A Word of Clarification
Tushuntirish so‘zi
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.
Yaqinda biz veb-saytimizda ifodalangan turli tillarga tarjima qilinishi uchun Habakkukning Ikki Jadvali transkripsiyasini tayyorlashni boshladik. Og‘zaki taqdimotni yozma taqdimotga aylantirish vazifasi, agar kishi og‘zaki taqdimotni yozma taqdimotga aylantirish uchun bosib o‘tilishi lozim bo‘lgan barcha murakkab bosqichlar bilan, shuningdek materialni oxir-oqibat veb-saytdagi turli tillarga tarjima qilishning zarur qiyinchiliklari bilan tanish bo‘lmasa, anglab yetilishi mumkin bo‘lganidan ancha murakkabroq vazifadir. Biz to‘qson besh taqdimotning birinchisini nusxa-tahrir qilishni endigina boshladik va men yana bir bosqichni kashf qildimki, biz undan ham o‘tishimiz kerak ekan. Bu ushbu xabarning 1989 yildan to hozirgi tariximizgacha bo‘lgan izchil rivojlanishiga taalluqlidir.
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.
Taxminan o‘n besh yil avvalgi taqdimotlarda ayrim haqiqatlar tushunishning go‘daklik holatida edi. Men aniqlik kiritishim lozim bo‘lgan o‘sha haqiqatlarning birinchisi — Milleritlar tarixida ikkinchi farishtaning kelishidir. O‘sha paytda men ikkinchi farishta Protestant cherkovlari Millerning birinchi farishta xabari haqidagi taqdimotiga qarshi o‘z eshiklarini yopa boshlaganlarida, 1843 yilning tugashi bilan bog‘liq holda, kelgan deb tushungan edim. William Miller 1843 yil 1843 yil 22 martda boshlangan va 1844 yil 22 martda tugaganini ko‘rsatadi, deb ishongan vaqt hisobiga tayangan edi. U oxir-oqibat ikki muqaddas jadvalga joylashtirilgan uch bashorat 1843 yilda yakun topadi, deb o‘ylagan va o‘sha yil 1844 yil 22 martda tugaydi, deb ishongan edi. U ikki jihatda xato qilgan edi.
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.
Doniyorning o‘n ikkinchi bobidagi 1335 kun haqidagi uch bashorat, Levilar kitobining yigirma oltinchi bobidagi “yetti zamon”ning 2520 yili va Doniyorning sakkizinchi bobidagi 2300 kun, Miller tomonidan 1844 yilning mart oyida yakun topadi, deb tushunilgan edi. Shundan keyin Rabbiy Samuel Snowni bashoratlar 1843 yilda emas, balki 1844 yilda tugashini tushunishga yo‘naltirdi. Snow vaqt hisobida karaitlar hisobini qo‘lladi; bu Miller ilgari qo‘llab kelgan vaqtni tatbiq etish usuli emas edi. Miller yilni bahordan bahorgacha deb belgilovchi rabbinik/tengkunlikka asoslangan vaqt hisobidan foydalanib kelgan edi.
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.
Habakkukning Ikki Lavhasi haqida taqdim etayotganimizda, biz bu tarixiy haqiqatni tushunmagan edik va Millerning tajribasidan foydalanib, 1844-yil 22-martni ikkinchi farishtaning kelishi hamda kechikish davrining boshlanishi sifatida belgilayotgan edik. Men shuni tushungan edim va hanuz tushunamanki, o‘sha farishtaning kelishi protestantlar Millerning birinchi farishta haqidagi xabarini rad etgan paytga to‘g‘ri keladi, va quyidagi parcha men uchun asosiy murojaat nuqtasi edi.
“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.
“1842-yil iyun oyida janob Miller Portlenddagi Casco Street cherkovida o‘zining ikkinchi ma’ruzalar turkumini o‘tkazdi. Men bu ma’ruzalarda qatnashishni buyuk imtiyoz deb bildim; chunki men tushkunliklarga berilgan edim va Najotkorim bilan uchrashishga tayyor emasligimni his qilardim. Bu ikkinchi turkum shaharda birinchisiga qaraganda ancha ko‘proq hayajon uyg‘otdi. Juda kam istisnolardan tashqari, turli konfessiyalar janob Millerga qarshi o‘z cherkovlarining eshiklarini yopdilar. Turli minbarlardan aytilgan ko‘plab va’zlar ma’ruzachining go‘yoki mutaassibona xatolarini fosh etishga intildi; biroq tashvishli tinglovchilarning olomonlari uning yig‘ilishlariga qatnashdilar, va ko‘plar bino ichiga kira olmadilar. Jamoatlar odatdagidan tashqari sokin va diqqatli edilar.” 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.
Men eshiklarning Millerning xabariga yopilishi birinchi farishtaning rad etilishining boshlanishini belgilaganini tushundim, va Millerning ravviniy/tengkunlikka asoslangan vaqt hisobiga doir tushunchasiga muvofiq holda, 1844-yil 22-mart 1843-yilning yakunini belgilagan, deb faraz qildim. Millerning 1842-yil iyunida Portlenddagi taqdimoti aslida bosqichma-bosqich kechgan bir rad etilishni aniqlab beruvchi bir belgi bo‘lib, u oxir-oqibat 1844-yil 18-aprelda yakunlandi, biroq taqdimotlar vaqtida biz Samuel Snouning karaitlar hisobiga asoslangan vaqtni qo‘llashini hali anglab yetmagan edik.
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.
Biz nusxa tahririni boshlagan birinchi taqdimotda men o‘sha vaqtda qayd etilgan narsa hozir biz ta’lim berayotgan narsaga ziddek ko‘rinishini anglay boshladim. Ham shunday, ham unday emas. Bu shunchaki ikkinchi farishtaning bosqichma-bosqich kirib kelishiga berilgan bir urg‘u, shuningdek, bu xabarning bosqichma-bosqich muhrdan ochilishining bir tasviridir; xuddi Millerchilar tarixida ham shunday bo‘lgan. Ushbu izohli qayd bizning 1844-yil 19-aprelni birinchi Millerchi ko‘ngilsizlik sifatida aniqlashimiz va o‘tmishda nima ta’lim berilganligi sababli qoqilganlarga javob bo‘lishi kerak.
“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.
“Birinchi va ikkinchi xabarlar 1843 va 1844 yillarda berilgan edi, va biz hozir uchinchi xabarning e’lon qilinishi ostidamiz; biroq bu uchala xabarning hamon e’lon qilinishi lozim. Ular haqiqatni izlayotganlarga qayta yetkazilishi hozir ham, avvalgidek, xuddi shunchalik muhimdir. Biz qalam va ovoz orqali bu e’lonni yangratmog‘imiz, ularning tartibini hamda bizni uchinchi farishtaning xabariga olib keladigan bashoratlarning tatbiqini ko‘rsatmog‘imiz kerak. Birinchi va ikkinchisiz uchinchi bo‘lishi mumkin emas. Biz bu xabarlarni dunyoga nashrlar va ma’ruzalar orqali yetkazmog‘imiz, bashoratli tarix silsilasida bo‘lgan narsalarni ham, bo‘ladigan narsalarni ham ko‘rsatmog‘imiz kerak.” Selected Messages, 2-kitob, 104.
Habakkuk's Two Tables 1 of 95
Habakkukning Ikki Lavhasi 1 / 95
Introduction to Habakkuk's Two Tables and the Midnight Cry
Habakkukning Ikki Lavhasi va Yarim Tun Faryodiga Kirish
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.
