A Word of Clarification
Kecap Pangnetelkeun
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.
Nembe urang mimiti nyiapkeun transkripsi Dua Tabel Habakuk pikeun ditarjamahkeun kana rupa-rupa basa anu diwakilan dina situs wéb kami. Padamelan ngarobah hiji presentasi lisan jadi presentasi tulisan téh jauh leuwih beurat tibatan nu bisa kahartos ku jalma anu teu wawuh kana sagala rupa tahapan anu kudu diliwatan pikeun ngarobah presentasi lisan jadi presentasi tulisan, kitu deui jeung pasualan-pasualan anu teu bisa teu kudu disanghareupan dina ahirna nalika narjamahkeun matéri éta kana rupa-rupa basa dina situs wéb. Ngan baé kami kakara ngamimitian copy-editing kana nu kahiji tina salapan puluh lima presentasi, sarta kuring manggihan aya deui hiji tahapan anu ogé kudu ku kami diliwatan. Ieu patalina jeung kamekaran bertahap tina ieu pesen ti taun 1989 nepi ka sajarah urang kiwari.
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.
Dina pedaran kira-kira lima welas taun katukang, aya bebeneran-bebeneran anu can dewasa kénéh dina tingkat pamahaman. Anu kahiji tina bebeneran-bebeneran éta anu kudu ku abdi dijelaskeun nyaéta datangna malaikat kadua dina sajarah Millerite. Dina mangsa éta abdi ngartos yén malaikat kadua sumping nalika gereja-gereja Protestan mimiti nutup panto-pantona ngalawan pedaran Miller ngeunaan amanat malaikat kahiji, sajajar jeung panungtungan taun 1843. William Miller ngagunakeun hiji itungan waktu anu anjeunna yakin nangtukeun yén taun 1843 dimimitian dina 22 Maret 1843 sarta réngsé dina 22 Maret 1844. Anjeunna nganggap yén tilu nubuat anu ahirna disimpen dina dua bagan suci éta bakal réngsé dina taun 1843, sarta anjeunna percaya yén taun éta réngsé dina 22 Maret 1844. Anjeunna salah dina dua hal.
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.
Tilu nubuat ngeunaan 1335 poé dina Daniel dua welas, 2520 taun tina “tujuh kali” dina Imamat dua puluh genep, jeung 2300 poé dina Daniel dalapan dipikaharti ku Miller bakal réngsé dina Maret 1844. Sanggeus éta, Gusti nungtun Samuel Snow pikeun ngartos lain waé yén éta nubuat réngséna lain dina 1843, tapi dina 1844. Snow nerapkeun itungan waktu Karait, anu lain panerapan waktu nu keur dipaké ku Miller. Miller geus ngagunakeun itungan waktu Rabinik/dumasar kana ekuinoks, anu ngadasarkeun taun tina cinyusu ka cinyusu.
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.
Nalika kami nampilkeun Dua Tabel Habakuk, kami can acan ngartos kanyataan sajarah ieu sarta ngagunakeun pangalaman Miller pikeun nandaan tanggal 22 Maret 1844 minangka datangna malaikat kadua jeung awalna mangsa panundaan. Kuring ngartos, jeung nepi ka ayeuna ogé kénéh ngartos, yén datangna malaikat éta pakait jeung waktu nalika kaum Protestan nampik pesen Miller ngeunaan malaikat kahiji, sarta petikan di handap ieu jadi titik rujukan kuring.
“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.
“Dina bulan Juni 1842, Tuan Miller masihan runtuyan ceramahna anu kadua di garéja Casco Street di Portland. Abdi ngaraos ieu minangka hiji hak istiméwa anu agung pikeun tiasa ngahadiran ceramah-ceramah éta; margi abdi parantos katarajang ku kakirangan sumanget, sarta henteu ngaraos parantos siap pikeun sapatemon sareng Jurusalamet abdi. Runtuyan anu kadua ieu ngabalukarkeun kagumbiraan anu langkung ageung di kota tibatan anu kahiji. Kalawan saeutik pangecualian, rupa-rupa denominasi nutup panto garéja-garéjana pikeun Tuan Miller. Loba khotbah ti rupa-rupa mimbar narékahan pikeun ngabongkar kasalahan-kasalahan fanatik anu disangka aya dina ajaran juru ceramah éta; nanging, balaréa pamiarsa anu pinuh ku kahariwang ngahadiran pasamoan-pasamoanana, sarta seueur anu henteu tiasa asup ka éta gedong. Jamaah-jamaah téh kalintang tenang sareng merhatikeun.” 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.
Kuring ngarti yén ditutupna panto-panto pikeun amanat Miller nandaan mimiti panolakan ka malaikat anu kahiji, sarta saluyu jeung pamahaman Miller ngeunaan pangitungan waktu dumasar kana Rabinik/ékuinoks, kuring nganggep yén 22 Maret 1844 nandaan panutupna taun 1843. Pamedaran Miller di Portland dina Juni 1842 sabenerna mangrupa waymark anu ngaidentipikasi hiji panolakan anu lumangsung sacara progresif, anu ahirna réngsé dina 18 April 1844, tapi dina mangsa pamedaran-pamedaran éta urang can acan ngakuan panerapan Samuel Snow kana pangitungan waktu Karaite.
In the first presentation that we began to copy-edit, I began to see that what was recorded at that time seems to contradict what we now teach. It does and it doesn’t. It is simply an emphasis upon the progressive arrival of the second angel, and also an illustration of the progressive unsealing of this message, as was the case also in Millerite history. This note of clarification should address those who have stumbled over our identification of April 19, 1844 as the first Millerite disappointment and what was taught in the past.
Dina pemaparan kahiji anu mimiti ku urang disunting, kuring mimiti ningali yén naon anu dicatet dina mangsa harita kaciri sabalikna jeung naon anu ayeuna urang ajarkeun. Enya jeung henteu. Éta saukur hiji panekanan kana datangna malaikat kadua sacara maju bertahap, sarta ogé hiji gambaran ngeunaan kabukana meterai ieu pesen sacara maju bertahap, sakumaha kajadianana ogé dina sajarah Millerite. Catetan klarifikasi ieu kedah ngajawab maranéhna anu kungsi titajong ku idéntifikasi urang kana 19 April 1844 minangka kuciwa Millerite anu kahiji jeung kana naon anu diajarkeun baheula.
“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.
“Talatah nu kahiji jeung kadua dipasihkeun dina taun 1843 jeung 1844, sarta ayeuna urang aya dina pangwawaran talatah nu katilu; nanging katilu-taluhtalatah éta masih kénéh kudu diproklamasikeun. Ayeuna, sakumaha pentingna ti baheula, éta talatah-talahat téh kudu diulang deui ka jalma-jalma anu keur neangan kayaktian. Ku kalam jeung ku sora urang kudu ngagedurkeun ieu pangwawaran, bari némbongkeun runtuyanana, jeung panerapan nubuat-nubuat anu mawa urang kana talatah malaikat nu katilu. Moal aya nu katilu lamun teu aya nu kahiji jeung nu kadua. Ieu talatah-talahat kudu urang pasihkeun ka dunya ngaliwatan tulisan-tulisan terbitan, dina ceramah-ceramah, bari némbongkeun dina galur sajarah kenabian hal-hal anu geus kajadian jeung hal-hal anu bakal kajadian.” Selected Messages, buku 2, 104.
Habakkuk's Two Tables 1 of 95
Dua Lempeng Habakuk 1 ti 95
Introduction to Habakkuk's Two Tables and the Midnight Cry
Panganteur kana Dua Loh Habakuk jeung Sora Ceurik Tengah Peuting
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.
