tej qhov rooj tawm tsam lawv, ua rau muaj kev ntxub ntxaug thiab cais Adventists feem coob tawm ntawm lawv cov pawg ntseeg uas lawv ib txwm koom.
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.'
Tom qab lub sijhawm uas nws tau tshaj tawm dhau mus lawm, Miller lees paub nws txoj kev poob siab txog lub sijhawm uas meej ntawd, tiamsis nws tseem tuav rawv nws txoj kev ntseeg. Nws txuas ntxiv nws tej haujlwm sab hnub poob thaum lub caij ntuj sov xyoo 1844 mus txog thaum Seventh Month movement tshwm sim. Nws tsis muaj feem koom rau hauv qhov kev txav no, tsuas yog ib tsab ntawv uas nws tau sau kaum yim lub hlis ua ntej hais txog Mauxes Txoj Kevcai tej kab ke uas taw rau lub hli ntawd xwb. Nws tsis tau cia siab tias cov ntsiab ntawd yuav raug siv li ntawd lossis tias kev ntseeg rau tej pov thawj zoo li ntawd yuav dhau los ua ib qho kev sim ntsuas txoj kev cawm seej. Nws tsis muaj kev sib raug zoo nrog qhov kev txav ntawd txog thaum ob lossis peb lub lis piam ua ntej hnub tim 22 Lub Kaum Hli, 1844. Hauv ib tsab ntawv rau Himes hnub tim 6 Lub Kaum Hli, 1844, Miller tau sau tias, “Kuv pom ib qho hwjchim ci ntsa iab hauv lub hli xya uas kuv tsis tau pom dua yav tas los... Nimno, thov qhuas tus Tswv lub npe, kuv pom ib qho kev zoo nkauj, kev sib haum xeeb, kev sib raug zoo nyob hauv Vajluskub, yam uas kuv tau thov ntev los lawm tiamsis tsis tau pom txog niaj hnub no. Ua tus Tswv tsaug, au kuv tus ntsujplig. Kwv tij Snow, Kwv tij Storrs, thiab lwm tus, thov kom tau koob hmoov rau qhov uas lawv yog cuab tam qhib kuv lub qhov muag. Kuv twb yuav txog tsev lawm. Hwjchim ci ntsa iab, hwjchim ci ntsa iab, hwjchim ci ntsa iab, hwjchim ci ntsa iab.”
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.
Tom qab ntawd, Miller rov xav dua txog “Midnight Cry,” thiab hu nws tias yog kev npau taws siab kev ntseeg. Damsteegt sau tseg tias Snow tau txais nws daim qauv tseem ceeb ntawm zaj lus “Midnight Cry” los ntawm Miller tej hauj lwm ua ntej lawm.
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.
Cov kev xam lej ntawm Snow, uas tau luam tawm rau lub Peb Hlis xyoo 1844, tsis tau ua rau sawv kev mloog ntau txog thaum lub rooj sib txoos pw hav zoov hauv Exeter, hnub tim 12–17 Lub Yim Hli, 1844. Nyob ntawd, nws hnub tim raug nraim rau Khetos txoj kev rov qab los tau ua rau ntau tus Millerite tshee hnyo, coj lawv txoj hauj lwm tshaj tawm txoj moo zoo mus txog qhov siab kawg. Lawv txoj kev teb rau qhov no tau raug hu ua kev txav ntawm Lub Hlis Xya. Txawm yog thawj cov thawj coj Millerite thaum chiv thawj tseem tsis ntseeg, los ob peb lub lis piam ua ntej qhov xwm txheej uas tau cia siab yuav tshwm sim, lawv tau koom nrog txoj kev txav no thiab cia Snow tej kev xav raug luam tawm thiab tau txais kev txhawb nqa.
The Midnight Cry and Its Aftermath
Lub Suab Qhuas Hmo Ib Nrab thiab Yam Uas Ua Raws Tom Qab
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.
Thawj yog toog xub thawj ntawm Ellen White qhia txog Vajtswv haiv neeg nyob saum ib txoj kev mus rau saum ntuj ceeb tsheej, nrog ib lub teeb nyob tom qab lawv uas hu ua Midhmo Quaj. Zaj lus uas Samuel Snow tau nthuav tawm yuav tsum raug to taub. Thaum lub Tsib Hlis xyoo 1842, tau luam 300 daim chart rau 300 tug xibhwb qhia. Txog hnub Tim 22 Lub Peb Hlis, 1844, tom qab thawj zaug poob siab, daim chart raug muab tso tseg, thiab coob leej tau tawm hauv txoj kev txav ntawd mus. Cov uas tseem nyob yuav tsum tos. Nyob rau Exeter camp meeting, Snow tau qhia tias tus Tswv yuav los rau hnub Tim 22 Lub Kaum Hli, 1844, uas yog Hnub Theej Txhoj. Qhov no txhawb lawv kom tshaj tawm zaj lus ntawd.