Ushbu turkumda biz Xabaqquqning ikki jadvali — 1843 va 1850-yilgi Jadvallarni — uzoqroq muddat davomida ko‘rib chiqamiz. Biz Avval Yarim Tungi Nido o‘z o‘rniga qo‘yishdan boshlaymiz. Ta’kidlanganidek, dastlabki taqdimotlarning ko‘p qismi bu xabarga oshno bo‘lganlar uchun takroriy ko‘rib chiqish bo‘ladi, biroq biz ushbu xabarga yangi bo‘lgan kishilar ham o‘rganishi mumkin bo‘lgan bir turkumni tayyorlayotganimiz sababli, ular uchun ayrim asosiy g‘oyalarni bayon etishimiz kerak. Biz Yarim Tungi Nidodan boshlaymiz va e’tiborimizni Ellen Uaytning birinchi vahiyida uchraydigan bir jihatga qaratamiz. Keling, Christian Experience and Teachings, 57-betdagi birinchi xatboshini o‘qiylik.
"It was not long after the passing of time in 1844 that my first open vision was given me. I was visiting Mrs. Haines in Portland, Maine, a dear sister in Christ, whose heart was knit with mine. Five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as never before."
1844-yilda vaqt o‘tganidan ko‘p o‘tmay, menga ilk ochiq vahiy berildi. Men Meyn shtatining Portlend shahrida Masihdagi aziz bir opa-singil bo‘lgan, yuragi meniki bilan chambarchas bog‘langan missis Hainesni ziyorat qilayotgan edim. Biz besh kishi — barchamiz ayollar — oilaviy qurbongoh oldida sokin tiz cho‘kkan edik. Biz ibodat qilayotganimizda, Xudoning qudrati ilgari hech qachon bo‘lmagan darajada ustimga tushdi.
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.
Yuraklari Oqsocha Uayt bilan chambarchas bog‘langan bu besh ayol Xudoning qudratining hech bir namoyon bo‘lishiga qarshi chiqmayotgan edilar. E’tiborlisi shundaki, ularning barchasi ayollar edi, bu esa jamoatni ifodalaydi, va ular besh kishi edilar, buni besh dono bokira qiz sifatida ko‘rish mumkin. Bu shunchaki bir kuzatuvdir.
"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."
Men go‘yo nur bilan o‘ralgandek edim va yerdan tobora balandroqqa ko‘tarilayotgandek tuyuldim. Men dunyoda advent xalqini izlab qaradim, biroq ularni topa olmadim. Shunda bir ovoz menga dedi: “Yana qara va biroz balandroqqa qara.” Shundan so‘ng ko‘zlarimni ko‘tardim va dunyodan ancha yuqorida barpo etilgan to‘g‘ri va tor bir yo‘lni ko‘rdim. Shu yo‘lda Advent xalqi yo‘lning narigi uchida joylashgan shaharga qarab ketayotgan edi. Yo‘lning boshida, ularning ortida, yorqin bir nur o‘rnatilgan edi; farishta menga bu nur Yarim tun faryodi ekanini aytdi. Bu nur butun yo‘l bo‘ylab porlab, oyoqlari qoqilib ketmasligi uchun ularga yorug‘lik berar edi. Agar ular ko‘zlarini oldilarida, ularni shaharga boshlab borayotgan Isoga mahkam qadab tursalar, omonda edilar. Ammo ko‘p o‘tmay ayrimlari holdan toyib, shahar hali juda uzoqda ekanini aytdilar va ular unga bundan oldinroq kirgan bo‘lishni kutgan edilar. Shunda Iso ularga O‘zining ulug‘vor o‘ng qo‘lini ko‘tarib dalda berar edi, va Uning qo‘lidan advent jamoasi uzra hilpirab taraladigan bir nur chiqardi, ular esa: “Alleluia!” deb qichqirishardi. Boshqalari esa ortlaridagi nurni shoshqaloqlik bilan inkor etib, ularni bunchalik uzoqqa boshlab chiqqan Zot Xudo emas edi, dedilar. Shunda ortlaridagi nur so‘nib qoldi va oyoqlari tamomila zulmat ichida qoldi; ular qoqilib, mo‘ljaldan ham, Isodan ham ko‘zdan yo‘qotib, yo‘ldan pastga, quyidagi qorong‘i va yovuz dunyoga qulab tushdilar.
William Miller and the Midnight Cry
Uilyam Miller va Yarim Tun Nidosi
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.
Ushbu birinchi taqdimotda, bir necha masalalarni belgilab olganimizdan so‘ng, 1844-yil dekabr oyida bo‘lib o‘tgan Adventistlarning Low Hampton konferensiyasini muhokama qilamiz. Ushbu konferensiyada ayrim Millerchilar to‘plandilar va William Miller Yarim tun faryodi haqidagi tushunchani rad etdi. Bu yerdagi mantiq shundan iboratki, bu vahiy, garchi barchamiz uchun bo‘lsa-da, ayniqsa William Miller uchun edi.
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.
Xuddi o‘sha oyning o‘zida Uilyam Miller o‘zlarining ortidagi nurni — Yarim Tun Nidosini — inkor etdi; bu esa uning quyida joylashgan yovuz dunyoga, so‘qmoqdan yiqilib tushishiga sabab bo‘lardi. Biz buning oqibatlarini ko‘rib chiqamiz. Tarixiy dalillar shuni ko‘rsatadiki, milleritchilarning barchasi o‘zlari o‘n bokira haqidagi masalni bajo keltirayotganlariga ishonishgan; bu ular orasida hammaga ma’lum edi. Biz Uilyam Miller Yarim Tun Nidoning nima ekanini tushunganini ko‘rsatamiz. Miller Yarim Tun Nidosi Doniyor 8:14 va Vahiy 14:6–9 dagi hukm soati xabari ekaniga ishongan. U 1830-yillarning boshida e’lon qilishni boshlagan xabarni Yarim Tun Nidosi, ya’ni: “Mana, kuyov kelmoqda”, deb bilgan va Iso kuyov sifatida dunyoga kelayotganiga ishongan.
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.
Millerchilar tarixining katta qismi davomida ular o‘zlarini o‘nta bokira haqidagi masalni bajo keltirayotgan deb ishongan edilar, ammo Yarim tun nidosi o‘zlari e’lon qilib kelgan xabarni tasvirlaydi, deb o‘ylagan edilar. Biroq 1844 yilning yoziga kelib, yangi va to‘g‘ri tushuncha paydo bo‘ldi: Yarim tun nidosi Yettinchi oy harakati edi, unda Isoning yettinchi oyning o‘ninchi kuni kelishi kutilgan edi. Ana shu haqiqiy Yarim tun nidosi edi. Miller 1844 yil dekabrida haqiqiy Yarim tun nidosini rad etganida, u 1844 yil yozidagi tarixni rad etayotgan va bu shunchaki 1830-yillardagi umumiy xabar edi, degan avvalgi nuqtai nazariga qaytayotgan edi. Yarim tun nidosining dinamikasini tushunish nihoyatda muhimdir. Agar siz 2520 ni Millerchilar tushungandek tushunmasangiz, Yarim tun nidosini tushuna olmaysiz. Agar Yarim tun nidosini Millerchilar tushungandek tushuna olmasangiz, quyida joylashgan fosiq dunyoga eltuvchi yo‘ldan chiqib ketasiz.
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.
Ushbu taqdimotda biz bugungi kunda adventizm tomonidan ochiqchasiga rad etilayotgan jadvaldagi ayrim haqiqatlardan boshlaymiz. Yettinchi kun Adventistlar Jamoatining Injiliy Tadqiqotlar Instituti hamda adventist ilohiyotchilarining aksariyati 2520-ni rad etadi. Biz davom etar ekanmiz, bunga Muqaddas Kitob asosida to‘xtalamiz, ammo avvalo Ellen White 2520-ni to‘liq ma’qullashini ko‘rsatamiz. Institut va ilohiyotchilarning aksariyati, shuningdek, Kundalik haqidagi kashshoflar tushunchasini ham rad etadilar. Biz Kundalikning butparastlik ekanligi haqidagi kashshoflar tushunchasini rad etish — Bashorat Ruhini rad etish ekanini ko‘rsatamiz. Institut, shuningdek, karnaylar haqidagi kashshoflar tushunchasini — Beshinchi va Oltinchi Karnayni — ham omma oldida rad etadi. Biz karnaylar haqidagi kashshoflar tushunchasini rad etish Bashorat Ruhini rad etish ekanini ko‘rsatishdan boshlaymiz.