Dina ieu runtuyan, urang baris nalungtik dua papan Habakuk—Bagan 1843 jeung 1850—salila hiji mangsa anu panjang. Urang bakal ngamimitian ku nempatkeun Panyaur Tengah Peuting dina tempatna. Sakumaha geus disebutkeun, loba tina panyajian awal bakal mangrupa ulasan pikeun jalma-jalma anu geus wawuh kana ieu amanat, tapi ku sabab urang keur nyiapkeun hiji runtuyan anu bisa dipaluruh ku jalma-jalma anu anyar kana ieu amanat, urang kudu ngajentrekeun sawatara pamanggih dasar pikeun maranéhna. Urang bakal ngamimitian ku Panyaur Tengah Peuting, bari museur kana hiji aspék anu kapanggih dina paningal kahiji Ellen White. Hayu urang maca paragraf kahiji tina 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."
“Teu lila sanggeus kaliwatna waktu dina taun 1844, kuring nampi titingalian kabuka kahiji. Kuring keur nganjang ka Ibu Haines di Portland, Maine, hiji sadérék anu dipikanyaah dina Kristus, anu haténa raket ngahiji jeung haté kuring. Lima urang, sadayana awéwé, keur sujud kalem di altar kulawarga. Nalika kami keur neneda, kakawasaan Allah tumiba ka kuring saperti can kungsi karandapan saméméhna.”
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.
Ieu lima awéwé, anu haténa raket ngahiji jeung Sadérék White, lain keur ngalawan kana naon baé wujud pangnyataan kakawasaan Allah. Nu matak kacatet, maranéhna sadayana awéwé, ngalambangkeun garéja, sarta jumlahna lima, nu bisa katingali minangka lima parawan anu wijaksana. Ieu saukur hiji paniténan.
"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."
Kuring kaciri dikurilingan ku cahaya sarta siga keur naék beuki luhur, beuki luhur tina bumi. Kuring malik pikeun néangan umat Advent di dunya, tapi teu manggihan maranéhna, tuluy aya hiji sora nyarios ka kuring, “Tingali deui sarta tingali saeutik leuwih luhur.” Ku hal éta, kuring ngangkat panon sarta ningali hiji jalan anu lempeng jeung heureut, ngambang luhur jauh di luhur dunya. Dina ieu jalan, umat Advent keur ngumbara ka kota, anu aya di tungtung jalan anu pangjauhna. Maranéhna miboga hiji cahaya caang anu diteundeun di tukangeun maranéhna dina awal jalan, anu ceuk malaikat ka kuring éta téh Seruan Tengah Peuting. Ieu cahaya nyaangan sapanjang jalan sarta méré cahaya pikeun suku maranéhna sangkan maranéhna ulah titajong. Lamun maranéhna tetep nancebkeun panon ka Yesus, anu aya pas di hareupeun maranéhna, mingpin maranéhna ka kota, maranéhna salamet. Tapi teu lila saterusna sawatara jadi capé sarta nyebut yén kota téh masih kacida jauhna, padahal maranéhna ngarep-ngarep geus asup ka dinya saméméhna. Tuluy Yesus nguatkeun maranéhna ku ngangkat panangan katuhu-Na anu mulya, sarta tina panangan-Na kaluar hiji cahaya anu ngagelebug ngalangkungan rombongan Advent, sarta maranéhna ngagorowok, “Alleluia!” Nu lianna kalawan gagabah mungkir kana cahaya anu aya di tukangeun maranéhna sarta nyebut yén lain Allah anu geus mingpin maranéhna nepi ka sajauh éta. Cahaya di tukangeun maranéhna tuluy pareum, ninggalkeun suku maranéhna dina poék anu sampurna, sarta maranéhna titajong, leungit tetengger jeung leungit tina paningal kana Yesus, tuluy murag ti jalan ka handap kana dunya poék jeung jahat anu aya di handap.
William Miller and the Midnight Cry
William Miller jeung Tangis Tengah Peuting
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.
Dina ieu pidangan kahiji, sanggeus netepkeun sababaraha pokok, urang baris ngabahas Konférénsi Low Hampton para Adventis dina bulan Désémber 1844. Dina konférénsi ieu, sawatara urang Millerite ngariung, sarta William Miller nampik pamahaman ngeunaan Midnét Cry. Logika di dieu nyaéta yén ieu titingalian, sanajan pikeun urang sadayana, hususna pisan pikeun 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.
Dina bulan anu sarua, William Miller nampik cahaya anu aya di tukangeun maranéhna—Pekik Tengah Peuting—anu bakal nyababkeun manéhna murag tina jalur kana dunya jalma-jalma jahat di handap. Urang bakal nalungtik implikasi ieu. Bukti sajarah némbongkeun yén sakumna urang Millerit percaya yén maranéhna keur ngalaksanakeun misil tina pasemon sapuluh parawan; éta mangrupa hal anu geus dipikawanoh umum di antara maranéhna. Urang bakal némbongkeun yén William Miller miboga pamahaman ngeunaan naon anu dimaksud ku Pekik Tengah Peuting. Miller percaya yén Pekik Tengah Peuting téh nyaéta amanat jam pangadilan tina Daniel 8:14 jeung Wahyu 14:6-9. Manéhna percaya yén amanat anu mimiti diproklamasikeun ku dirina dina awal taun 1830-an éta nyaéta Pekik Tengah Peuting, “Tenjo, pangantén lalaki datang,” sarta yén Yesus keur sumping ka dunya minangka pangantén lalaki.
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.
Dina sabagéan gedé sajarah kaum Millerit, maranéhna percaya yén maranéhna keur ngalaksanakeun pasemon ngeunaan sapuluh parawan, tapi maranéhna nganggap yén Pamiwarang Tengah Peuting ngajelaskeun amanat anu geus maranéhna wawarkeun. Sanajan kitu, dina usum panas taun 1844, mucunghul hiji pamahaman anyar anu bener: yén Pamiwarang Tengah Peuting téh nya éta gerakan Bulan Katujuh, kalayan harepan yén Isa bakal sumping dina poé kasapuluh bulan katujuh. Éta téh Pamiwarang Tengah Peuting anu sajati. Nalika Miller nolak Pamiwarang Tengah Peuting anu sajati dina bulan Désémber 1844, anjeunna keur nolak sajarah usum panas taun 1844 sarta mulang deui kana pamadeganana anu saméméhna yén éta ngan saukur amanat umum ti taun 1830-an. Ngartos kana dinamika Pamiwarang Tengah Peuting téh kacida pentingna. Lamun anjeun henteu ngartos 2520 sakumaha kaum Millerit ngartosna, anjeun moal bisa ngartos Pamiwarang Tengah Peuting. Lamun anjeun teu bisa ngartos Pamiwarang Tengah Peuting sakumaha kaum Millerit ngartosna, anjeun bakal murag tina jalan ka dunya jahat anu aya di handap.
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.
