Article

# The Spirit of Prophecy: Leading and Teaching

Roho ya Unabii: Kuongoza na Kufundisha

Habakkuk's Two Tables

Dua Meja Habakuk

Author

Jeff Pippenger

Published

October 15, 2012

Formats

PDF Unavailable
Word Unavailable
Song MP3

Habakkuk's Two Tables 3 of 95

ജ്ഞാനാകൂക്കിന്റെ രണ്ട് പലകകൾ 95-ൽ 3

## Introduction: The Foundation of Habakkuk's Two Tables

မိတ်ဆက်ချက် - ဟဗက္ကုတ်၏ ပြားနှစ်ပြား၏ အခြေခံအုတ်မြစ်

This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.

Siri ini dinamakan Dua Jadual Habakuk. Setakat ini, kita telah mengambil beberapa kebenaran tertentu daripada Carta 1843 dan 1850, bukan untuk mempertahankannya secara alkitabiah pada tahap ini, tetapi untuk menegaskan bahawa Ellen White menyokong kebenaran-kebenaran ini. Pendapat kami ialah jika anda menolak kebenaran-kebenaran dasar ini, anda pada masa yang sama sedang menolak Roh Nubuat. Kami ingin mencatatkan hal itu terlebih dahulu.

## Review of Millerite History and the Midnight Cry

Tinjauan Sejarah Millerite dan Seruan Tengah Malam

In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.

Dalam pembentangan pertama kami, kami telah menggariskan sejarah golongan Millerite, iaitu tanda-tanda jalan dari tahun 1798 hingga 1844. Dalam pembentangan kami yang terakhir, kami telah meneliti dengan lebih dekat sejarah dari masa penangguhan hingga penutupan pintu pada 22 Oktober 1844, dengan mengenal pasti masa itu sebagai Seruan Tengah Malam. Seruan Tengah Malam memasuki sejarah pada Perhimpunan Perkhemahan Exeter, 12–17 Ogos 1844, dan berterusan hingga 22 Oktober 1844. Masa penangguhan, yang bermula pada bulan Mac 1844, adalah sebahagian daripada Seruan Tengah Malam dan proses pemurnian yang mempersiapkan suatu umat untuk memberitakan mesejnya.

We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.

ਭਲਕੇ ਅਸੀਂ ਆਸ ਕੀਤੀ ਸੀ ਕਿ ਇਹ ਗੱਲ ਤੁਹਾਡੇ ਦਿਲਾਂ ਅਤੇ ਮਨਾਂ ਵਿੱਚ ਪੱਕੀ ਕਰੀਏ। ਪਰਮੇਸ਼ੁਰ ਦੇ ਬਚਨ ਵਿੱਚ ਦੇਰੀ ਦੇ ਸਮਿਆਂ ਬਾਰੇ ਦਿੱਤੀਆਂ ਸਾਰੀਆਂ ਦ੍ਰਿਸ਼ਟਾਂਤਾਂ ਸੰਸਾਰ ਦੇ ਅੰਤ ਦੀ ਹੀ ਗੱਲ ਕਰਦੀਆਂ ਹਨ। ਐਲਨ ਵਾਈਟ, 1 Corinthians 10:11 ਉੱਤੇ ਟਿੱਪਣੀ ਕਰਦਿਆਂ, ਕਹਿੰਦੀ ਹੈ, “ਪੁਰਾਤਨ ਭਵਿੱਖਦ੍ਰਿਸ਼ਟਿਆਂ ਵਿੱਚੋਂ ਹਰੇਕ ਨੇ ਆਪਣੇ ਸਮੇਂ ਨਾਲੋਂ ਸਾਡੇ ਸਮੇਂ ਲਈ ਵਧ ਕਰਕੇ ਬੋਲਿਆ।” 1 Corinthians 10:11 ਇਸ ਤਰ੍ਹਾਂ ਕਹਿੰਦਾ ਹੈ, “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.” ਮਿਲਰਾਈਟਾਂ ਦਾ ਇਤਿਹਾਸ ਉਸ ਗੱਲ ਦਾ ਇਤਿਹਾਸ ਹੈ ਜੋ ਸੰਸਾਰ ਦੇ ਅੰਤ ਤੇ ਵਾਪਰੇਗੀ। ਦੇਰੀ ਦੇ ਸਮੇਂ ਅਤੇ ਉਸ ਤੋਂ ਬਾਅਦ ਆਉਣ ਵਾਲੀਆਂ ਸਾਰੀਆਂ ਇਹ ਬਾਈਬਲੀ ਇਤਿਹਾਸਕ ਘਟਨਾਵਾਂ ਮਿਲਰਾਈਟਾਂ ਦੇ ਦੇਰੀ ਦੇ ਸਮੇਂ ਅਤੇ ਅੱਧੀ ਰਾਤ ਦੀ ਪੁਕਾਰ ਵਿੱਚ ਜੋ ਵਾਪਰਨਾ ਸੀ, ਉਸ ਦੀ ਚਿੱਤਰਕਾਰੀ ਕਰਦੀਆਂ ਹਨ। ਸਾਨੂੰ ਇਹ ਗੱਲਾਂ ਸਮਝਣੀਆਂ ਲਾਜ਼ਮੀ ਹਨ, ਕਿਉਂਕਿ ਇਤਿਹਾਸ ਨੂੰ ਦੁਹਰਾਇਆ ਜਾਣਾ ਹੈ।

