Article

# The Spirit of Prophecy: The Midnight Cry

Pygamberlik Ruhu: Ýarygijeki Gykyş

Habakkuk's Two Tables

Habakugyň Iki Tagtasy

Author

Jeff Pippenger

Published

October 13, 2012

Formats

PDF
Word
Song MP3

A Word of Clarification

Düşündiriş Sözi

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.

Ýakynda biz web sahypamyzda görkezilen dürli dillere terjime edilmegi üçin Habakkugyň Iki Tagtasynyň göçürmesini taýýarlamaga başladyk. Dilden edilen bir beýanaty ýazmaça beýanata öwürmek wezipesi, sözleýin beýanaty ýazmaça beýanata öwürmek üçin geçilmeli ähli tapgyrlara, şeýle hem materialy ahyrsoňunda web sahypasyndaky dürli dillere terjime etmegiň zerur kynçylyklaryna tanyş bolmadyk adam üçin düşünilişinden has-da çylşyrymlydyr. Biz ýaňy-ýakynda togsan bäş beýanatyň ilkinjisiniň nusga taýdan redaktirlenişine başladyk, we men biziň hem geçmeli ýene bir tapgyrymyzy ýüze çykardym. Bu, 1989-njy ýyldan başlap häzirki taryhymyza çenli bu habaryň tapgyrlaýyn ösüşi bilen baglydyr.

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.

Takmynan on bäş ýyl ozalky düşündirişlerde düşüniliş taýdan bäbeklik döwründe bolan hakykatlar bardy. Şol hakykatlaryň ilkinjisi, meniň aýdyňlaşdyrmaly zadym, Millerit taryhynda ikinji perişdäniň gelmegidir. Şol wagt men ikinji perişdäniň, protestant ybadathanalary Milleriň birinji perişdäniň habaryny beýan edişine garşy öz gapylaryny ýapyp başlanda, 1843-nji ýylyň tamamlanmagy bilen baglanyşyklylykda gelendigine düşünýärdim. William Miller 1843-nji ýylyň 1843-nji ýylyň 22-nji martynda başlanandygyny we 1844-nji ýylyň 22-nji martynda tamamlanandygyny kesgitleýär diýip ynanan wagt hasabynyň esasynda işledi. Ol soňunda iki mukaddes çarta ýerleşdirilen üç pygamberligiň 1843-nji ýylda tamamlanjakdygyny pikir edipdi, we şol ýylyň 1844-nji ýylyň 22-nji martynda tamamlanýandygyna ynanýardy. Ol iki meselede ýalňyşýardy.

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.

Danyýl on ikidäki 1335 gününiň, Lewiler ýigrimi altydaky “ýedi döwrüň” 2520 ýylynyň we Danyýl sekizdäki 2300 gününiň üç pygamberligi Miller tarapyndan 1844-nji ýylyň mart aýynda tamamlanýar diýip düşünildi. Şondan soň Reb Şamuwel Snoua pygamberlikleriň 1843-nji ýylda däl-de, 1844-nji ýylda tamamlanýandygyna düşünmekde ýol görkezdi. Snou wagty hasaplamagyň karaim usulyny ulandy; bu Milleriň ulanyp gelýän wagt hasaplamasy däldi. Miller ýylyň hasabyny ýazdan ýaza esaslandyrýan rabbinik/deňgün esasly wagt hasaplamasyny ulanyp gelýärdi.

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.

Biz Habakkukyň Iki Tagtasyny hödürleýärkäk, bu taryhy hakykata düşünmändik we Milleriň tejribesini 1844-nji ýylyň 22-nji martynda ikinji perişdäniň gelişini hem-de gijikme wagtynyň başlangyjyny belläp görkezmek üçin ulanýardyk. Men ikinji perişdäniň gelişiniň Protestantlaryň Milleriň birinji perişde baradaky habaryny ret eden wagtyna laýyk gelendigine düşünýärdim, we häzir hem şeýle düşünýärin; aşakdaky parçanyň özi meniň daýanýan salgymdy.

> “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-nji ýylyň iýun aýynda jenap Miller Portlanddaky Kasco köçesiniň ybadathanasynda öz leksiýalarynyň ikinji tapgyryny berdi. Men bu leksiýalara gatnaşmagy uly artykmaçlyk hasap etdim; çünki ruhdan düşgünçilige duçar bolupdym we Halasgärim bilen duşuşmaga özümi taýýar duýmaýardym. Bu ikinji tapgyr şäherde birinjisinden has-da uly tolgunyşyk döretdi. Az sanly kadadan çykmalardan başga, dürli denominasiýalar öz ybadathanalarynyň gapylaryny jenap Milleriň öňünde ýapdylar. Dürli münberlerden edilen köp wagyzlar lektoryň güman edilýän fanatik ýalňyşlyklaryny paş etmäge synanyşdy; emma aladaly diňleýjileriň köpçüligi onuň ýygnaklaryna gatnaşdy, köpler bolsa jaýa girip bilmediler. Jemagatlar adatdan daşary ümsüm we ünsli boldular.” 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 gapylaryň Milleriň habaryna ýapylmagyna ilkinji perişdäniň ret edilmeginiň başlangyjynyň alamaty hökmünde düşündim, hem-de wagty hasaplamagyň rabbinik/gije-gündiziň deňleşmegine esaslanýan usuly baradaky Milleriň düşünjesine laýyklykda, 1844-nji ýylyň 22-nji marty 1843-nji ýylyň tamamlanandygyny görkezýär diýip çak etdim. Milleriň 1842-nji ýylyň iýunynda Portlendde eden beýanaty hakykatda kem-kemden öňe giden bir ret edilmäni görkezýän bir ýol belgisi bolup, ol ahyrsoňy 1844-nji ýylyň 18-nji aprelinde tamamlandy; emma şol beýanatlar edilýän wagtynda biz Samuel Snouwyň wagty hasaplamagyň Karaite usulyny ulanşyny entek tanamandyk.

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 nusga taýdan redaktirlemäge başlan ilkinji tanyşdyrylyşyň dowamynda, şol wagtda ýazga geçirilenleriň häzirki wagtda öwredýän zadymyza garşy gelýän ýaly görünýändigini görüp başladym. Şeýle-de bolýar, şeýle-de bolmaýar. Bu, diňe ikinji perişdäniň yzygiderli gelşine berlen bir nygtawdyr, hem-de bu habaryň yzygiderli açylşynyň bir mysalydyr; edil Millerçi taryhynda hem şeýle bolşy ýaly. Bu düşündiriş belligi, 1844-nji ýylyň 19-njy aprelini ilkinji Millerçi lapykeçlik hökmünde kesgitlemegimiz we öň öwredilen zatlar sebäpli büdrenlere jogap bermelidir.

> “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.

> “Birinji we ikinji habarlamalar 1843-nji we 1844-nji ýyllarda berildi, biz bolsa häzir üçünji habarlamanyň yglan edilmegi döwründediris; emma şol üç habarlamanyň hemmesi henizem yglan edilmelidir. Olaryň hakykaty gözleýänlere gaýtadan ýetirilmegi şu gün hem öňküleriniň ählisindäki ýaly zerurdyr. Biz ýazgy we ses arkaly bu yglany ýaňlandyrmaly, olaryň tertibini hem-de bizi üçünji perişdäniň habarlamasyna getirýän pygamberlikleriň ulanylyşyny görkezmelidiris. Birinji we ikinjisiz üçünji bolup bilmez. Bu habarlamalary biz dünýä neşirler arkaly, wagyzlarda, pygamberlik taryhynyň ugry boýunça bolup geçen zatlary we boljak zatlary görkezmek bilen bermelidiris.” Selected Messages, book 2, 104.