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.
Yauxej Npes tau piav tias tom qab lub rooj sib txoos pw hav zoov hauv Exeter, thaum nws taug kev hla cov tsheb ciav hlau, nws hnov tej suab rov hais dua tias, “Saib seb, tus nraug vauv tab tom los!” Qhov kev txav no nthuav dav thoob plaws Tebchaws Meskas hauv ob lub hlis, coj mus txog rau Txoj Kev Poob Siab Loj thaum Lub Kaum Hli 22, 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.
Damsteegt hais lus txog Low Hampton Conference ntawm cov Adventist, hnub tim 28–29 Lub Kaum Ob Hlis, 1844, uas muaj Himes thiab Miller koom nrog. Himes txhawb kom nplij cov neeg dawb huv siab, tsa lub ntiaj teb Khixatia kom sawv tsees, thiab tshaj tawm txoj kev cawm seej rau cov neeg txhaum. Ob peb lub lis piam tom qab ntawd, Advent Press rov pib dua, thiab Himes tshaj tawm tias lub qhov rooj ntawm txoj kev cawm seej qhib lawm. Miller maj mam tso tseg lub tswv yim kaw qhov rooj uas hnyav dhau ntawd, thiab rov qab los rau nws txoj kev to taub qub txog Midnight Cry. Nyob hauv tib lub hli ntawd, Ellen White tau txais nws thawj qhov yog toog pom, uas qhia tias cov uas tsis lees txais Midnight Cry poob ntawm txoj kev. Qhov yog toog pom ntawd yog rau William Miller ib yam nkaus li rau lwm tus.
William Miller's Final Test and Legacy
Qhov Kev Xeem Kawg thiab Txoj Cuab Yeej Tseg ntawm William Miller
From Early Writings, page 257:
Los ntawm *Early Writings*, nplooj 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."
Tom qab ntawd kuv lub siab raug hu mus rau William Miller. Nws zoo nkaus li ntxhov siab heev thiab khoov cev vim kev txhawj xeeb thiab kev nyuaj siab rau nws haiv neeg. Pawg neeg uas tau koom ua ib siab thiab muaj kev sib hlub nyob rau xyoo 1844 tab tom plam lawv txoj kev hlub, tawm tsam ib leeg rau ib leeg, thiab poob mus rau hauv ib lub xeev txias thiab rov qab mus rau kev poob cev qhev sab ntsuj plig. Thaum nws pom tej no, kev tu siab ua rau nws lub zog qhuav qaug. Kuv pom cov thawj coj tseem ceeb tab tom saib xyuas nws, feem ntau yog Joshua Himes, thiab ntshai tsam nws yuav txais tus tim tswv thib peb txoj xov.
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.
Txoj xov ntawm tus timtswv thib peb hauv lub ntsiab no yog hnub Xanpataus. Thaum Miller tab tom tig mus rau qhov kaj los saum ntuj los, cov txivneej no npaj tswv yim kom rub nws lub siab tawm mus deb. Kev txhawb ntawm tibneeg cia nws nyob hauv qhov tsaus ntuj thiab khaws nws txoj kev cuam tshuam cia nrog cov uas tawm tsam qhov tseeb. Thaum kawg, Miller tsa nws lub suab tawm tsam qhov kaj los saum ntuj los—hnub Xanpataus. Nws tsis tau txais txoj xov uas yuav tau piav qhia nws txoj kev poob siab thiab muab qhov kaj thiab koob meej rau yav tag los. Nws vam khom tibneeg txoj kev txawj ntse es tsis yog Vajtswv txoj kev txawj ntse. Vim raug kev ua haujlwm thiab hnub nyoog ua kom qaug zog, nws tsis muaj lub luag hauj lwm ntau npaum li cov uas txwv tsis pub nws los cuag qhov tseeb. Txoj kev txhaum nyob saum lawv. Yog Miller tau pom tau qhov kaj ntawm tus timtswv thib peb, ntau yam yuav tau raug piav meej. Tiamsis nws cov kwvtij tshaj tawm tias lawv hlub nws tob kawg li, yog li ntawd nws thiaj xav tias nws yeej tsis muaj peev xwm txiav ncaim ntawm lawv mus. Vajtswv cia nws poob rau hauv txoj cai ntawm txoj kev tuag thiab zais nws rau hauv lub ntxa kom deb ntawm cov uas rub nws tawm ntawm qhov tseeb. Mauxes tau ua yuam kev ua ntej nws nkag mus rau Hauv Lub Tebchaws Cog Tseg; ib yam nkaus li ntawd, Miller tau ua yuam kev thaum nws twb yuav nkag mus rau hauv lub Kha‑na‑as saum ntuj ceeb tsheej lawm. Lwm tus tau coj nws kom ua li no; lwm tus yuav tsum suav txog qhov ntawd. Tiamsis cov timtswv saib xyuas cov hmoov av muaj nqis ntawm tus qhev no ntawm Vajtswv, thiab nws yuav sawv los thaum lub suab raj kawg nrov.