Dina ieu pedaran, urang baris ngamimitian ku sawatara bebeneran dina bagan anu ayeuna sacara kabuka ditolak ku Adventisme. Biblical Research Institute ti Seventh-day Adventist Church jeung kalolobaan ahli teologi Advent nolak 2520. Ieu baris urang bahas dumasar kana Alkitab sapanjang ieu pedaran, tapi mimitina, urang baris némbongkeun yén Ellen White sapinuhna ngadukung 2520. Institute éta jeung kalolobaan ahli teologi ogé nolak pamahaman para pionir ngeunaan the Daily. Urang baris némbongkeun yén nolak pamahaman para pionir yén the Daily téh paganisme sarua jeung nolak Spirit of Prophecy. Institute éta ogé sacara umum nolak pamahaman para pionir ngeunaan tarompét-tarompét—Tarompét Kalima jeung Kagenep. Urang baris ngamimitian ku némbongkeun yén nolak pamahaman para pionir ngeunaan tarompét-tarompét téh sarua jeung nolak Spirit of Prophecy.
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.
Kiwari, kalolobaan urang Advent can écés-panceg ngeunaan 1290 jeung 1335. Lamun teu aya pamahaman para panaratas ngeunaan 1335, teu aya dasar Alkitabiah pikeun nangtukeun waktu tunda anu dimimitian dina 22 Maret 1844. Lamun teu ngartos kana waktu tunda, jalma moal bisa nangkep dinamika Panjerit Tengah Peuting. Lamun teu ngartos kana Panjerit Tengah Peuting, jalma bakal murag tina jalan ka dunya jahat di handap. Urang baris némbongkeun kabeneran-kabeneran ieu dina bagan dumasar kana pangrojong anu écés ti Roh Nubuat, tuluy nganalisisna tina Firman Allah. Tapi heula, urang kudu ningali naon anu ngurilingan sajarah Millerite jeung naon anu ngahasilkeun Panjerit Tengah Peuting.
Millerite History and the Arrival of the First Angel
Sajarah Millerit jeung Kadatangan Malaikat Kahiji
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.
Urang ngamimitian ku Uriah Smith tina Thoughts on Daniel and Revelation, kaca 521, pikeun nembongkeun sajarah Millerite jeung ngararancang ka taun 1798. Uriah Smith nyerat, “Kronologi kajadian-kajadian dina Wahyu 10 leuwih jauh dipastikeun ku kanyataan yén malaikat ieu sarua jeung malaikat kahiji dina Wahyu 14.” Dina Wahyu 10, hiji malaikat anu perkasa turun ti sawarga bari nyekel hiji kitab leutik anu kabuka dina leungeunna. Ellen White ngawartosan ka urang yén malaikat anu perkasa ieu nyaéta Yesus Kristus, sarta kitab leutik éta nyaéta Kitab Daniel. Dina ahir pasal sapuluh, Yohanes diparéntahkeun pikeun ngadahar kitab leutik éta, anu bakal amis dina sungutna tapi pait dina beuteungna. Yohanes ngalambangkeun sajarah Millerite, di mana amanat Daniel téh amis tapi nyababkeun kuciwa anu pait. Malaikat anu perkasa dina Wahyu 10, nurutkeun para panaratas, nyaéta malaikat kahiji dina Wahyu 14—anjeunna téh malaikat anu sarua.
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.
Urang mindeng henteu nyéépkeun loba waktu pikeun sacara écés ngabahas para malaikat ieu dina Wahyu, padahal sakuduna kitu. Malaikat anu kuat dina Wahyu 10 téh ogé malaikat anu ku William Miller dipikaharti keur ngalaksanakeun Ceurik Tengah Peuting ku ngaréngsékeun padamelan malaikat kahiji dina Wahyu 14: “Sieun ka Allah sarta pasrahkeun kamulyaan ka Mantenna, sabab jam pangadilan-Na geus sumping.” Jam pangadilan-Na ngarujuk ka Daniel 8:14. Para malaikat ieu nandakeun rupa-rupa aspék tina padamelan anu geus diréngsékeun.
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.
Balik deui ka Uriah Smith: “Kronologi kajadian-kajadian dina Wahyu 10 leuwih ditegeskeun deui ku kanyataan yén malaikat ieu sarua jeung malaikat kahiji dina Wahyu 14.” Anjeunna ngajelaskeun naon anu ngabeungkeut maranéhna: duanana miboga amanat husus pikeun diproklamasikeun, duanana ngucapkeun proklamasina ku sora tarik, duanana ngagunakeun basa anu sarupa nu nujul ka Sang Panyipta, sarta duanana ngumumkeun waktu—nu hiji sumpah yén waktu moal aya deui, sedengkeun nu séjén ngumumkeun yén jam pangadilan Allah geus datang. Amanat dina Wahyu 14:6 ayana di ieu sisi tina mimitina waktu ahir.
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.
Numutkeun Uriah Smith, waktu ahir téh taun 1798, sarta amanat dina Wahyu 14 datang sanggeus éta. Anjeunna nyerat, “Nanging amanat dina Wahyu 14:6 ayana di ieu sisi mimiti dimimitianana waktu ahir. Éta téh hiji pangwartaan yén jam pangadilan Allah geus sumping, ku kituna tangtu kudu lumangsungna dilarapkeun ka generasi panungtungan. Paulus henteu ngawawarkeun yén jam pangadilan geus sumping. Luther jeung para rerencanganna ogé henteu ngawawarkeun éta. Paulus nalar ngeunaan hiji pangadilan nu bakal datang, can tangtu iraha, jauh ka hareup, sarta Luther nempatkeunana sahenteuna tilu ratus taun deui ti jamanna. Leuwih ti éta, Paulus ngingetan garéja supaya ulah aya pangwartaan saperti kitu yén jam pangadilan Allah geus sumping nepi ka hiji waktu nu tangtu.” Dina 2 Tesalonika 2:1-3, Paulus nyebutkeun yén poé Kristus can caket nepi ka murtad datang heula jeung jalma durhaka téh dinyatakeun. Paulus ngenalkeun jalma durhaka, tanduk leutik, kapausan, sarta ngaliputan sakabéh mangsa kakawasaanana ku hiji pangeling-ngeling, mangsa anu lumangsung salila 1260 taun, nu lekasan dina 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.'
Dina taun 1798, larangan pikeun ngawawarkeun yén poé Kristus geus caket téh lekasan. Mimiti jaman ahir, sarta segel dicabut tina kitab leutik. Ti harita, malaikat dina Wahyu 14 geus maju. Uriah Smith nyebutkeun, ‘Lamun anjeun rék ningali éta, ti saprak 1798, amanat malaikat kahiji geus maju. Dina taun 1798, malaikat kahiji dina Wahyu 14 sumping kana sajarah’—ieu téh pamahaman para panaratas. ‘Ti harita, malaikat dina Wahyu 14 geus ngawawarkeun yén jam pangadilan Allah geus datang, sarta malaikat dina pasal sapuluh geus nyokot tempatna di sagara jeung di darat, sumpah yén waktu moal aya deui. Jati dirina teu bisa diragukeun. Sagala alesan anu nempatkeun nu hiji, mangpaat ogé pikeun nu séjén. Generasi ayeuna keur nyaksian kacumponan dua nubuat ieu. Dina pangwawaran Advent, hususna ti taun 1840 nepi ka 1844, mimitian kacumponan maranéhna anu lengkep tur 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 nandaan taun 1840 jeung 1844 dina patalina jeung malaikat kahiji tina Wahyu 14 anu sumping dina 1798, tapi anjeunna ogé nandaan malaikat kahiji dina 1840, nalika éta amanat dipaparin kakawasaan. Dina pangwawaran ngeunaan kadatangan, utamana ti 1840 nepi ka 1844, mimiti lumangsung panggenepan anu pinuh. Kalungguhan malaikat anu hiji sukuna nangtung di laut sarta hiji deui di darat nandakeun lega jangkauan pangwawarnaanana. Amanat éta bakal nyebrang sagara sarta ngalegaan ka rupa-rupa bangsa, sarta pangwawaran kadatangan éta mémang nepi ka unggal stasion misionaris di sakuliah dunya. Ti taun 1840, amanat malaikat kahiji, nurutkeun Ellen White, dibawa ka unggal stasion misi di sakuliah dunya. Ieu kacumponan nalika prinsip sataun-sapoe tina nubuat Kitab Suci dikukuhkeun ku ragragna Kakaisaran Ottoman. Dina ieu titik urang henteu keur ngungkulan rinci-rincina, tapi keur nyusun panggung pikeun sajarah Millerite jeung dinamika Tangis Tengah Peuting.