## The 2520: Ellen White's Endorsement

2520: Pengesahan Ellen White

We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.

Kita telah menangani isu pertama pada Carta-carta ini, walaupun kita tidak banyak menyebutnya. Doktrin pertama yang ingin kita tunjukkan bahawa Ellen White dengan jelas menyokong ialah 2520. Dua pembentangan yang pertama telah dirancang untuk membawa kita ke sini. Esok pagi, kita akan mula mempertimbangkan Korban Harian pada Carta ini.

## Remembering the Lord's Leading and Teaching

Мырзаның жетелеуі мен тәлімін еске алу

Let's begin with Life Sketches, page 196: "We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.

Mari kita mulai dengan *Life Sketches*, halaman 196: “Kita tidak mempunyai sesuatu pun untuk ditakuti mengenai masa depan, kecuali jika kita melupakan jalan yang telah dipimpin Tuhan bagi kita, dan pengajaran-Nya dalam sejarah kita yang lampau.” Satu-satunya hal yang harus ditakuti seorang Kristen mengenai masa depan ialah tersesat dari jalan itu dan menjadi binasa. Hal yang patut ditakuti bukanlah tidak memperoleh hidup yang kekal. Di sini, Sister White mengatakan bahwa kita tidak mempunyai sesuatu pun untuk ditakuti mengenai masa depan kecuali dua hal. Ini adalah suatu bagian yang umum dalam *Spirit of Prophecy* di kalangan Adventisme, tetapi jarang sekali terdengar orang menguraikan kepemimpinan yang mana dan pengajaran yang mana yang ia maksud.

We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.

Hi tla kombisa leswaku ku rhangela loku a vulavulaka hi kona i matimu ya Ku Huwelela ka Vusiku Bya Xikarhi. E matimwini ya Ku Huwelela ka Vusiku Bya Xikarhi, Kreste a a ri karhi a rhangela enkarhini wa ku hlwela, ku fika ni ku twarisiwa ka Ku Huwelela ka Vusiku Bya Xikarhi, ni ku pfariwa ka nyangwa hi ti 22 ta October, 1844. U kunguhate matimu wolawo leswaku ma humesa vanhu lava a va ta kota ku nghena hi ripfumelo na Yena endhawini yo Kwetsima swinene. Hi fanele ku chava ku rivala matimu wolawo yo karhi, swin’we ni tidyondzo ta Yena.

We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.

Biskebso nyɛ dɔɔchɛ ni la, yεlɛ ni kɛɛ da, kɔ Midnight Cry la bɔ. Yεlɛ ni ma ye Ottoman Empire tɔgɔlii ka kɔlɔsi ye san 1840, tile 11 Awgusuti, ani a ma ye suguya min bɛ se ko “mɔgɔ minnu fisaara, olu ka hali” ye, min nana Second Angel’s Message ka tariku la, Millerite tariku la. A ye yεlɛ kelen de ye Millerite tariku la min bɔra Midnight Cry la, yɔrɔ min na Matigi ka ɲɛta; ani an tɛ foyi siran kun bɔfɛ fo ni an ye a ɲɛta ani a ka kalan koɲuma.