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.
Bugungi kunda adventistlarning aksariyati 1290 va 1335 haqida, eng yaxshi holatda ham, noaniq tasavvurga ega. 1335 haqidagi kashshoflar tushunchasisiz, 1844-yil 22-martda boshlangan kutish vaqtini aniqlash uchun Muqaddas Kitobga asoslangan hech qanday asos yo‘q. Kutish vaqtini tushunmasdan turib, Yarim tun faryodining dinamikasini anglab bo‘lmaydi. Yarim tun faryodini tushunmasdan, kishi pastdagi yovuz dunyoga olib boruvchi yo‘ldan chiqib ketadi. Biz bu haqiqatlarni chizmada Bashorat Ruhi tomonidan berilgan ravshan tasdiq nuqtai nazaridan ko‘rsatamiz, so‘ngra ularni Xudoning Kalomidan tahlil qilamiz. Ammo avvalo, Milleriylar tarixini nimalar o‘rab turganini va Yarim tun faryodini nima yuzaga keltirganini ko‘rishimiz kerak.
Millerite History and the Arrival of the First Angel
Milleritlar tarixi va Birinchi Farishtaning kelishi
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.
Biz Millerchilar tarixini ko‘rsatish va 1798-yil masalasiga murojaat etish uchun Uriah Smithning *Thoughts on Daniel and Revelation* asarining 521-betidan boshlaymiz. Uriah Smith shunday yozadi: “Vahiy 10 dagi voqealar xronologiyasi bu farishta Vahiy 14 dagi birinchi farishta bilan aynan bir xil ekanligi orqali yanada aniq belgilanadi.” Vahiy 10 da qudratli bir farishta qo‘lida ochiq kichik kitob bilan osmondan tushib keladi. Ellen White bizga bu qudratli farishta Iso Masih ekanini, kichik kitob esa Doniyor kitobi ekanini bildiradi. O‘ninchi bobning oxiriga kelib, Yuhannoga og‘zida shirin, qornida esa achchiq bo‘ladigan o‘sha kichik kitobni yeyish aytiladi. Yuhanno Millerchilar tarixini ifodalaydi; u yerda Doniyor xabari shirin bo‘ladi, ammo achchiq umidsizlikka olib keladi. Kashshoflarga ko‘ra, Vahiy 10 dagi qudratli farishta Vahiy 14 dagi birinchi farishtadir — ular aynan bir farishtadir.
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.
Biz ko‘pincha Vahiy kitobidagi bu farishtalar haqida aniq to‘xtalib o‘tishga ko‘p vaqt ajratmaymiz, ammo shunday qilishimiz kerak. Vahiy 10-bobdagi qudratli farishta, shuningdek, William Miller ishonganidek, Vahiy 14-bobdagi birinchi farishtaning ishini amalga oshirish orqali Yarim Tun Nidosini bajo keltirayotgan farishtadir: “Xudodan qo‘rqinglar va Unga ulug‘lik beringlar, chunki Uning hukm soati keldi.” Uning hukm soati Daniel 8:14 ga ishora qiladi. Bu farishtalar amalga oshirilgan ishning turli jihatlarini ko‘rsatadi.
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.
Uriya Smitga qaytadigan bo‘lsak: “Vahiy 10 dagi voqealarning xronologiyasi yana shundan ham aniqroq belgilanadiki, bu farishta Vahiy 14 dagi birinchi farishta bilan aynandir.” U ularni nima bog‘lashini tushuntiradi: ikkalasining ham e’lon qilishi lozim bo‘lgan alohida bir xabari bor, ikkalasi ham o‘z e’lonini baland ovoz bilan aytadi, ikkalasi ham Yaratganga ishora qiluvchi o‘xshash tilni ishlatadi, va ikkalasi ham vaqtni e’lon qiladi — biri vaqt endi bo‘lmasligiga qasam ichadi, boshqasi esa Xudoning hukmi soati kelganini e’lon qiladi. Vahiy 14:6 dagi xabar oxirzamonning boshlanishi ushbu tomonda joylashgandir.
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.
Uriya Smitning aytishicha, oxirzamon vaqti 1798-yildir, Vahiy 14 dagi xabar esa shundan keyin keladi. U shunday yozadi: “Lekin Vahiy 14:6 dagi xabar oxirzamon vaqti boshlanishidan keyingi davrga taalluqlidir. Bu Xudoning hukm soati kelganining e’lonidir, demak, u o‘z tatbiqini oxirgi avlodda topishi kerak. Pavlus hukm soati kelganini va’z qilmagan. Lyuter va uning hamkorlari ham buni va’z qilmaganlar. Pavlus hali kelajakda bo‘lgan hukm to‘g‘risida, noaniq uzoq kelajak sifatida mulohaza yuritgan, Lyuter esa uni o‘z zamonidan kamida uch yuz yil keyinga qo‘ygan. Bundan tashqari, Pavlus jamoatni Xudoning hukm soati kelganini e’lon qiluvchi har qanday bunday va’zdan muayyan bir vaqtgacha ogohlantiradi.” 2 Salonikaliklarga 2:1–3 da Pavlus shunday deydiki, avval murtadlik kelmaguncha va gunoh odami oshkor etilmaguncha, Masihning kuni yaqin emas. Pavlus gunoh odamini, kichik shoxni, papalikni tilga oladi va uning hukmronligi davom etgan butun davrni ehtiyotkorlik bilan qamrab oladi; bu hukmronlik 1260 yil davom etib, 1798-yilda nihoyasiga yetdi.
In 1798, the restriction against proclaiming the day of Christ at hand ceased. The time of the end commenced, and the seal was taken from the little book. Since then, the angel of Revelation 14 has gone forth. Uriah Smith says, 'If you will see it, since 1798, the first angel's message has gone forth. In 1798, the first angel of Revelation 14 arrives in history'—this is the pioneer understanding. 'Since then, the angel of Revelation 14 has proclaimed the hour of God's judgment come, and the angel of chapter ten has taken his stand on the sea and the land, swearing that time should be no more. Their identity is unquestionable. All arguments that locate one are effective for the other. The present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, especially from 1840 to 1844, began their full and circumstantial accomplishment.'
1798-yilda Masihning kuni yaqinlashganini e’lon qilishga qarshi bo‘lgan cheklov barham topdi. Oxirzamon vaqti boshlandi, va kichik kitobdan muhr olib tashlandi. O‘shandan beri Vahiy 14-bobdagi farishta chiqib bordi. Uriya Smit shunday deydi: “Agar buni ko‘rsangiz, 1798-yildan beri birinchi farishtaning xabari chiqib bormoqda. 1798-yilda Vahiy 14-bobning birinchi farishtasi tarixda paydo bo‘ladi” — bu kashshoflar tushunchasidir. “O‘shandan beri Vahiy 14-bobdagi farishta Xudoning hukmi soati kelganini e’lon qilib kelmoqda, va o‘ninchi bobdagi farishta dengiz va quruqlik ustida o‘z o‘rnini egallab, vaqt endi bo‘lmasligi haqida qasam ichdi. Ularning aynanligi shubhasizdir. Bittasini joylashtiradigan barcha dalillar boshqasi uchun ham kuchlidir. Hozirgi avlod ushbu ikki bashoratning amalga oshishini ko‘rmoqda. Ayniqsa 1840-yildan 1844-yilgacha bo‘lgan davrdagi advent va’zida ularning to‘liq va mufassal bajo bo‘lishi boshlandi.”
