The Spirit of Prophecy: The Midnight Cry | English and Javanese Stacked

A Word of Clarification

Sawijining Tembung Panjlèntrèhan

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.

Bubar iki kita wiwit nyawisake transkripsi Habakkuk’s Two Tables supaya bisa diterjemahaké menyang manéka basa sing kawakilan ing situs web kita. Tugas ngowahi sawijining pawartos lisan dadi pawartos tulisan iku luwih abot tinimbang sing bisa dimangertèni déning wong sing ora wanuh karo kabèh tata-lakuning pakaryan sing kudu diliwati kanggo ngowahi pawartos lisan dadi pawartos tulisan, bebarengan karo reribet-reribet sing mesthi ana nalika pungkasane materi kasebut kudu diterjemahaké menyang manéka basa ing situs web mau. Kita lagi waé miwiti nyunting salinan kang kapisan saka sangang puluh lima pawartos, lan aku nemokaké ana siji reribet manèh sing uga kudu kita liwati. Perkara iku magepokan karo perkembangan maju saka pekabaran iki wiwit taun 1989 nganti tekan sejarah kita saiki.

In the presentations of about fifteen years ago there were truths that were in their infant state of understanding. The first of those truths that I must clarify is the arrival of the second angel in Millerite history. I understood at that time that the second angel arrived when the Protestant churches began to close their doors against Miller’s presentation of the first angel’s message, in conjunction with the termination of the year 1843. William Miller worked upon a reckoning of time that he believed identified that the years of 1843 began on March 22, 1843 and ended on March 22, 1844. He had thought the three prophecies that ultimately were placed upon the two sacred charts would terminate in the year of 1843, and he believed that year ended on March 22, 1844. He was wrong on two points.

Ing paparan-paparan watara limalas taun kapungkur, ana bebener-bebener kang nalika iku isih ana ing tahap pambiyaran pangerten. Bebener kang kapisan saka antarané bebener-bebener mau sing kudu dakjelasaké yaiku tekane malaékat kapindho ing sajarah Millerit. Nalika iku aku mangertèni yèn malaékat kapindho teka nalika gréja-gréja Protestan wiwit nutup lawangé marang paparané Miller ngenani pekabaran malaékat kapisan, sesarengan karo pungkasaning taun 1843. William Miller makarya adhedhasar sawijining petungan wektu kang diyakininé nuduhaké yèn taun-taun 1843 diwiwiti tanggal 22 Maret 1843 lan dipungkasi tanggal 22 Maret 1844. Panjenengané ngira yèn telung ramalan kang ing pungkasané dipasang ana ing rong bagan suci iku bakal rampung ing taun 1843, lan panjenengané pracaya yèn taun iku rampung tanggal 22 Maret 1844. Panjenengané klèru ing rong prakara.

The three prophecies of the 1335 days of Daniel twelve, the 2520 years of the “seven times” of Leviticus twenty-six and the 2300 days of Daniel eight were understood by Miller to concluded in March of 1844. The Lord thereafter guided Samuel Snow to not only understand that the prophecies ended not in 1843, but 1844; but Snow also began to apply the Karite reckoning of time, that was not the time application Miller had been employing. Miller had been using the Rabbinic/equinox-based reckoning of time that based the year upon spring to spring.

Telung wangsit bab 1335 dina ing Daniel rolas, 2520 taun saka “pitu mangsa” ing Imamat rong puluh enem, lan 2300 dina ing Daniel wolu, dipunmangertosi déning Miller bilih rampungipun wonten ing wulan Maret taun 1844. Sawisé punika, Pangéran nuntun Samuel Snow supados boten namung mangertos bilih wangsit-wangsit punika boten rampung ing taun 1843, nanging ing taun 1844; nanging Snow ugi wiwit ngginakaken petungan wekdal Karait, ingkang sanès saking tetrapan wekdal ingkang sampun dipunginakaken déning Miller. Miller sampun ngginakaken petungan wekdal Rabinik adhedhasar ekuinoks, ingkang netepaken taun adhedhasar mangsa semi dumugi mangsa semi.

When we were presenting Habakkuk’s Two Tables, we had not understood this historical reality and were using Miller’s experience to mark March 22, 1844 as the arrival of the second and the beginning of the tarrying time. I understood, and still do that the arrival of that angel corresponded to when the Protestants rejected Miller’s message of the first angel, and the following passage was my point of reference.

Nalika kita nampilaké Rong Lohé Habakuk, kita durung mangertèni kasunyatan sajarah iki lan migunakaké pengalamané Miller kanggo nandhani tanggal 22 Maret 1844 minangka rawuhé malaékat kapindho lan wiwitané wektu tundha. Aku mangertèni, lan nganti saiki isih mangkono, yèn rawuhé malaékat iku cocog karo wektu nalika para Protestan nampik pesené Miller bab malaékat kapisan, lan pethikan ing ngisor iki dadi titik acuan kula.

“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.

“Ing sasi Juni, 1842, Pak Miller maringi rerangkening kuliah kaping kalih wonten ing gréja Casco Street ing Portland. Kawula ngraosaken punika minangka hak istiméwa ingkang ageng saged rawuh wonten ing kuliah-kuliah punika; awit kawula sampun katempuh déning pepalanging semangat, lan boten ngraosaken sampun siyap kanggé manggih Juruwilujeng kawula. Rerangkening kaping kalih punika nuwuhaken geger ing kitha punika langkung ageng tinimbang ingkang kapisan. Kanthi sawetawis pangecualian, warna-warni denominasi nutup lawanging gréja-gréjanipun tumrap Pak Miller. Kathah piwulang saking manéka mimbar ngupados mbabar kalepatan-kalepatan fanatik ingkang dipun tuduhaken dhateng sang pamicara; nanging wong kathah ingkang kanthi sumelang mirengaken sami rawuh wonten ing pasamuwanipun, lan kathah ing antawisipun boten saged mlebet ing griya punika. Para jamaah boten limrah meneng lan nggatèkaké kanthi temen.” 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.

Aku mangertèni yèn ditutupé lawang-lawang tumrap piwulangé Miller nandhani wiwitaning panolakan marang malaékat kang kapisan, lan selaras karo pangertené Miller bab petungan wektu adhedhasar Rabinik/ékuinoks, aku ngira yèn tanggal 22 Maret 1844 nandhani pungkasané 1843. Panyampaiané Miller ing Portland ing sasi Juni 1842 satemené minangka sawijining tenger dalan kang mratélakaké sawijining panolakan kang maju kanthi bertahap lan pungkasane rampung tanggal 18 April 1844, nanging nalika panyampaian-panyampaian iku dianakaké, aku durung ngenali panganggoné Samuel Snow marang petungan wektu miturut Karait.

In the first presentation we began to copy-edit I began to see that what was recorded at that time seems to contradict what we now teach. It does and it doesn’t. It is simply an emphasis upon the progressive arrival of the second angel, and also an illustration of the progressive unsealing of this message, as was the case also in Millerite history. This note of clarification should address those who have stumbled over our identification of April 19, 1844 as the first Millerite disappointment and what was taught in the past.

Ing presentasi kapisan sing wiwit dakgarap panyuntingan salinane, aku wiwit mangertèni yèn apa sing dicathet ing wektu kuwi katon kaya mbantah apa sing saiki kita ajarake. Ya mbantah lan uga ora. Iku mung minangka penekanan tumrap rawuhipun malaékat kapindho kanthi progresif, lan uga minangka pepindhan ngenani pambukakan segel pesen iki kanthi progresif, kaya dene ing sajarah Millerite uga mangkono. Cathetan panjlèntrèhan iki kuduné njawab wong-wong sing kesandhung déning identifikasi kita marang 19 April 1844 minangka kuciwane Millerite kang kapisan lan marang apa sing wis diwulangaké ing jaman biyèn.

“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.

“Piwulang kapisan lan kapindho wis diwènèhake ing taun 1843 lan 1844, lan saiki kita ana ing sangisoring pangumumaning piwulang katelu; nanging kateluné piwulang iku isih kudu diproklamasèkaké. Saiki iki padha wigatiné kaya biyèn, yèn piwulang-piwulang mau kudu diwedharaké manèh marang wong-wong kang nggolèki kayektèn. Lumantar pena lan swara kita kudu nyuwarakaké pangumuman iku, kanthi nedahaké runtutané, lan panyandhanganing ramalan-ramalan kang nuntun kita tekan piwulang malaékat katelu. Ora bakal ana piwulang katelu tanpa ana kang kapisan lan kang kapindho. Piwulang-piwulang iki kudu kita wartakaké marang jagad lumantar terbitan-terbitan lan khotbah-khotbah, kanthi nedahaké sajroning runtutan sajarah ramalan prakara-prakara kang wis kelakon lan prakara-prakara kang bakal kelakon.” Selected Messages, buku 2, 104.

Habakkuk's Two Tables 1 of 95

Loro Tabelé Habakuk 1 saka 95

Introduction to Habakkuk's Two Tables and the Midnight Cry

Pambuka tumrap Loro Lohé Habakuk lan Pamecut Wengi Tengah wengi

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.