## Habakkuk's Two Tables 1 of 95

Habakgugyň Iki Tablasy 1 / 95

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

Habakkugyň Iki Tagtasy we Ýarygije Çykylygy barada Giriş

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.

Bu tapgyrda biz giň wagt dowamynda Habakkugyň iki tagtasyna — 1843-nji we 1850-nji ýyllaryň Çyzgylaryna — serederis. Ilki bilen, Ýarygije Gykylygyny öz ýerine goýmak bilen başlarys. Aýdylyşy ýaly, başlangyç beýanlaryň köpüsi bu habara tanyş bolanlar üçin gaýtalama bolar; emma biz bu habara täze bolan adamlar tarapyndan öwrenilip bilinjek bir tapgyr taýýarlap ýörendigimiz sebäpli, olar üçin käbir esasy pikirleri beýan etmeli. Biz Ýarygije Gykylygyndan başlarys we Ellen Waýtyň ilkinji görüşinde duş gelinýän bir tarapa ünsi jemläris. Geliň, Christian Experience and Teachings, 57-nji sahypadaky birinji abzasy okalyň.

> "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-nji ýylda wagt geçenden kän wagt geçmänkä, maňa ilkinji açyk görnüş berildi. Men Meýn ştatynyň Portlend şäherinde ýaşaýan, ýüregi meniňkine baglanyşykly bolan, Mesihdäki mähriban uýam hanym Hainesiň ýanyna myhman bolup barypdym. Biz bäşimiz, hemmämiz hem aýal, öý maşgalasynyň gurbanlyk ojagynyň öňünde ümsümlik bilen dyza çöken ekenik. Biz doga edip durkak, Hudaýyň güýji maňa ozal hiç haçan bolmadyk derejede geldi.

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.

Uýam Waýt bilen ýürekdeş bolan bu bäş zenan, Hudaýyň güýjüniň hiç bir görnüşdäki ýüze çykyşyna garşy durmaýardylar. Aýratyn bellärlikli tarapy, olaryň hemmesi zenandy, bu bolsa ybadathanany aňladýar; üstesine-de olaryň sany bäşdi, munuň bäş paýhasly gyz hökmünde görülmegi mümkin. Bu diňe bir synlamadyr.

> "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 ýagtylygyň gurşawynda ýaly bolup görünýärdim we ýerden barha ýokarrak galýardym. Men dünýäde advent halkyny gözlemek üçin yzyna öwrüldim, ýöne olary tapyp bilmedim. Şonda bir ses maňa: «Ýene seret we biraz has ýokarraga seret» diýdi. Muny eşidip, gözlerimi ýokary galdyrdym we dünýäniň üstünden beýikde uzalyp gidýän göni we dar bir ýoly gördüm. Bu ýolda Advent halky ýoluň aňyrsyndaky ujunda ýerleşýän şähere tarap barýardy. Ýoluň başynda olaryň yz tarapynda bir ýagty nur goýlupdy; perişde maňa munuň Ýarygije Çagyryşy bolandygyny aýtdy. Bu nur tutuş ýoluň boýuna şöhle saçýardy we olaryň büdremezligi üçin aýaklaryna ýagtylyk berýärdi. Eger olar gözlerini özleriniň öňünde bolup, olary şähere alyp barýan Isa berk dikseler, amanlykda bolardylar. Emma köp geçmänkä, olaryň käbiri ýadady we şäheriň örän uzakdygyny aýdyp, oňa mundan öň eýýäm gireris diýip garaşandyklaryny aýtdylar. Şonda Isa Öz şöhratly sag elini galdyryp, olary ruhlandyrýardy; Onuň elinden advent toparynyň üstünde tolkunyp duran bir ýagtylyk çykýardy, olar bolsa: «Alleluia!» diýip gygyryşýardylar. Beýlekiler bolsa olaryň yz tarapyndaky nury howlukmaçlyk bilen inkär edip, olary beýle uzaklyga getireniň Hudaý däldigini aýdýardylar. Şonda olaryň yz tarapyndaky nur öçdi, aýaklaryny doly garaňkylykda galdyrdy; olar büdrediler, nyşany we Isany gözden ýitirdiler-de, ýoldan aşakdaky garaňky we azgyn dünýä gaçyp düşdüler.

## William Miller and the Midnight Cry

Uilýam Miller we Ýarygije Çagyryş

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.

Bu ilkinji çykyşda, birnäçe meseläni kesgitlänimizden soň, 1844-nji ýylyň dekabrynda geçirilen Adventistleriň Low Hampton maslahaty barada gürrüň ederis. Bu maslahatda käbir Milleritler ýygnandylar, we William Miller Ýarygije Çagyryşynyň düşünilişini ret etdi. Bu ýerdäki mantyk şundan ybaratdyr: bu görnüş, hemmämiz üçin bolsa-da, aýratyn-da William Miller üçindi.

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.

Şol bir aýyň özünde, William Miller olaryň yzyndaky ýagtylygy — Ýarygije Gykylygyny — inkär etdi; bu hem onuň aşakdaky erbet dünýä tarap ýoldan ýykylmagyna sebäp boljakdy. Munuň netijelerini biz öwrenip çykyşarys. Taryhy subutnamalar Milleritleriň ählisiniň özleriniň on gyz hakdaky tymsaly berjaý edýändiklerine ynanandyklaryny görkezýär; bu olaryň arasynda giňden mälim hakykatdy. Biz William Milleriň Ýarygije Gykylygynyň nämedigine düşünjesiniň bolandygyny görkezeris. Miller Ýarygije Gykylygynyň Daniel 8:14 we Ylham 14:6-9-daky höküm sagady habarydygyna ynanýardy. Ol özüniň 1830-njy ýyllaryň başlarynda wagyz edip başlan habarynyň Ýarygije Gykylygydygyna — “Ine, güýew gelýär” — we Isanyň dünýä güýew hökmünde gelýändigine ynanýardy.

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.

Millerçileriň taryhynyň köp böleginde olar özleriniň on gyz baradaky tymsaly ýerine ýetirýändiklerine ynanýardylar, ýöne Gije ýarymdaky çagyryşyň özleriniň wagyz edip gelen habaryny suratlandyrýandygyny pikir edýärdiler. Emma 1844-nji ýylyň tomsuna çenli täze we dogry düşünje ýüze çykdy: Gije ýarymdaky çagyryş Ýedinji aý hereketi bolup, Isanyň ýedinji aýyň onunjy güni gelmegine garaşylýardy. Şol hakyky Gije ýarymdaky çagyryşdy. Miller 1844-nji ýylyň dekabrynda hakyky Gije ýarymdaky çagyryşy ret edende, ol 1844-nji ýylyň tomsundaky taryhy ret edýärdi we onuň 1830-njy ýyllardan bäri dowam edip gelen diňe umumy habar bolandygy baradaky öňki garaýşyna dolanýardy. Gije ýarymdaky çagyryşyň dinamikasyna düşünmek örän möhümdir. Eger siz 2520-ä Millerçiler ýaly düşünmeseňiz, Gije ýarymdaky çagyryşa düşünip bilmersiňiz. Eger siz Gije ýarymdaky çagyryşa Millerçiler ýaly düşünip bilmeseňiz, aşakdaky erbet dünýä alyp barýan ýoldan çykarsyňyz.

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.