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 Vahiy 14-bobdagi birinchi farishtaning 1798-yilda kelishiga nisbatan 1840 va 1844-yillarni qayd etadi, biroq u xabar qudrat bilan ta’minlangan 1840-yilda ham birinchi farishtani belgilaydi. Adventning va’z qilinishida, ayniqsa 1840-yildan 1844-yilgacha, ularning to‘liq bajo bo‘lishi boshlandi. Farishtaning bir oyog‘i dengizda, bir oyog‘i esa quruqlikda turgan holati uning e’loni keng ko‘lamga ega ekanini bildiradi. Xabar okeandan oshib o‘tishi va turli xalqlarga yoyilishi kerak edi, va advent xabari haqiqatan ham dunyodagi har bir missionerlik stansiyasiga yetib bordi. 1840-yildan boshlab, Ellen Whitega ko‘ra, birinchi farishtaning xabari dunyodagi har bir mission stansiyasiga olib borildi. Bu Muqaddas Kitob bashoratidagi yil-kun tamoyili Usmonli imperiyasining qulashı bilan tasdiqlanganda amalga oshdi. Hozir bu yerda tafsilotlar bilan shug‘ullanmayapmiz, balki Millerchilar tarixini va Yarim tun faryodining dinamikasini yoritish uchun zamin hozirlamoqdamiz.
Key Historical Events: 1833 and the Falling of the Stars
Asosiy tarixiy voqealar: 1833-yil va yulduzlarning qulashi
In 1833, the falling of the stars occurred. Ellen White comments in The Great Controversy, page 333: 'In 1833, two years after Miller began to present in public the evidences of Christ's soon coming, the last of the signs appeared which were promised by the Saviour as tokens of His second advent. Said Jesus: "The stars shall fall from heaven." Matthew 24:29. And John in the Revelation declared, as he beheld in vision the scenes that should herald the day of God: "The stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind." Revelation 6:13. This prophecy received a striking and impressive fulfillment in the great meteoric shower of November 13, 1833.'
1833-yilda yulduzlarning qulash hodisasi yuz berdi. Ellen Uayt “Buyuk kurash” asarining 333-betida shunday deydi: “1833-yilda, Miller Masihning tez orada kelishiga doir dalillarni omma oldida taqdim eta boshlaganidan ikki yil o‘tgach, Najotkor O‘zining ikkinchi kelishining alomatlari sifatida va’da qilgan belgilar ichida so‘nggisi namoyon bo‘ldi. Iso shunday degan edi: ‘Yulduzlar osmondan tushadi.’ Matto 24:29. Vahiyni olayotib, Xudoning kunini xabar qilishi lozim bo‘lgan manzaralarni ko‘rgan Yuhanno esa shunday bayon qiladi: ‘Osmon yulduzlari yerga tushdi, xuddi kuchli shamol silkitgan anjir daraxti xom mevalarini to‘kkanidek.’ Vahiy 6:13. Bu bashorat 1833-yil 13-noyabrdagi buyuk meteor yog‘inida hayratlanarli va ta’sirchan tarzda amalga oshdi.”
William Miller's testimony recounts:
Uilyam Millerning guvohligi shunday bayon qiladi:
'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.'
«1833 yilning yozida, shanba kuni nonushtadan keyin men yozuv stolimga bir masalani ko‘rib chiqish uchun o‘tirdim; ishga chiqish uchun o‘rnimdan turganimda esa, qalbimga har qachongidan ham kuchliroq tarzda shunday so‘z urildi: “Borib, buni dunyoga ayt.” Bu taassurot shunchalik to‘satdan va shunchalik kuch bilan keldiki, men yana kursimga o‘tirib: “Men bora olmayman, Rabbim”, dedim. “Nega?” degan javob go‘yo menga qaytgandek bo‘ldi; shunda barcha uzrlarim, qobiliyatdan mahrumligim ko‘z oldimga keldi. Ammo iztirobim shu qadar kuchaydiki, men Xudo bilan tantanali ahd qildim: agar U yo‘lni ochsa, men borib, dunyo oldidagi burchimni ado etaman. “Yo‘lni ochish deganing nimani anglatadi?” degan savol go‘yo menga keldi. Men dedim: agar biror joyda omma oldida so‘zlashga taklif etilsam, borib ularga Muqaddas Kitobda Rabbiyning kelishi haqida topganlarimni aytaman. Shu zahoti butun yukim ko‘tarildi. Men esa, ehtimol, bunday da’vatga duchor bo‘lmasligimdan quvondim; chunki menga hech qachon bunday taklif bo‘lmagan edi, sinovlarim ma’lum emas edi va mehnat maydonining biror joyiga taklif etilishimga umidim ham juda kam edi. Oradan taxminan yarim soat o‘tgach, men hali xonadan chiqmasimdan turib, yashash joyimdan qariyb o‘n olti mil naridagi Drezdendan janob Guilfordning o‘g‘li kirib keldi va otasi uni mening oldimga yuborganini, men u bilan uyiga borishimni istayotganini aytdi; men esa, chamamda, u meni biror ish yuzasidan ko‘rmoqchidir, deb o‘yladim. Men undan nimani istayotganini so‘radim. U javob berdi: ertasi kuni ularning cherkovida va’z bo‘lmas ekan, otasi esa Rabbiyning kelishi mavzusida xalqqa gapirib berishim uchun borishimni xohlar ekan. Men o‘zim qilgan ahd sabab darhol o‘zimdan g‘azablandim. Men shu zahoti Rabbiyga qarshi bosh ko‘tardim va bormaslikka qat’iy qaror qildim. Bolaga hech qanday javob bermasdan uni qoldirib, qattiq iztirob ichida yaqin atrofdagi bir daraxtzorga chekindim. So‘ng qariyb bir soat davomida Rabbiy bilan olishdim, U bilan qilgan ahdimdan xalos bo‘lishga urinib ko‘rdim, ammo hech qanday yengillik topa olmadim. Vijdonimga shunday so‘z qattiq bosildi: “Sen Xudo bilan ahd tuzib, uni shunchalik tez buzasanku?” Bunday qilishning haddan tashqari gunohkorligi meni bosib ketdi. Oxiri men bo‘ysundim va Rabbiyga va’da berdim: agar U meni quvvatlantirsa, men boraman va mendan nima talab qilsa, barchasini ado etish uchun menga marhamat hamda qobiliyat berishiga tayanaman. Men uyga qaytdim va bolaning hanuz kutib turganini ko‘rdim. U tushlikdan keyingacha qoldi, men esa u bilan birga Drezdenga qaytdim.»
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.
1833-yilning yozida Miller xabarni omma oldida ana shu tarzda taqdim eta boshladi. 1833-yil dekabrida esa yulduzlarning qulash hodisasi uning xabariga tantanavor jiddiyat bag‘ishladi.
1840: The Fulfillment of Prophecy and the Ottoman Empire
1840: Bashoratning amalga oshishi va Usmonliylar imperiyasi
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.'
1840-yilda Ellen White bashoratning diqqatga sazovor bir bajo bo‘lishi haqida izoh beradi. Ruhiy Bashoratda bu parcha ko‘pincha bahs-munozaraga sabab bo‘ladi; ayrimlar Uni Buyuk Kurash asariga Uriah Smith kiritgan, deb da’vo qiladilar, ammo bu da’volar asossizdir. U 1840-yilgacha yetaklab kelgan bashoratli bajo bo‘lishlar ketma-ketligi, jumladan yulduzlarning qulashini va Qorong‘i Kunni nazarda tutib so‘zlamoqda. U shunday yozadi: “1840-yilda bashoratning yana bir diqqatga sazovor bajo bo‘lishi keng ko‘lamli qiziqish uyg‘otdi.”
She refers to biblical prophecy, not merely a human prediction by Josiah Litch.
U insoniy bashoratni, ya’ni faqat Yosiyo Litchning oldindan aytganini emas, balki Muqaddas Kitobdagi bashoratni nazarda tutadi.
"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."