Key Historical Events: 1833 and the Falling of the Stars
Kajadian-kajadian Sajarah Anu Penting: 1833 jeung Gugurna Béntang-béntang
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.'
Dina taun 1833, kajadian muragna béntang lumangsung. Ellen White nyarios dina The Great Controversy, kaca 333: ‘Dina taun 1833, dua taun sanggeus Miller mimiti nampilkeun ka umum bukti-bukti ngeunaan enggal datangna Kristus, mucunghul tanda anu pamungkas tina tanda-tanda anu geus dijangjikeun ku Jurusalamet minangka pertanda kadatangan-Na anu kadua. Saur Yesus: “Béntang-béntang bakal murag ti langit.” Mateus 24:29. Jeung Yohanes dina Wahyu nyatakeun, nalika anjeunna ningali dina titingalian adegan-adegan anu bakal miheulaan poé Allah: “Béntang-béntang langit murag ka bumi, saperti tangkal anjir ngagugurkeun buahna anu can asak, nalika digoyang ku angin anu gedé pisan.” Wahyu 6:13. Nubuat ieu meunang panggenepan anu kacida écésna sarta ngagémbarkeun dina hujan meteor anu gedé tanggal 13 Nopémber 1833.’
William Miller's testimony recounts:
Kasaksian William Miller nyaritakeun:
'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.'
Dina poé Saptu sanggeus sarapan—dina usum panas taun 1833, kuring calik di méja tulis pikeun nalungtik hiji perkara, sarta waktu kuring nangtung rék kaluar digawé, éta datang kana haté kuring kalayan kakuatan leuwih gedé ti kantos, “Indit jeung wartakeun ka dunya.” Éta kesan téh datangna kacida dadakannana sarta kalayan kakuatan anu kacida nepi ka kuring lungsé kana korsi bari nyebut, “Abdi teu tiasa angkat, Gusti.” “Naha henteu?” siga aya jawaban, tuluy sagala alesan kuring mucunghul, kakurangan kamampuhan kuring; tapi kasangsaraan batin kuring jadi kacida gedéna nepi ka kuring nyieun hiji perjangjian anu khidmat jeung Allah yén lamun Anjeunna muka jalan, kuring bakal angkat sarta ngalaksanakeun kawajiban kuring ka dunya. “Naon maksud anjeun ku muka jalan?” siga datang kana kuring. Nya, saur kuring, lamun aya uleman ka kuring pikeun nyarita di payuneun umum di mana waé, kuring bakal angkat sarta nyaritakeun ka maranéhna naon anu kuring manggihan dina Kitab Suci ngeunaan datangna Gusti. Harita kénéh sakabéh beban kuring leungit. Jeung kuring bungah yén sigana mah kuring moal dipénta ku cara kitu, sabab kuring can kungsi narima uleman saperti kitu; pancobaan-pancobaan kuring teu dipikanyaho ku batur, sarta kuring ngan boga harepan saeutik pisan yén kuring bakal diulem ka hiji widang pagawean. Kira-kira satengah jam sanggeus éta, saméméh kuring ninggalkeun kamar, saurang putra Tuan Guilford ti Dresden, kira-kira genep belas mil ti tempat cicing kuring, asup sarta nyebutkeun yén bapana geus ngutus manéhna néangan kuring sarta miharep kuring mulang ka imah jeung manéhna, ku sangkaan kuring yén anjeunna meureun rék nepungan kuring ngeunaan hiji urusan. Kuring nanya ka manéhna naon maksudna. Manéhna ngawalon yén isukan moal aya anu ngawawar di garéja maranéhna, sarta bapana miharep kuring sumping pikeun nyarita ka jalma-jalma ngeunaan perkara datangna Gusti. Harita kénéh kuring ambek ka diri sorangan lantaran geus nyieun perjangjian anu geus kuring nyieun éta. Kuring langsung ngalawan ka Gusti sarta mutuskeun moal angkat. Kuring ninggalkeun budak éta tanpa méré jawaban naon-naon sarta nyalindung dina kasangsaraan anu gedé ka hiji rungkun tatangkalan caket dinya. Tuluy kuring bergumul jeung Gusti salila kira-kira sajam, narékahan pikeun ngabébaskeun diri tina perjangjian anu geus kuring nyieun jeung Anjeunna, tapi kuring teu meunang katengtreman naon-naon. Ieu ditekenkeun kana nurani kuring, “Naha anjeun rék nyieun perjangjian jeung Allah tuluy megatkeunana sakitu gancangna?” sarta gedéna dosa tina ngalakukeun kitu ngagulungkeun kuring. Antukna kuring pasrah sarta jangji ka Gusti yén lamun Anjeunna nguatkeun kuring, kuring bakal angkat, ngandelkeun ka Anjeunna pikeun maparin rahmat jeung kamampuhan ka kuring pikeun ngalaksanakeun sakabéh anu dipénta ku Anjeunna ti kuring. Kuring balik deui ka imah sarta manggihan budak éta masih nungguan. Manéhna cicing nepi ka sanggeus dahar beurang, sarta kuring mulang babarengan jeung manéhna ka 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.
Kieu lah cara Miller, dina usum panas taun 1833, mimiti nembongkeun pesen éta ka balaréa. Dina Désémber 1833, ragragna béntang-béntang nambahan kasoleman kana pesenana.
1840: The Fulfillment of Prophecy and the Ottoman Empire
1840: Kacumponan Nubuat jeung 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.'
Dina taun 1840, Ellen White méré katerangan ngeunaan hiji kacumponan nubuat anu luar biasa. Ieu petikan remen dipapadarkeun jadi bahan pasulayan dina Roh Nubuat, ku sawatara pihak anu ngedalkeun yén Uriah Smith nu nyelapkeunana kana The Great Controversy, tapi alesan-alasan kitu teu aya dasarna. Anjeunna keur nyarioskeun runtuyan kacumponan nubuat anu mingpin ka taun 1840, kaasup ragragna béntang-béntang jeung Poé Poék. Anjeunna nyerat, “Dina taun 1840, hiji kacumponan nubuat anu luar biasa deui ngagerakkeun minat anu sumebar lega.”
She refers to biblical prophecy, not merely a human prediction by Josiah Litch.
Ieu nujul kana nubuat Alkitab, lain saukur ramalan manusa ku 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."