Bu düşündirişde biz şu gün Adventizmiň açykdan-açyk inkär edýän çyzgydaky käbir hakykatlar bilen başlarys. Ýedinji Gün Adventistler Ybadathanasynyň Mukaddes Kitap Gözleg Instituty hem-de Adventist ylahyýatçylarynyň köpüsi 2520-ni inkär edýär. Biz muny dowam edişimizde Mukaddes Kitaba esaslanyp ele alarys, ýöne ilki bilen Ellen Waýtyň 2520-ni doly goldaýandygyny görkezeris. Institut hem-de ylahyýatçylaryň köpüsi her Günlük baradaky öňdebaryjylaryň düşünjesini hem inkär edýär. Biz Günlügiň butparazlykdygy baradaky öňdebaryjylaryň düşünjesini inkär etmegiň Pygamberlik Ruhuny inkär etmekdigini görkezeris. Institut şeýle hem surnaýlar — Bäşinji we Altynjy Surnaý baradaky öňdebaryjylaryň düşünjesini açykdan-açyk inkär edýär. Biz surnaýlar baradaky öňdebaryjylaryň düşünjesini inkär etmegiň Pygamberlik Ruhuny inkär etmekdigini görkezmek bilen başlarys.

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.

Häzirki wagtda adventistleriň köpüsi 1290 we 1335 baradaky meselä iň gowusy-da aýdyň däl. 1335 baradaky öňdebaryjy düşünjesiz, 1844-nji ýylyň 22-nji martynda başlanan gijä galma wagtyny kesgitlemäge Injile esaslanýan hiç hili delil ýokdur. Gijä galma wagtyna düşünmezden, Ýarygije Gykylygynyň hereketlendiriji güýjüne düşünmek mümkin däldir. Ýarygije Gykylygyna düşünmezden, adam aşakdaky erbet dünýä tarap barýan ýoldan çykýar. Biz bu hakykatlary çyzgyda Pygamberlik Ruhunyň açyk tassyklaýşy nukdaýnazaryndan görkezeris, soňra bolsa olary Hudaýyň Sözüne esaslanyp seljereris. Emma ilki bilen, Millerit taryhynyň töwereginde nämeleriň bolandygyny we Ýarygije Gykylygyny nämäniň emele getirendigini görmegimiz gerek.

## Millerite History and the Arrival of the First Angel

Milleritleriň Taryhy we Birinji Perişdäniň Gelişi

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 Milleritleriň taryhyny görkezmek we 1798-nji ýyly ara alyp maslahatlaşmak üçin Uriah Smitiň Thoughts on Daniel and Revelation atly eseriniň 521-nji sahypasyndan başlaýarys. Uriah Smit şeýle ýazýar: “Ylham 10-daky wakalaryň hronologiýasy bu perişdäniň Ylham 14-däki birinji perişde bilen birmeňzeşdigi baradaky hakykatdan hem has-da anyk kesgitlenýär.” Ylham 10-da güýçli bir perişde elinde açyk duran kiçijik kitap bilen gökden inýär. Ellen Waýt bu güýçli perişdäniň Isa Mesihdigini, kiçijik kitabyň bolsa Daniýel Kitabydygyny bize habar berýär. Onunjy babyň ahyryna çenli Ýahana şol kiçijik kitaby iýmelidigi aýdylýar; ol onuň agzynda süýji, garnynda bolsa ajy bolar. Ýahan Milleritleriň taryhyny aňladýar; ol ýerde Daniýeliň habary süýjüdir, emma ajy lapykeçlige alyp barýar. Pionerleriň pikiriçe, Ylham 10-daky güýçli perişde Ylham 14-däki birinji perişdedir — olar şol bir perişdedir.

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 köplenç Ylham kitabyndaky bu perişdeler barada anyk durup geçmek üçin kän wagt sarp etmeýäris, emma etmelidiris. Ylham 10-daky gudratly perişde, Uilýam Milleriň hem Ylham 14-däki birinji perişdäniň işini amala aşyryp, “Taňrydan gorkuň we Oňa şöhrat beriň, çünki Onuň höküm sagady geldi” diýen Gijeki ýarym çagyryşyny ýerine ýetirýär diýip ynanan şol perişdesidir. Onuň höküm sagady Daniel 8:14-e degişlidir. Bu perişdeler ýerine ýetirilen işiň dürli taraplaryny kesgitleýärler.

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.

Uriah Smitha gaýdyp ýüzlensek: “Ylham 10-daky wakalaryň hronologiýasy bu perişdäniň Ylham 14-däki birinji perişde bilen birmeňzeşdiginden hem has anyk kesgitlenýär.” Ol olary nämeleriň baglanyşdyrýandygyny düşündirýär: ikisiniň-de yglan etmeli aýratyn habary bar, ikisi-de öz yglanyny güýçli ses bilen aýdýar, ikisi-de Ýaradana degişli meňzeş dili ulanýar, şeýle hem ikisi-de wagt hakynda yglan edýär — biri wagtyň indi bolmajakdygyna ant edýär, beýlekisi bolsa Hudaýyň höküm sagadynyň gelendigini yglan edýär. Ylham 14:6-daky habar ahyrzaman wagtynyň başlanmagynyň bu tarapynda ýerleşýär.

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.

Uriýa Smit ahyrzaman wagtynyň 1798-nji ýyladygyny aýdýar, Ylham 14-däki habar hem şondan soň gelýär. Ol şeýle ýazýar: “Emma Ylham 14:6-daky habar ahyrzaman wagtynyň başlanmagynyň bu tarapynda ýerleşýär. Ol Hudaýyň höküm sagadynyň gelendiginiň yglanydyr, şonuň üçin hem ol öz ulanylyşyny iň soňky nesilde tapmalydyr. Pawlus gelen höküm sagadyny wagyz etmedi. Lýuter we onuň ýardamçylary hem muny wagyz etmediler. Pawlus geljekde boljak, ýöne takyk kesgitlenmedik bir höküm hakda delil getirdi, Lýuter bolsa ony öz döwründen iň azyndan üç ýüz ýyl soňra goýdy. Mundan başga-da, Pawlus belli bir wagt ýetýänçä, Hudaýyň höküm sagady geldi diýip wagyz edilmegine garşy ybadathanany duýdurýar.” 2 Selanikliler 2:1-3-de Pawlus, ilki bilen ýüz öwürme gelýänçä we günä adamy aýan edilýänçä, Mesihiň gününiň golaý däldigini aýdýar. Pawlus günä adamyny, kiçi şahy, papalygy tanadýar we onuň hökmürowanlygynyň bütin döwrüni duýduryş bilen örtýär; bu döwür 1260 ýyl dowam edip, 1798-nji ýylda tamamlandy.

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-njy ýylda Mesihiň gününiň golaýdandygyny yglan etmäge garşy bolan çäklendirme gutardy. Ahyrzaman döwri başlandy, we kiçi kitabyň möhri aýryldy. Şondan bäri Ylham 14-däki perişde öňe çykdy. Uriah Smit şeýle diýýär: “Muny görjek bolsaňyz, 1798-nji ýyldan bäri birinji perişdäniň habary öňe çykdy. 1798-nji ýylda Ylham 14-däki birinji perişde taryhda peýda bolýar” — bu pioner düşünjesidir. “Şondan bäri Ylham 14-däki perişde Hudaýyň höküm sagadynyň gelendigini yglan etdi, onunjy bapdaky perişde bolsa wagtyň indi bolmajagyna ant içip, deňziň we gury ýeriň üstünde durdy. Olaryň birligi şübhesizdir. Birini ýerleşdirýän ähli deliller beýlekisi üçin hem güýje eýedir. Häzirki nesil bu iki pygamberligiň berjaý bolmagyna şaýatlyk edýär. Adventiň wagyz edilmeginde, aýratyn-da 1840-dan 1844-e çenli, olaryň doly we jikme-jik amala aşmagy başlandy.”

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.