Ikki yil avval, ikkinchi kelishni va’z qilayotgan yetakchi xizmatchilardan biri bo‘lgan Josiah Litch Usmonli imperiyasining qulashini oldindan aytib, Vahiy 9-bobning sharhini nashr etdi. Uning hisob-kitoblariga ko‘ra, bu qudrat 1840-yil 11-avgustda ag‘darilishi kerak edi. Belgilangan vaqtda Turkiya o‘z elchilari orqali Yevropaning Ittifoqchi Davlatlari himoyasini qabul qildi va shu tariqa o‘zini xristian xalqlari nazorati ostiga qo‘ydi. Bu voqea bashoratni aynan amalga oshirdi. Bu ma’lum bo‘lgach, ko‘pchilik Miller va uning hamkorlari qabul qilgan bashoratni talqin qilish tamoyillarining to‘g‘riligiga ishondi, va Advent harakatiga ajoyib bir turtki berildi. Ilmli va martabali kishilar Millerga qo‘shilib, uning qarashlarini va’z qilish va nashr etishda ishtirok etdilar, va 1840-yildan 1844-yilgacha bu ish tez sur’at bilan kengaydi.
Uriah Smith had told us that the first angel of Revelation 14 arrived in 1798, but it is the same angel as the angel of Revelation 10. In Revelation 10, John is told to take the little book out of the angel's hand and eat it, and it will become sweet in his mouth. The Millerite message became sweet on August 11, 1840, after two years of predicting the collapse of the Ottoman Empire based on the year-day principle of Bible prophecy. When the event was exactly fulfilled, the message they had been proclaiming became sweet in their mouth.
Uriya Smit bizga Vahiynoma 14-bobdagi birinchi farishta 1798-yilda kelganini aytgan edi, biroq u Vahiynoma 10-bobdagi farishtaning o‘zidir. Vahiynoma 10-bobda Yuhannoga farishtaning qo‘lidan kichik kitobni olib, uni yeyish buyuriladi, va u uning og‘zida shirin bo‘ladi. Millerchilar xabari 1840-yil 11-avgustda, Muqaddas Kitob bashoratining yil-kun tamoyiliga asoslanib, Usmonli imperiyasining qulashini ikki yil davomida oldindan aytib kelganlaridan so‘ng, shirin bo‘ldi. Hodisa aynan bajo bo‘lgach, ular e’lon qilib kelgan xabar og‘izlarida shirin bo‘ldi.
On August 11, 1840, the message became sweet in their mouth. John is told to take the little book out of the angel's hand that has descended. The angel descends on August 11, 1840, and this angel of Revelation 10 is the same as the first angel of Revelation 14. The angel of Revelation 14 arrives in 1798 at the time of the end, but his message is empowered in 1840. Ellen White says that when the event became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates. Since the 1930s, beginning in 1919 but especially in the 1930s, Adventism has rejected the rules of prophetic interpretation adopted by Miller and his associates—those rules being the proof text method of Bible study.
1840-yil 11-avgust kuni xabar ularning ogʻzida shirin boʻldi. Yuhannoga tushib kelgan farishtaning qoʻlidan kichik kitobni olish aytiladi. Farishta 1840-yil 11-avgustda tushib keladi va Vahiy 10 dagi bu farishta Vahiy 14 dagi birinchi farishtaning oʻzidir. Vahiy 14 dagi farishta 1798-yilda, oxirzamon paytida keladi, ammo uning xabari 1840-yilda qudrat bilan kuchaytiriladi. Ellen Uaytning aytishicha, voqea maʼlum boʻlgach, koʻpchilik Miller va uning hamkorlari qabul qilgan bashoratlarni talqin etish tamoyillarining toʻgʻriligiga ishondi. 1930-yillardan boshlab, 1919-yildan boshlangan boʻlsa-da, ayniqsa 1930-yillarda, Adventizm Miller va uning hamkorlari qabul qilgan bashoratli talqin qoidalarini — yaʼni Muqaddas Kitobni proof text usuli bilan oʻrganish usulini — rad etdi.
The 1843 Chart and the Tarrying Time
1843-yilgi Jadval va Kechikish Vaqti
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.
Tarixdagi navbatdagi yo‘lbelgi 1843 yilgi jadval bo‘lib, u 1842 yil may oyida tayyorlangan. Ellen White shunday deydi: “Men 1843 yilgi jadval Rabbiyning qo‘li bilan yo‘naltirilganini va u o‘zgartirilmasligi kerakligini, undagi sonlar U xohlaganidek ekanini hamda Uning qo‘li ayrim sonlardagi bir xatoni berkitib turganini ko‘rdim, shundayki, Uning qo‘li olib tashlanmaguncha hech kim uni ko‘ra olmas edi.” Bu jadval 1842 yil may oyida tayyorlangan bashoratli yo‘lbelgidir. 1842 yil iyun oyida protestant jamoatlari o‘z eshiklarini yopa boshladilar va ikkinchi farishta keladi.
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.
“Guvohliklar”ning birinchi jildi, 21-betidan: “1842-yil iyun oyida janob Miller Meyn shtatining Portlend shahridagi Kasko-strit cherkovida o‘zining ikkinchi ma’ruzalar turkumini o‘tkazdi. Kamdan-kam istisnolardan tashqari, turli mazhablar janob Millerga qarshi o‘z cherkovlarining eshiklarini yopdilar.” Ellen Uayt bizga shuni ma’lum qiladiki, Yettinchi kun adventist nasroniylari sifatida biz sababdan oqibatga qarab mulohaza yuritishni o‘rganishimiz kerak. Protestant cherkovlarini o‘z eshiklarini yopishga olib kelgan sabab ushbu jadvalning joriy etilishi edi. Jadval may oyida joriy etilgach, protestant cherkovlari milleritlar adashgan mutaassiblar ekan, degan qarorga keldilar.
The first disappointment is next. From The Great Controversy, page 393:
Birinchi hafsalapirlik keyingisidir. “Buyuk Kurash” kitobi, 393-betdan:
'As early as 1842, the direction given in this prophecy to write the vision and make it plain upon tables, that he may run that readeth it, had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and Revelation.' Charles Fitch, who died just before the Great Disappointment of October 22, 1844, was used by the Lord in this history. He prepared the chart, which was published in May 1842.
1842-yilning o‘zidayoq, ushbu bashoratda vahyni yozib, uni lavhalar ustida ravshan bayon etish, toki uni o‘qigan kishi yugurib borsin, degan ko‘rsatma Charlz Fitchga Doniyor va Vahiy kitoblaridagi vahiylarni tasvirlash uchun bashoratli jadval tayyorlash fikrini bergan edi. 1844-yil 22-oktabrdagi Buyuk Hafsalasi Pir bo‘lishdan sal oldin vafot etgan Charlz Fitch bu tarixda Rabbiy tomonidan ishlatilgan edi. U 1842-yil may oyida nashr etilgan jadvalni tayyorladi.
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.
Bu jadvalning nashr etilishi Habakkukning amrining bajo keltirilishi deb qaraldi. Biroq, hech kim vahiy amalga oshishida ko‘rinadigan bir kechikishni payqamadi. Xuddi shu bashoratda bir to‘xtalish vaqti ham ko‘rsatilgan. Umidsizlikdan keyin, bu Muqaddas Yozuv muhim bo‘lib ko‘rindi: “Vahiy hali belgilangan vaqt uchundir, ammo oxirida u so‘zlaydi va yolg‘on chiqmaydi; garchi u kechiksa ham, uni kut, chunki u albatta keladi, kechikmaydi. Solih esa imon bilan yashaydi.”
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.
Kechikish vaqti — 1844-yil 22-martda yuz bergan birinchi umidsizlikdir. Millerchilar Muqaddas Kitobdagi vaqt hisobiga tayanib, 1843-yilda dunyoning oxiri bo‘lishini bashorat qilayotgan edilar. Rabbiy o‘sha paytgacha kelmaganida, 1844-yil 22-martda birinchi umidsizlik yuz berdi. Ana shu kechikish vaqtidir.
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.
