Article

# The Spirit of Prophecy: The Midnight Cry

Profetiens Ånd: Midnatsråbet

Habakkuk's Two Tables

Habakkuks to tavler

Author

Jeff Pippenger

Published

October 13, 2012

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A Word of Clarification

Et opklarende ord

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.

For nylig begyndte vi at forberede transskriptionen af Habakkuks To Tavler til oversættelse til de forskellige sprog, der er repræsenteret på vores hjemmeside. Opgaven med at forvandle en mundtlig præsentation til en skriftlig fremstilling er langt mere omfattende, end man måske ville forstå, hvis man ikke er fortrolig med alle de led, man må igennem, for at omdanne en mundtlig præsentation til en skriftlig fremstilling, sammen med de nødvendige vanskeligheder ved til sidst at oversætte materialet til de forskellige sprog på hjemmesiden. Vi er netop begyndt på vores sproglige redigering af den første af de femoghalvfems præsentationer, og jeg opdagede endnu et led, som vi også må igennem. Det har at gøre med den gradvise udvikling af dette budskab fra 1989 og frem til vores nuværende historie.

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.

I de fremlæggelser, som blev givet for omkring femten år siden, fandtes der sandheder, som befandt sig på et spædt stadium af forståelse. Den første af disse sandheder, som jeg må præcisere, er den anden engels ankomst i den milleritiske historie. Jeg forstod dengang, at den anden engel ankom, da de protestantiske kirker begyndte at lukke deres døre for Millers fremstilling af den første engels budskab, i forbindelse med afslutningen af året 1843. William Miller arbejdede ud fra en tidsberegning, som han mente fastslog, at året 1843 begyndte den 22. marts 1843 og sluttede den 22. marts 1844. Han havde ment, at de tre profetier, som til sidst blev anbragt på de to hellige tavler, ville ende i året 1843, og han troede, at dette år sluttede den 22. marts 1844. Han tog fejl på to punkter.

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.

De tre profetier om de 1335 dage i Daniel tolv, de 2520 år af de „syv tider“ i Tredje Mosebog seksogtyve og de 2300 dage i Daniel otte blev af Miller forstået således, at de skulle afsluttes i marts 1844. Herren ledte derefter Samuel Snow til ikke blot at forstå, at profetierne ikke endte i 1843, men i 1844. Snow anvendte karaiternes tidsregning, hvilket ikke var den tidsberegning, Miller havde benyttet. Miller havde anvendt den rabbinske/jævndøgnsbaserede tidsregning, som lod året bero på perioden fra forår til forår.

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.

Da vi fremlagde Habakkuks to tavler, havde vi ikke forstået denne historiske virkelighed og brugte Millers erfaring til at markere 22. marts 1844 som den anden engels ankomst og begyndelsen på forsinkelsestiden. Jeg forstod, og forstår stadig, at den engels ankomst svarede til det tidspunkt, da protestanterne forkastede Millers budskab om den første engel, og det følgende afsnit var mit referencepunkt.

> “In June, 1842, Mr. Miller gave his second course of lectures at the Casco Street church in Portland. I felt it a great privilege to attend these lectures; for I had fallen under discouragements, and did not feel prepared to meet my Saviour. This second course created much more excitement in the city than the first. With few exceptions, the different denominations closed the doors of their churches against Mr. Miller. Many discourses from the various pulpits sought to expose the alleged fanatical errors of the lecturer; but crowds of anxious listeners attended his meetings, and many were unable to enter the house. The congregations were unusually quiet and attentive.” Life Sketches, 27.

> „I juni 1842 holdt hr. Miller sin anden række forelæsninger i Casco Street-kirken i Portland. Jeg følte det som et stort privilegium at overvære disse forelæsninger; for jeg var blevet grebet af mismod og følte mig ikke beredt til at møde min Frelser. Denne anden række vakte langt større opstandelse i byen end den første. Med få undtagelser lukkede de forskellige trossamfund dørene til deres kirker for hr. Miller. Mange prædikener fra de forskellige prædikestole søgte at afsløre foredragsholderens påståede fanatiske vildfarelser; men skarer af bekymrede tilhørere overværede hans møder, og mange var ude af stand til at komme ind i bygningen. Forsamlingerne var usædvanlig stille og opmærksomme.“ 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.

Jeg forstod, at lukningen af dørene for Millers budskab markerede begyndelsen på forkastelsen af den første engel, og i overensstemmelse med Millers forståelse af den rabbinske/jævndøgnsbaserede tidsberegning antog jeg, at 22. marts 1844 markerede afslutningen på 1843. Millers fremstilling i Portland i juni 1842 er i virkeligheden et vejmærke, der identificerer en fremadskridende forkastelse, som endeligt blev afsluttet den 18. april 1844, men på tidspunktet for fremstillingerne havde vi endnu ikke erkendt Samuel Snows anvendelse af den karaitiske tidsberegning.

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.

I den første fremstilling, som vi begyndte at sprogrevidere, begyndte jeg at se, at det, som blev nedskrevet på det tidspunkt, synes at modsige det, vi nu underviser. Det gør det, og det gør det ikke. Det er ganske enkelt en betoning af den progressive ankomst af den anden engel, og tillige en illustration af den progressive forsegling af dette budskab, sådan som det også var tilfældet i Milleritternes historie. Denne præciserende bemærkning bør imødegå dem, som er snublet over vores identificering af 19. april 1844 som den første Milleritiske skuffelse og over det, der tidligere blev undervist.

> “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.