Smit Ylham 14-däki birinji perişdäniň 1798-nji ýylda gelmegine degişlilykda 1840 we 1844-nji ýyllary belleýär, ýöne habaryň güýçlendirilýän ýeri hökmünde birinji perişdäni 1840-njy ýylda hem belleýär. Geliş hakdaky wagyzda, esasan-da 1840-dan 1844-e çenli döwürde, olaryň doly ýerine ýetirilmegi başlandy. Perişdäniň bir aýagynyň deňziň üstünde, beýlekisiniň bolsa gury ýerde bolmagy, onuň yglaniniň giň gerimini aňladýar. Habaryň ummany aşyp, dürli milletlere ýaýramalydy, we geliş baradaky yglan hakykatdan-da dünýäniň her bir missionerlik duralgasyna baryp ýetdi. 1840-njy ýyldan başlap, Ellen Waýtyň aýdyşyna görä, birinji perişdäniň habary dünýäniň her bir missionerlik duralgasyna ýetirildi. Bu, Mukaddes Kitabyň pygamberliklerindäki ýyl-gün ýörelgesiniň Osman imperiýasynyň çökmegi bilen tassyklanmagy arkaly ýerine ýetirildi. Bu pursatda biz jikme-jiklikler bilen iş salyşman, eýsem Millerit taryhy we Ýarygijäniň Gykylygynyň dinamikasy üçin sahnany taýýarlaýarys.

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

Esasy Taryhy Wakalar: 1833 we Ýyldyzlaryň Gaçmagy

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-nji ýylda ýyldyzlaryň gaçmagy bolup geçdi. Ellen Waýt «Beýik Jedel» atly eseriniň 333-nji sahypasynda şeýle diýýär: «1833-nji ýylda, Miller Mesiheň tiz wagtda geljekdiginiň subutnamalaryny halk öňünde beýan edip başlamagyndan iki ýyl soň, Halasgär tarapyndan Öz ikinji gelişiniň alamatlary hökmünde wada berlen alamatlaryň iň soňkusy peýda boldy. Isa şeýle diýdi: “Ýyldyzlar asmandan gaçar.” Matta 24:29. Şeýle hem Ylham kitabynda Ýahýa, Hudaýyň gününiň gelmegini öňünden habar berjek wakalary görnüşde görüp, şeýle yglan etdi: “Asman ýyldyzlary, güýçli ýel onuň düýpünden sarsdyrylanda, injir agajynyň bişmedik injirlerini dökşi ýaly, ýere gaçdy.” Ylham 6:13. Bu pygamberlik 1833-nji ýylyň 13-nji noýabryndaky beýik meteor ýagşynda ajaýyp hem täsirli ýerine ýetirilişini tapdy.»

William Miller's testimony recounts:

William Milleriň şaýatlygy şeýle gürrüň berýär:

> '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-nji ýylyň tomsunda, şenbe güni ertirlikden soň, bir meselä seretmek üçin iş stolumyň başyna oturdym; işe çykmak üçin ýerimden turanymda, ozalkysyndan-da güýçli täsir bilen şeýle söz ýüregime ornady: «Git-de muny dünýä aýd.» Bu täsir şeýle bir duýdansyz geldi we şeýle güýçli boldy welin, «Men gidip bilmerin, Ýa Reb» diýip, oturgyjyma gaýdyp çökdüm. «Näme üçin?» diýen jogap ýaly bir zat maňa gelen dek boldy; şonda ähli bahanalarym, ukypsyzlygym göz öňüme geldi. Emma içki ezýetim şeýle güýçlendi welin, Hudaý bilen dabaraly bir äht baglaşdym: eger Ol ýoly açsa, men gidip, dünýäniň öňünde öz borjumy ýerine ýetirerin. «Ýoly açmak diýmek bilen nämäni göz öňünde tutýarsyň?» diýen pikir maňa gelen dek boldy. Men: eger maňa haýsydyr bir ýerde köpçüligiň öňünde çykyş etmek üçin çakylyk gelse, men giderin-de, Rebbimiziň gelşi barada Mukaddes Kitapda näme tapandygymy olara aýdaryn, diýdim. Şol bada ähli ýüküm üstümden aýryldy. Şeýle çakylygyň, ähtimal, maňa berilmezligine şatlanyp başladym, çünki men hiç wagt beýle çakylyk almamandyryn; başdan geçirýän synaglarym hem hiç kime mälim däldi, üstesine-de, maňa haýsydyr bir zähmet meýdanyna çagyryş bolar diýen umydym juda azdy. Şol pursatdan takmynan ýarym sagat geçmänkä, men heniz otagdan çykmankam, ýaşaýan ýerimden takmynan on alty mil uzaklykda ýerleşýän Dresden şäherinden jenap Guilfordyň bir ogly içeri girip, atasynyň meni soradandygyny we onuň bilen öýlerine gitmegimi isleýändigini aýtdy; men onuň meni haýsydyr bir iş boýunça görmek isleýän bolsa gerek diýip pikir etdim. Men ondan: «Näme isleýär?» diýip soradym. Ol ertesi gün olaryň ybadathanasynda wagyz bolmajakdygyny, şonuň üçin atasynyň meni gelip, halka Rebbimiziň gelşi baradaky mesele boýunça gürrüň bermegimi isleýändigini aýtdy. Men derrew öz-özüme gaharlanyp başladym, çünki men şeýle äht baglaşypdym. Şol pursatyň özünde Rebbe garşy baş göterdim-de, gitmezlige karar berdim. Men oglanyň özüne hiç hili jogap bermän, uly içki ezýet içinde golaýdaky bir tokaýa çekildim. Soňra men takmynan bir sagatlap Reb bilen göreşdim; Onuň bilen baglaşan ähtimden boşadylmaga çalyşdym, emma hiç hili ýeňillik tapmadym. «Sen Hudaý bilen äht baglaşyp, ony şeýle tiz bozjakmy?» diýen söz wyždanyma basylyp ýazylan dek boldy; şeýle etmekligiň çäksiz günäliligi meni bütinleý ezdi. Ahyrynda boýun boldum-da, Reb maňa goldaw berse, Ondan merhemet we maňa talap etjek ähli zadyny ýerine ýetirmäge ukyp bermegine bil baglap, giderin diýip wada berdim. Men öýe gaýdyp geldim we oglanyň heniz garaşyp durandygyny gördüm. Ol günortanlykdan soňra çenli galdy, men hem onuň bilen bile Dresdene gaýtdym.”

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-nji ýylyň tomsunda Miller habary köpçüligiň öňünde hut şeýle beýan edip başlady. 1833-nji ýylyň dekabrynda ýyldyzlaryň gaçmagy onuň habaryna has uly çynlakaýlyk goşdy.

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

1840: Pygamberligiň Berjaý Bolşy we Osmanly Imperiýasy

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-njy ýylda Ellen Waýt pygamberligiň ajaýyp ýerine ýetmesini beýan edýär. Bu parça Pygamberlik Ruhy bilen baglanyşykly ýazgylarda köplenç jedelleşdirilýär; käbirleri Uriýa Smitiň ony «Beýik Jedel» kitabyna goşandygyny öňe sürýärler, emma bu deliller esassyzdyr. Ol 1840-njy ýyla çenli bolup geçen pygamberlik ýerine ýetmeleriniň yzygiderliligi, şol sanda ýyldyzlaryň gaçyşy we Gara Günüň hadysasy barada gürrüň edýär. Ol şeýle ýazýar: «1840-njy ýylda pygamberligiň ýene bir ajaýyp ýerine ýetmesi giň gyzyklanma döretdi».

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

Ol diňe bir Joşaýa Liçiň ynsan çaklamasyna däl-de, eýsem Mukaddes Kitapdaky pygamberlige salgylanýar.

> "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."