We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again:

Kami mencadangkan bahawa lambang bagi pimpinan-Nya dan juga ajaran-Nya ialah Seruan Tengah Malam. Marilah kita membaca semula petikan ini daripada penglihatan pertama Ellen White:

> "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."

> “Pada jalan ini umat Advent sedang berjalan menuju kota yang terletak di ujung jalan itu yang lebih jauh. Mereka mempunyai suatu terang yang cemerlang yang dipasang di belakang mereka pada permulaan jalan itu, yang oleh seorang malaikat dikatakan kepadaku sebagai seruan tengah malam. Terang ini bersinar sepanjang jalan itu, dan memberi terang bagi kaki mereka, supaya mereka jangan tersandung. Jika mereka tetap memandang kepada Yesus, yang berada tepat di hadapan mereka, memimpin mereka ke kota itu, mereka aman. Tetapi segera beberapa orang menjadi letih, dan berkata bahwa kota itu masih sangat jauh, dan mereka mengharapkan telah memasukinya lebih dahulu. Maka Yesus menguatkan mereka dengan mengangkat lengan kanan-Nya yang mulia, dan dari lengan-Nya keluar suatu terang yang melambai-lambai di atas rombongan Advent itu, lalu mereka berseru, ‘Haleluya!’ Yang lain dengan gegabah menyangkal terang yang ada di belakang mereka, dan berkata bahwa bukan Allah yang telah memimpin mereka keluar sejauh itu.”

They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry.

Ba gana gana Booelo-gare, mme mabapi le Booelo-gare ba ngangisana gore Morena o ne a sa ba etelele mo Booelong-gare. Ba gana go etelela pele ga Modimo mo Booelong-gare.

> "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."

> “Lefifi le le bego le le ka morago ga bona le ile la tima, la tlogela maoto a bona a le leswiswing la go felela; gomme ba kgopša, ba lahlegelwa ke go bona leswao le Jesu, gomme ba wa ba tšwa tseleng ba ya fase lefaseng le leso le le kgopo leo le lego ka tlase.”

## The Midnight Cry in Context

Ghoo eda jotiamo omunchene

We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.

Atʉka̱lola kangi i̱so̱ko lyá Mwīto wa Pakatīkati ka Bʉsʉku, pakʉlyʉtʉni̱ka mu mʉlondololi̱gwe gwáko, bo̱o̱lo twakʉkʉyambila i 2520.

> From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."

> Dari *The Great Controversy*, halaman 391–395: “Apabila waktu yang pada mulanya dijangkakan bagi kedatangan Tuhan telah berlalu, pada musim bunga tahun 1844,”—inilah masa penangguhan, kekecewaan yang pertama—“mereka yang telah menantikan penampakan-Nya dengan iman untuk suatu waktu diliputi keraguan dan ketidakpastian. Sementara dunia menganggap mereka seolah-olah telah dikalahkan sama sekali dan terbukti memelihara suatu khayalan, sumber penghiburan mereka tetaplah firman Allah. Ramai terus menyelidiki Kitab Suci, meneliti semula bukti-bukti iman mereka dan dengan teliti mempelajari nubuat-nubuat untuk memperoleh terang yang lebih lanjut.”

If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here.

Хэрэв олон хүн үүнийг хийсэн бол, тэгвэл үүнийг хийгээгүй зарим нь бас байсан гэсэн үг. Энд “тэд” гэж хэлээгүй; “олон” гэж хэлсэн байна—энд хоёр бүлэг байна.

> "The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.

> “Kesaksian Alkitab yang mendukung pendirian mereka tampak jelas dan meyakinkan. Tanda-tanda yang tidak mungkin disalahartikan menunjuk kepada kedatangan Kristus yang sudah dekat. Berkat khusus dari Tuhan, baik dalam pertobatan orang-orang berdosa maupun dalam kebangunan kehidupan rohani di antara orang-orang Kristen, telah memberi kesaksian bahwa pekabaran itu berasal dari Surga. Dan meskipun orang-orang percaya itu tidak dapat menjelaskan kekecewaan mereka, mereka merasa yakin bahwa Allah telah memimpin mereka dalam pengalaman mereka yang lalu.”