Dua taun saméméhna, Josiah Litch, saurang palayan Injil utama anu ngawawar kadatangan anu kadua, medalkeun hiji panalungtikan ngeunaan Wahyu 9, anu ngaramalkeun ragragna Kakaisaran Ottoman. Numutkeun kana itunganana, kakawasaan ieu bakal diruntuhkeun dina tanggal 11 Agustus 1840. Dina waktu anu geus ditangtukeun éta, Turki, ngaliwatan para dutana, narima panangtayungan ti Kakawasaan-kakawasaan Sekutu Éropa sahingga nempatkeun dirina dina pangawasan bangsa-bangsa Kristen. Kajadian éta luyu pisan jeung éta ramalan. Waktu hal éta jadi kanyahoan, réa jalma jadi yakin kana benerna prinsip-prinsip panafsiran nubuat anu dianut ku Miller jeung réréncangan-réréncanganana, sarta hiji dorongan anu luar biasa dipasihkeun ka gerakan Advent. Jalma-jalma anu boga élmu jeung kalungguhan ngahiji jeung Miller dina ngawawar jeung nyebarkeun pamadegan-pamadeganna, sarta ti taun 1840 nepi ka 1844, pagawéan éta gancang sumebar.
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 parantos nyarios ka urang yén malaikat kahiji dina Wahyu 14 sumping dina taun 1798, nanging éta téh malaikat anu sarua jeung malaikat dina Wahyu 10. Dina Wahyu 10, Yohanes diparéntah supaya nyokot kitab leutik tina panangan éta malaikat sarta ngadahar éta, sarta éta bakal jadi amis dina sungutna. Amanat Millerite jadi amis dina tanggal 11 Agustus 1840, sanggeus dua taun ngaramalkeun ragragna Kakaisaran Ottoman dumasar kana prinsip sataun-sapoe dina nubuat Alkitab. Nalika éta kajadian kacumponan kalayan pas pisan, amanat anu maranéhna parantos diproklamasikeun jadi amis dina sungut maranéhna.
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.
Dina tanggal 11 Agustus 1840, pekabaran éta jadi amis dina biwir maranéhna. Yohanes diparéntahkeun pikeun nyokot kitab leutik tina panangan malaikat anu geus turun. Malaikat éta turun dina tanggal 11 Agustus 1840, sarta malaikat dina Wahyu 10 ieu téh sarua jeung malaikat kahiji dina Wahyu 14. Malaikat dina Wahyu 14 sumping dina taun 1798 dina mangsa ahir, tapi pekabaranana dipaparin kakawasaan dina taun 1840. Ellen White nyebutkeun yén nalika éta kajadian jadi dipikawanoh, balaréa jadi yakin kana benerna prinsip-prinsip panapsiran nubuat anu dipaké ku Miller jeung para baturna. Ti saprak taun 1930-an, dimimitian dina 1919 tapi utamana dina taun 1930-an, Adventisme geus nolak aturan-aturan panapsiran nubuat anu dipaké ku Miller jeung para baturna—éta aturan-aturan téh nyaéta métode proof text dina diajar Alkitab.
The 1843 Chart and the Tarrying Time
Bagan 1843 jeung Waktu Nunda##
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.
Waymark salajengna dina sajarah nyaéta bagan 1843, anu disusun dina bulan Méi 1842. Ellen White nyarios, “Kuring geus ningali yén bagan 1843 dipingpin ku panangan Gusti sarta yén éta teu meunang dirobah, yén angka-angkana saperti Anjeunna ngahoyongkeunana, sarta yén panangan-Na aya di luhureun éta sarta nyumputkeun hiji kasalahan dina sababaraha angka, sangkan teu aya saurang ogé anu tiasa ningalina nepi ka panangan-Na dipiceun.” Bagan ieu mangrupikeun waymark nubuat, anu disusun dina bulan Méi 1842. Dina bulan Juni 1842, garéja-garéja Protestan mimiti nutup panto-pantona sarta malaikat kadua sumping.
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.
Tina Testimonies, jilid kahiji, kaca 21: “Dina bulan Juni taun 1842, Bapa Miller masihan runtuyan ceramahna anu kadua di Garéja Casco Street di Portland, Maine. Iwal ti sababaraha saeutik, rupa-rupa denominasi nutup panto garéjana pikeun Bapa Miller.” Ellen White ngébréhkeun ka urang yén salaku urang Kristen Advent Poé Katujuh, urang kudu diajar nalar tina sabab kana akibat. Sabab anu nyababkeun garéja-garéja Protestan nutup panto maranéhna nyaéta diasupkeunana bagan ieu. Nalika bagan éta diwanohkeun dina bulan Méi, garéja-garéja Protestan netepkeun yén kaum Millerite téh fanatik anu kasasab.
The first disappointment is next. From The Great Controversy, page 393:
Kuciwa anu kahiji aya salajengna. Tina The Great Controversy, kaca 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.
Ti taun 1842 kénéh, pituduh anu dipasihkeun dina ieu nubuat pikeun nulis éta titingalian sarta ngajadikeun éta écés dina papan-papan, supaya anu macana bisa ngajalankeunana, geus ngajurung ka Charles Fitch nyusun hiji bagan nubuat pikeun ngagambarkeun titingalian dina Daniel jeung Wahyu. Charles Fitch, anu pupus pas saméméh Kakecewaan Gedé tanggal 22 Oktober 1844, dipaké ku Gusti dina sajarah ieu. Anjeunna nyusun éta bagan, anu diterbitkeun dina Méi 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.
Diterbitkanna ieu bagan dianggap minangka kacumponan parentah Habakuk. Tapi, teu saurang ogé nengetan ayana reureuh anu katémbong dina kajadian kacumponanna eta tetenjoan. Hiji mangsa ngantosan dipidangkeun dina nubuat anu sarua. Sanggeus kuciwa éta, ieu ayat Suci katingal penting: “Sabab eta tetenjoan teh masih kénéh pikeun hiji waktu anu geus ditangtukeun, tapi dina ahirna eta bakal nyarita sarta moal ngabohong; sanajan eta reureuh, antosan ku maneh, sabab eta pasti bakal datang, moal reureuh. Ari jalma bener bakal hirup ku iman.”
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.
Waktu nundana téh mangrupa kuciwa kahiji, anu kajadian dina 22 Maret 1844. Kaum Millerite ngaramalkeun ahir dunya dina taun 1843, maké itungan waktu nurutkeun Alkitab. Nalika Gusti can sumping nepi ka mangsa éta, kuciwa kahiji mimiti karandapan dina 22 Maret 1844. Éta téh waktu nundana.
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.
Ieu téh mangsa nunda dina pasemon sapuluh parawan, dina Habakkuk 2, jeung dina Daniel 12. Daniel 12:11 nyebutkeun, “Jeung ti mangsa kurban sapopoé dicabut...” Para panaratas ngartos yén kapirisme ditaklukkeun dina taun 508, nalika Clovis ngéléhkeun kaum Visigoth. Ti mangsa kapirisme dicabut jeung kapapaan ditegakkeun (tilu puluh taun ti harita, dina taun 538), bakal aya 1290 poé. Ayat salajengna nyebutkeun, “Bagja jalma anu ngadagoan jeung ngahontal sarébu tilu ratus tilu puluh lima poé.” 508 ditambah 1335 sarua jeung 1843. “Bagja jalma anu ngahontal 1843.” Angka 1335 nandaan mangsa nunda, bari nyebutkeun, “Bagja jalma anu ngadagoan jeung ngahontal 1843.” Lamun anjeun ngajaga pamahaman para panaratas ngeunaan kurban sapopoé, sakumaha anu dipigawé ku Ellen White, hal ieu écés.
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.