> „Det første og andet budskab blev givet i 1843 og 1844, og vi står nu under forkyndelsen af det tredje; men alle tre budskaber skal stadig forkyndes. Det er nu lige så væsentligt som nogen sinde før, at de gentages for dem, som søger sandheden. Med pen og stemme skal vi lade forkyndelsen lyde og påvise deres rækkefølge og anvendelsen af de profetier, som fører os frem til den tredje engels budskab. Der kan ikke være et tredje uden det første og andet. Disse budskaber skal vi give verden i publikationer og i taler, idet vi i den profetiske histories forløb påviser de ting, som har været, og de ting, som vil komme.“ Selected Messages, book 2, 104.

## Habakkuk's Two Tables 1 of 95

Habakkuks to tavler 1 af 95

## Introduction to Habakkuk's Two Tables and the Midnight Cry

Indledning til Habakkuks to tavler og midnatsråbet

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.

I denne serie vil vi over en længere periode betragte Habakkuks to tavler—1843- og 1850-kortene. Vi vil begynde med at sætte Midnatsråbet på plads. Som nævnt vil meget af de indledende præsentationer være en gennemgang for dem, der er fortrolige med dette budskab, men eftersom vi forbereder en serie, som også kan studeres af mennesker, der er nye i dette budskab, må vi fremlægge nogle grundlæggende tanker for dem. Vi vil begynde med Midnatsråbet og rette opmærksomheden mod et aspekt, som findes i Ellen Whites første syn. Lad os læse det første afsnit fra Christian Experience and Teachings, side 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."

> Det varede ikke længe efter tidens forløb i 1844, før mit første åbne syn blev givet mig. Jeg besøgte fru Haines i Portland, Maine, en kær søster i Kristus, hvis hjerte var knyttet til mit. Fem af os, alle kvinder, knælede stille ved familiealteret. Mens vi bad, kom Guds kraft over mig som aldrig før.

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.

Disse fem kvinder, hvis hjerter var knyttet til søster White, modsatte sig ikke nogen manifestation af Guds kraft. Bemærkelsesværdigt nok var de alle kvinder, som repræsenterer menigheden, og der var fem af dem, hvilket kan ses som fem kloge jomfruer. Dette er blot en iagttagelse.

> "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."

> Det forekom mig, at jeg var omgivet af lys og steg højere og højere op fra jorden. Jeg vendte mig om for at se efter adventfolket i verden, men kunne ikke finde dem, da en røst sagde til mig: »Se igen, og se lidt højere op.« Derved løftede jeg mine øjne og så en lige og smal sti, hævet højt over verden. På denne sti vandrede adventfolket mod staden, som lå ved stiens fjernere ende. De havde et klart lys anbragt bag sig ved stiens begyndelse, og en engel sagde mig, at dette var Midnatsråbet. Dette lys skinnede langs hele stien og gav lys for deres fødder, så de ikke skulle snuble. Hvis de holdt deres øjne fæstede på Jesus, som var lige foran dem og førte dem til staden, var de trygge. Men snart blev nogle trætte og sagde, at staden var langt borte, og de havde ventet at være nået ind i den tidligere. Da opmuntrede Jesus dem ved at løfte sin herlige højre arm, og fra hans arm udgik et lys, som bølgede hen over adventskaren, og de råbte: »Halleluja!« Andre fornægtede overilet lyset bag dem og sagde, at det ikke var Gud, der havde ført dem så langt. Lyset bag dem slukkedes, så deres fødder blev efterladt i fuldkomment mørke, og de snublede og mistede målet og Jesus af syne og faldt af stien ned i den mørke og onde verden nedenfor.

## William Miller and the Midnight Cry

William Miller og Midnatsråbet

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.

I denne første fremstilling vil vi, efter at have fastslået nogle få punkter, drøfte adventisternes konference i Low Hampton i december 1844. Ved denne konference samledes nogle milleritter, og William Miller forkastede forståelsen af Midnatsråbet. Logikken heri er, at dette syn, skønt det er for os alle, i særlig grad var for 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.

I samme måned fornægtede William Miller lyset bag dem — Midnatsråbet — hvilket ville få ham til at falde af stien ned i den ugudelige verden nedenfor. Vi vil undersøge følgerne af dette. Historiske beviser viser, at milleritterne alle troede, at de opfyldte lignelsen om de ti jomfruer; dette var almindelig kendt iblandt dem. Vi vil vise, at William Miller havde en forståelse af, hvad Midnatsråbet var. Miller troede, at Midnatsråbet var domstimens budskab i Daniel 8:14 og Åbenbaringen 14:6-9. Han troede, at det budskab, han begyndte at forkynde i begyndelsen af 1830’erne, var Midnatsråbet: »Se, brudgommen kommer«, og at Jesus kom til verden som brudgommen.

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.

I det meste af Milleritternes historie troede de, at de opfyldte lignelsen om de ti jomfruer, men de mente, at Midnatsråbet beskrev det budskab, de havde forkyndt. Imidlertid fremkom der i løbet af sommeren 1844 en ny og korrekt forståelse: Midnatsråbet var den syvende måneds bevægelse, hvor man forventede, at Jesus skulle komme på den tiende dag i den syvende måned. Det var det sande Midnatsråb. Da Miller forkastede det sande Midnatsråb i december 1844, forkastede han sommeren 1844’s historie og vendte tilbage til sin tidligere opfattelse af, at det blot var det almindelige budskab fra 1830’erne. At forstå Midnatsråbets dynamik er afgørende. Hvis du ikke forstår 2520, sådan som Milleritterne gjorde, kan du ikke forstå Midnatsråbet. Hvis du ikke kan forstå Midnatsråbet, sådan som Milleritterne gjorde, falder du af stien ned til den ugudelige verden nedenfor.

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.