> "Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."

> ཁོང་ཚོས་གཉིས་པའི་བྱོན་པའི་དུས་ལ་འཇུག་པར་བསམས་པའི་ལུང་བསྟན་དག་དང་མཉམ་དུ། ཁོང་ཚོའི་ཐེ་ཚོམ་དང་སེམས་འཚབ་ཀྱི་གནས་སྟངས་ལ་ཁྱད་པར་དུ་འཚམ་པའི་བསླབ་བྱ་ཞིག་ཀྱང་འདྲེས་ཡོད་ལ། དེས་ཁོང་ཚོ་ལ་ད་ལྟ་རང་གི་གོ་བརྡ་ལ་མུན་པར་གྱུར་པ་དེ་དུས་ཚོད་འོས་འཚམས་སུ་གསལ་པོར་འགྱུར་ངེས་ཡིན་པའི་དད་པའི་ནང་དུ་བཟོད་པས་སྒུག་པར་སྐུལ་མ་བྱས།

In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.

Dalam perenggan itu, tertulis, “Terjalin bersama-sama dengan nubuat-nubuat yang mereka anggap berlaku bagi masa kedatangan kedua . . . .” Nubuat-nubuat yang manakah yang mereka percayai berlaku bagi Kedatangan Kedua? 2520, 2300, dan 1335. Mereka percaya bahawa ketiga-tiga nubuat masa ini berakhir pada tahun 1843, dan itulah Kedatangan Kedua.

> "Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. 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; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"

> Antara nubuatan-nubuatan itu ialah nubuatan dalam Habakuk 2:1–4: “Aku akan berdiri di tempat pengawasanku, dan menempatkan diriku di atas menara, dan aku akan berjaga-jaga untuk melihat apa yang akan difirmankan-Nya kepadaku, dan apa yang akan kujawab apabila aku ditegur. Maka TUHAN menjawab aku, firman-Nya: Tuliskanlah penglihatan itu, dan buatlah itu jelas pada loh-loh, supaya orang yang membacanya dapat berlari. Sebab penglihatan itu masih menunggu waktu yang telah ditetapkan, tetapi pada akhirnya ia akan berbicara dan tidak berdusta: sekalipun ia berlambat-lambat, nantikanlah itu; sebab itu pasti akan datang, itu tidak akan tertangguh. Lihatlah, jiwanya yang meninggikan diri tidaklah lurus di dalam dirinya; tetapi orang benar akan hidup oleh imannya.”

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," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very 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 his faith.'

Pada awal tahun 1842, petunjuk yang diberikan dalam nubuat ini untuk “menuliskan penglihatan itu dan membuatnya jelas pada loh-loh, supaya orang yang membacanya dapat berlari,” menggerakkan Charles Fitch untuk menyiapkan suatu bagan nubuatan guna menggambarkan penglihatan-penglihatan Daniel dan Wahyu. Penerbitan bagan ini dipandang sebagai suatu penggenapan dari perintah yang diberikan oleh Habakuk. Namun, pada waktu itu tidak seorang pun memperhatikan bahwa suatu penundaan yang tampak dalam penggenapan penglihatan itu—suatu masa penantian—juga dinyatakan dalam nubuat yang sama. Sesudah kekecewaan itu, ayat Kitab Suci ini tampak sangat penting: “Sebab penglihatan itu masih menanti waktu yang telah ditetapkan, tetapi pada kesudahannya ia akan berbicara dan tidak berdusta; walaupun ia berlambat-lambat, nantikanlah itu, karena itu pasti akan datang, itu tidak akan berlambat-lambat. . . . Orang benar akan hidup oleh imannya.”

## The 1843 Chart and the Spirit of Prophecy

Carta 1843 le Moya wa Boporofeta

It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.