Ing seri iki, kita bakal nliti rong tabel Habakuk—Bagan 1843 lan 1850—sajroning wektu sing luwih dawa. Kita bakal miwiti kanthi mapanaké Midhnight Cry ing panggonané. Kaya sing wis kasebut, akèh saka pemaparan wiwitan iki bakal dadi tinjauan tumrap wong-wong sing wis akrab karo pesen iki, nanging awit kita lagi nyawisaké sawijining seri sing bisa disinaoni déning wong-wong sing durung wanuh karo pesen iki, kita kudu ngaturaké sawetara gagasan dhasar kanggo wong-wong mau. Kita bakal miwiti nganggo Midhnight Cry, kanthi mratélakaké sawijining aspek sing kapanggih ana ing wahyu pisanan Ellen White. Ayo kita maca paragraf kapisan saka Christian Experience and Teachings, kaca 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."

Ora suwé sawisé lumakuné wektu ing taun 1844, wahyu kawula ing ngarsanipun tiyang kathah kapisan kaparingaken dhateng kawula. Kawula saweg ngunjungi Ibu Haines ing Portland, Maine, satunggaling sadèrèk ingkang kinasih wonten ing Kristus, ingkang manahipun kaiket kaliyan manah kawula. Kawula gangsal tiyang, sadaya wanita, sami sujud ndedonga kanthi meneng wonten ing misbyah kulawarga. Nalika kawula saweg ndedonga, panguwaosipun Gusti Allah tumurun dhateng kawula kados ingkang dereng naté kawula alami sadèrèngipun.

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.

Lima wanita iki, kang atiné kaiket rapet karo Sister White, ora nentang pratandha apa waé saka kakuwasané Gusti Allah. Wigatiné, kabèh iku wanita, minangka pralambang pasamuwan, lan cacahé ana lima, kang bisa katitik minangka limang prawan kang wicaksana. Iki mung satunggaling pangamatan.

"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."

Aku kados-kados kaubengan pepadhang lan kaangkat saya nginggil saya nginggil saking bumi. Aku noleh ngupados umat advent wonten ing donya, nanging boten saged manggihaken piyambakipun, nalika wonten swanten ngandika dhateng aku, “Delengen malih lan delengen sethithik langkung inggil.” Nalika punika, aku ngangkat paningal lan ningali satunggaling margi ingkang lurus lan sempit, kaangkat inggil ngungkuli donya. Ing margi punika, umat Advent sami lumampah tumuju dhateng kutha, ingkang wonten ing pucuk tebihing margi punika. Wonten pepadhang padhang kasade ing wingkingipun ing wiwitaning margi, ingkang malaekat ngandikakaken dhateng aku bilih punika inggih Pambengok Tengah Wengi. Pepadhang punika sumunar sadawaning margi lan maringi pepadhang tumrap sikilipun supados sami boten kesandhung. Manawi paningalipun tetep kaarahaken dhateng Gusti Yesus, ingkang wonten pas ana ing ngajengipun, nuntun piyambakipun dhateng kutha, piyambakipun lestantun. Nanging boten dangu lajeng wonten sawetawis ingkang kesel lan ngandika bilih kutha punika taksih tebih sanget, lan piyambakipun ngarep-arep sampun mlebet ing ngriku sadèrèngipun. Lajeng Gusti Yesus maringi panglipur dhateng piyambakipun kanthi ngangkat asta tengenipun ingkang mulya, lan saking astanipun medal pepadhang ingkang ngibar ngungkuli golongan advent, sarta piyambakipun sami sesorah, “Alleluia!” Liyanipun kanthi sembrana nyelaki pepadhang ingkang wonten ing wingkingipun lan ngandika bilih sanès Allah ingkang sampun nuntun piyambakipun medal ngantos tebih mekaten. Pepadhang ing wingkingipun punika lajeng kapatèn, nilaraken sikilipun wonten ing pepeteng sampurna, lan piyambakipun kesandhung sarta kecalan pratandha lan Gusti Yesus, banjur ambruk saking margi tumurun dhateng donya ingkang peteng lan duraka wonten ing ngandhap.

William Miller and the Midnight Cry

William Miller lan Pambengoking Tengah Wengi Ing piwulang babagan Matius 25, Kristus nyariosaken bilih sadurunge rawuhipun Gusti piyambak, badhé wonten swanten panguwuh: “Lah, pangantèn lanang teka; metua padha nampani Panjenengané.” Mangkono uga kedadosanipun. Ing mangsa panas taun 1844, para pitados nyumurupi bilih wektu pungkasaning 2300 dinten badhé tiba ing mangsa gugur taun punika, banjur panguwuh “Lah, pangantèn lanang teka” nyebar kanthi kakuwatan ing saindenging tanah. William Miller lan para kanca-kancanipun ing salumahing New England, New York, lan negara-negara liya sampun lawas martakaken bilih Kristus badhé enggal rawuh. Nanging ing wiwitan, piyambakipun ngira bilih rawuhipun badhé dumadi ing mangsa semi taun 1844. Nalika wekdal punika liwati, tanpa Gusti rawuh, kathah tiyang ngraos kuciwa sanget. Nanging para pitados sing setya boten nilar pitadosipun. Kanthi nyinaoni Kitab Suci kanthi luwih jero, piyambakipun manggih bilih titikan wekdal nubuatan punika boten pungkasan ing mangsa semi, nanging ing dinten kaping sepuluh sasi kapitu miturut petungan Yahudi, ing mangsa gugur. Pramila swanten panguwuh mau munggah kanthi cetha lan kuwat: “Lah, pangantèn lanang teka.” Gerakan punika boten gumantung ing kasenengan manungsa utawa pambujukan emosional. Gerakan punika metu saking panaliten serius tumrap Sabda Allah. Para ingkang nampi pesen punika ngrasakaken bilih Gusti Allah piyambak makarya ing antawisipun piyambakipun. Minangka ing pasemon babagan para prawan, wonten golongan sing wicaksana lan wonten sing bodho. Kabeh turu nalika pangantèn lanang katingal telat, nanging ing tengah wengi kababar panguwuh. Mangkono uga ing mangsa panas taun 1844, nalika akeh wong sami kendhat lan bingung, pesen punika marakaken para pitados supados siyaga. Pambengoking tengah wengi punika marakaken ati ewonan jiwa. Pesen punika sumebar saking kutha dhateng kutha, saking désa dhateng désa, lan dhateng papan-papan adoh ing padesan. Pesen punika ngrambah manah rakyat kanthi kakuwatan kang ngyakinaken. Fanatisme sirna ing sangajenging pesen punika, kados embun-enjing sirna nalika kasorot srengéngé munggah. Para pitados ninggalaken mamang lan kebingunganipun, lan pangarep-arep sarta wani marakaken manahipun. Pakaryan punika bebas saking perkara-perkara kang lumrahipun ndherek ing pakaryan agami sing nggegirisi ati manungsa. Pesen punika katandhananipun ora nganggo panguwuh emosional sing rame, nanging kanthi andhap asor, kanthi khusuk, lan kanthi kakuwataning Roh Allah. Wong-wong sing nampi pesen punika nyedhaki Gusti kanthi andhap-asor, pasa, lan pandonga. Ana pamariksaning manah kang jero, pangakèn dosa, lan nyingkiraken katresnan marang jagad. Wong-wong mau ngraosaken bilih piyambakipun kedah nyawisaken dhiri kanggo ngadeg ing ngarsaning Putraning Manungsa. Ing saben panggenan wonten pasrah diri marang Gusti Allah lan damai kang suci tumurun ing manah. Wong-wong sing nglawan pakaryan punika asring dipun pengaruh déning raos wedi utawa kapentingan donya; nanging para sing melu pakaryan mau nyumurupi bilih pakaryan punika asale saka swarga. Kados panguwuh nalika tengah wengi ing pasemon, pesen punika boten tahan suwe. Nanging pesen punika nindakaken pakaryan kang sampun kapesthèkaké. Pesen punika nguji manah. Pesen punika nuwuhaken pengabdian sing katulusanipun jero lan langgeng. Pesen punika marakaken para suci supaya ngangkat sirahipun kanthi bungah, awit panebusanipun sampun nyedhak. Gusti mimpin umatipun lumantar Gerakan Advent Agung. Tanganing Panjenengané wonten ing pakaryan punika, lan Panjenengané boten nglilani pakaryan punika pungkasan wonten ing pepeteng lan kuciwa tanpa maringi pepadhang tumrap wong-wong sing gumantung marang Panjenengané. Sanadyan kathah wong nilar pitadosipun sawisé Kuciwa Agung, William Miller tetep andhap-asor lan ngendelaken pangaksamaning Gusti Allah. Piyambakipun rumiyin sampun dipun sepelekaken déning donya, dipun asoraken déning pakempalan agami, lan dipun ringkihaken déning umur lan mlarat; nanging piyambakipun tetep mantep ing kasetyan dhateng pakaryan sing sampun dipun dhawuhaken Gusti marang piyambakipun. William Miller boten nate ngaku sampun nampani pepadhang sampurna tumrap saben rinci nubuatan. Piyambakipun namung minangka piranti ing astaning Gusti Allah kanggo ngarahake manah manungsa marang rawuhipun Kristus lan kabutuhan supaya nyawisaken urip kang suci. Kados para Reformator lan tiyang-tiyang liya sing dipun ginakaken Gusti Allah, piyambakipun boten mangertos sadaya asil pakaryanipun piyambak nalika makarya. Nanging piyambakipun pitados bilih Gusti sampun mimpin piyambakipun. Lelampahanipun wonten ing pasinaon, nyoba, kuciwo, lan iman tetep dados piwulang tumrap pasamuwan ing mangsa-mangsa pungkasan.