I denne fremstilling vil vi begynde med nogle sandheder på tavlen, som i dag åbent forkastes af adventismen. Syvendedags Adventistkirkens Biblical Research Institute og de fleste adventistiske teologer forkaster de 2520. Vi vil behandle dette bibelsk, efterhånden som vi går frem, men indledningsvis vil vi påvise, at Ellen White fuldt ud stadfæster de 2520. Instituttet og de fleste teologer forkaster også pionerernes forståelse af det Daglige. Vi vil vise, at det at forkaste pionerernes forståelse af, at det Daglige er hedenskabet, er at forkaste Profetiens Ånd. Instituttet forkaster også offentligt pionerernes forståelse af basunerne — den femte og sjette basun. Vi vil begynde med at vise, at det at forkaste pionerernes forståelse af basunerne er at forkaste Profetiens Ånd.

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.

I dag er de fleste adventister i bedste fald uklare med hensyn til de 1290 og de 1335. Uden pionerernes forståelse af de 1335 findes der ingen bibelsk begrundelse for at identificere ventetiden, som begyndte den 22. marts 1844. Uden forståelse af ventetiden kan man ikke begribe Midnatsråbets dynamik. Uden forståelse af Midnatsråbet falder man af stien ned til den ugudelige verden nedenfor. Vi vil fremstille disse sandheder på tavlen i lyset af Profetiens Ånds klare stadfæstelse og dernæst undersøge dem ud fra Guds Ord. Men først må vi se, hvad der omgav milleritternes historie, og hvad der frembragte Midnatsråbet.

## Millerite History and the Arrival of the First Angel

Milleritternes historie og den første engels ankomst

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.

Vi begynder med Uriah Smith fra Thoughts on Daniel and Revelation, side 521, for at påvise den milleritiske historie og behandle 1798. Uriah Smith skriver: »Kronologien for begivenhederne i Åbenbaringen 10 fastslås yderligere af den kendsgerning, at denne engel er identisk med den første engel i Åbenbaringen 14.« I Åbenbaringen 10 stiger en vældig engel ned fra himmelen med en lille bog åben i sin hånd. Ellen White oplyser os om, at denne vældige engel er Jesus Kristus, og at den lille bog er Daniels Bog. Ved afslutningen af kapitel ti får Johannes at vide, at han skal spise den lille bog, som vil være sød i hans mund og bitter i hans mave. Johannes repræsenterer den milleritiske historie, hvor Daniels budskab er sødt, men fører til bitter skuffelse. Den vældige engel i Åbenbaringen 10 er ifølge pionererne den første engel i Åbenbaringen 14 — de er den samme engel.

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.

Vi bruger ofte ikke megen tid på at være specifikke med hensyn til disse engle i Åbenbaringen, men det burde vi. Den mægtige engel i Åbenbaringen 10 er også den engel, som William Miller mente opfyldte Midnatsråbet ved at udføre den første engels gerning i Åbenbaringen 14: »Frygt Gud og giv Ham ære, for timen for Hans dom er kommet.« Timen for Hans dom henviser til Daniel 8,14. Disse engle identificerer forskellige aspekter af det fuldbyrdede værk.

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.

For at vende tilbage til Uriah Smith: »Kronologien for begivenhederne i Åbenbaringen 10 fastslås yderligere af den kendsgerning, at denne engel er identisk med den første engel i Åbenbaringen 14.« Han forklarer, hvad der knytter dem sammen: begge har et særligt budskab at forkynde, begge fremsiger deres forkyndelse med høj røst, begge anvender lignende sprog med henvisning til Skaberen, og begge forkynder tid — den ene sværger, at der ikke skal være mere tid, og den anden forkynder, at timen for Guds dom er kommet. Budskabet i Åbenbaringen 14,6 er placeret på denne side af begyndelsen på endetidens tid.

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 fastslår, at endetiden er 1798, og at budskabet i Åbenbaringen 14 kommer derefter. Han skriver: »Men budskabet i Åbenbaringen 14,6 er placeret på denne side af begyndelsen til tiden ved enden. Det er en forkyndelse af den time, da Guds dom er kommet, og derfor må det have sin anvendelse på den sidste generation. Paulus prædikede ikke, at dommens time var kommet. Luther og hans medhjælpere prædikede det heller ikke. Paulus talte om en dom, som skulle komme, ubestemt fremtidig, og Luther henlagde den til mindst tre hundrede år efter sin tid. Desuden advarer Paulus menigheden imod enhver sådan prædiken, at timen for Guds dom er kommet, indtil en bestemt tid.« I 2 Thessalonikerbrev 2,1-3 siger Paulus, at Kristi dag ikke er nær forestående, før frafaldet først kommer, og lovløshedens menneske bliver åbenbaret. Paulus indfører lovløshedens menneske, det lille horn, pavedømmet, og lægger med en advarsel hele perioden for dets overherredømme under dække, hvilken varede 1260 år og endte i 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.'

I 1798 ophørte begrænsningen mod at forkynde Kristi dag som nær forestående. Endens tid begyndte, og seglet blev taget fra den lille bog. Siden da er engelen i Åbenbaringen 14 gået ud. Uriah Smith siger: »Hvis du vil se det, er den første engels budskab gået ud siden 1798. I 1798 fremtræder den første engel i Åbenbaringen 14 i historien« — dette er pionerforståelsen. »Siden da har engelen i Åbenbaringen 14 forkyndt, at Guds doms time er kommet, og engelen i kapitel ti har taget sin stilling på havet og landet og svoret, at der ikke skulle være tid mere. Deres identitet er hævet over enhver tvivl. Alle argumenter, som fastslår den ene, gælder også for den anden. Den nuværende generation er vidne til opfyldelsen af disse to profetier. I forkyndelsen af adventen, især fra 1840 til 1844, begyndte deres fulde og detaljerede opfyldelse.«

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 markerer 1840 og 1844 med henvisning til den første engel i Åbenbaringen 14, der ankommer i 1798, men han markerer også den første engel i 1840, hvor budskabet bemyndiges. I forkyndelsen af adventen, især fra 1840 til 1844, begyndte deres fulde opfyldelse. Engelens stilling med den ene fod på havet og den anden på jorden betegner den vide udstrækning af hans forkyndelse. Budskabet skulle krydse oceanet og udbredes til forskellige nationer, og adventforkyndelsen gik faktisk til hver missionsstation i verden. Fra 1840 blev den første engels budskab ifølge Ellen White bragt til hver missionsstation i verden. Dette blev fuldbyrdet, da bibelprofetiens år-dag-princip blev stadfæstet ved det osmanniske riges sammenbrud. Vi beskæftiger os ikke med detaljerne på dette punkt, men lægger grunden til milleritternes historie og dynamikken i Midnatsråbet.