> Mundan iki ýyl öň, ikinji gelşi wagyz edýän öňdebaryjy ruhany Josiah Litch Ylham 9 babynyň düşündirişini çap edip, Osmanly imperiýasynyň ýykyljakdygyny öňünden aýtdy. Onuň hasaplamalaryna görä, bu güýç 1840-njy ýylyň 11-nji awgustynda agdarylmaly eken. Bellenen wagtda Türkiýe öz ilçileriniň üsti bilen Ýewropanyň Bileleşen Beýik Güýçleriniň goragyny kabul etdi we şeýlelik bilen özüni hristian milletleriniň gözegçiligi astyna goýdy. Bu waka pygamberligi takyk ýerine ýetirdi. Bu belli bolanda, köpler Milleriň we onuň ýaranlarynyň kabul eden pygamberlikleri düşündiriş ýörelgeleriniň dogrudygyna ynandylar, hem-de Advent hereketine ajaýyp bir itergi berildi. Bilimli we abraýly adamlar Miller bilen birleşip, onuň garaýyşlaryny wagyz etdiler we çap etdiler, hem-de 1840-dan 1844-e çenli iş çalt ýaýrady.

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.

Uria Smit bize Ylham 14-däki birinji perişdäniň 1798-nji ýylda gelendigini aýdypdy, ýöne ol Ylham 10-daky şol bir perişdedir. Ylham 10-da Ýuhanna perişdäniň elinden kiçi kitaby alyp, ony iýmelidigi aýdylýar, ol hem onuň agzynda süýji bolar. Milerçi habary 1840-njy ýylyň 11-nji awgustynda, Mukaddes Kitabyň pygamberliklerindäki ýyl-gün ýörelgesine esaslanyp, iki ýylyň dowamynda Osman imperiýasynyň çöküşüni öňünden aýdandan soň süýji boldy. Şol waka edil öňünden aýdylan görnüşinde ýerine ýetende, olaryň wagyz edip gelen habary agyzlarynda süýji boldy.

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-njy ýylyň 11-nji awgustynda habar olaryň agzynda süýji boldy. Ýahýa, inen perişdäniň elinden kiçi kitaby almagy buýrulýar. Perişde 1840-njy ýylyň 11-nji awgustynda inýär, Ylham 10-daky bu perişde Ylham 14-däki ilkinji perişde bilen şoldur. Ylham 14-däki perişde soňky döwrüň wagty bolan 1798-nji ýylda gelýär, emma onuň habary 1840-njy ýylda güýçlendirilýär. Ellen Waýt aýdýar: waka mälim bolanda, köp sanly adam Milleriň we onuň ýaranlarynyň kabul eden pygamberlik düşündiriş ýörelgeleriniň dogrulygyna ynandy. 1930-njy ýyllardan bäri, 1919-njy ýylda başlap, emma aýratyn-da 1930-njy ýyllarda, Adventizm Milleriň we onuň ýaranlarynyň kabul eden pygamberlik düşündiriş düzgünlerini ret etdi — şol düzgünler Mukaddes Kitaby öwrenmegiň subutnama aýatlary usulydyr.

## The 1843 Chart and the Tarrying Time

1843-nji ýylyň Çyzgysy we Gijikme Wagtı

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.

Taryhdaky indiki aýanlaýjy belgi 1843-nji ýylyň çyzgysydyr; ol 1842-nji ýylyň maýynda taýýarlanypdyr. Ellen Waýt şeýle diýýär: “Men 1843-nji ýylyň çyzgysynyň Rebbiň eli tarapyndan gönükdirilendigini, onuň üýtgedilmeli däldigini, sanlaryň Onuň isleýşi ýaly bolandygyny, şeýle hem hiç kim muny Onuň eli aýrylýança görüp bilmez ýaly, Onuň eliniň sanlaryň käbirindäki bir ýalňyşlygy örtüp gizländigini gördüm.” Bu çyzgy 1842-nji ýylyň maýynda taýýarlanan pygamberlik aýanlaýjy belgisidir. 1842-nji ýylyň iýunynda Protestant ybadathanalary öz gapylaryny ýapmaga başladylar we ikinji perişde gelýär.

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.

„Şaýatlyklar“, birinji tom, 21-nji sahypadan: „1842-nji ýylyň iýun aýynda jenap Miller Men ştatynyň Portlend şäherindäki Kasko köçesiniň ybadathanasynda öz leksiýalarynyň ikinji tapgyryny berdi. Az sanly kadadan çykmalardan başga, dürli denominasiýalar jenap Milleriň garşysynda öz ybadathanalarynyň gapylaryny ýapdylar“. Ellen Uaýt bize, Ýedinji gün adventist mesihçiler hökmünde, sebäpden netijä akyl ýetirmegi öwrenmelidigimizi habar berýär. Protestant ybadathanalarynyň öz gapylaryny ýapmagyna getiren sebäbe şu çyzgynyň girizilmegi boldy. Çyzgy maý aýynda girizilende, protestant ybadathanalary milleritleriň aldana düşen fanatiklerdigine karar berdiler.

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

Ilkinji lapykeçlik indiki. “Beýik göreş” kitabyndan, 393-nji sahypa:

> '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-nji ýylyň özünde, bu pygamberlikdäki «görünşi ýaz we ony tagtalaryň üstünde aýdyň et, ony okan adam ylgap bilsin» diýen görkezme Çarlz Fitçe Daniýel bilen Ylham kitabynyň görnüşlerini düşündirmek üçin bir pygamberlik çyzgysyny taýýarlamak pikrini beripdi. 1844-nji ýylyň 22-nji oktýabryndaky Uly Lapykeçligiň öň ýanynda aradan çykan Çarlz Fitç bu taryhda Reb tarapyndan ulanyldy. Ol çyzgyny taýýarlady we ol 1842-nji ýylyň maý aýynda neşir edildi.

> 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 çyzgynyň neşir edilmegi Habakkugyň buýrugynyň berjaý bolşy hökmünde hasap edildi. Şeýle-de bolsa, hiç kim görüşiň amala aşmagynda görnüp duran gijikmäni duýmady. Şol bir pygamberlikde garaşmak döwri hem görkezilýär. Puşmançylykdan soň, şu Mukaddes Ýazgy möhüm bolup göründi: “Çünki bu görüş heniz bellenilen wagt üçindir; emma ahyrynda ol sözlär we ýalan sözlemez; gijä galýan bolsa-da, oňa garaş, çünki ol hökman geler, gijä galmaz. Dogruçyl bolsa iman bilen ýaşar.”

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.

Gijikdirilme wagty 1844-nji ýylyň 22-nji martynda bolan ilkinji lapykeçlikdir. Millerçiler mukaddes kitapdaky wagt hasabyny ulanmak arkaly dünýäniň soňunyň 1843-nji ýylda boljakdygyny öňünden aýdýardylar. Emma Reb şol wagta çenli gelmändigi üçin, ilkinji lapykeçlik 1844-nji ýylyň 22-nji martynda başlandy. Ine, şol gijikdirilme wagtydyr.

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, on gyzyň tymsalyndaky, Habakkuk 2-deki we Daniýel 12-däki eglenme döwrüdir. Daniýel 12:11 şeýle diýýär: “Hemişelik gurbanlygyň aýrylýan wagtyndan bäri...” Öňbaşçylar, Klowisiň westgotlary ýeňmegi bilen 508-nji ýylda butparazlygyň boýun egdirilendigine düşünýärdiler. Butparazlyk aýrylan wagtyndan we papalyk (ondan otuz ýyl soň, ýagny 538-nji ýylda) dikeldilen wagtyndan başlap, 1290 gün bolar. Indiki aýatda şeýle diýilýär: “Müň üç ýüz otuz bäş güne garaşyp ýetýän bagtlydyr.” 508 üstüne 1335 goşulsa, 1843 bolýar. “1843-e ýetýän bagtlydyr.” 1335 eglenme döwrüni görkezýär we şeýle diýýär: “1843-e garaşyp ýetýän bagtlydyr.” Eger Ellen Waýtyň edişi ýaly, öňbaşçylaryň “hemişelik gurbanlyk” baradaky düşünjesini goldasaňyz, bu aýdyňdyr.