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.

Ing paparan kapisan iki, sawisé netepaké sawetara pokok, kita bakal ngrembug Konferènsi Adventis ing Low Hampton ing sasi Désèmber 1844. Ing konferènsi iki, sawetara wong Millerit padha nglumpuk, lan William Miller nulak pangerten bab Panggilan Tengah Wengi. Logika ing kéné yaiku yèn sesanti iki, sanadyan kagungané kita kabèh, mligi katujokaké marang 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.

Ing sasi kang padha iku, William Miller nolak pepadhang ing wingkingé—Pangluhuring Tenga Wengi—kang bakal njalari dhèwèké tiba saka dalan menyang jagad duraka ing ngisor. Kita bakal nliti teges lan akibat saka prakara iki. Bukti sajarah nedahaké yèn para Millerit kabèh precaya yèn wong-wong mau lagi nggenepi pasemon bab sepuluh prawan; prakara iku wis dadi kawruh umum ana ing antarané wong-wong mau. Kita bakal nedahaké yèn William Miller nduwèni pangerten bab apa iku Pangluhuring Tenga Wengi. Miller precaya yèn Pangluhuring Tenga Wengi iku pesen bab jam pangadilan saka Daniel 8:14 lan Wahyu 14:6-9. Dhèwèké precaya yèn pesen kang wiwit dipratelakaké déning dhèwèké ing wiwitan taun 1830-an iku Pangluhuring Tenga Wengi, “Lah, pengantèn lanang teka,” lan yèn Gusti Yésus lagi rawuh marang jagad iki minangka pengantèn lanang.

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.

Kanggo sapérangan gedhé sajarah Millerite, wong-wong mau pracaya yèn dhèwèké lagi netepi pasemon bab sepuluh prawan, nanging wong-wong mau ngira yèn Pambengok ing Tengah Wengi iku njlèntrèhaké pekabaran sing wis padha dipratélakaké déning dhèwèké. Nanging, ing mangsa panas taun 1844, tuwuh pangerten anyar lan bener: yèn Pambengok ing Tengah Wengi iku gerakan Sasi Kaping Pitu, kanthi pangarep-arep yèn Gusti Yésus bakal rawuh ing dina kaping sepuluh sasi kaping pitu. Iku Pambengok ing Tengah Wengi kang sejati. Nalika Miller nampik Pambengok ing Tengah Wengi kang sejati ing Désèmber 1844, dhèwèké saèstu lagi nampik sajarah mangsa panas taun 1844 lan bali menyang pandhangané sing luwih dhisik, yaiku yèn iku mung pekabaran umum wiwit taun-taun 1830-an. Mangertèni dinamika Pambengok ing Tengah Wengi iku wigati banget. Manawa panjenengan ora mangertèni 2520 kaya dene para Millerite mangertèni, panjenengan ora bisa mangertèni Pambengok ing Tengah Wengi. Manawa panjenengan ora bisa mangertèni Pambengok ing Tengah Wengi kaya dene para Millerite mangertèni, panjenengan bakal tiba saka dalan menyang donya duraka ing ngisor.

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.

Ing pawiyatan punika, kita badhé miwiti kanthi sawenèh bebener ing bagan ingkang sacara kabuka katampik déning Adventisme ing jaman samenika. Biblical Research Institute saking Seventh-day Adventist Church lan sapérangan ageng para teolog Adventis nampik 2520. Bab punika badhé kita rembag miturut Alkitab nalika kita nerusaké, nanging ing wiwitan kita badhé nedahaké bilih Ellen White kanthi saèstu maringi panyengkuyung pepak dhateng 2520. Institut punika lan sapérangan ageng para teolog ugi nampik pangertosan para perintis bab Daily. Kita badhé nedahaké bilih nampik pangertosan para perintis bilih Daily punika kapirènan, ateges nampik Rohing Ramalan. Institut punika ugi kanthi umum nampik pangertosan para perintis bab kalasangka—Kalasangka Kaping Gangsal lan Kalasangka Kaping Nem. Kita badhé miwiti kanthi nedahaké bilih nampik pangertosan para perintis bab kalasangka punika ateges nampik Rohing Ramalan.

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.

Saiki, akèh wong Adventis, paling becik mung samar-samar pangertené ngenani 1290 lan 1335. Tanpa pangerten para pionir babagan 1335, ora ana dhasar alkitabiah kanggo netepaké wektu tundha sing diwiwiti tanggal 22 Maret 1844. Tanpa mangertèni wektu tundha, wong ora bisa nangkep dinamika saka Panguwuh Tengah Wengi. Tanpa mangertèni Panguwuh Tengah Wengi, wong bakal tiba saka dalan menyang donya ala ing ngisor. Kita bakal nuduhaké kayektèn-kayektèn iki ing bagan miturut paneguhan cetha saka Roh Wangsit, banjur mbedhahé saka Sabda Allah. Nanging dhisik, kita kudu ndeleng apa sing ngubengi sajarah kaum Millerit lan apa sing ngasilaké Panguwuh Tengah Wengi.

Millerite History and the Arrival of the First Angel

Sajarah Millerite lan Tekaning Malaékat Kang Sepisan

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.

Kita miwiti kanthi nyakup Uriah Smith saka Thoughts on Daniel and Revelation, kaca 521, kanggo nuduhake sajarah Millerit lan ngrembug taun 1798. Uriah Smith nulis, “Kronologi saka prastawa-prastawa ing Wahyu 10 luwih diteguhake manèh déning kasunyatan yèn malaékat iki padha karo malaékat kapisan ing Wahyu 14.” Ing Wahyu 10, ana sawijining malaékat kang gagah prakosa mudhun saka swarga karo sawijining kitab cilik kang kabukak ana ing tangané. Ellen White maringi katrangan marang kita yèn malaékat kang gagah prakosa iki yaiku Yesus Kristus, lan kitab cilik iku yaiku Kitab Daniel. Ing pungkasaning pasal sepuluh, Yohanes didhawuhi mangan kitab cilik iku, kang bakal legi ana ing cangkemé lan pait ana ing wetengé. Yohanes makili sajarah Millerit, ing ngendi piwulang Daniel iku legi nanging nuntun marang kuciwa kang pait. Malaékat kang gagah prakosa ing Wahyu 10, miturut para perintis, yaiku malaékat kapisan ing Wahyu 14—iku malaékat kang padha.

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.

Asring kita ora nglampahi akèh wekdal kanggo kanthi cetha netepaké bab para malaékat iki ing kitab Wahyu, nanging mesthiné kita kudu mangkono. Malaékat kang prakosa ing Wahyu 10 iku uga malaékat kang miturut kapitadosanipun William Miller lagi nggenepi Pambengok Tengah Wengi kanthi ngrampungaké pakaryan malaékat kapisan ing Wahyu 14: “Wedia marang Allah lan mènèhana kamulyan marang Panjenengané, awit wis rawuh wektu pangadilané.” Wektu pangadilané iku ngarujuk marang Daniel 8:14. Para malaékat iki nandhakaké pérangan-pérangan kang béda saka pakaryan kang wis katindakaké.

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.

Mbalik maneh marang Uriah Smith: “Kronologi saka kedadeyan-kedadeyan ing Wahyu 10 luwih diteguhaké manèh déning kasunyatan yèn malaékat iki padha karo malaékat kapisan ing Wahyu 14.” Panjenengané nerangaké apa sing ngiket wong-wong mau dadi siji: loro-loroné nduwèni pawarta mirunggan kanggo diumumaké, loro-loroné ngucapaké pangumumané kanthi swara sora, loro-loroné migunakaké basa kang padha gegayutan karo Sang Nitahaké, lan loro-loroné mratélakaké wektu—sing siji sumpah yèn wektu ora bakal ana manèh, lan sing sijiné mratélakaké yèn wis tekan wektuné pangadilané Allah. Pawarta ing Wahyu 14:6 mapan ing sisih iki saka wiwitané mangsa wekasan.

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 nyatakake bilih wekdal pungkasan punika taun 1798, lan pekabaran Wahyu 14 rawuh sasampunipun punika. Panjenenganipun nyerat, ‘Nanging pekabaran Wahyu 14:6 punika mapan ing sisih sawegipun wiwitaning wekdal pungkasan. Punika minangka sawijining pawartos bilih jam pangadilanipun Allah sampun dumugi, lan mila kedah gadhah panrapanipun ing generasi pungkasan. Paulus boten martosaken bilih jam pangadilan sampun dumugi. Luther lan para mitra karyanipun ugi boten martosaken punika. Paulus nerangake bab sawijining pangadilan ingkang badhe rawuh, ing mangsa ngajeng ingkang dereng winates, lan Luther netepake punika kirang langkung taksih telung atus taun malih saking jamannipun. Kajawi punika, Paulus paring pepeling dhateng pasamuwan supados boten nampi martosaken ingkang mekaten, bilih jam pangadilanipun Allah sampun dumugi, ngantos dumugi sawijining wekdal tartamtu.’ Ing 2 Tesalonika 2:1-3, Paulus ngandika bilih dintenipun Kristus boten sampun caket sadèrèngipun panebang saking iman punika dumugi rumiyin lan manungsa dosa punika kapratelakaken. Paulus nepangake manungsa dosa punika, sungu alit, kapausan, lan nglimputi kanthi pepeling sakathahing mangsa kaluhuran kakuwasanipun, ingkang lumampah 1260 taun, lan pungkasanipun taun 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.