## Key Historical Events: 1833 and the Falling of the Stars

Vigtige historiske begivenheder: 1833 og stjernernes fald

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.'

I 1833 fandt stjernernes fald sted. Ellen White kommenterer i The Great Controversy, side 333: „I 1833, to år efter at Miller begyndte offentligt at fremføre beviserne for Kristi snarlige komme, viste det sidste af de tegn sig, som Frelseren havde lovet som varsler om sit andet komme. Jesus sagde: »Stjernerne skal falde ned fra himmelen.« Matthæus 24,29. Og Johannes erklærede i Åbenbaringen, idet han i syn skuede de scener, som skulle bebude Guds dag: »Himlens stjerner faldt ned på jorden, ligesom et figentræ lader sine umodne figner falde, når det rystes af en stærk vind.« Åbenbaringen 6,13. Denne profeti fik en slående og imponerende opfyldelse i det store meteorsværm af 13. november 1833.“

William Miller's testimony recounts:

William Millers vidnesbyrd beretter:

> '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.'

> »Lørdag efter morgenmaden — i sommeren 1833 — satte jeg mig ved mit skrivebord for at undersøge et eller andet punkt, og idet jeg rejste mig for at gå ud til arbejdet, trængte det sig ind på mig med større kraft end nogensinde før: „Gå og fortæl det til verden.“ Indtrykket var så pludseligt og kom med en sådan styrke, at jeg sank ned i min stol og sagde: „Jeg kan ikke gå, Herre.“ „Hvorfor ikke?“ syntes svaret at lyde, og så meldte alle mine undskyldninger sig, min mangel på evne; men min nød blev så stor, at jeg indgik en højtidelig pagt med Gud om, at hvis Han ville åbne vejen, ville jeg gå og udføre min pligt over for verden. „Hvad mener du med at åbne vejen?“ syntes det at komme til mig. Jo, sagde jeg, hvis jeg skulle få en indbydelse til at tale offentligt et eller andet sted, vil jeg gå og fortælle dem, hvad jeg finder i Bibelen om Herrens komme. Øjeblikkeligt var hele min byrde borte. Og jeg glædede mig over, at jeg sandsynligvis ikke på den måde ville blive kaldet, for jeg havde aldrig fået en sådan indbydelse, mine prøvelser var ikke kendt, og jeg havde kun ringe forventning om at blive indbudt til noget arbejdsfelt. Omtrent en halv time efter dette, før jeg havde forladt værelset, kom en søn af hr. Guilford fra Dresden, omtrent seksten mil fra min bopæl, ind og sagde, at hans far havde sendt bud efter mig og ønskede, at jeg skulle tage hjem med ham, idet jeg formodede, at han ville se mig angående noget forretningsanliggende. Jeg spurgte ham, hvad han ville. Han svarede, at der ikke skulle være nogen prædiken i deres kirke næste dag, og at hans far ønskede, at jeg skulle komme og tale til folket om emnet Herrens komme. Jeg blev straks vred på mig selv, fordi jeg havde indgået den pagt. Jeg gjorde øjeblikkelig oprør mod Herren og besluttede ikke at gå. Jeg lod drengen gå uden at give ham noget svar og trak mig tilbage i stor nød til en lund i nærheden. Der kæmpede jeg med Herren i omtrent en time, idet jeg søgte at løse mig fra den pagt, jeg havde indgået med Ham, men jeg kunne ikke få nogen lindring. Det blev indprentet i min samvittighed: „Vil du indgå en pagt med Gud og bryde den så snart?“ og den overvældende syndighed ved at gøre således overvældede mig. Til sidst underordnede jeg mig og lovede Herren, at hvis Han ville styrke mig, ville jeg gå og stole på Ham til at give mig nåde og evne til at udføre alt, hvad Han måtte kræve af mig. Jeg vendte tilbage til huset og fandt drengen stadig ventende. Han blev til efter middagen, og jeg vendte tilbage med ham til 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.

Således begyndte Miller i sommeren 1833 offentligt at fremføre budskabet. I december 1833 gav stjernernes fald hans budskab øget alvor.

## 1840: The Fulfillment of Prophecy and the Ottoman Empire

1840: Profetiens opfyldelse og det Osmanniske Rige

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.'

I 1840 kommenterer Ellen White en bemærkelsesværdig opfyldelse af profetien. Dette afsnit bliver ofte anfægtet i Profetiens Ånd, idet nogle hævder, at Uriah Smith indsatte det i Den Store Strid, men disse argumenter er ubegrundede. Hun taler om rækken af profetiske opfyldelser, som ledte frem til 1840, herunder stjernernes fald og den mørke dag. Hun skriver: »I året 1840 vakte endnu en bemærkelsesværdig opfyldelse af profetien udbredt interesse.«

She refers to biblical prophecy, not merely a human prediction by Josiah Litch.

Hun henviser til bibelsk profeti, ikke blot til en menneskelig forudsigelse af Josiah Litch.