Bu o‘n bokira qizi haqidagi masaldagi, Habakkuk 2 dagi va Doniyor 12 dagi kechikish vaqtidir. Doniyor 12:11 da shunday deyilgan: “Va kundalik qurbonlik olib tashlanadigan vaqtdan boshlab...” Kashshoflar butparastlik 508-yilda, Klovis vestgotlarni mag‘lub etgani bilan jilovlanganini tushunganlar. Butparastlik olib tashlangan va papalik o‘rnatilgan vaqtdan boshlab (oradan o‘ttiz yil o‘tib, 538-yilda) 1290 kun bo‘ladi. Keyingi oyatda shunday deyilgan: “Ming uch yuz o‘ttiz besh kunga yetib kelib kutadigan kishi baxtlidir.” 508 ga 1335 ni qo‘shsangiz, 1843 bo‘ladi. “1843-yilga yetib kelgan kishi baxtlidir.” 1335 kechikish vaqtini belgilaydi va shunday deydi: “1843-yilga yetib kelib kutadigan kishi baxtlidir.” Agar siz kundalik haqidagi kashshoflar tushunchasini, Ellen Uayt qilganidek, himoya qilsangiz, bu ravshandir.
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.
Yana ham ravshanroq bayon etish uchun, Ishayo 30:18 da shunday deyiladi: “Shuning uchun Rabbiy kutadi”. Bu yerda Rabbiy o‘nta bokira haqidagi masaldagi kuyovdir va U kechikmoqda. “Va shuning uchun kuyov sizlarga inoyat ko‘rsatishi uchun kechikadi, va shuning uchun U sizlarga rahm qilishi uchun ulug‘lanadi, chunki Rabbiy hukm Xudosidir. Uni kutadiganlarning barchasi baxtlidir.” Bu Doniyor 12:12 ga mos keladi: “1335 ga yetib kelib, kutadigan kishi baxtlidir.” Kuyov 1844-yil 22-martda kechikadi. Birinchi umidsizlikka yetib kelish va keyin kutish bilan bog‘liq bir baraka bor. Bu yerga kelganingizda, siz kutishingiz kerak. Nimani kutyapsiz? Habakkuk 2:3 da shunday deyiladi: “Chunki vahiy hali belgilangan vaqt uchundir, ammo oxirida u so‘zlaydi va yolg‘on gapirmaydi; garchi u kechiksa ham, uni kut.” 1335 ga yetib kelish barakasi — bu Rabbiy Yarim Tun Nidosini amalga oshiradigan ushbu tarixga yetib kelish barakasidir.
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.
Har kimga ham Yarim Tun Nidosida ishtirok etishga ruxsat berilmaydi. Ba’zi kishilar Millerchilar bilan birga yurganlar, ammo bu Iso Masih bilan bo‘lgan o‘zlarining shaxsiy tajribalari yoki Xudoning Kalomini shaxsan tadqiq etganlari uchun emas, balki qo‘rquv tufayli edi. Yarim Tun Nidosi kelishidan oldin, Rabbiy bu birodarlarni harakatdan ajratib qo‘yadi. Birinchi umidsizlik Yarim Tun Nidosiga tayyorlaydigan jarayonning bir qismidir. Ellen Uaytga ko‘ra, agar biz buni tushunmasak, quyida joylashgan yovuz dunyoga olib boruvchi yo‘ldan qulab tushamiz.
The Empowerment of the Second Angel's Message
Ikkinchi Farishtaning Xabarining Qudrat Bilan Ta’minlanishi
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.
“Early Writings” asarining 238-betidan: “Ikkinchi farishtaning xabarining oxirlariga yaqin, men osmondan tushayotgan ulkan bir nurni Xudoning xalqi ustiga yog‘ilib turganini ko‘rdim. Bu nurning shu’lalari quyosh kabi porloq tuyular edi va men farishtalarning: ‘Mana, kuyov kelmoqda’, deb hayqirayotgan ovozlarini eshitdim.” Bu Yarim tun nidosi edi; u ikkinchi farishtaning xabariga qudrat berishi kerak edi. Kashshoflar birinchi farishtaning xabari 1798 yilda kelganini, biroq 1840 yilda Usmonli imperiyasining qulashi bilan qudratlanganini tushungan edilar. Barcha xabarlar ma’lum bir vaqtda keladi va shundan keyin qudratlanadi. Ikkinchi farishtaning xabari 1844 yil 22 martda, protestant jamoatlari Millerchilar xabariga qarshi o‘z eshiklarini yopganlarida, keladi. Yarim tun nidosi ikkinchi farishtaning xabariga qudrat beradi. Uchinchi farishtaning xabari 1844 yil 22 oktyabrda keladi va Vahiy 18 dagi qudratli farishta unga qo‘shilganda qudratlanadi. Har bir xabar tarixda keladi va shundan keyin qudratlanadi. Buni tushunish muhimdir.
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.
Yarim tun qichqirig‘i ikkinchi farishtaning xabariga qudrat bag‘ishladi. Tushkunlikka tushgan azizlarni uyg‘otish va ularni oldilaridagi buyuk ishga tayyorlash uchun osmondan farishtalar yuborildi. Eng iste’dodli kishilar bu xabarni birinchi bo‘lib qabul qilganlar emas edi. William Miller bu xabarni birinchi bo‘lib qabul qilgan emas; aksincha, uni eng oxirida qabul qilgan edi. U xabarni tushunishda eng iste’dodli edi, holbuki Samuel Snow birinchi bo‘lgan edi. Ilgari ishda yetakchilik qilganlar xabarni qabul qilishda ham, qichqiriqning kuchayishiga yordam berishda ham eng oxirida bo‘ldilar. Tarixan, Yarim tun qichqirig‘i xabarini qabul qilgan eng oxirgi shaxs William Miller bo‘lgan.
From The Great Controversy, 376:
Buyuk Kurash asaridan, 376-bet:
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.
Yarim tun faryodining quvvat bilan ta’sir etishi davrida taxminan 50 000 kishi jamoatlardan chiqib ketdi. Millerning faoliyati jamoatlarni mustahkamlashga moyil bo‘lgani uchun, dastlab unga xayrixohlik bilan qaraldi; biroq xizmatchilar va diniy rahbarlar Advent ta’limotiga qarshi qaror qilganlari hamda bu mavzu yuzasidan har qanday qo‘zg‘alishni bostirishni istaganlari sababli, ular minbardan turib unga qarshi chiqdilar va o‘z a’zolarini ikkinchi advent haqidagi va’zlarni tinglash, hatto ijtimoiy yig‘inlarda o‘z umidi haqida so‘zlash imtiyozidan ham mahrum etdilar.
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.
Bugungi kunda Adventist jamoatidagi ushbu xabarni jamoatda va hatto xususiy uylarida ham o‘qitishni taqiqlaydigan rahbarlar bu yerda Millerit harakatida oldindan tasvirlab berilgan.
"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."
Imonlilar o‘zlarini buyuk sinov va sarosima ichida topdilar. Ular o‘z jamoatlarini sevishar va ulardan ajralishga ko‘ngillari bo‘lmas edi, biroq Xudoning Kalomi guvohligi bostirilayotganini va bashoratlarni tadqiq etish huquqlari inkor qilinayotganini ko‘rganlarida, Xudoga sadoqat ularga bo‘ysunishni man etayotganini his qildilar. Xudoning Kalomi guvohligini chetga surishga intilganlar Masih jamoatini tashkil etuvchilar deb qaralishi mumkin emas edi. Shu bois, ular avvalgi aloqalaridan ajralishni o‘zlari uchun oqlangan deb bildilar. 1844 yilning yozida taxminan 50 000 kishi jamoatlardan chiqib ketdi.
Miller's Understanding and the True Midnight Cry
Millerning Tushunchasi va Haqiqiy Yarim Tun Faryodi
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.