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.

Has-da-da aýdyňlaşdyrmak üçin, Işaýa 30:18 şeýle diýýär: “Şonuň üçin Reb garaşar.” Bu ýerde Reb on gyzyň tymsalyndaky ýigittir, we Ol eglenýär. “Şonuň üçin ýigit size merhemetli bolmak üçin eglener, şonuň üçin size rehim etmek üçin beýgeldiler, çünki Reb höküm Hudaýydyr. Oňa garaşýanlaryň hemmesi bagtlydyr.” Bu Daniýel 12:12 bilen gabat gelýär: “1335-e garaşyp ýetýän adam bagtlydyr.” Ýigit 1844-nji ýylyň 22-nji martynda eglenýär. Birinji lapykeçlige gelip, soňra garaşmak bilen baglanyşykly bir bereket bar. Siz bu ýere geleniňizde, garaşmalysyňyz. Näme üçin garaşýarsyňyz? Habakuk 2:3 şeýle diýýär: “Çünki görgü heniz bellän wagty üçindir, emma ahyrynda ol sözlär we ýalan sözlemez; ol eglense-de, oňa garaş.” 1335-e gelmegiň bereketi, Rebbiň Gijäniň ýarysyndaky Çagyryşy amal etjek bu taryhyna gelmegiň bereketidir.

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.

Hemmeleriň ýary gijesindäki çagyryşa gatnaşmagyna ýol berilmez. Käbir adamlar Milleritleriň hatarynda Isa Mesih bilen şahsy tejribeleri ýa-da Hudaýyň Sözüni şahsy öwrenmeleri sebäpli däl-de, gorky zerarly ýola düşdüler. Ýary gijesindäki çagyryş gelmezden öň, Reb bu doganlary hereketden aýyrýar. Ilkinji lapykeçlik ýary gijesindäki çagyryşa taýýarlaýan amalyň bir bölegidir. Ellen Waýtyň aýdyşyna görä, eger biz muňa düşünmesek, aşakdaky erbet dünýä alyp barýan ýoldan gaçyp düşeris.

## The Empowerment of the Second Angel's Message

Ikinji Perişdäniň Habarynyň Güýçlendirilmegi

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.

Ilkinji Ýazgylardan, 238-nji sahypadan: “Ikinji perişdäniň habarynyň ahyryna golaý wagtda, men asmanyň tarapyndan Hudaýyň halkynyň üstüne ýagty saçýan beýik bir nury gördüm. Bu nuruň şöhleleri gün ýaly ýagty bolup görünýärdi, men bolsa perişdeleriň: ‘Ine, giýew gelýär’ diýip gygyryşýan seslerini eşitdim.” Bu ikinji perişdäniň habaryna güýç bermeli bolan Ýarygije Çagyryşy boldy. Öňdebaryjylar birinji perişdäniň habarynyň 1798-nji ýylda gelendigine, emma 1840-njy ýylda Osman imperiýasynyň çökmegi bilen güýçlendirilendigine düşünýärdiler. Ähli habarlar taryhyň belli bir pursatynda gelýär we şondan soň güýçlendirilýär. Ikinji perişdäniň habary 1844-nji ýylyň 22-nji martynda, protestant ybadathanalary Millerçi habara garşy öz gapylaryny ýapanda gelýär. Ýarygije Çagyryşy ikinji perişdäniň habaryna güýç berýär. Üçünji perişdäniň habary 1844-nji ýylyň 22-nji oktýabrynda gelýär we Ylham 18-däki gudratly perişde oňa goşulanda güýçlendirilýär. Her bir habar taryhda gelýär we şondan soň güýçlendirilýär. Muňa düşünmek möhümdir.

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.

Ýarygije ýary gygyrmasy ikinji perişdäniň habaryna güýç berdi. Perişdeler gökden ruhdan düşen mukaddesleri oýarmak we olary öňlerinde duran beýik işe taýýarlamak üçin iberildi. Iň zehinli adamlar bu habary ilkinji bolup kabul edenler bolmadylar. William Miller bu habary ilkinji bolup alan däldi; tersine, ol ony iň soňunda kabul eden boldy. Habara düşünmekde ol iň zehinli adamdy, emma ilkinji bolan Samuel Snow boldy. Ozal işde öňbaşçylyk edenler bu habary kabul etmekde we gygyrmany güýçlendirmäge kömek etmekde iň soňky bolanlardy. Taryhy taýdan, Ýarygije ýary gygyrmasynyň habaryny iň soň kabul eden adam William Miller boldy.

From The Great Controversy, 376:

Uly Çaknyşykdan, 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.

> Ýarygije Çagyryşyň kuwwatlandyrylan döwründe takmynan 50,000 adam ybadathanalary terk etdi. Milleriň işi ybadathanalary berkitmäge gönükýänligi sebäpli, başda oňa oňaýly garaldy; emma ruhanylar we dini ýolbaşçylar Advent taglymatyna garşy çykmagy karar edensoňlar hem-de bu mesele boýunça ähli tolgunmany basyp ýatyrmagy islensoňlar, olar münberden oňa garşy durdular we öz agzalaryna ikinji geliş hakdaky wagyzlary diňlemäge, hatda jemagat ýygnaklarynda öz umytlary barada söz açmaga hem rugsat bermediler.

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.

Häzirki wagtda Adventist ybadathanasynda bu habaryň ybadathanada, hatda hususy öýlerde hem öwredilmegini gadagan edýän ýolbaşçylar bu ýerde Millerçi hereketde öňünden şekillendirilendir.

> "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."

> Imanlylar özlerini uly synagyň we geň galmagyň içinde tapdylar. Olar öz ybadathanalaryny söýýärdiler we olardan aýrylmaga meýilli däldiler, emma Hudaýyň Sözüniň şaýatlygynyň basylyp ýatyrylýandygyny we pygamberlikleri derňemäge bolan hukuklarynyň inkär edilýändigini görenlerinde, Hudaýa wepalylygyň olara boýun egmegi gadagan edýändigini duýdular. Hudaýyň Sözüniň şaýatlygyny daşarda goýmaga çalyşýanlar Mesihiň ybadathanasyny emele getirýänler hökmünde kabul edilip bilinmezdi. Şonuň üçin olar öňki baglanyşyklaryndan aýrylmagy özlerini aklaýjy esas hökmünde gördüler. 1844-nji ýylyň tomsunda takmynan 50,000 adam ybadathanalardan çykdy.

## Miller's Understanding and the True Midnight Cry

Milleriň Düşünişi we Hakyky Ýarygije Çagyryşy

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 Damsteegtiň “Foundation of Seventh-day Adventist Message and Mission” atly kitabyndan görnüşi ýaly, Miller Daniel 8:14-iň hem-de Ylham 14-däki birinji perişdäniň yglanynyň Ýarygije Çagyryşy — “Ine, giýew gelýär” — bolandygyna ynanýardy. Ol bu habaryň Mesihiň ikinji gelişini görkezýändigine ynanýardy. Miller bütin taryhy Ýarygije Çagyryşy hasaplaýardy, emma Ellen White Ýarygije Çagyryşynyň belli bir wagtda amala aşandygyny aýdýar. Samuel Snow öz çykyşyna “The True Midnight Cry” diýen at berip, Ýarygije Çagyryşynyň umumy habar bolandygyny öňe süren Millerçi taglymatdan ony tapawutlandyrdy.

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.