> "Two years before, Josiah Litch, a leading minister preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown on August 11, 1840. At the specified time, Turkey, through her ambassadors, accepted the protection of the Allied Powers of Europe and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the Advent movement. Men of learning and position united with Miller in preaching and publishing his views, and from 1840 to 1844, the work rapidly extended."

> To år tidligere havde Josiah Litch, en fremtrædende prædikant forkyndende det andet komme, udgivet en udlægning af Åbenbaringen 9, hvori han forudsagde det osmanniske riges fald. Ifølge hans beregninger skulle denne magt styrtes den 11. august 1840. På det fastsatte tidspunkt modtog Tyrkiet gennem sine ambassadører de allierede europæiske magters beskyttelse og stillede sig således under de kristne nationers kontrol. Begivenheden opfyldte forudsigelsen nøjagtigt. Da dette blev kendt, blev skarer overbevist om rigtigheden af de principper for profetisk fortolkning, som Miller og hans medarbejdere havde antaget, og en vidunderlig tilskyndelse blev givet til adventbevægelsen. Mænd af lærdom og anseelse sluttede sig til Miller i at prædike og udgive hans synspunkter, og fra 1840 til 1844 udvidedes arbejdet hurtigt.

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 havde fortalt os, at den første engel i Åbenbaringen 14 ankom i 1798, men det er den samme engel som englen i Åbenbaringen 10. I Åbenbaringen 10 får Johannes at vide, at han skal tage den lille bog ud af englens hånd og spise den, og den vil blive sød i hans mund. Milleritternes budskab blev sødt den 11. august 1840 efter to års forudsigelse af det Osmanniske Riges sammenbrud på grundlag af år-dag-princippet i Bibelens profeti. Da begivenheden blev opfyldt nøjagtigt, blev det budskab, de havde forkyndt, sødt i deres mund.

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.

Den 11. august 1840 blev budskabet sødt i deres mund. Johannes får befaling om at tage den lille bog ud af den nedstegne engels hånd. Englen stiger ned den 11. august 1840, og denne engel i Åbenbaringen 10 er den samme som den første engel i Åbenbaringen 14. Englen i Åbenbaringen 14 ankommer i 1798 ved endetiden, men hans budskab gives kraft i 1840. Ellen White siger, at da begivenheden blev kendt, blev skarer overbevist om rigtigheden af de principper for profetisk fortolkning, som Miller og hans medarbejdere havde antaget. Siden 1930’erne, med begyndelse i 1919, men især i 1930’erne, har adventismen forkastet de regler for profetisk fortolkning, som Miller og hans medarbejdere antog — disse regler var bevistekstmetoden i bibelstudiet.

## The 1843 Chart and the Tarrying Time

1843-kortet og ventetiden

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.

Det næste vejmærke i historien er 1843-kortet, udarbejdet i maj 1842. Ellen White siger: »Jeg har set, at 1843-kortet var ledet af Herrens hånd, og at det ikke burde ændres; at tallene var, som Han ønskede dem, og at Hans hånd var over og skjulte en fejl i nogle af tallene, så ingen kunne se den, før Hans hånd blev fjernet.« Dette kort er et profetisk vejmærke, udarbejdet i maj 1842. I juni 1842 begyndte de protestantiske kirker at lukke deres døre, og den anden engel ankommer.

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.

Fra Testimonies, bind ét, side 21: »I juni 1842 holdt hr. Miller sin anden række foredrag i Casco Street Church i Portland, Maine. Med få undtagelser lukkede de forskellige trossamfund dørene til deres kirker for hr. Miller.« Ellen White oplyser os om, at vi som syvendedagsadventistiske kristne bør lære at ræsonnere fra årsag til virkning. Årsagen, som førte de protestantiske kirker til at lukke deres døre, var indførelsen af dette diagram. Da diagrammet blev indført i maj, fastslog de protestantiske kirker, at milleritterne var forførte fanatikere.

The first disappointment is next. From The Great Controversy, page 393:

Den første skuffelse kommer næst. Fra The Great Controversy, side 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.

> Allerede i 1842 havde den anvisning, som i denne profeti blev givet om at nedskrive synet og gøre det tydeligt på tavler, for at den, som læser det, kan løbe, foranlediget Charles Fitch til at udarbejde et profetisk kort til at anskueliggøre synerne i Daniel og Åbenbaringen. Charles Fitch, som døde umiddelbart før den store skuffelse den 22. oktober 1844, blev brugt af Herren i denne historie. Han udarbejdede kortet, som blev udgivet i maj 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.

> Udgivelsen af dette kort blev anset for at være en opfyldelse af Habakkuks befaling. Ingen lagde imidlertid mærke til en tilsyneladende forsinkelse i synets opfyldelse. En ventetid fremstilles i den samme profeti. Efter skuffelsen fremstod dette skriftsted som betydningsfuldt: »Synet gælder endnu for den fastsatte tid, men ved enden skal det tale og ikke lyve; om det end tøver, så vent på det, for det skal visselig komme, det vil ikke udeblive. Den retfærdige skal leve af tro.«

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.

Tøvetiden er den første skuffelse, som indtræffer den 22. marts 1844. Milleritterne forudsagde verdens ende i 1843 ved at anvende den bibelske tidsregning. Da Herren ikke var kommet inden da, indtrådte den første skuffelse den 22. marts 1844. Det er tøvetiden.

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.

Dette er tøvetiden i lignelsen om de ti jomfruer, i Habakkuk 2 og i Daniel 12. Daniel 12,11 siger: »Og fra den tid, da det daglige offer bliver afskaffet ...« Pionererne forstod, at hedenskabet blev underkuet i 508, da Klodevig besejrede vestgoterne. Fra den tid, da hedenskabet bliver taget bort, og pavedømmet bliver oprettet (tredive år senere i 538), skal der være 1290 dage. Det næste vers siger: »Salig er den, som bier og når frem til de tusinde tre hundrede og fem og tredive dage.« 508 plus 1335 er lig med 1843. »Salig er den, som kommer til 1843.« De 1335 markerer tøvetiden og siger: »Salig er den, som bier og når frem til 1843.« Hvis du fastholder pionerernes forståelse af det daglige, sådan som Ellen White gør, er dette klart.