Elder Damsteegtning Foundation of Seventh-day Adventist Message and Mission nomli kitobiga ko‘ra, Miller Doniyor 8:14 ning va Vahiy 14 dagi birinchi farishtaning e’lonini Yarim Tun Faryodi — “Mana, kuyov kelmoqda”, deb hisoblagan. U bu xabar Masihning ikkinchi kelishini ko‘rsatayotganiga ishongan. Miller butun tarixni Yarim Tun Faryodi deb o‘ylagan, biroq Ellen White Yarim Tun Faryodi muayyan bir nuqtada amalga oshganini ta’kidlaydi. Samuel Snow o‘z taqdimotini Yarim Tun Faryodi umumiy xabar bo‘lgan, degan millerit ta’limotidan ajratib ko‘rsatish uchun “Haqiqiy Yarim Tun Faryodi” deb nomlagan.
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.
Eng ruhiy kishilar xabarni birinchi bo‘lib qabul qildilar, va ilgari ishga boshchilik qilganlar esa uni qabul qilishda ham, faryodni kuchaytirishga yordam berishda ham eng oxirida bo‘ldilar. 1833-yildan boshlab ishga boshchilik qilib kelgan William Miller, 1844-yil avgustida Yarim Tun Faryodi xabari kelganida u bilan kurashdi. U jamoatlardan ajralish masalasida ishonchsiz edi va ko‘p yillar davomida Yarim Tun Faryodi haqida boshqa bir tushunchani ta’lim berib kelgan edi.
William Miller wrote:
Uilyam Miller shunday deb yozgan:
'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."'
“Men Rabbimizning zohir bo‘lishi uchun muayyan biror kun haqida hech qachon qat’iy ishonch hosil qilmaganman, chunki hech bir inson kunu soatni bila olmasligiga ishonar edim. Men nashr etgan barcha ma’ruzalarimda, bu sarlavha sahifasida ham ko‘rinadi, taxminan 1843-yil haqida so‘z yuritilgan. Barcha og‘zaki ma’ruzalarimda men tinglovchilarimga doimo shuni aytar edimki, agar hisob-kitobimda xato bo‘lmasa, muddatlar 1843-yilda nihoyasiga yetadi; biroq men oxiri bundan ham oldin kelmasligi mumkin, deb ayta olmas edim, va ular muttasil ravishda tayyor bo‘lib turishlari lozim edi. 1842-yilda ayrim birodarlar aynan o‘sha yilni juda qat’iylik bilan va’z qildilar hamda men “agar” so‘zini qo‘shganim uchun meni tanqid qildilar.”
In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.
1842-yil may oyida 1843-yilgi jadval nashr etildi va birodarlar Millerga o‘z taqdimotidan “agar” so‘zini olib tashlashni aytdilar.
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 davom etdi: “Ommaviy matbuot, shuningdek, men Rabbimizning qaytishi uchun aniq bir kun — yigirma uchinchi aprelni — belgilab qo‘yganimni ham e’lon qilgan edi. Shuning uchun, o‘sha yilning dekabr oyida, hisob-kitobimda hech qanday xato ko‘ra olmaganim bois, 1843-yil 21-mart bilan 1844-yil 21-mart oralig‘idagi bir paytda Rabbimiz keladi, degan e’tiqodimni e’lon qildim.” Miller allaqachon yettinchi oyning o‘ninchi kuniga doir xulosaga kelgan edi, va Samuel Snow bu xulosadan foydalanib Yarim tun nidosini e’lon qilishidan ancha oldin, Miller bu haqda yozgan edi. Samuel Snow 1844-yil 22-oktabr sanasini aniqlashda foydalangan mantiqni bir butun holda jamlagan shaxs aynan Miller edi.
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 shunday deb yozgan edi: “1843 yil davomida matbuot va ayrim minbarlar tomonidan mening va men bilan bog‘liq bo‘lganlarning ustiga eng shiddatli qoralovlar yog‘dirildi. Bizning niyatlarimizga hujum qilindi, tamoyillarimiz noto‘g‘ri talqin etildi, fe’l-atvorimiz badnom qilindi.” Vaqt o‘tdi, va 1844 yil 21 mart ham Rabbimizning zohir bo‘lishisiz o‘tib ketdi. Ko‘ngilsizlik katta edi, va ko‘plar endi ular bilan birga yurmadilar. Shu paytdan avval, 1840 yildan boshlab, taxminan 200 000 millerit bor edi, ammo bu vaqtga kelib, atigi 50 000 kishi qoldi.
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 shunday davom etdi: “Bundan avval, 1843-yilning kuzida, ayrim birodarlarim jamoatlarni Bobil deb atay boshladilar va Adventistlarning ulardan chiqib ketishi ularning burchidir, deb targ‘ib qildilar. Bundan men qattiq qayg‘uga tushdim. Buning ta’siri nihoyatda yomon bo‘lgani bilan birga, men buni Xudoning Kalomini buzib talqin qilish, Muqaddas Yozuvlarni majburan boshqa ma’noga burish, deb bildim.” Miller ikkinchi farishtaning xabari bilan kurashdi, bu esa unga haqiqiy Yarim tun nidosi xabarini qabul qilishni yanada qiyinlashtirdi. Bu amaliyot keng tarqaldi va jamoatlar ularga o‘z eshiklarini yopdilar, natijada dushmanlik paydo bo‘ldi hamda Adventistlarning aksariyati o‘z jamoatlaridan ajralib qoldi.
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.'
U e’lon qilgan vaqt o‘tib ketgach, Miller aniq muddat borasidagi umidsizligini tan oldi, biroq imonini saqlab qoldi. U 1844 yil yozida, Yettinchi Oy harakatigacha, G‘arbdagi mehnatlarini davom ettirdi. U bu harakatda hech qanday ishtirok etmadi, faqat o‘n sakkiz oy avval Muso qonunidagi marosimlar o‘sha oyga ishora qilishiga doir yozilgan bir maktub bundan mustasno edi. U bu mavzulardan bunday tarzda foydalanilishini ham, bunday dalillarga ishonish najot uchun sinovga aylanishini ham kutmagan edi. U 1844 yil 22 oktyabrdan ikki yoki uch hafta oldingacha bu harakat bilan hamfikr bo‘lmadi. 1844 yil 6 oktyabrda Himesga yozgan maktubida Miller shunday deb yozgan edi: “Men yettinchi oyda ilgari hech qachon ko‘rmagan bir ulug‘vorlikni ko‘ryapman... Endi, Egamizning nomi muborak bo‘lsin, men Muqaddas Yozuvlarda bir go‘zallikni, bir uyg‘unlikni, bir moslikni ko‘ryapmanki, buning uchun uzoq vaqt ibodat qilganman, ammo bugungacha ko‘rmagan edim. Egamizga shukr qil, ey jonim. Birodar Snow, Birodar Storrs va boshqalar, ko‘zlarimni ochishda vosita bo‘lganingiz uchun barakali bo‘linglar. Men deyarli uyga yetib keldim. Shon-sharaf, shon-sharaf, shon-sharaf, shon-sharaf.”
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.
Shundan so‘ng, Miller Yarim tun nidosini qayta ko‘rib chiqib, uni fanatizm deb atadi. Damsteegtning qayd etishicha, Snow Yarim tun nidosi xabarining asosiy tuzilmasini Millerning avvalgi ishlaridan olgan.
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.
Snoning 1844-yil mart oyida nashr etilgan hisob-kitoblari 1844-yil 12–17-avgust kunlari bo‘lib o‘tgan Ekseter lager yig‘ilishigacha deyarli e’tibor qozonmadi. O‘sha yerda uning Masihning qaytishi uchun ko‘rsatgan aniq sanasi ko‘plab milleritlarni junbushga keltirib, ularning missionerlik sa’y-harakatlarini eng yuqori cho‘qqiga olib chiqdi. Ularning javobi Yettinchi Oy harakati nomi bilan tanildi. Garchi millerit rahbarlari dastlab shubha bilan qaragan bo‘lsalar-da, kutilgan voqeadan bir necha hafta oldin ular harakatga qo‘shildilar hamda Snoning qarashlarini chop etish va qo‘llab-quvvatlashga yo‘l qo‘ydilar.