Ing taun 1798, larangan kanggo martakaké dina Sang Kristus wis cedhak mandheg. Wektuné wekasan wiwit kawiwitan, lan segel mau dicopot saka kitab cilik iku. Wiwit wektu iku, malaekat ing Wahyu 14 wis maju. Uriah Smith ngandika, “Yèn kowé gelem ndeleng iku,” wiwit taun 1798, pawarta malaekat kapisan wis maju. Ing taun 1798, malaekat kapisan saka Wahyu 14 rawuh ing sajarah—iki pangerten para perintis. Wiwit wektu iku, malaekat ing Wahyu 14 wis martakaké yèn wis tumeka jam pangadilané Allah, lan malaekat ing bab sepuluh wis jumeneng ing segara lan ing dharatan, sumpah yèn wektu ora ana manèh. Jati diri wong loro iku ora kena diragukaké. Kabèh argumentasi sing netepaké panggonané siji uga sah tumrap sijiné. Generasi saiki lagi nyeksèni kaleksanané loro ramalan iki. Ing pamartakan bab rawuhé Gusti, mligi wiwit taun 1840 tekan 1844, wiwité kaleksanané kanthi pepak lan rinci.

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 nandhani taun 1840 lan 1844 gegayutan karo malaékat kapisan ing Wahyu 14 sing rawuh ing taun 1798, nanging dhèwèké uga nandhani malaékat kapisan ing taun 1840, nalika pawarta iku diwènèhi kakuwatan. Ing pamedharing prakara rawuhipun Gusti, mliginipun wiwit taun 1840 nganti 1844, wiwit kaleksanan kanthi jangkep. Panggonané malaékat mau kanthi sikil siji ana ing segara lan sijiné ana ing dharatan nedahaké ambaning wewengkon pamedharané. Pawarta iku bakal nyabrang samodra lan sumebar menyang manéka bangsa, lan pancèn pawarta rawuhipun Gusti mau tekan ing saben papan misi ing saindenging jagad. Wiwit taun 1840, pawarta malaékat kapisan, miturut Ellen White, digawa menyang saben papan misi ing saindenging jagad. Iki kaleksanan nalika prinsip taun-dina ing wangsit Kitab Suci dikukuhaké lumantar ambruké Kakaisaran Ottoman. Ing wekdal punika kita boten rembag rincianipun, nanging namung nyawisaken landhesan tumrap sajarah Millerite lan dinamika Pambengok Tengah Wengi.

Key Historical Events: 1833 and the Falling of the Stars

Prastawa-prastawa Historis Wigati: 1833 lan Rubuhipun Lintang-lintang

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.'

Ing taun 1833, lintang-lintang padha tiba. Ellen White maringi katrangan ing The Great Controversy, kaca 333: “Ing taun 1833, rong taun sawisé Miller wiwit nyawisaké ing ngarepé umum bukti-bukti bab rawuhipun Kristus sing enggal, pratandha sing pungkasan muncul, yaiku kang wis dijanjèkaké déning Sang Juruwilujeng minangka tandha rawuhipun kang kaping pindho. Pangandikané Gusti Yesus: ‘Lintang-lintang bakal padha tiba saka ing langit.’ Matius 24:29. Lan Yokanan ing Kitab Wahyu nyatakaké, nalika panjenengané ndeleng ing sesanti pemandhangan-pemandhangan kang bakal ndhisiki dinané Gusti Allah: ‘Lintang-lintang ing langit padha tumiba ing bumi, kaya wit anjir nguntalaké woh-wohé anjir sing durung mateng, nalika diguncang déning angin gedhé.’ Wahyu 6:13. Ramalan iki nampa kasampurnan kang cetha lan nggumunaké ana ing udan meteor gedhé tanggal 13 November 1833.”

William Miller's testimony recounts: 'On Saturday after breakfast—in the summer of 1833, I sat down at my desk to examine some point, and as I rose to go out to work, it came home to me with more force than ever, "Go and tell it to the world." The impression was so sudden and came with such force that I settled down into my chair saying, "I can't go, Lord." "Why not?" seemed to be the response, and then all my excuses came up, my want of ability, but my distress became so great I entered into a solemn covenant with God that if He would open the way, I would go and perform my duty to the world. "What do you mean by opening the way?" seemed to come to me. Why, said I, if I should have an invitation to speak publicly in any place, I will go and tell them what I find in the Bible about the Lord's coming. Instantly all my burden was gone. And I rejoiced that I should not probably be thus called upon, for I'd never had such an invitation, my trials were not known, and I had but little expectation of being invited to any field of labor. In about a half an hour from this time, before I'd left the room, a son of Mr. Guilford of Dresden, about sixteen miles from my residence, came in and said that his father had sent for me and wished me to go home with him, supposing that he'd wish to see me on some business. I asked him what he wanted. He replied that there was to be no preaching in their church the next day, and his father wished to have me come and talk to the people on the subject of the Lord's coming. I was immediately angry with myself for having made the covenant I had. I rebelled at once against the Lord and determined not to go. I left the boy without giving him any answer and retired in great distress to a grove nearby. Then I struggled with the Lord for about an hour, endeavoring to release myself from the covenant I had made with him, but I could get no relief. It was impressed upon my conscience, "Will you make a covenant with God and break it so soon?" and the exceeding sinfulness of thus doing overwhelmed me. I finally submitted and promised the Lord that if He would sustain me, I would go, trusting in Him to give me grace and ability to perform all He should require of me. I returned to the house and found the boy still waiting. He remained till after dinner, and I returned with him to Dresden.' This is how Miller, in the summer of 1833, began to publicly present the message. In December 1833, the falling of the stars added solemnity to his message.

Paseksèné William Miller nyaritakaké mangkéné: “Ing dina Setu sawisé sarapan—ing mangsa panas taun 1833, aku lungguh ana ing méjaku kanggo nliti sawatara perkara, lan nalika aku ngadeg arep metu nyambut gawé, prakara iku nyratani atiku kanthi kakuwatan luwih gedhé tinimbang tau sadurungé, ‘Lungaa lan wartakna iki marang donya.’ Kesan iku dumadakan banget lan tekané kanthi kakuwatan mangkono, nganti aku ambruk manèh ing kursiku karo matur, ‘Aku ora bisa lunga, Dhuh Gusti.’ ‘Yagéné ora?’ kaya-kaya mangkono wangsulané, lan banjur kabèh alesan pamelaku padha muncal, ya iku kurangé kabisan ing awakku; nanging kasangsaranku saya nggegirisi, nganti aku banjur nglakoni prajanjian kang khidmat karo Gusti Allah, yèn Panjenengané kersa mbukak dalan, aku bakal lunga lan nindakaké kuwajibanku marang donya. ‘Apa kang kokkarepaké kanthi mbukak dalan?’ kaya-kaya pitakon iku tumuju marang aku. Inggih, kandhaku, manawa aku nampa undhangan kanggo matur ing ngarepé umum ing panggonan endi waé, aku bakal lunga lan ngandhakaké marang wong-wong apa kang daktemokaké ing Kitab Suci bab rawuhipun Gusti. Sanalika kabèh aboting atiku sirna. Lan aku bungah yèn mesthiné aku ora bakal katimbali mangkono, awit aku durung tau nampa undhangan kaya mangkono; pergumulanku ora dimangertèni wong, lan aku mung nduwèni pangarep-arep sithik banget manawa aku bakal diundang menyang sawijiné paladosan. Watara setengah jam sawisé iku, sadurungé aku metu saka kamar, ana putrané Bapak Guilford saka Dresden, kira-kira nembelas mil saka papan panggonanku, mlebu lan matur yèn bapaké ngutus dhèwèké kanggo njaluk aku lan kepéngin aku mulih bebarengan karo dhèwèké, amarga aku ngira mesthi ana prakara tartamtu kang arep dirembug. Aku takon apa kang dikarepaké. Dhèwèké mangsuli yèn sesuk ora ana khotbah ing grejané, lan bapaké péngin supaya aku teka lan guneman marang wong-wong bab prakara rawuhipun Gusti. Sanalika aku nesu marang awakku dhéwé awit wis gawé prajanjian mau. Ing wektu iku uga aku mbrontak marang Gusti lan mutusaké ora arep lunga. Aku ninggal bocah iku tanpa maringi wangsulan apa-apa lan banjur nyepi kanthi kasusahan gedhé menyang sawijiné alas cilik ing sacedhaké. Ing kono aku gumulat karo Gusti watara sajam, nyoba mbébasaké awakku saka prajanjian kang wus dakgawé karo Panjenengané, nanging aku ora oleh pepadhang. Iku ditekanaké ing atiné nuraniku, ‘Apa kowé arep gawé prajanjian karo Gusti Allah banjur enggal-enggal koklanggar?’ lan dosané kang ngluwihi katitahing ala saka tumindak mangkono nglimputi aku. Ing pungkasané aku nyerah lan janji marang Gusti yèn Panjenengané kersa nguwatké aku, aku bakal lunga, precaya marang Panjenengané supaya maringi sih-rahmat lan kabisan kanggo nindakaké samubarang kang bakal dipréntahaké marang aku. Aku bali menyang omah lan nemu bocah iku isih ngentèni. Dhèwèké tetep ana ing kono nganti sawisé mangan awan, lan aku banjur bali bebarengan karo dhèwèké menyang Dresden.” Mangkéné carané Miller, ing mangsa panas taun 1833, miwiti mranata pesen iku ana ing ngarepé umum. Ing sasi Désèmber 1833, lintangé padha rontok nambahi kasakralan marang pesené.