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.

For yderligere at tydeliggøre dette siger Esajas 30,18: »Derfor vil Herren bie.« Her er Herren brudgommen i lignelsen om de ti jomfruer, og han tøver. »Og derfor vil brudgommen tøve, for at han kan være jer nådig, og derfor vil han blive ophøjet, for at han kan forbarme sig over jer; thi Herren er en dommens Gud. Salige er alle de, som bier på ham.« Dette svarer til Daniel 12,12: »Salig er den, som bier og når til de 1335.« Brudgommen tøver den 22. marts 1844. Der er knyttet en velsignelse til at komme til den første skuffelse og derpå bie. Når du kommer hertil, skal du bie. Hvad venter du på? Habakkuk 2,3 siger: »For synet gælder endnu den fastsatte tid, men ved enden skal det tale og ikke lyve; om det tøver, så bi på det.« Velsignelsen ved at nå til de 1335 er velsignelsen ved at komme til denne historie, hvor Herren vil fuldbyrde Midnatsråbet.

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.

Ikke alle vil få lov til at tage del i Midnatsråbet. Nogle mennesker fulgtes med milleritterne, ikke på grund af deres egen personlige erfaring med Jesus Kristus eller personlige studium af Guds ord, men af frygt. Før Midnatsråbet kommer, adskiller Herren disse brødre fra bevægelsen. Den første skuffelse er en del af den proces, der forbereder til Midnatsråbet. Ifølge Ellen White falder vi, hvis vi ikke forstår dette, af stien ned i den ugudelige verden nedenfor.

## The Empowerment of the Second Angel's Message

Bemyndigelsen af den anden engels budskab

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.

Fra Early Writings, side 238: »Nær slutningen af den anden engels budskab så jeg et stort lys fra himlen skinne over Guds folk. Strålerne fra dette lys syntes klare som solen, og jeg hørte engles røster råbe: “Se, brudgommen kommer!”« Dette var Midnatsråbet, som skulle give kraft til den anden engels budskab. Pionererne forstod, at den første engels budskab kom i 1798, men blev bemyndiget ved det osmanniske riges sammenbrud i 1840. Alle budskaberne ankommer på et tidspunkt i tiden og bliver derefter bemyndiget. Den anden engels budskab ankommer den 22. marts 1844, da de protestantiske kirker lukkede deres døre for milleritbudskabet. Midnatsråbet bemyndiger den anden engels budskab. Den tredje engels budskab ankommer den 22. oktober 1844 og bliver bemyndiget, når den mægtige engel i Åbenbaringen 18 slutter sig til det. Ethvert budskab ankommer i historien og bliver derefter bemyndiget. Dette er vigtigt at forstå.

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.

Midnatsråbet gav kraft til den anden engels budskab. Engle blev sendt fra himlen for at vække de modløse hellige og berede dem til det store værk, der lå foran dem. De mest begavede mænd var ikke de første til at modtage dette budskab. William Miller var ikke den første til at modtage dette budskab; tværtimod var han den sidste til at modtage det. Han var den mest begavede i forståelsen af budskabet, mens Samuel Snow var den første. De, som tidligere havde ledet i værket, var de sidste til at modtage det og hjælpe med at forstærke råbet. Historisk set var den sidste person til at antage budskabet om midnatsråbet William Miller.

From The Great Controversy, 376:

Fra Den store strid, 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.

> Under kraftudrustningen af Midnatsråbet forlod omkring 50.000 kirkerne. Da Millers arbejde havde en tendens til at opbygge kirkerne, blev det i begyndelsen betragtet med velvilje; men efterhånden som præster og religiøse ledere tog stilling imod adventlæren og ønskede at undertrykke enhver bevægelse om emnet, modsatte de sig den fra prædikestolen og nægtede deres medlemmer retten til at overvære forkyndelse om det andet advent eller blot at omtale deres håb i de sociale møder.

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.

Ledere i adventistkirken i dag, som forbyder forkyndelsen af dette budskab i kirken og endog i private hjem, er her forebilledligt fremstillet i millerbevægelsen.

> "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."

> De troende befandt sig i stor prøvelse og forvirring. De elskede deres kirker og var tilbageholdende med at skille sig fra dem; men da de så Guds Ords vidnesbyrd undertrykt og deres ret til at granske profetierne nægtet, følte de, at troskab mod Gud forbød dem at underkaste sig. De, som søgte at udelukke Guds Ords vidnesbyrd, kunne ikke anses for at udgøre Kristi kirke. Derfor følte de sig berettigede til at løsrive sig fra deres tidligere tilknytning. I sommeren 1844 trak omkring 50.000 sig ud af kirkerne.

## Miller's Understanding and the True Midnight Cry

Millers Forståelse og det sande Midnatsråb

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.

Fra ældste Damsteegts bog, Foundation of Seventh-day Adventist Message and Mission, mente Miller, at forkyndelsen af Daniel 8,14 og den første engel i Åbenbaringen 14 var Midnatsråbet — »Se, brudgommen kommer.« Han mente, at dette budskab identificerede Kristi andet komme. Miller mente, at hele historien var Midnatsråbet, men Ellen White siger, at Midnatsråbet blev fuldbyrdet på et bestemt tidspunkt. Samuel Snow gav sin fremstilling titlen »Det sande Midnatsråb« for at skelne den fra den milleritiske lære om, at Midnatsråbet var det generelle budskab.