Conclusion: Lessons for Today
Xaus Lus: Cov Lus Qhia Rau Hnub No
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.
Thaum xaus lus, William Miller sawv cev ua ib daim qauv rau Cov Neeg Ntseeg Hnub Xya thaum kawg ntawm lub ntiajteb. Ellen White thawj lub zeem muag yog rau peb tiam no ntau dua li rau nws tiam. Thaum kawg ntawm lub ntiajteb, Cov Neeg Ntseeg Hnub Xya yuav tsis lees txais qhov kaj ntawm Midnight Cry. Qhov kaj ntawm Midnight Cry tsuas yog to taub tau los ntawm kev to taub zaj keeb kwm no xwb. Thawj qhov kev poob siab tau lim lub zog txav Millerite kom dawb huv ntawm cov uas nyob ntawd vim tej laj thawj tsis raug, thiab tau npaj cov neeg rau qhov kev sim uas yuav coj lawv mus rau hauv Qhov Chaw Dawb Huv Tshaj. Cov uas los txog rau thawj qhov kev poob siab yuav tau koob hmoov tsuas yog thaum lawv tos txog lub Kaum Hli 22, 1844. Lub sijhawm no yog Vajtswv tau teem tseg kom tsim ib haiv neeg uas Nws yuav sau los coj mus rau hauv Qhov Chaw Dawb Huv Tshaj. Tsis lees txais Midnight Cry thiab poob tawm ntawm txoj kev yog tsis lees txais tag nrho zaj keeb kwm no.
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 tau ua peb qhov yuam kev, thiab peb ib txwm raug sim los ntawm peb qhov kev sim. Nws qhov yuam kev thawj yog qhov uas nws tsis lees txais Midnight Cry rau lub Kaum Ob Hlis xyoo 1844. Qhov thib ob yog qhov uas nws mloog tibneeg es tsis yog Vajtswv, uas coj nws mus rau nws qhov yuam kev thib peb: tsis lees txais Hnub Xanpataus. Thaum txog kawg ntawm lub ntiaj teb no, Seventh-day Adventists yuav tsis lees txais keeb kwm ntawm Midnight Cry thiab txoj kev hu kom rov qab mus rau tej kev qub txeeg qub teg, vim lawv mloog lawv cov thawj coj. Hauv kev ua li ntawd, lawv npaj lawv tus kheej rau lub cim ntawm tus tsiaj qus, rov ua dua Miller peb-theem txheej txheem ntawm kev raug sim, uas pib ntawm yam uas lawv muaj kev txheeb ze li cas rau txoj xov thiab keeb kwm ntawm Midnight Cry.
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.
Tsuas muaj ob zaj lus faj lem xwb uas hais txog keeb kwm txij thaum thawj qhov kev poob siab mus txog rau qhov kev poob siab zaum ob: 2300 hnub (“Txawm yog zaj yog toog ntawd ncua ntev los, nej cia li tos nws”) thiab 2520. Kev tsis lees txais 2520 yog kev tsis lees txais Txoj Kev Quaj Thaum Ib Tag Hmo. Kev tsis lees txais Txoj Kev Quaj Thaum Ib Tag Hmo yog kev poob tawm ntawm txoj kev nqes mus rau hauv lub ntiaj teb neeg phem nyob hauv qab.
We will address this further in the next presentation.
Peb yuav hais txog qhov no kom ntxaws ntxiv nyob rau hauv zaj lus nthuav qhia tom ntej.