Iň ruhy taýdan iň kämil bolanlar habary ilki kabul etdiler, ozal bu işde öňbaşçylyk edenler bolsa ony iň soňunda kabul edip, jarçylygyň güýçlenmegine goşant goşdular. 1833-nji ýyldan başlap işe ýolbaşçylyk eden William Miller 1844-nji ýylyň awgustynda Ýarygije Jarçylygy baradaky habar gelende, onuň bilen göreşdi. Ol ybadathanalardan aýrylmak meselesinde ynamsyzdy hem-de Ýarygije Jarçylygy barada başga bir düşünjäni köp ýyllap öwredip gelipdi.

William Miller wrote:

Uilýam Miller şeýle ýazdy:

> '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 Rebbiň gelmegi üçin haýsydyr bir aýratyn gün babatda hiç wagt anyk ynamda bolmandym, sebäbi hiç bir adamyň şol güni we sagady bilip bilmejekdigine ynanýardym. Meniň çap edilen ähli leksiýalarymda, baş sahypada hem görlişi ýaly, takmynan 1843-nji ýyl diýilýärdi. Dilden aýdylan ähli leksiýalarymda bolsa, men diňleýjilerime hemişe, eger hasabymda ýalňyşlyk bolmasa, döwürleriň 1843-nji ýylda tamamlanjakdygyny, ýöne soňunyň şol wagtdan hem öň gelip bilmejekdigini aýdyp bilmejekdigimi, şonuň üçin olaryň hemişe taýýarlykly bolmalydyklaryny aýdýardym. 1842-nji ýylda doganlaryň käbiri takyk ýyly uly ynam bilen wagyz etdiler we meniň “eger” diýen sözi goşmagym üçin meni ýazgardylar.

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

1842-nji ýylyň maý aýynda 1843-nji ýylyň çyzgysy çap edildi we doganlar Millere çykyşyndan “eger” sözüni aýyrmagy aýtdylar.

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 şeýle dowam etdi: “Jemgyýetçilik metbugaty hem meniň Rebbimiziň gelişi üçin anyk bir güni — 23-nji apreli — kesgitländigimi çap edipdi. Şonuň üçin şol ýylyň dekabrynda, hasaplamamda hiç bir ýalňyşlygy görüp bilmeýändigim sebäpli, men Rebbiň 1843-nji ýylyň 21-nji marty bilen 1844-nji ýylyň 21-nji martynyň arasynda bir wagtda geljekdigine bolan ynanjymy çap etdim.” Miller eýýäm ýedinji aýyň onunjy gününi netije hökmünde kabul edipdi, we Samuel Snow bu netijäni Ýarygije Çagyryşyny yglan etmek üçin ulanmazyndan has öň Miller bu barada ýazypdy. Samuel Snow-yň 1844-nji ýylyň 22-nji oktýabryny kesgitlemek üçin peýdalanan mantygyny bir ýere jemläp düzen adam Rebbiň ulanan hut Milleridi.

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 şeýle ýazdy: “1843-nji ýylyň dowamynda metbugat we käbir münberler tarapyndan maňa hem-de meniň bilen baglanyşykly bolanlara iň gazaply ýazgaryşlar ýagdyryldy. Biziň niýetlerimize hüjüm edildi, biziň ýörelgelerimiz ýoýulyp görkezildi, biziň abraýymyz gara edildi.” Wagt geçdi, 1844-nji ýylyň 21-nji marty hem Rebbiň zühur etmezden geçip gitdi. Lapykeçlik örän uly boldy, we köpüsi indi olar bilen bile ýöremedi. Şol wagta çenli, 1840-njy ýyldan bäri, takmynan 200,000 Millerçi bardy, emma şu pursatda bary-ýogy 50,000-si galypdy.

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 sözüni dowam etdirip şeýle diýdi: “Mundan ozal, 1843-nji ýylyň güýzünde, käbir doganlarym ybadathanalary Babil diýip atlandyryp başladylar hem-de olardan çykmagyň Adventistler üçin borçdugyny öňe sürdüler. Muňa men gaty gynandym. Munuň täsiri örän erbet bolmak bilen çäklenmän, men muny Hudaý Sözüniň ýoýulmagy, Mukaddes Ýazgylaryň zor bilen başga manyda ulanylmagy diýip hasap etdim.” Miller ikinji perişdäniň habary bilen göreşdi, bu bolsa onuň hakyky Ýarygije Çagyryşy habaryny kabul etmegini has-da kynlaşdyrdy. Bu amal ýaýrady, ybadathanalar olara garşy ýapyldy, duşmançylyk döredi we Adventistleriň köpüsini öz degişli ybadathanalaryndan aýyrdy.

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.'

Neşir edilen wagty geçenden soň, Miller takyk döwür baradaky lapykeçligini boýun aldy, emma imanyny saklap galdy. Ol 1844-nji ýylyň tomsunda, Ýedinji Aý hereketine çenli, Günbatarda zähmet çekmegini dowam etdirdi. Bu herekete onuň hiç hili gatnaşygynyň bolmady; diňe on sekiz aý öň Musanyň Kanunyndaky dabaralaryň şol aýa yşarat edýändigi barada ýazylan bir hatdan başga. Ol şol meseleleriň şeýle görnüşde ulanyljagyna-da, şeýle delillere ynanmagyň gutulyşyň synagyna öwrüljegine-de garaşmandy. Ol 1844-nji ýylyň 22-nji oktýabryndan iki ýa üç hepde öňe çenli bu hereket bilen hiç hili gatnaşykda bolmady. Miller 1844-nji ýylyň 6-njy oktýabrynda Himese ýazan hatynda şeýle ýazdy: “Ýedinji aýda men öň hiç haçan görmedik bir şöhraty görýärin... Indi, Rebbimiziň ady mübärek bolsun, men Mukaddes Ýazgylarda uzak wagtlap doga edip gelen, emma şu güne çenli görmedik bir gözelligi, bir sazlaşygy, bir laýyklygy görýärin. Rebbe şükür et, eý janym. Dogan Snow, Dogan Storrs we beýlekiler, gözlerimi açmakdaky gurallyklary üçin mübärek bolsunlar. Men öýe tas geldim. Şöhrat, şöhrat, şöhrat, şöhrat.”

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.

Soňra Miller “Ýarygije Çagyryşy” täzeden gözden geçirip, ony fanatizm diýip atlandyrdy. Damsteegt Snow-nyň “Ýarygije Çagyryşy” baradaky habarynyň esasy çyzgysyny Milleriň ozalky işinden alandygyny belleýär.

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.

1844-nji ýylyň mart aýynda çap edilen Snow-nyň hasaplamalary 1844-nji ýylyň 12–17-nji awgustynda geçirilen Exeter çadyr ýygnagyna çenli uly ünsi çekmedi. Şol ýerde onuň Mesihiň gaýdyp gelşi üçin takyk kesgitlän senesi köp sanly Milleritleri tolgundyrdy we olaryň wagyzçylyk tagallasyny iň ýokary derejesine ýetirdi. Olaryň bu jogaby “Ýedinji aý” hereketi hökmünde tanalyp başlandy. Millerit ýolbaşçylary ilki başda şübheli garasalar-da, garaşylýan wakadan birnäçe hepde öň olar bu herekete goşuldylar hem-de Snow-nyň garaýyşlarynyň çap edilmegine we goldanylmagyna ýol berdiler.