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.

De mest åndelige modtog budskabet først, og de, som tidligere havde ført an i værket, var de sidste til at modtage det og hjælpe med at forstærke råbet. William Miller, som havde ledet værket fra 1833 og frem, kæmpede med Midnatsråbets budskab, da det kom i august 1844. Han var usikker på at skille sig fra kirkerne og havde i mange år forkyndt en anden forståelse af Midnatsråbet.

William Miller wrote:

William Miller skrev:

> 'I'd never been positive as to any particular day for the Lord's appearing, believing that no man could know the day and hour. In all my published lectures, it will be seen on the title page, about the year 1843. In all my oral lectures, I invariably told my audiences that the periods would terminate in 1843 if there were no mistake in my calculation, but that I could not say the end might not come even before that time, and that they should be continually prepared. In 1842, some of the brethren preached with great positiveness, the exact year, and censured me for putting in an "if."'

> „Jeg havde aldrig med sikkerhed fastsat nogen bestemt dag for Herrens tilsynekomst, idet jeg troede, at intet menneske kunne kende dagen eller timen. I alle mine trykte forelæsninger vil man på titelbladet se: omkring året 1843. I alle mine mundtlige forelæsninger sagde jeg uden undtagelse til mine tilhørere, at perioderne ville udløbe i 1843, hvis der ikke var nogen fejl i min beregning, men at jeg ikke kunne sige, at enden ikke måske kunne komme endog før den tid, og at de bestandig burde være beredte. I 1842 prædikede nogle af brødrene med stor bestemthed det nøjagtige år og bebrejdede mig, at jeg indsatte et „hvis“.“

In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.

I maj 1842 blev 1843-kortet udgivet, og brødrene bad Miller om at fjerne »hvis« fra sin fremstilling.

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 fortsatte: »Den offentlige presse havde også offentliggjort, at jeg havde fastsat en bestemt dag, den treogtyvende april, for Herrens komme. Derfor offentliggjorde jeg i december samme år, da jeg ikke kunne se nogen fejl i min beregning, min overbevisning om, at Herren ville komme engang mellem den 21. marts 1843 og den 21. marts 1844.« Miller var allerede nået frem til den tiende dag i den syvende måned, og længe før Samuel Snow brugte denne konklusion til at forkynde Midnatsråbet, havde Miller skrevet om den. Det var Miller, Herren brugte til at sammenføje den logik, som Samuel Snow anvendte til at fastslå den 22. oktober 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 skrev: »I løbet af året 1843 blev de voldsomste fordømmelser væltet ned over mig og dem, der var forbundet med mig, af pressen og fra nogle prædikestole. Vore motiver blev angrebet, vore principper fejlagtigt fremstillet, vor karakter bagtalt.« Tiden gik, og den 21. marts 1844 passerede uden Herrens tilsynekomst. Skuffelsen var stor, og mange fulgte dem ikke længere. Før denne tid, fra 1840, anslog man antallet af milleritter til 200.000, men på dette tidspunkt var kun 50.000 tilbage.

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 fortsatte: »Forud for dette, i efteråret 1843, begyndte nogle af mine brødre at kalde kirkerne Babylon og at hævde, at det var adventisternes pligt at gå ud fra dem. Dette bedrøvede mig meget. Ikke alene var virkningen meget dårlig, men jeg betragtede det også som en forvanskning af Guds Ord, en fordrejning af Skrifterne.« Miller kæmpede med den anden engels budskab, hvilket gjorde det vanskeligere for ham at tage imod det sande midnatsråbs budskab. Denne praksis bredte sig, og kirkerne blev lukket for dem, hvilket skabte fjendtlighed og adskilte de fleste adventister fra deres respektive kirker.

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.'

Efter at den tid, han havde offentliggjort, var udløbet, erkendte Miller sin skuffelse med hensyn til den nøjagtige tidsperiode, men fastholdt sin tro. Han fortsatte sit arbejde i Vesten i sommeren 1844 indtil den Syvende Måneds bevægelse. Han havde ingen del i denne bevægelse bortset fra et brev, skrevet atten måneder tidligere, om den mosaiske lovs forskrifter, som pegede på den måned. Han forventede ikke, at der ville blive gjort en sådan brug af disse emner, eller at troen på sådanne beviser ville blive gjort til en prøve på frelse. Han havde intet fællesskab med bevægelsen før to eller tre uger før den 22. oktober 1844. I et brev til Himes den 6. oktober 1844 skrev Miller: »Jeg ser en herlighed i den syvende måned, som jeg aldrig før har set ... Nu, velsignet være Herrens navn, ser jeg en skønhed, en harmoni, en overensstemmelse i skrifterne, som jeg længe har bedt om, men ikke så før i dag. Tak Herren, min sjæl. Broder Snow, Broder Storrs og andre, vær velsignede for deres redskabstjeneste i at åbne mine øjne. Jeg er næsten hjemme. Ære, ære, ære, ære.«

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.

Senere tog Miller Midnatsråbet op til fornyet overvejelse og kaldte det fanatisme. Damsteegt bemærker, at Snow fik den grundlæggende skitse til Midnatsråbets budskab fra Millers tidligere arbejde.

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.

Snows beregninger, offentliggjort i marts 1844, vakte kun ringe opmærksomhed indtil lejrmødet i Exeter, 12.–17. august 1844. Der vakte hans nøjagtige dato for Kristi genkomst mange milleritter til handling og førte deres missionsvirksomhed til et højdepunkt. Deres reaktion blev kendt som den syvende måneds bevægelse. Skønt de millerittiske ledere i begyndelsen var skeptiske, sluttede de sig nogle uger før den forventede begivenhed til bevægelsen og tillod, at Snows synspunkter blev trykt og støttet.