မိမိသည် ပုံမှန်အလုပ်ကို လုပ်ဆောင်သည်ဖြစ်စေ မပုံမှန်အလုပ်ကို လုပ်ဆောင်သည်ဖြစ်စေ အရေးမကြီးပါ—ဤအသုံးအနှုန်းများကို Ellen White က အစည်းအဝေးအဖွဲ့၏ လုပ်ငန်းနှင့် ကိုယ်ပိုင်ထောက်ပံ့သည့် လုပ်ငန်းတို့ကို အသီးသီး ရည်ညွှန်းရန် အသုံးပြုထားသည်။ သင်သည် Adventism အတွင်း ဦးဆောင်သော ကိုယ်ပိုင်ထောက်ပံ့ရေး ဝန်ဆောင်မှုအဖွဲ့များထံ သွားသည်ဖြစ်စေ၊ General Conference သို့မဟုတ် Biblical Research Institute ထံ သွားသည်ဖြစ်စေ၊ 1843 Chart အကြောင်းကို သူတို့အား မေးမြန်းလျှင်၊ “ဤ Chart ပေါ်တွင် အမှားများစွာ ရှိသည်” ဟု ဆိုကြလိမ့်မည်။ သူတို့သည် Ellen White ၏ အမြင်နှင့် မကိုက်ညီကြပေ။ Ellen White က ဤ Chart ပေါ်ရှိ ကိန်းဂဏန်းအချို့တွင် ပါဝင်သော “အမှားတစ်ခု” အပေါ်တွင် ထာဝရဘုရားသည် မိမိ၏ လက်တော်ကို ကာကွယ်ပေးတော်မူခဲ့ကြောင်း ဆိုထားသည်။

But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.

Tetapi mereka juga menempatkan diri mereka bertentangan dengan Firman Tuhan. Dalam kitab Habakuk, dikatakan bahwa penglihatan ini “tidak akan . . . berdusta.” Penglihatan yang harus diletakkan oleh para Perintis pada Bagan 1843, dan yang memang mereka letakkan, adalah penggenapan dari Habakuk 2. Inilah penglihatan yang harus mereka tempatkan pada Bagan ini, dan Habakuk 2 mengatakan bahwa penglihatan ini “tidak akan . . . berdusta.” Jadi, ketika Anda mengatakan bahwa Bagan ini “penuh dengan kesalahan,” Anda sedang menentang baik Roh Nubuat maupun Alkitab.

> "A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."

> Sebahagian daripada nubuat Yehezkiel juga menjadi sumber kekuatan dan penghiburan bagi orang-orang percaya: “Datanglah firman TUHAN kepadaku, demikian: Hai anak manusia, apakah peribahasa yang ada padamu di tanah Israel itu, yang berbunyi: Hari-hari berlalu panjang, dan setiap penglihatan gagal? Sebab itu katakanlah kepada mereka: Beginilah firman Tuhan ALLAH. . . . Hari-hari itu sudah dekat, dan penggenapan setiap penglihatan. . . . Aku akan berfirman, dan firman yang akan Kufirmankan itu akan terjadi; itu tidak akan ditangguhkan lagi.” “Kaum Israel berkata: Penglihatan yang dilihatnya itu adalah untuk masa yang masih lama, dan ia bernubuat tentang waktu yang masih jauh. Sebab itu katakanlah kepada mereka: Beginilah firman Tuhan ALLAH; tidak satu pun dari firman-Ku akan ditangguhkan lagi, melainkan firman yang telah Kufirmankan itu akan terlaksana.” Yehezkiel 12:21–25, 27, 28.

## Two Classes of Worshippers

Dikgoro tše Pedi tša Barapedi

Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.

Perhatikan bahawa dia sedang berbicara tentang dua golongan penyembah. Dia mengatakan bahawa banyak orang, apabila kekecewaan ini datang, terus mengkaji nubuatan-nubuatan itu, yang menunjukkan bahawa ada satu golongan yang tidak meneruskannya. Kita akan memperoleh lebih banyak terang tentang perbezaan antara kedua-dua golongan itu.

The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.

Panggenapan Habakkuk 2:1–4 ialah Carta 1843 ini dan Carta 1850. Bahkan dalam Habakkuk, ayat 4 menyatakan bahawa orang benar akan hidup oleh imannya, dan dia yang hatinya meninggi diri. Ini menggambarkan dua golongan penyembah. Sejarah Seruan Tengah Malam menghasilkan dua golongan penyembah, dan kedua-dua golongan itu dibicarakan dalam Habakkuk.