Pikeun ngajelaskeun deui kalayan leuwih écés, Yesaya 30:18 nyebutkeun, “Ku sabab éta PANGERAN bakal ngadagoan.” Di dieu, PANGERAN téh pangantén lalaki dina pasemon sapuluh parawan, sarta Anjeunna keur nyangsang. “Ku sabab éta pangantén lalaki bakal nyangsang supaya anjeunna maparin sih ka maranéh; ku sabab éta anjeunna bakal ditinggikeun supaya anjeunna ngalakukeun rahmat ka maranéh, sabab PANGERAN téh Allah pangadilan. Bagja sakur anu ngadagoan ka Anjeunna.” Ieu saluyu jeung Daniel 12:12: “Bagja jalma anu ngadagoan sarta nepi ka 1335.” Pangantén lalaki nyangsang dina 22 Maret 1844. Aya hiji berkah anu patali jeung nepi ka kuciwa anu kahiji tuluy ngadagoan. Lamun anjeun nepi ka dieu, anjeun kudu ngadagoan. Naon anu keur didagoan? Habakuk 2:3 nyebutkeun, “Sabab eta tetenjoan masih keur hiji waktu anu geus ditangtukeun, tapi dina ahirna eta bakal nyarita sarta moal ngabohong; sanajan eta nyangsang, antosan eta.” Berkah tina nepi ka 1335 nyaéta berkah tina nepi ka sajarah ieu, tempat PANGERAN bakal ngalaksanakeun Midngiht Cry.
Not everyone will be allowed to participate in the Midnight Cry. Some people traveled along with the Millerites not because of their own personal experience with Jesus Christ or personal study of God's Word, but out of fear. Before the Midnight Cry arrives, the Lord separates these brethren from the movement. The first disappointment is part of the process preparing for the Midnight Cry. According to Ellen White, if we do not understand this, we fall off the path to the wicked world below.
Teu sadaya jelema bakal diidinan milu dina Midnite Cry. Sababaraha urang milu ngumbara babarengan jeung kaum Millerite lain ku sabab pangalaman pribadina sorangan jeung Yesus Kristus atawa ku ulikan pribadina kana Firman Allah, tapi ku lantaran sieun. Sateuacan Midnite Cry sumping, Gusti misahkeun dulur-dulur ieu tina gerakan éta. Kuciwa anu kahiji téh mangrupa bagian tina prosés anu nyiapkeun pikeun Midnite Cry. Numutkeun ka Ellen White, upami urang henteu ngartos ieu, urang bakal ragrag tina jalan kana dunya jalma-jalma jahat di handap.
The Empowerment of the Second Angel's Message
Pangawasa tina Amanat Malaikat Kadua
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.
Tina Early Writings, kaca 238: “Deukeut kana panutupan amanat malaikat nu kadua, abdi ningali hiji cahaya gedé ti sawarga keur nyaangan umat Allah. Sinar-sinar cahaya ieu katingalina caang siga panonpoé, sarta abdi ngadéngé sora-sora malaikat ngagorowok, ‘Tingali, pangantén lalaki datang.’” Ieu téh Midangwengi Ceurik, anu dimaksudkeun pikeun méré kakawasaan ka amanat malaikat nu kadua. Para panaratas ngartos yén amanat malaikat nu kahiji sumping dina taun 1798, tapi dipaparin kakawasaan ku ragragna Kakaisaran Ottoman dina taun 1840. Sakabéh amanat sumping dina hiji titik waktu sarta sanggeus éta dipaparin kakawasaan. Amanat malaikat nu kadua sumping dina tanggal 22 Maret 1844 nalika garéja-garéja Protestan nutup panto-pantona ngalawan amanat Millerite. Midangwengi Ceurik méré kakawasaan ka amanat malaikat nu kadua. Amanat malaikat nu katilu sumping dina tanggal 22 Oktober 1844, sarta dipaparin kakawasaan nalika malaikat anu perkasa dina Wahyu 18 ngahiji jeung éta amanat. Unggal amanat sumping dina sajarah sarta sanggeus éta dipaparin kakawasaan. Ieu penting pikeun kahartos.
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.
Panggero Wengi Tengah maparin kakawasaan ka amanat malaikat nu kadua. Para malaikat dikintun ti sawarga pikeun ngahudangkeun para wali nu keur leuleus haténa sarta nyiapkeun maranéhna pikeun pagawean agung nu aya di hareupeun maranéhna. Jalma-jalma nu pangbakatna lain nu pangheulana narima ieu amanat. William Miller lain nu pangheulana narima ieu amanat; sabalikna pisan, anjeunna téh nu pangpamungkasna narima éta. Anjeunna nu pangmiboga bakat dina ngartos amanat éta, ari Samuel Snow mah nu pangheulana. Maranéhna nu baheulana mingpin dina éta pagawean téh nu pangpamungkasna narima sarta nulungan ngagedékeun éta pangero. Dina sajarahna, jalma nu pangpamungkasna narima amanat Panggero Wengi Tengah téh William Miller.
From The Great Controversy, 376:
Tina 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.
Salila panguatan Pek Tengah Wengi, kira-kira 50.000 urang ninggalkeun gereja-gereja. Sabab karya Miller condong nguatkeun gereja-gereja, dina mimitina éta ditampa kalayan hadé; tapi waktu para pendeta jeung para pamingpin agama mutuskeun nolak doktrin Advent sarta hayang neken sagala gejolak ngeunaan perkara éta, maranéhna ngalawan éta tina mimbar sarta nampik ka anggota-anggona hak pikeun ngahadiran pangwawaran ngeunaan kadatangan kadua atawa malah pikeun nyarita ngeunaan harepan maranéhna dina pasamoan-pasamoan sosial.
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.
Pamingpin dina Garéja Advent ayeuna anu ngalarang pangajaran pesen ieu di jero garéja, malah nepi ka di imah-imah pribadi, geus dipragambarkeun di dieu dina gerakan Millerite.
"Believers found themselves in great trial and perplexity. They loved their churches and were reluctant to separate, but as they saw the testimony of God's Word suppressed and their right to investigate the prophecies denied, they felt that loyalty to God forbade them to submit. Those who sought to shut out the testimony of God's Word could not be regarded as constituting the church of Christ. Hence, they felt justified in separating from their former connection. In the summer of 1844, about 50,000 withdrew from the churches."
“Jalma-jalma anu percaya manggihan dirina aya dina pacobaan anu gedé jeung kabingungan. Maranéhna nyaah ka garéjana sarta teu kersa misah, tapi nalika maranéhna ningali kasaksian Firman Allah diteken sarta hak maranéhna pikeun nalungtik nubuatan ditampik, maranéhna ngarasa yén kasatiaan ka Allah ngalarang maranéhna pikeun tunduk. Jalma-jalma anu narékahan pikeun ngahalangan kasaksian Firman Allah teu bisa dianggap minangka anu ngabentuk garéja Kristus. Ku sabab éta, maranéhna ngarasa boga alesan anu bener pikeun misah tina pakaitanana anu baheula. Dina usum panas taun 1844, kira-kira 50.000 urang mundur tina garéja-garéja.”
Miller's Understanding and the True Midnight Cry
Pamahaman Miller jeung Ceurik Tengah Peuting Nu Sajati
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.
Tina buku karangan Elder Damsteegt, Foundation of Seventh-day Adventist Message and Mission, Miller yakin yén pangwartaan Daniel 8:14 jeung malaikat kahiji tina Wahyu 14 téh nya éta Ceurik Tengah Peuting—“Behold, the bridegroom cometh.” Anjeunna yakin yén ieu pesen téh nangtukeun kadatangan Kristus anu kadua. Miller nganggap yén sakabéh sajarah téh nya éta Ceurik Tengah Peuting, tapi Ellen White nyatakeun yén Ceurik Tengah Peuting téh kalaksanakeun dina hiji titik anu tangtu. Samuel Snow méré judul presentasina “The True Midnight Cry” pikeun ngabédakeunana tina ajaran Millerite yén Ceurik Tengah Peuting téh 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.