## The Midnight Cry and Its Aftermath

Midnatsråbet og dets eftervirkninger

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 Whites første syn viser Guds folk på en vej til himlen, med et lys bag dem kaldet Midnatsråbet. Det budskab, som Samuel Snow fremførte, må forstås. I maj 1842 blev 300 tavler trykt til 300 prædikanter. Den 22. marts 1844, efter den første skuffelse, blev tavlen lagt til side, og mange forlod bevægelsen. De, som blev tilbage, skulle vente. På lejrmødet i Exeter viste Snow, at Herren ville komme den 22. oktober 1844, Forsoningsdagen. Dette drev dem til at forkynde budskabet.

Joseph Bates recounted that after the Exeter camp meeting, as he walked through the train cars, he heard voices repeating, 'Behold, the bridegroom cometh!' This movement swept over the United States in two months, leading to the Great Disappointment on October 22, 1844.

Joseph Bates berettede, at han efter lejrmødet i Exeter, mens han gik gennem togvognene, hørte stemmer gentage: »Se, brudgommen kommer!« Denne bevægelse skyllede hen over De Forenede Stater på to måneder og førte til Den store Skuffelse den 22. oktober 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 kommenterer Adventisternes Low Hampton-konference den 28.–29. december 1844, hvor Himes og Miller var involveret. Himes opfordrede til at trøste de hellige, vække den kristne verden og forkynde frelse for syndere. Nogle få uger senere blev Adventpressen genoptaget, og Himes erklærede frelsens dør for åben. Miller opgav gradvis den ekstreme opfattelse af den lukkede dør og vendte tilbage til sit oprindelige syn på Midnatsråbet. I samme måned havde Ellen White sit første syn, som viste, at de, der forkaster Midnatsråbet, falder af stien. Dette syn var for William Miller lige så meget som for nogen anden.

## William Miller's Final Test and Legacy

William Millers sidste prøve og eftermæle

From Early Writings, page 257:

Fra Early Writings, side 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."

> Min opmærksomhed blev derefter rettet mod William Miller. Han så forvirret ud og var nedbøjet af bekymring og sorg for sit folk. Den skare, som havde været forenet og kærlig i 1844, var ved at miste deres kærlighed, modsætte sig hinanden og synke ned i en kold, frafalden tilstand. Da han så dette, fortærede sorgen hans kræfter. Jeg så ledende mænd holde øje med ham, især Joshua Himes, og frygte, at han skulle modtage den tredje engels budskab.

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.

Den tredje engels budskab i denne sammenhæng er sabbatten. Idet Miller hældede mod lyset fra himmelen, lagde disse mænd planer for at drage hans sind bort. Menneskelig indflydelse holdt ham i mørke og bevarede hans indflydelse blandt dem, som modsatte sig sandheden. Til sidst hævede Miller sin røst imod lyset fra himmelen — sabbatten. Han undlod at modtage det budskab, som ville have forklaret hans skuffelse og kastet lys og herlighed over fortiden. Han støttede sig til menneskelig visdom i stedet for til den guddommelige. Nedbrudt af arbejde og alder var han ikke i samme grad ansvarlig som dem, der holdt ham borte fra sandheden. Synden hviler på dem. Hvis Miller havde kunnet se den tredje engels lys, ville mange ting være blevet forklaret. Men hans brødre bekendte en så dyb kærlighed til ham, at han mente, han aldrig kunne rive sig løs fra dem. Gud tillod, at han faldt under dødens magt, og skjulte ham i graven for dem, som drog ham bort fra sandheden. Moses fejlede, før han gik ind i det forjættede land; ligeledes fejlede Miller, idet han snart skulle gå ind i det himmelske Kana’an. Andre ledte ham til at gøre dette; andre må stå til regnskab for det. Men engle våger over denne Guds tjeners dyrebare støv og skal træde frem ved lyden af den sidste basun.

## Conclusion: Lessons for Today

Konklusion: Lærdomme for i dag

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.

Afslutningsvis er William Miller et forbillede på syvendedagsadventisterne ved verdens ende. Ellen Whites første syn er mere for vor tid end for hendes egen. Ved verdens ende vil syvendedagsadventisterne forkaste lyset fra Midnatsråbet. Lyset fra Midnatsråbet kan kun forstås ved at forstå denne historie. Den første skuffelse rensede milleritbevægelsen for dem, der var der af urigtige grunde, og beredte folket til den prøvende erfaring, som skulle føre dem ind i Det Allerhelligste. De, som når frem til den første skuffelse, er kun velsignede, hvis de venter til den 22. oktober 1844. Denne tid er af Gud bestemt til at frembringe et folk, som Han vil samle i Det Allerhelligste. At forkaste Midnatsråbet og falde af stien er at forkaste hele denne historie.

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 begik tre fejl, og vi prøves altid ved tre prøver. Hans første fejl var at forkaste Midnatsråbet i december 1844. Hans anden var at lytte til mennesker i stedet for til Gud, hvilket førte til hans tredje fejl: at forkaste sabbatten. Ved verdens ende vil syvendedagsadventister forkaste Midnatsråbets historie og kaldet til at vende tilbage til de gamle stier, fordi de lytter til deres ledere. Derved bereder de sig selv for dyrets mærke og gentager Millers tredelte prøvelsesforløb, som begynder med, hvordan de forholder sig til Midnatsråbets budskab og historie.

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.

Der er kun to profetier, som omhandler historien fra den første skuffelse til den anden skuffelse: de 2300 dage («Om synet tøver, så vent på det») og de 2520. At forkaste de 2520 er at forkaste Midnatsråbet. At forkaste Midnatsråbet er at falde bort fra stien ned til den ugudelige verden nedenfor.

We will address this further in the next presentation.

Vi vil behandle dette nærmere i den næste præsentation.

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