1840: The Fulfillment of Prophecy and the Ottoman Empire

1840: Kasampurnaning Ramalan lan Kakaisaran Ottoman

In 1840, Ellen White comments on a remarkable fulfillment of prophecy. This passage is often controverted in the Spirit of Prophecy, with some arguing that Uriah Smith inserted it into The Great Controversy, but these arguments are unfounded. She is speaking about the sequence of prophetic fulfillment's leading up to 1840, including the falling of the stars and the Dark Day. She writes, 'In the year 1840, another remarkable fulfillment of prophecy excited widespread interest.'

Ing taun 1840, Ellen White maringi komentar ngenani sawijining penggenapan wangsit sing nggumunake. Pethikan iki asring diperdebatake sajroning Roh Ramalan, ana sawatara wong kang mbantah manawa Uriah Smith nyelukake pethikan iki menyang The Great Controversy, nanging bantahan-bantahan kasebut ora dhasar. Dheweke lagi ngandharake bab runtutan penggenapan wangsit kang nuntun marang taun 1840, kalebu rubuhe lintang-lintang lan Dina Pepeteng. Dheweke nulis, “Ing taun 1840, sawijining penggenapan wangsit liyane kang nggumunake nuwuhake minat kang nyebar amba.”

She refers to biblical prophecy, not merely a human prediction by Josiah Litch. Two years before, Josiah Litch, a leading minister preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown on August 11, 1840. At the specified time, Turkey, through her ambassadors, accepted the protection of the Allied Powers of Europe and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the Advent movement. Men of learning and position united with Miller in preaching and publishing his views, and from 1840 to 1844, the work rapidly extended.

Dhèwèké ngrujuk marang ramalan Kitab Suci, dudu mung prakiraan manungsa déning Josiah Litch. Rong taun sadurungé, Josiah Litch, sawijining pelayan utama sing martakaké rawuhipun Kristus kaping kalih, nerbitaké sawijining panerang babagan Wahyu 9, kanthi ngramal rubuhé Kakaisaran Ottoman. Miturut petungané, kakuwatan iki bakal ditumpes ing tanggal 11 Agustus 1840. Ing wektu sing wis ditemtokaké iku, Turki, lumantar para duta besarné, nampi pangayoman saka Kakuwatan Sekutu Éropah lan kanthi mangkono nyélakaké dhiriné ana ing sangisoré pangwasané bangsa-bangsa Kristen. Kedadéan iku kalaksanan kanthi pas cocog karo ramalan mau. Bareng prakara iku kawruhan, wong akèh padha yakin marang beneré paugeran-paugeran panafsiran ramalan sing dianut déning Miller lan para mitrané, lan sawijining daya panggugah sing nggumunaké kaparingaké marang gerakan Advent. Wong-wong kang sinau lan kang nduwèni kalungguhan banjur manunggal karo Miller ing martakaké lan nerbitaké pamawas-pamawasé, lan wiwit taun 1840 tekan 1844, pakaryan iku saya ngrembaka kanthi rikat.

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 sampun ngandharaken dhateng kita bilih malaékat kapisan saking Wahyu 14 rawuh ing taun 1798, nanging punika malaékat ingkang sami kaliyan malaékat ing Wahyu 10. Ing Wahyu 10, Yohanes dipun dhawuhi supados njupuk kitab alit punika saking astanipun malaékat wau lan dipun pangan, lan punika badhé dados legi ing cangkemipun. Piwulang Millerite dados legi ing tanggal 11 Agustus 1840, sasampunipun kalih taun mratélakaken ambrukipun Kakaisaran Ottoman adhedhasar asas dinten-taun ing ramalan Kitab Suci. Nalika prastawa punika kaleksanan kanthi persis, piwulang ingkang sampun dipun wartakaken déning piyambakipun dados legi ing cangkemipun.

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.

Ing tanggal 11 Agustus 1840, pesen mau dadi legi ana ing cangkeme. Yokanan didhawuhi njupuk kitab cilik saka tanganing malaekat sing wus tumurun. Malaekat mau tumurun ing tanggal 11 Agustus 1840, lan malaekat ing Wahyu 10 iki padha karo malaekat kapisan ing Wahyu 14. Malaekat ing Wahyu 14 rawuh ing taun 1798 nalika wekasaning jaman, nanging pesené kaparingi kakuwatan ing taun 1840. Ellen White ngandika bilih nalika prastawa mau wus kawentar, wong akèh padha kapracayan bab kabeneran prinsip-prinsip panfsiran nabi sing dianut déning Miller lan para mitrané. Wiwit taun 1930-an, diwiwiti ing taun 1919 nanging mligi ing taun 1930-an, Adventisme wis nampik paugeran-paugeran panfsiran nabi sing dianut déning Miller lan para mitrané—paugeran-paugeran iku yaiku metode proof text ing panaliten Kitab Suci.

The 1843 Chart and the Tarrying Time

Bagan 1843 lan Wektu Nglentrehake Tundha

The next waymark in history is the 1843 chart, produced in May 1842. Ellen White says, 'I have seen that the 1843 chart was directed by the hand of the Lord and that it should not be altered, that the figures were as He wanted them, and that His hand was over and hid a mistake in some of the figures so that none could see it until His hand was removed.' This chart is a prophetic waymark, produced in May 1842. In June 1842, the Protestant churches closed their doors and the second angel arrives.

Tenger pratandha sabanjuré ing sajarah yaiku bagan 1843, sing digawé ing sasi Mei 1842. Ellen White ngandika, “Aku wis weruh yèn bagan 1843 iku dipimpin déning astaé Gusti lan yèn iku ora kena diowahi, yèn angka-angka iku kaya sing dikersakaké déning Panjenengané, lan yèn asta-Né ana ing sadhuwuré lan ndhelikaké sawijining kaluputan ing sawetara angka, supaya ora ana wong siji waé bisa weruh nganti asta-Né disingkiraké.” Bagan iki minangka tenger pratandha profetik, sing digawé ing sasi Mei 1842. Ing Juni 1842, gréja-gréja Protestan nutup lawangé lan malaékat kapindho rawuh.

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.

Saka *Testimonies*, jilid siji, kaca 21: “Ing wulan Juni taun 1842, Pak Miller maringi rerangkening kuliah kapindhoné ana ing Greja Casco Street, Portland, Maine. Kanthi sawatara pangecualian, manéka denominasi nutup lawanging grejané tumrap Pak Miller.” Ellen White ngandhani kita yèn minangka wong Kristen Advent dina kapitu, kita kudu sinau nalar saka sebab tumuju marang akibat. Sebab kang ndadèkaké greja-greja Protestan nutup lawangé yaiku dipunwedharaké bagan iki. Nalika bagan iku dipunwedharaké ing sasi Mei, greja-greja Protestan netepaké yèn para Millerit iku fanatik kang kesasar.

The first disappointment is next. From The Great Controversy, page 393: 'As early as 1842, the direction given in this prophecy to write the vision and make it plain upon tables, that he may run that readeth it, had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and Revelation.' Charles Fitch, who died just before the Great Disappointment of October 22, 1844, was used by the Lord in this history. He prepared the chart, which was published in May 1842.

Kuciwane kapisan salajengipun. Saking *The Great Controversy*, kaca 393: “Wiwit awal taun 1842, pituduh ing wangsit punika supados nulis wahyu punika lan damel cetha wonten ing lempeng-lempeng, supados sing maca saged mlayu, sampun maringi pamrayogi dhateng Charles Fitch kanggé nyawisaken satunggaling bagan kenabian kanggé njlentrehaken wahyu-wahyu Daniel lan Wahyu.” Charles Fitch, ingkang seda sadèrèngipun Kuciwane Ageng tanggal 22 Oktober 1844, sampun kaginakaken déning Gusti wonten ing sajarah punika. Panjenenganipun nyawisaken bagan punika, ingkang lajeng kapacak ing wulan Mei 1842.