Jalma-jalma anu pangrohanina narima éta amanat pangheulana, sarta maranéhna anu baheulana mingpin dina pagawéan éta, anu pangpamungkas narima sarta mantuan ngagedékeun éta panyambat. William Miller, anu geus mingpin éta pagawéan ti taun 1833 ka hareup, bajoang dina narima amanat Midnite Cry nalika éta sumping dina bulan Agustus 1844. Anjeunna can yakin ngeunaan misahkeun diri ti gereja-gereja sarta geus mangtaun-taun ngajar pamahaman séjén ngeunaan Midnite Cry.
William Miller wrote:
William Miller nyerat:
'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."'
“Kuring can kungsi yakin pisan kana hiji poé nu tangtu pikeun datangna Gusti, lantaran yakin yén moal aya saurang ogé anu bisa nyaho poé jeung jamna. Dina sakabéh ceramah kuring anu geus diterbitkeun, hal éta katingali dina kaca judulna, kira-kira dina taun 1843. Dina sakabéh ceramah lisan kuring, kuring salawasna nyarios ka para pamiarsa yén mangsa-mangsa éta bakal tamat dina taun 1843 upama teu aya kasalahan dina itungan kuring, tapi kuring teu bisa nyebutkeun yén tungtungna moal datang malah saméméh éta waktu, sarta yén maranéhna kudu terus-terusan siap. Dina taun 1842, sawatara dulur saiman ngawawar kalayan kacida yakinna ngeunaan taun anu pasti, sarta nyalahkeun kuring lantaran nambahan kecap ‘upama’.”
In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.
Dina bulan Méi 1842, bagan 1843 diterbitkeun, sarta para sadérék nyarios ka Miller sangkan miceun kecap “if” tina panyajianana.
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 nuluykeun, “Média umum ogé geus medarkeun yén kuring geus netepkeun hiji poé anu tangtu, nyaéta tanggal ka dua puluh tilu April, pikeun kadatangan Gusti. Ku sabab éta, dina bulan Désémber taun éta, ku sabab kuring teu bisa ningali aya kasalahan dina itungan kuring, kuring medarkeun kayakinan kuring yén dina hiji waktu antara 21 Maret 1843 jeung 21 Maret 1844, Gusti baris sumping.” Miller geus leuwih tiheula nyindekkeun poé ka sapuluh dina bulan ka tujuh, sarta jauh saméméh Samuel Snow ngagunakeun kacindekan ieu pikeun ngumumkeun Midnigh Cry, Miller geus nulis ngeunaan éta. Miller téh jalma anu ku Gusti dipaké pikeun nyusun logika anu ku Samuel Snow dipaké pikeun nangtukeun 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, “Salila taun 1843, panyawad anu panggarangna ditumpukkeun ka kuring jeung ka jalma-jalma anu pakait jeung kuring ku pers sarta ku sawatara mimbar. Panyurung kami diserang, asas-asas kami dipidangkeun salah, watak kami difitnah.” Waktu terus kaliwat, sarta tanggal 21 Maret 1844 kaliwat tanpa penampakan Gusti. Kacewa téh kacida gedéna, sarta loba anu henteu deui leumpang babarengan jeung maranéhna. Saméméh mangsa ieu, ti taun 1840, diperkirakeun aya 200.000 urang Millerite, tapi dina mangsa ieu, ngan 50.000 anu kari.
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 nuluykeun, “Saméméh ieu, dina usum gugur taun 1843, sawatara dulur saiman abdi mimiti nyebut gareja-gareja téh Babul sarta ngadesek yén éta téh kawajiban urang Advent pikeun kaluar ti dinya. Ku hal ieu, abdi kacida kasedihna. Henteu ngan pangaruhna pisan goréng, tapi abdi ogé nganggap éta minangka panyasab kana Firman Allah, hiji pamulasaraan kana Kitab Suci.” Miller gumulung ku kasusah dina ngartos amanat malaikat kadua, anu ngajadikeun anjeunna leuwih hésé narima amanat Jerit Tengah Peuting anu sajati. Prakték éta sumebar, sarta gareja-gareja ditutup pikeun maranéhna, nimbulkeun permusuhan sarta misahkeun kalolobaan urang Advent ti gareja masing-masingna.
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.'
Sanggeus waktu anu geus diterbitkeun ku anjeunna kaliwat, Miller ngaku kuciwa na ngeunaan mangsa anu pasti, tapi tetep ngajaga iman-na. Anjeunna nuluykeun pagawean-na di Kulon salila usum panas taun 1844 nepi ka gerakan Bulan Katujuh. Anjeunna teu boga ilubiung dina gerakan ieu iwal ti hiji surat anu ditulis dalapan belas bulan saméméhna ngeunaan pangamalan Hukum Musa anu nunjuk ka bulan éta. Anjeunna teu nyangka yén poko-poko éta bakal dipaké kitu, atawa yén kapercayaan kana bukti sapertos kitu bakal jadi ujian kasalametan. Anjeunna teu boga pasakitan jeung gerakan éta nepi ka dua atawa tilu minggu saméméh 22 Oktober 1844. Dina hiji surat ka Himes tanggal 6 Oktober 1844, Miller nulis, “Kuring ningali hiji kamulyaan dina bulan katujuh anu can kungsi katingali ku kuring saméméhna... Ayeuna, mugi jenengan Gusti dipaparin berkah, kuring ningali hiji kaéndahan, hiji kasaluyuan, hiji kasapukan dina Kitab Suci, anu geus lila ku kuring dipidoakeun tapi henteu katingali ku kuring nepi ka poé ieu. Puji sukur ka Gusti, he jiwa kuring. Dulur Snow, Dulur Storrs, jeung nu séjénna, mugi dipaparin berkah ku sabab jadi pakakas pikeun muka panon kuring. Kuring meh dugi ka imah. Kamulyaan, kamulyaan, kamulyaan, kamulyaan.”
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.
Saterusna, Miller nimbang deui Pekik Tengah Peuting, sarta nyebut éta fanatisme. Damsteegt nyatet yén Snow meunang raraga dasar talatah Pekik Tengah Peuting tina karya Miller anu leuwih ti heula.
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.
Itungan Snow, anu diterbitkeun dina bulan Maret 1844, henteu ngabangkitkeun perhatian anu gedé nepi ka rapat kémah di Exeter, 12–17 Agustus 1844. Di dinya, tanggal anu pasti numutkeun anjeunna pikeun mulangna Kristus ngagerakkeun loba urang Millerit, nepi ka mawa usaha misionaris maranéhna kana puncakna. Tanggapan maranéhna tuluy dipikawanoh minangka gerakan Bulan Katujuh. Sanajan para pamingpin Millerit mimitina ngarasa curiga, sawatara minggu saméméh kajadian anu diarep-arep éta, maranéhna ngagabung kana gerakan éta sarta ngidinan pamadegan Snow dicitak jeung didukung.
The Midnight Cry and Its Aftermath
Panggero Tengah Peuting jeung Balukarna
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.