The Midnight Cry and Its Aftermath
Yarim tun Nidosi va Uning Oqibatlari
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.
Ellen Whitening birinchi vahiyida Xudoning xalqi osmon sari boradigan yo‘lda tasvirlangan bo‘lib, ularning ortida Tungi faryod deb atalgan bir nur bor edi. Samuel Snow taqdim etgan xabar tushunilishi lozim. 1842-yil may oyida 300 nafar va’zgo‘y uchun 300 ta jadval chop etildi. 1844-yil 22-martga kelib, birinchi umidsizlikdan so‘ng, jadval chetga surildi va ko‘plar harakatni tark etdilar. Qolganlar esa kutishlari kerak edi. Exeter lager yig‘inida Snow Rabbiy 1844-yil 22-oktabrda, Poklanish kunida kelishini ko‘rsatdi. Bu ularni xabarni e’lon qilishga undadi.
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.
Jozef Beyts hikoya qilishicha, Ekzeter lager yig‘ilishidan so‘ng, u poyezd vagonlari orasidan yurib o‘tayotganida, “Mana, kuyov kelmoqda!” deya takrorlayotgan ovozlarni eshitgan. Bu harakat ikki oy ichida Amerika Qo‘shma Shtatlari bo‘ylab yoyilib, 1844-yil 22-oktabrdagi Buyuk Hafsalapirlikka olib keldi.
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 1844-yil 28–29-dekabr kunlari bo‘lib o‘tgan, Himes va Miller ishtirok etgan Adventistlarning Low Hampton konferensiyasiga izoh beradi. Himes muqaddaslarni taskinlantirishga, nasroniy olamini uyg‘otishga va gunohkorlarga najotni e’lon qilishga da’vat etdi. Oradan bir necha hafta o‘tgach, Advent Press yana faoliyatini tikladi va Himes najot eshigi ochiq ekanini e’lon qildi. Miller asta-sekin “eshik yopildi” haqidagi keskin tushunchadan voz kechib, Midnight Cry haqidagi o‘zining dastlabki qarashiga qaytdi. Xuddi o‘sha oyning o‘zida Ellen White o‘zining birinchi vahiyini oldi; unda Midnight Cry’ni rad etganlar yo‘ldan qulab tushishi ko‘rsatildi. O‘sha vahiy har qanday boshqa kishiga bo‘lgani kabi, William Miller uchun ham edi.
William Miller's Final Test and Legacy
Uilyam Millerning So‘nggi Sinovi va Merosi
From Early Writings, page 257:
Ilk Yozuvlar, 257-betdan:
"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."
Shundan so‘ng mening e’tiborim Uilyam Millerga qaratildi. U hayrat va ikkilanish ichida ko‘rinardi hamda o‘z xalqi uchun tashvish va iztirob ostida egilgan edi. 1844-yilda birlikda va mehr-muhabbatda bo‘lgan jamoa o‘z sevgisini yo‘qotib, bir-biriga qarshi chiqib, sovuqlashgan, orqaga qaytgan bir holatga tushib borayotgan edi. U buni ko‘rganida, qayg‘u uning kuchini so‘ndirar edi. Men yetakchi kishilar, ayniqsa Joshua Himes, uni kuzatib turganlarini va uning uchinchi farishta xabarini qabul qilib qo‘yishidan qo‘rqayotganlarini ko‘rdim.
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.
Ushbu kontekstdagi uchinchi farishtaning xabari — Shabbatdir. Miller osmondan kelayotgan nur tomon og‘ar ekan, bu kishilar uning fikrini undan chalg‘itish uchun rejalar tuzardilar. Insoniy ta’sir uni zulmatda ushlab turdi va haqiqatga qarshi turganlar orasida uning ta’sirini saqlab qoldi. Oxir-oqibat, Miller osmondan kelayotgan nurga — Shabbatga — qarshi ovozini ko‘tardi. U o‘zining hafsalasi pir bo‘lishini tushuntirib bergan hamda o‘tmishga nur va ulug‘vorlik sochgan bo‘lar edi, ana shu xabarni qabul qila olmadi. U ilohiy donolikka emas, insoniy donolikka tayandi. Mehnat va yosh tufayli zaiflashgan holda, uni haqiqatdan to‘sib qolganlarga qaraganda u qadar javobgar emas edi. Gunoh ularning zimmasidadir. Agar Miller uchinchi farishtaning nurini ko‘ra olganida, ko‘p narsalar unga tushuntirilgan bo‘lar edi. Ammo uning birodarlari unga nisbatan shunchalik chuqur sevgi izhor qilar edilarki, u o‘zini ulardan hech qachon uzib keta olmasligiga ishondi. Xudo unga o‘lim qudrati ostiga tushishga yo‘l qo‘ydi va uni haqiqatdan uzoqlashtirganlardan yashirib, qabrga pinhon qildi. Muso Va’da qilingan yurtga kirishidan oldin xato qilgan edi; xuddi shuningdek, Miller ham yaqinda samoviy Kan’onga kirish arafasida turganida xato qildi. Boshqalar uni bunga olib keldilar; buning hisobini ham boshqalar berishlari kerak. Ammo farishtalar Xudoning bu xizmatkorining qadrli tuprog‘ini qo‘riqlamoqdalar va u oxirgi karnay sadosi yangraganda chiqib keladi.
Conclusion: Lessons for Today
Xulosa: Bugungi kun uchun saboqlar
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.
Xulosa qilib aytganda, William Miller dunyoning oxiridagi Yettinchi kun adventistlarini timsollaydi. Ellen White’ning birinchi vahiyi uning o‘z davridan ko‘ra ko‘proq bizning kunimiz uchundir. Dunyoning oxirida Yettinchi kun adventistlari Yarim tun nidosining nurini rad etadilar. Yarim tun nidosining nurini faqat shu tarixni anglash orqali tushunish mumkin. Birinchi hafsalasi pir bo‘lish Millerchilar harakatini noto‘g‘ri sabablar bilan unda bo‘lganlardan pokladi va xalqni ularni Eng Muqaddas Joyga olib kiradigan sinov tajribasiga tayyorladi. Birinchi hafsalasi pir bo‘lishga kelganlar faqat 1844-yil 22-oktabrgacha kutsalargina muborakdirlar. Bu vaqt Xudo tomonidan O‘zi Eng Muqaddas Joyga yig‘adigan bir xalqni yetishtirish uchun belgilangan. Yarim tun nidosini rad etish va yo‘ldan qulab tushish butun ushbu tarixni rad etish demakdir.
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.
Uilyam Miller uchta xatoga yo‘l qo‘ydi, va biz hamisha uch sinov bilan sinalamiz. Uning birinchi xatosi 1844-yil dekabrida Yarim Tun Nidoini rad etishi edi. Ikkinchisi esa Xudoga emas, odamlarga quloq solgani bo‘lib, bu uni uchinchi xatosiga olib bordi: Shabbatni rad etishga. Dunyoning oxirida Yettinchi kun adventistlari o‘z rahbarlariga quloq solganlari sababli Yarim Tun Nidosining tarixini va qadimiy yo‘llarga qaytish da’vatini rad etadilar. Shu tariqa ular o‘zlarini hayvonning tamg‘asiga tayyorlaydilar, Millerning uch bosqichli sinov jarayonini takrorlaydilar; bu jarayon esa ularning Yarim Tun Nidosining xabari va tarixiga qanday munosabatda bo‘lishidan boshlanadi.
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.
Birinchi umidsizlikdan ikkinchi umidsizlikkacha bo‘lgan tarixni qamrab oladigan faqat ikki bashorat bor: 2300 kun (“Vahiy kechiksa ham, uni kut”) va 2520. 2520ni rad etish — Yarim Tun Faryodini rad etishdir. Yarim Tun Faryodini rad etish esa pastdagi yovuz dunyoga eltuvchi yo‘ldan qulab tushishdir.
We will address this further in the next presentation.
Bu masalani keyingi taqdimotda batafsilroq ko‘rib chiqamiz.