The publication of this chart was regarded as a fulfillment of the command of Habakkuk. No one, however, noticed an apparent delay in the accomplishment of the vision. A tarrying time is presented in the same prophecy. After the disappointment, this scripture appeared significant: 'The vision is yet for an appointed time, but at the end it shall speak and not lie, though it tarry, wait for it, because it will surely come, it will not tarry. The just shall live by faith.' The tarrying time is the first disappointment, which comes on March 22, 1844. The Millerites were predicting the end of the world in 1843, using the biblical reckoning of time. When the Lord had not come by then, the first disappointment set in on March 22, 1844. That is the tarrying time.

Panyebaran bagan iki dianggep minangka pepanggihaning dhawuh saka Habakuk. Nanging, ora ana wong sing nyumurupi ana pepatèn kang katingal sajroning kalaksananing wahyu iku. Ing wangsit kang padha, wektu tundha uga dipratélakaké. Sawisé kuciwa iku, ayat iki katon duwé teges kang wigati: “Amarga wahyu iku isih kanggo wektu kang wus katetepaké, nanging ing pungkasané bakal medhar lan ora goroh; sanadyan katon tundha, ngentènana, amarga mesthi bakal kelakon, ora bakal tundha. Wong mursid bakal urip marga saka pracayané.” Wektu tundha iku yaiku kuciwa kang kapisan, kang dumadi ing tanggal 22 Maret 1844. Para Millerit padha mratélakaké pungkasaning jagad ing taun 1843, kanthi nggunakaké petungan wektu miturut Kitab Suci. Nalika Gusti ora rawuh nganti wektu iku, kuciwa kang kapisan dumadi ing tanggal 22 Maret 1844. Iku wektu tundha.

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.

Iki yaiku wektu tundha ing pasemon bab sepuluh prawan, ing Habakkuk 2, lan ing Daniel 12. Daniel 12:11 ngandika, “Lan wiwit saka wektu kurban saben dina iku bakal dijupuk adoh...” Para pionir mangertos manawa paganisme wis ditundhukké ing taun 508, nalika Clovis ngalahaké wong Visigoth. Wiwit saka wektu paganisme dijupuk adoh lan kapapaan diadegaké (telung puluh taun sawisé iku, ing taun 538), bakal ana 1290 dina. Ayat candhaké ngandika, “Rahayu wong kang ngentèni lan tekan marang sèwu telung atus telung puluh lima dina.” 508 ditambah 1335 padha karo 1843. “Rahayu wong kang tekan marang 1843.” Angka 1335 nandhani wektu tundha, kanthi ngandika, “Rahayu wong kang ngentèni lan tekan marang 1843.” Manawa panjenengan njunjung pangerten para pionir bab kurban saben dina, kaya kang ditindakaké déning Ellen White, prakara iki cetha.

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.

Kanggo njlentrehake luwih cetha, Yesaya 30:18 ngandika, ‘Mulane Pangéran bakal ngentèni.’ Ing kéné, Pangéran iku pangantèn lanang ing pasemon bab sepuluh prawan, lan Panjenengané lagi ngentèni. ‘Lan mulane pangantèn lanang bakal ngentèni, supaya iya karsa paring sih-rahmat marang kowé, lan mulane iya bakal kaluhuraké, supaya iya karsa welas asih marang kowé, amarga Pangéran iku Allahing pangadilan. Begja kabèh wong kang ngentèni Panjenengané.’ Iki cocog karo Daniel 12:12: ‘Begja wong kang ngentèni lan tekan ing angka 1335.’ Pangantèn lanang ngentèni ing tanggal 22 Maret 1844. Ana berkah kang kagandhèng karo tekan marang kuciwa kang kapisan banjur ngentèni. Nalika kowé tekan ing kéné, kowé kudu ngentèni. Apa kang kokentèni? Habakuk 2:3 ngandika, ‘Amarga wahyu iku isih kanggo wektu kang wus katetepaké, nanging ing pungkasané bakal matur lan ora goroh; sanadyan iku ngentèni, entènana iku.’ Berkah saka tekan ing angka 1335 iku berkah saka tekan ing sajarah iki, ing ngendi Pangéran bakal nggenepi Pambengoking Tengah Wengi.

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.

Ora saben wong bakal diidinaké melu ing Sesambaté Tengah Wengi. Sawenèh wong lumaku bebarengan karo para Millerit dudu marga saka pengalaman pribadiné dhéwé karo Gusti Yésus Kristus utawa pamulangan pribadi marang Sabdané Allah, nanging marga saka wedi. Sadurungé Sesambaté Tengah Wengi iku dumadi, Gusti misahaké para sadulur iki saka gerakan mau. Kuciwane kang kapisan iku dadi pérangan saka proses nyiyapaké tumrap Sesambaté Tengah Wengi. Miturut Ellen White, manawa kita ora mangertèni prakara iki, kita bakal tiba saka dalan menyang jagad wong duraka ing ngisor.

The Empowerment of the Second Angel's Message

Panguwasaing Pawartosé Malaekat Sing Kaping Pindho

From Early Writings, page 238: 'Near the close of the second angel's message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun, and I heard voices of angels crying, "Behold, the bridegroom cometh."' This was the Midnight Cry, which was to give power to the second angel's message. The pioneers understood that the first angel's message arrived in 1798 but was empowered with the collapse of the Ottoman Empire in 1840. All the messages arrive at a point in time and are thereafter empowered. The second angel's message arrives in March 22, 1844 when the Protestant churches closed their doors against the Millerite message. The Midnight Cry empowers the second angel's message. The third angel's message arrives on October 22, 1844, and is empowered when the mighty angel of Revelation 18 joins it. Every message arrives in history and is thereafter empowered. This is important to understand.

Saka *Early Writings*, kaca 238: “Cedhak pungkasaning pekabaran malaékat kapindho, aku weruh pepadhang gedhé saka swarga sumunar marang umat Allah. Sorot-soroting pepadhang iki katon padhang kaya srengéngé, lan aku krungu swara para malaékat nguwuh, ‘Lah, Pangantèn kakung rawuh.’” Iki yaiku Panyuwara Tengah Wengi, kang bakal maringi kakuwatan marang pekabaran malaékat kapindho. Para perintis mangertèni yèn pekabaran malaékat kapisan teka ing taun 1798, nanging diparingi kakuwatan kanthi ambruké Kakaisaran Ottoman ing taun 1840. Kabèh pekabaran teka ing sawijining titik wektu lan sawisé kuwi banjur diparingi kakuwatan. Pekabaran malaékat kapindho teka ing tanggal 22 Maret 1844 nalika gréja-gréja Protestan nutup lawangé marang pekabaran Millerit. Panyuwara Tengah Wengi maringi kakuwatan marang pekabaran malaékat kapindho. Pekabaran malaékat katelu teka ing tanggal 22 Oktober 1844, lan diparingi kakuwatan nalika malaékat kang rosa saka Wahyu 18 gabung karo pekabaran iku. Saben pekabaran teka ing sajarah lan sawisé kuwi banjur diparingi kakuwatan. Iki penting kanggo dimangertèni.

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.

Pangretenging Wengi Tengah maringi kakuwatan marang pekabarané malaékat kapindho. Para malaékat kautus saka swarga kanggo nggugah para suci sing kasurung semangaté lan nyawisaké wong-wong mau tumrap pakaryan gedhé sing ana ing ngarepé. Wong-wong sing paling pinunjul bakaté dudu sing kapisan nampa pekabaran iki. William Miller dudu sing kapisan nampa pekabaran iki; malah kosok baliné, dhèwèké iku sing pungkasan nampa. Dhèwèké sing paling pinunjul ing pangertené bab pekabaran iki, déné Samuel Snow iku sing kapisan. Wong-wong sing biyèn mimpin ing pakaryan iku dadi sing pungkasan nampa lan mèlu nggedhèkaké pangreteng mau. Miturut sajarah, wong pungkasan sing nampani pekabaran Pangretenging Wengi Tengah yaiku William Miller.

From The Great Controversy, 376: During the empowerment of the Midnight Cry, about 50,000 left the churches. As Miller's work tended to build up the churches, it was initially regarded with favor, but as ministers and religious leaders decided against the Advent doctrine and desired to suppress all agitation on the subject, they opposed it from the pulpit and denied their members the privilege of attending preaching on the second advent or even speaking of their hope in social meetings. Leaders in the Adventist Church today who forbid the teaching of this message in the church and even in private homes are prefigured here in the Millerite movement.

Saking The Great Controversy, 376: Sajeroning panguwasaing Pambengok Tengah Wengi, watara 50.000 wong metu saka pasamuwan-pasamuwan. Amarga pakaryané Miller cenderung nguwataké pasamuwan-pasamuwan, mula wiwitané ditampa kanthi becik; nanging nalika para pendhita lan para pemimpin agama mutusaké nentang piwulang Advent lan kepéngin nyirep kabèh geger babagan bab iku, wong-wong mau banjur nentangé saka mimbar lan nyélak para anggotané saka hak kanggo rawuh ing pawartos ngenani rawuhé kaping pindho, malah nganti ora ngidinaké padha ngucapaké pangarep-arepé ana ing pasamuwan sosial. Para pemimpin ing Pasamuwan Adventis jaman saiki kang nglarang piwulanging pesen iki ana ing pasamuwan lan malah ana ing omah-omah pribadi, wis dipralambangaké ing kéné ana ing gerakan Millerit.

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.