Visi kahiji Ellen White némbongkeun umat Allah nu keur leumpang dina hiji jalan ka sawarga, kalayan hiji cahaya di tukangeun maranéhna anu disebut Jerit Tengah Peuting. Pekabaran anu dipidangkeun ku Samuel Snow kudu kaharti. Dina Méi 1842, 300 bagan dicitak pikeun 300 pangwawara. Nepi ka 22 Maret 1844, sanggeus kuciwa anu kahiji, bagan éta disisihkeun, sarta loba anu ninggalkeun éta gerakan. Jalma-jalma anu tetep cicing dina éta gerakan kudu nungguan. Dina pasamoan kémah di Exeter, Snow némbongkeun yén Gusti bakal sumping dina 22 Oktober 1844, dina Poé Panebusan. Ieu ngadorong maranéhna pikeun ngawawarkeun éta pekabaran.
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 nyaritakeun yén sanggeus pasamoan kémah di Exeter, waktu anjeunna leumpang ngalangkungan gerbong-gerbong karéta, anjeunna ngadéngé sora-sora ngulang, “Lah, pangantén lalaki datang!” Ieu gerakan nyapu sakuliah Amérika Sarikat dina waktu dua bulan, ngarah kana Kaceuceub Agung dina 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 méré koméntar ngeunaan Konférénsi Adventis di Low Hampton, 28–29 Désémber 1844, nu ngalibetkeun Himes jeung Miller. Himes ngadesek sangkan ngahibur umat suci, ngahudangkeun dunya Kristen, jeung ngawawarkeun kasalametan ka jalma-jalma dosa. Sababaraha minggu ti harita, Advent Press neruskeun deui penerbitanana, sarta Himes nyatakeun yén panto kasalametan téh kabuka. Miller lalaunan ninggalkeun pamadegan shut door nu ekstrim sarta balik deui kana pandangan aslina ngeunaan Midnight Cry. Dina bulan anu sarua éta, Ellen White narima tetempoan kahijina, anu némbongkeun yén jalma-jalma anu nampik Midnight Cry murag tina éta jalan. Éta tetempoan dimaksudkeun pikeun William Miller sakumaha ogé pikeun saha waé nu séjén.
William Miller's Final Test and Legacy
Ujian Pamungkas jeung Warisan William Miller
From Early Writings, page 257:
Tina Early Writings, kaca 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."
Perhatosan abdi tuluy dipasihkeun ka William Miller. Anjeunna katingal bingung sarta tunduk ku kahariwang jeung kanyeri haté pikeun umatna. Golongan anu kungsi ngahiji jeung silih pikanyaah dina taun 1844 téh keur kaleungitan kanyaahna, silih lawan, sarta ragrag kana kaayaan tiis jeung mundur tina iman. Nalika anjeunna nenjo ieu, kasedih ngagerogotan tanagana. Kuring ningali para pamingpin keur ngawaskeun anjeunna, utamana Joshua Himes, sarta sieun bisi anjeunna narima pesen malaikat katilu.
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.
Pesen malaikat katilu dina ieu kontéks nyaéta poe Sabat. Nalika Miller mimiti condong kana caang ti sawarga, jalma-jalma ieu nyusun rencana pikeun ngabelokkeun pikiranana. Pangaruh manusa ngajaga anjeunna dina poek sarta nahan pangaruhna di antara jalma-jalma anu ngalawan bebeneran. Ahirna, Miller ngangkat sora ngalawan caang ti sawarga—nyaéta poe Sabat. Anjeunna gagal narima eta pesen anu saenyana bakal ngajelaskeun kuciwa-Na sarta ngucurkeun caang jeung kamulyaan kana mangsa nu geus kaliwat. Anjeunna ngandelkeun hikmat manusa, lain kana hikmat Ilahi. Ku sabab geus dipatahkeun ku pagawean jeung ku umur sepuh, anjeunna henteu sarua tanggung jawabna jeung jalma-jalma anu nahan anjeunna tina bebeneran. Dosa éta tumiba ka maranehna. Lamun Miller bisa ningali caang malaikat katilu, loba perkara bakal geus dijelaskeun. Tapi dulur-dulurna ngaku miboga kanyaah anu kacida jerona ka anjeunna, nepi ka anjeunna nyangka yén anjeunna moal kungsi bisa meulah diri ti maranehna. Allah ngantep anjeunna ragrag kana kakawasaan pati sarta nyumputkeun anjeunna di kubur tina jalma-jalma anu narik anjeunna jauh tina bebeneran. Musa kungsi lepat saméméh asup ka Tanah Perjangjian; kitu deui Miller, anjeunna lepat nalika anjeunna geus deukeut asup ka Kanaan sawarga. Batur anu nungtun anjeunna ngalakukeun ieu; batur ogé anu kudu méré pertanggungjawaban pikeun éta. Tapi para malaikat ngajaga lebu anu mulia tina ieu abdi Allah sarta anjeunna bakal kaluar dina sora tarompet panungtungan.
Conclusion: Lessons for Today
Kasimpulan: Palajaran pikeun Kiwari
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.
Dina kasimpulanana, William Miller ngalambangkeun kaum Advent Poé Katujuh dina ahir dunya. Tetempoan kahiji Ellen White leuwih ditujukeun pikeun jaman urang tibatan pikeun jamanna sorangan. Dina ahir dunya, kaum Advent Poé Katujuh bakal nampik cahaya Ceurik Tengah Peuting. Cahaya Ceurik Tengah Peuting ngan ukur bisa kaharti ku ngartos sajarah ieu. Kuciwa anu kahiji nyucikeun gerakan Millerit tina jalma-jalma anu aya di dinya ku alesan anu salah sarta nyiapkeun umat pikeun pangalaman ujian anu bakal nungtun maranéhna asup ka Ruang Maha Suci. Maranéhna anu nepi ka kuciwa anu kahiji téh rahayu ngan lamun maranéhna ngadagoan 22 Oktober 1844. Waktu ieu geus dirarancang ku Allah pikeun ngahasilkeun hiji umat anu ku Mantenna bakal dihimpun ka Ruang Maha Suci. Nampik Ceurik Tengah Peuting jeung murag tina jalan téh sarua jeung nampik sakabéh sajarah ieu.
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 ngalakukeun tilu kasalahan, sarta urang salawasna diuji ku tilu ujian. Kasalahan kahijina nya éta nolak Midnigh Cry dina bulan Désémber 1844. Kasalahan kadua nya éta ngadéngékeun manusa tibatan Allah, anu ngakibatkeun kana kasalahan katiluna: nolak Sabat. Dina ahir dunya, urang Advent Poé Katujuh bakal nolak sajarah Midnigh Cry jeung panggero pikeun mulang ka jalan-jalan baheula lantaran maranéhna ngadéngékeun pamingpin-pamingpinna. Ku kituna, maranéhna nyiapkeun dirina pikeun tanda sato galak, ku ngulang prosés pangujian tilu léngkahna Miller, anu dimimitian ku kumaha hubungan maranéhna ka pesen jeung sajarah Midnigh Cry.
There are only two prophecies that deal with the history from the first disappointment to the second disappointment: the 2300 days ('Though the vision tarry, wait for it') and the 2520. To reject the 2520 is to reject the Midnight Cry. To reject the Midnight Cry is to fall off the path to the wicked world below.
Ngan aya dua wungkul nubuat anu nyangkem sajarah ti kuciwa nu kahiji nepi ka kuciwa nu kadua: 2300 poe (“Though the vision tarry, wait for it”) jeung 2520. Nolak 2520 hartina nolak Panyaur Tengah Peuting. Nolak Panyaur Tengah Peuting hartina murag tina jalan ka dunya jahat anu aya di handap.
We will address this further in the next presentation.
Urang baris ngabahas ieu leuwih jero deui dina pasamoan salajengna.