## The Midnight Cry and Its Aftermath

Ýarygijäniň Çagyryşy we Onuň Netijeleri

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 White-yň ilkinji görnüşi Hudaýyň halkyny asmanyň ýolunda görkezýär; olaryň yzynda “Ýary gije Gykylygy” diýlip atlandyrylýan bir yşyk bardy. Samuel Snow-yň beýan eden habary düşünilmelidir. 1842-nji ýylyň maý aýynda 300 wagyzçy üçin 300 çyzgy çap edildi. 1844-nji ýylyň 22-nji martynda, ilkinji lapykeçlikden soň, şol çyzgy bir gyra goýuldy we köp adamlar hereketden çykyp gitdiler. Galanlar bolsa garaşmalydylar. Exeter lager ýygnagynda Snow Rebbiň 1844-nji ýylyň 22-nji oktýabrynda, Günäleriň Öweziniň gününiň özünde geljekdigini görkezdi. Bu bolsa olary habary wagyz etmäge iterdi.

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.

Ýusup Beýts Ekseter lager ýygnagyndan soň otly wagonlarynyň içinden geçip barýarka, gaýtalanyp aýdylýan: «Ine, giýeý çykyp gelýär!» diýen sesleri eşidendigini gürrüň berýärdi. Bu hereket iki aýyň dowamynda Amerikanyň Birleşen Ştatlaryny gurşap alyp, 1844-nji ýylyň 22-nji oktýabryndaky Beýik Lapkeçlige getirdi.

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 Haýms bilen Milleriň gatnaşmagynda 1844-nji ýylyň 28–29-njy dekabrynda geçirilen Low Hampton Adventistler maslahaty barada pikir bildirýär. Haýms mukaddesleri teselli bermäge, hristian dünýäsini oýarmaga we günäkärlere halasy wagyz etmäge çagyrdy. Birnäçe hepde geçenden soň, Advent metbugaty täzeden işe başlady, we Haýms halaslyk gapysynyň açykdygyny yglan etdi. Miller ýuwaş-ýuwaşdan gapynyň berk ýapylmagy baradaky aşa düşünjeden ýüz öwrüp, Gijäniň ýarysynyň nidasy baradaky öňki garaýşyna dolandy. Şol aýyň özünde Ellen Waýt öz ilkinji görnüşini aldy; ol görnüş Gijäniň ýarysynyň nidasyny ret edenleriň ýoldan gaçyp düşýändigini görkezýärdi. Şol görnüş diňe bir başgalar üçin däl, edil beýlekiler ýaly Uilýam Miller üçin hem niýetlenendi.

## William Miller's Final Test and Legacy

Uilýam Milleriň Soňky Synagy we Mirası

From Early Writings, page 257:

Irki Ýazgylardan, 257-nji sahypadan:

> "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."

> Soňra meniň ünsüm William Millere gönükdirildi. Ol aladaly görünýärdi we öz halky üçin gaýgy hem jebir-jepa astynda egilipdi. 1844-nji ýylda jebis we mähirli bolan topar öz söýgüsini ýitirýärdi, biri-birine garşy çykýardy we sowuk, imandan gaýtan bir hala düşýärdi. Ol muny görüp durka, gaýgy onuň güýjüni kemeldýärdi. Men baştutan erkekleriň, esasan hem Joshua Himesiň, oňa gözegçilik edýändiklerini we onuň üçünji perişdäniň habaryny kabul etmeginden howatyr edýändiklerini gördüm.

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.

Bu baglanyşykda üçünji perişdäniň habary Şenbe günidir. Miller gökden gelen ýagtylyga tarap ýykgyn edende, bu adamlar onuň aňyny ondan sowmak üçin meýilnamalar düzüp durdular. Adam täsiri ony garaňkylykda saklady we hakykata garşy duranlaryň arasynda onuň täsirini dowam etdirdi. Ahyrsoňy Miller gökden gelen ýagtylyga, ýagny Şenbe gününe garşy sesini galdyrdy. Ol öz lapykeçligine düşündiriş berjek hem-de geçmişe ýagtylyk we şöhrat saçjak habary kabul etmedi. Ol ylahy hikmete derek adam hikmetine bil baglady. Zähmetden we ýaşdan ysgyndan düşendigi sebäpli, ol özüni hakykatdan saklanlar ýaly derejede jogapkär däldi. Günä olaryň üstüne düşýär. Eger Miller üçünji perişdäniň ýagtylygyny görüp bilen bolsady, köp zatlar düşündirilip berlerdi. Emma onuň doganlary oňa şeýle çuň söýgi bildirýärdiler welin, ol özüni olardan hiç haçan üzňe edip bilmejekdigini pikir etdi. Hudaý onuň ölümiň güýjüniň astyna düşmegine ýol berdi hem-de ony hakykatdan daşlaşdyranlardan gizlemek üçin gabyrda gizledi. Musa Wada berlen ýurda girmezinden öň ýalňyşdy; edil şonuň ýaly-da, Miller hem tizden gökdäki Kanana girjek wagty ýalňyşdy. Beýlekiler ony muny etmäge iterdiler; munuň hasabyny hem beýlekiler bermelidirler. Emma perişdeler Hudaýyň bu hyzmatkäriniň gymmatly tozanynyň üstünde gözegçilik edýärler we soňky surnaýyň sesine ol daşary çykar.

## Conclusion: Lessons for Today

Netije: Şu Gün Üçin Sapaklar

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.

Netijede aýdylanda, William Miller dünýäniň ahyrynda Ýedinji Gün Adwentistlerini nusgalaýar. Ellen White-yň ilkinji görnüşi onuň öz döwründen has beter biziň günümize degişlidir. Dünýäniň ahyrynda Ýedinji Gün Adwentistleri Gijäniň Ýarysyndaky Çagyryşyň ýagtysyny ret ederler. Gijäniň Ýarysyndaky Çagyryşyň ýagtysyna diňe şu taryhy düşünmek arkaly düşünip bolýar. Ilkinji lapykeçlik nädogry sebäpler bilen şol ýerde bolanlardan Millerit hereketini arassalady we halky olary Iň Mukaddes Ýere alyp barjak synag tejribesi üçin taýýarlady. Ilkinji lapykeçlige gelenler diňe 1844-nji ýylyň 22-nji oktýabryna garaşan ýagdaýlarynda mübärekdirler. Bu wagt Hudaý tarapyndan Onuň Iň Mukaddes Ýere ýygnajak bir halkyny emele getirmek üçin niýetlenendir. Gijäniň Ýarysyndaky Çagyryşy ret etmek we ýoldan gaçmak — bu bütin şu taryhy ret etmekdir.

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.

Uilýam Miller üç ýalňyşlyk etdi, biz bolsa hemişe üç synag bilen synalýarys. Onuň ilkinji ýalňyşlygy 1844-nji ýylyň dekabrynda Ýarygije Gykylygyny ret etmegi boldy. Ikinjisi, Hudaýa däl-de, adamlara gulak asmagy boldy; bu bolsa ony üçünji ýalňyşlygyna, ýagny Şenbe gününi ret etmegine alyp bardy. Dünýäniň ahyrynda Ýedinji gün Adventistleri, öz ýolbaşçylaryna gulak asýandyklary sebäpli, Ýarygije Gykylygynyň taryhyny we köne ýollara dolanmak çagyryşyny ret ederler. Şeýle etmek bilen, olar haýwanyň nyşanyna taýýar bolýarlar; bu bolsa Milleriň üç ädimli synag işini gaýtalamakdyr, ol hem olaryň Ýarygije Gykylygynyň habary we taryhy bilen nähili gatnaşykda bolýandyklaryndan başlanýar.

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.

Ilkinji lapykeçden ikinji lapykeçe çenli taryhy öz içine alýan diňe iki pygamberlik bar: 2300 gün (“Görüş gijä galsa-da, oňa garaş”) we 2520. 2520-ni ret etmek, Ýarygije Gykylygyny ret etmekdir. Ýarygije Gykylygyny ret etmek, aşakdaky zalym dünýä eltýän ýoldan gaçyp düşmekdir.

We will address this further in the next presentation.

Muny indiki çykyşda has giňişleýin serederis.

Back to Articles