Para pracaya padha nemu awake dhewe ana ing pangadilan kang gedhe lan kabingungan. Dheweke tresna marang gréjané lan ora gelem pisah, nanging nalika padha weruh yen paseksèning Sabdaning Allah dipatèni lan haké kanggo neliti ramalan-ramalan dipungingkari, dheweke ngrasa yèn kasetyan marang Allah ngalang-alangi wong-wong mau supaya aja manut. Wong-wong sing ngupaya nutupi paseksèning Sabdaning Allah ora bisa dianggep minangka kang mbangun Gréja Kristus. Mulané, dheweke ngrasa kabeneraké kanggo misah saka sesambungané sing lawas. Ing mangsa panas taun 1844, kira-kira 50.000 wong mundur saka gréja-gréja.

Miller's Understanding and the True Midnight Cry

Pangertosané Miller lan Pambengok Wengi Tengah kang Satemené

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.

Miturut buku karya Sesepuh Damsteegt, Foundation of Seventh-day Adventist Message and Mission, Miller pracaya bilih pambabaran Daniel 8:14 lan malaékat kapisan ing Wahyu 14 punika Midnite Cry—“Lah, pangantèn kakung rawuh.” Panjenenganipun pracaya bilih pesen punika nedahaken rawuhipun Kristus kaping kalih. Miller ngira bilih sadaya sajarah punika Midnite Cry, nanging Ellen White nyariyosaken bilih Midnite Cry punika kaleksanan ing satunggaling titik tartamtu. Samuel Snow maringi irah-irahan presentasinipun “The True Midnight Cry” supados mbedakaken saking piwulang Millerit bilih Midnite Cry punika pesen umum.

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.

Wong-wong kang paling rohaniah nampani pekabaran iku dhisik, lan wong-wong kang biyèn mimpin ing pakaryan iku dadi sing pungkasan nampani lan nulungi ngunggahaké swara sesambat mau. William Miller, kang wis mimpin pakaryan iku wiwit taun 1833 lan salajengipun, ngadhepi perjuwangan nalika pekabaran Midnite Cry teka ing wulan Agustus 1844. Dheweke durung mantep bab misah saka gréja-gréja lan wis mulang pangerten liya bab Midnite Cry nganti pirang-pirang taun.

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

William Miller nyerat, “Aku durung tau mesthèkaké dina tartamtu apa waé tumrap rawuhipun Gusti, amarga pracaya yèn ora ana wong sing bisa ngerti dina lan jamé. Ing sakabèhé kuliahku sing wis dityatakaké, kaya bakal katon ing kaca irah-irahané, bab taun 1843. Ing sakabèhé kuliah lisanku, aku tansah ngandhakaké marang para pamirsaku yèn masa-masa iku bakal mungkasi ing taun 1843 manawa ora ana kasalahan ing pitunganku, nanging aku ora bisa ngandhakake yèn pungkasan iku bisa uga ora teka malah sadurungé mangsa iku, lan yèn wong-wong kuwi kudu tansah siyaga. Ing taun 1842, sapérangan saka para sadulur martakaké kanthi keyakinan kang gedhé banget ngenani taun sing pas, lan nyalahaké aku amarga nambahi tembung ‘manawa’.” Ing sasi Méi 1842, bagan 1843 diterbitaké, lan para sadulur nyuwun marang Miller supaya mbusak tembung “manawa” saka panyajiané.

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 nerusaké, “Pers umum uga wis nerbitaké yèn aku wis netepaké sawijining dina tartamtu, yaiku tanggal rong puluh telu April, kanggo rawuhé Gusti. Mulané, ing sasi Dhésèmber taun iku, awit aku ora bisa weruh ana kaluputan ing petunganéku, aku nerbitaké kapitayanéku yèn ing sawijining wektu antarané 21 Maret 1843 lan 21 Maret 1844, Gusti bakal rawuh.” Miller wus luwih dhisik nyimpulaké dina kaping sepuluh ing sasi kapitu, lan suwé sadurungé Samuel Snow migunakaké kasimpulan iki kanggo martakaké Midnight Cry, Miller wis nulis bab iku. Miller iku wong sing dienggo déning Gusti kanggo nyusun logika sing dipigunakaké Samuel Snow kanggo nemtokaké 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 nyerat, ‘Sajeroning taun 1843, ukara-ukara pamedhar ala kang paling sengit ditumpukaké marang aku lan wong-wong kang sesrawungan karo aku déning pers lan sapérangan mimbar. Panyebab lan pepénginan kita diserang, asas-asas kita dipaèsi kanthi salah, lan watak kita dipitnah.’ Wektu lumaku, lan tanggal 21 Maret 1844 kliwat tanpa rawuhipun Gusti. Kuciwa iku gedhé, lan akèh wong ora lumaku bebarengan karo wong-wong mau manèh. Sadurungé wektu iki, wiwit taun 1840, cacahé wong Millerit dikira-kira ana 200.000, nanging ing wektu iki, kang kari mung 50.000.

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 nerusaké, “Sadurungé iki, ing mangsa tiba taun 1843, sawetara saka para sadulurku wiwit nyebut pasamuwan-pasamuwan kuwi Babil lan ndhesek yèn iku dadi kuwajibané wong-wong Advent supaya metu saka kono. Bab iki gawé aku banget sedhih. Ora mung akibaté ala banget, nanging aku uga nganggep iki minangka pambalikan saka Sabdaning Allah, yaiku nyimpangaké Kitab Suci.” Miller berjuang karo pekabaran malaékat kapindho, sing ndadèkaké luwih angel tumrap dhèwèké kanggo nampa pekabaran Midnite Cry sing sejati. Laku iki saya nyebar, lan pasamuwan-pasamuwan banjur nutup lawangé tumrap wong-wong mau, saéngga nuwuhaké memungsuhan lan misahaké akèh-akèhé wong Advent saka pasamuwan-pasamuwané dhéwé-dhéwé.

After his published time passed, Miller acknowledged his disappointment regarding the exact period but maintained his faith. He continued his labors at the West during the summer of 1844 until the Seventh Month movement. He had no participation in this movement except for a letter written eighteen months earlier about the Mosaic Law observances pointing to that month. He did not expect that such a use would be made of those topics or that belief in such evidence would become a test of salvation. He had no fellowship with the movement until two or three weeks before October 22, 1844. In a letter to Himes on October 6, 1844, Miller wrote, 'I see a glory in the seventh month which I never saw before... Now, blessed be the name of the Lord, I see a beauty, a harmony, an agreement in the scriptures, for which I've long prayed but did not see until today. Thank the Lord, O my soul. Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I'm almost home. Glory, glory, glory, glory.'

Sawisé wektu sing wis diumumaké déning dhèwèké wus kliwat, Miller ngakoni rasa kuciwane bab wektu sing pas iku, nanging tetep netepi pracayané. Dhèwèké nerusaké pakaryané ing Kulon sajroning mangsa panas taun 1844 nganti dumadiné gerakan Wulan Kaping Pitu. Dhèwèké ora melu ing gerakan iki kajaba mung ana sawijining layang sing ditulis wolulas sasi sadurungé bab pangibadah miturut Hukum Musa kang nuding marang wulan iku. Dhèwèké ora ngira yèn perkara-perkara mau bakal dienggo kanthi mangkono, utawa yèn kapitadosan marang bukti kaya mangkono bakal dadi ujian kaslametan. Dhèwèké ora sesambungan karo gerakan iku nganti rong utawa telung minggu sadurungé tanggal 22 Oktober 1844. Ing sawijining layang marang Himes tanggal 6 Oktober 1844, Miller nulis, “Aku ndeleng kaluhuran ing wulan kapitu kang durung tau dakdeleng sadurungé ... Saiki, pinujia asmané Pangéran, aku ndeleng kaéndahan, karukunan, lan kasalarasan ing Kitab Suci, kang wis suwé dakpandongakaké nanging ora dakdeleng nganti dina iki. Matur nuwun dhumateng Pangéran, he nyawaku. Sedulur Snow, Sedulur Storrs, lan liyané, kaberkahan tumrap kowé amarga wis dadi piranti kanggo mbukak mripatku. Aku meh tekan ing omah. Kamulyan, kamulyan, kamulyan, kamulyan.”

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.

Sakwisé iku, Miller mikir manèh bab Pambengok Tengah Wengi, lan nyebut iku fanatisisme. Damsteegt nyathet yèn Snow nampa garis dhasar pesen Pambengok Tengah Wengi saka karya Miller sing luwih dhisik.

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.

Pangétungan Snow, sing diterbitaké ing Maret 1844, ora narik kawigatosan akèh nganti patemon kémah ing Exeter, 12–17 Agustus 1844. Ana ing kono, tanggal tartamtu kang dipastèkaké déning dhèwèké tumrap rawuhipun Kristus nggerakaké akèh wong Millerit, saéngga nggayuh pucaking usaha misionèré. Tanggapané mau banjur kawentar minangka gerakan Wulan Kapitu. Sanadyan para pamimpin Millerit ing wiwitan mamang, sawatara minggu sadurungé prastawa kang diarep-arep iku, padha melu gabung ing gerakan mau lan ngidinaké supados pandhangan Snow dicithak lan didhukung.

The Midnight Cry and Its Aftermath

Pangrengkuh Wengi Tengah lan Sawisé Kuwi

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.

Wahyu kapisan Ellen White nedahaké umaté Allah ana ing dalan tumuju swarga, kanthi pepadhang ana ing wingkingé sing sinebut Pambengok Tengah Wengi. Pesen sing dipratelakaké déning Samuel Snow perlu dimangertèni. Ing sasi Mei 1842, 300 bagan dicithak kanggo 300 juru martakaké. Dumugi tanggal 22 Maret 1844, sawisé kuciwa kapisan, bagan iku disisihaké, lan akèh wong nilar gerakan mau. Wong-wong sing isih tetep ana kono kudu ngentosi. Ing pasamuwan kémah Exeter, Snow nedahaké yèn Gusti bakal rawuh tanggal 22 Oktober 1844, yaiku Dina Pangruwating Dosa. Prakara iki nyurung wong-wong mau kanggo martakaké pesen iku.

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 nyariyosaken bilih sasampunipun patemon kémah ing Exeter, nalika piyambakipun mlampah ngliwati gerbong-gerbong sepur, piyambakipun mireng swanten ingkang bola-bali ngucap, “Lah, pangantèn kakung rawuh!” Gerakan punika nyapu saindhenging Amérika Sarékat sajroning kalih wulan, lajeng nuntun dhateng Kacekelan Ageng ing tanggal 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 maringi komentar babagan Konferènsi Adventis ing Low Hampton, 28–29 Desember 1844, sing nglibataké Himes lan Miller. Himes nyengkuyung supaya nglipur para suci, nggugah jagad Kristen, lan martakaké karahayon marang para wong dosa. Sawatara minggu sawisé iku, Advent Press nerusaké manèh penerbitané, lan Himes nyatakaké yèn lawang karahayon isih kabuka. Miller alon-alon nilar pamawasé sing banget ekstrim babagan lawang sing katutup lan bali marang pamawasé wiwitan bab Panguwuh Tengah Wengi. Ing sasi sing padha iku, Ellen White nampa wahyu kapisané, sing nuduhaké yèn wong-wong sing nampik Panguwuh Tengah Wengi padha tiba saka dalan. Wahyu iku kanggo William Miller padha waé kaya kanggo sapa waé liyané.

William Miller's Final Test and Legacy

Pangajab Pungkasan lan Warisan William Miller

From Early Writings, page 257: "My attention was then called to William Miller. He looked perplexed and was bowed with anxiety and distress for his people. The company who had been united and loving in 1844 were losing their love, opposing one another, and falling into a cold, backslidden state. As he beheld this, grief wasted his strength. I saw leading men watching him, primarily Joshua Himes, and fearing lest he should receive the third angel's message." The third angel's message in this context is the Sabbath. As Miller leaned toward the light from heaven, these men would lay plans to draw his mind away. Human influence kept him in darkness and retained his influence among those who opposed the truth. Eventually, Miller raised his voice against the light from heaven—the Sabbath. He failed to receive the message that would have explained his disappointment and cast light and glory on the past. He leaned on human wisdom instead of divine. Being broken by labor and age, he was not as accountable as those who kept him from the truth. The sin rests upon them. If Miller could have seen the light of the third angel, many things would have been explained. But his brethren professed such deep love for him that he thought he could never tear away from them. God allowed him to fall under the power of death and hid him in the grave from those who drew him from the truth. Moses erred before entering the Promised Land; likewise, Miller erred as he was soon to enter the heavenly Canaan. Others led him to do this; others must account for it. But angels watch the precious dust of this servant of God and will come forth at the sound of the last trumpet.

Saking Early Writings, kaca 257: “Kawigatèn kawula lajeng dipuntujokaké dhateng William Miller. Panjenenganipun katingal bingung lan kebak kasangsaraning manah sarta kapitunan amargi umatipun. Golongan ingkang sampun dados satunggal lan kebak katresnan ing taun 1844 sami kelangan katresnanipun, sami silih nentang, lan sami tumurun dhateng kaanan adhem lan murtad. Nalika panjenenganipun nyawang punika, kasisahan ngentèkaké kakiyatanipun. Kawula mirsani para priya pimpinan sami ngawasi panjenenganipun, utaminipun Joshua Himes, lan sami ajrih manawa panjenenganipun badhé nampi piwulang malaékat kaping tiga.” Piwulang malaékat kaping tiga ing wewengkon punika inggih menika dina Sabat. Nalika Miller condhong dhateng pepadhang saking swarga, para priya punika damel rancangan supados pikiranipun dipunsingkiraké saking pepadhang punika. Pangaribawa manungsa njagi panjenenganipun wonten ing pepeteng lan njagi pangaribawanipun wonten ing antawisipun tiyang-tiyang ingkang nentang kayekten. Wusananipun, Miller ngangkat swaranipun nglawan pepadhang saking swarga—yaiku dina Sabat. Panjenenganipun boten nampi piwulang ingkang mesthinipun badhé nerangaké kuciwaipun lan maringi pepadhang sarta kamulyan dhateng prakawis-prakawis ingkang kapengker. Panjenenganipun ngandel dhateng kawicaksanan manungsa, dudu dhateng kawicaksanan ilahi. Awit sampun remuk déning pagawéan lan umur sepuh, panjenenganipun boten sakados mekaten tanggel jawabipun kados tiyang-tiyang ingkang nyegah panjenenganipun saking kayekten. Dosa punika mapan wonten ing dhateng piyambakipun. Menawi Miller saged mirsani pepadhangipun malaékat kaping tiga, kathah prakawis mesthinipun badhé katerangaké. Nanging para sadèrèkipun ngakokaké katresnan ingkang mekaten jero dhateng panjenenganipun, saéngga panjenenganipun nginten bilih panjenenganipun boten badhé saged pisah saking piyambakipun. Gusti Allah nglilakaké panjenenganipun tumiba ing sangisoré kuwasaning pati lan ndhelikaké panjenenganipun wonten ing kubur saking wong-wong ingkang narik panjenenganipun adoh saking kayekten. Musa kalepatan sadèrèngipun mlebet ing Tanah Prajanjian; mekaten ugi Miller kalepatan nalika panjenenganipun enggal badhé mlebet ing Kanaan swarga. Tiang sanès nuntun panjenenganipun tumindak mekaten; tiyang sanès ugi ingkang kedah tanggel jawab tumrap punika. Nanging para malaékat njagi lebu ingkang aji saking abdinipun Gusti Allah punika lan badhé medal nalika swaraning slomprèt pungkasan kaprungu.”

Conclusion: Lessons for Today

Panutup: Piwulang tumrap Saiki

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.

Minangka panutup, William Miller nggambarake para Advent Hari Kaping Pitu ing pungkasaning jagad. Sesanti kapisan Ellen White luwih katujokake kanggo jaman kita tinimbang kanggo jamane piyambak. Ing pungkasaning jagad, para Advent Hari Kaping Pitu bakal nampik pepadhang saka Panguwuh Tengah Wengi. Pepadhang saka Panguwuh Tengah Wengi mung bisa dimangerteni lumantar pangerten marang sajarah iki. Kuciwa kapisan ngresiki gerakan Millerit saka wong-wong sing ana ing kono amarga alesan sing kliru lan nyawisake umat kanggo pengalaman panggodhèn sing bakal nuntun wong-wong mau mlebu ing Papan Mahasuci. Wong-wong sing tekan ing kuciwa kapisan padha rahayu mung manawa padha ngenteni tekan 22 Oktober 1844. Wektu iki wis katetepake dening Gusti Allah kanggo ngasilake sawijining umat kang bakal Panjenengane kumpulake menyang Papan Mahasuci. Nampik Panguwuh Tengah Wengi lan tiba saka dalan iku padha karo nampik sajarah iki kabèh.

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 nindakaké telung kaluputan, lan kita tansah diuji lumantar telung ujian. Kaluputané kang kapisan yaiku nampik Sesambat Tengah Wengi ing Désèmber 1844. Kang kapindho yaiku ngrungokaké manungsa tinimbang Gusti Allah, kang nuntun dhèwèké menyang kaluputané kang katelu: nampik dina Sabat. Ing wekasaning jagad, para Adventis Dina Kaping Pitu bakal nampik sajarah Sesambat Tengah Wengi lan panggilan supaya bali menyang dalan-dalan lawas awit padha ngrungokaké para pemimpiné. Kanthi mangkono, padha nyawisaké awaké dhéwé kanggo nampa tandha kéwan galak, kanthi mbalèni proses ujian telung-undhakané Miller, kang diwiwiti saka kepriyé sesambungané karo pesen lan sajarah Sesambat Tengah Wengi.

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.

Mung ana loro piwulang nubuatan sing nyakup sajarah wiwit saka kuciwa kang kapisan tekan kuciwa kang kapindho: 2300 dina (“Sanadyan wahyu iku katon suwe, antènana”) lan 2520. Nolak 2520 iku padha karo nolak Pambengok Wengi Tengah. Nolak Pambengok Wengi Tengah iku padha karo tiba saka dalan menyang donya ala ing ngisor.

We will address this further in the next presentation.

Bab iki bakal kita rembug luwih lanjut ing presentasi sabanjuré.