In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.

Dalam paragraf berikutnya, setelah merujuk kepada Habakuk 2 dan Yehezkiel, ia mengidentifikasi salah satu golongan: "orang-orang yang menanti." Siapakah orang-orang yang menanti itu? Mereka adalah mereka yang menggenapi Daniel 12, "Berbahagialah orang yang menanti-nanti dan mencapai hari yang ke-1335." Golongan inilah orang-orang yang menanti.

> "The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."

> Ba ba emetseng ba ile ba thaba, ba lumela hore Eo ea tsebang qetello ho tloha qalong o ne a talimile tlase ho pholletsa le meloko, ’me, ka ho bona esale pele ho nyahama ha bona, o ne a ba file mantsoe a sebete le a tšepo.

We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.

Аль ч Зүүн Европын нэгэн улсад хэдэн жилийн турш ажиллаж байсан нэгэн эгч утсаар холбогдсон. Тэрээр уг нутгийн хүн байсан бөгөөд Америкийн Нэгдсэн Улс руу нүүж, энэ захиасыг ойлгосныхоо дараа буцан нутагтаа очсон юм. Тэрээр эсэргүүцэлтэй тулгарч ирсэн бөгөөд урьдын сүмийн гэр бүлийнхэн нь түүний улсад дахь удирдлагатай холбогдон “түүнд үүд хаалгыг хаах”-ыг оролдсон. Харин саяхан Эзэн түүнд энэ захиасыг бүлгүүдэд хуваалцах үүд хаалгыг нээж өгсөн.

She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.

Dia menelefon awal pagi ini, memberitahukan bahwa satu hambatan ialah pengangkutan. Mereka memerlukan sebuah mobil untuk pergi dan mengajarkan pekabaran ini, tetapi tidak mempunyai dana. Segera sesudah mereka tiba di tempat ini, sahabat-sahabat dari Amerika Serikat, yang digerakkan oleh Tuhan, mengirimkan uang yang cukup untuk membeli sebuah mobil.

This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."

Міне, көңілдері қалғандарға осындай тәжірибе болып жатты. Олардың көңілі қалды, бірақ Жаратқан Ие оларды Жазбаларға бастап, жігерлендіріп: «Бұл көңіл қалушылық Менің басшылығыммен болды. Тек алға қарай жүре беріңдер»,— деді.

> "Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."

> “Sekiranya tidak kerana bahagian-bahagian Kitab Suci yang demikian, yang menasihati mereka supaya menantikan dengan sabar dan tetap berpegang teguh pada keyakinan mereka terhadap firman Tuhan, nescaya iman mereka telah gugur pada saat pencobaan itu.”

## The Parable of the Ten Virgins and the Tarrying Time

သတို့သမီးဆယ်ဦး၏ ဥပမာနှင့် နှောင့်နှေးနေသည့်ကာလ

Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.

Perhatikan bagaimana Sister White menghubungkan perumpamaan Sepuluh Gadis dengan Habakuk 2, kerana kedua-duanya membicarakan tentang suatu masa penangguhan dan dua golongan penyembah.

> "The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"

> “Perumpamaan tentang sepuluh anak dara dalam Matius 25 juga menggambarkan pengalaman umat Advent. Dalam Matius 24, sebagai jawapan kepada pertanyaan murid-murid-Nya mengenai tanda kedatangan-Nya dan kesudahan dunia, Kristus telah menunjukkan beberapa peristiwa yang paling penting dalam sejarah dunia dan gereja dari kedatangan-Nya yang pertama hingga kedatangan-Nya yang kedua; iaitu, kehancuran Yerusalem, kesengsaraan besar yang menimpa gereja di bawah penganiayaan kafir dan kepausan, penggelapan matahari dan bulan, serta gugurnya bintang-bintang. Sesudah itu Dia berbicara tentang kedatangan-Nya dalam kerajaan-Nya, dan menyampaikan perumpamaan yang menggambarkan dua golongan hamba yang menantikan penampakan-Nya. Pasal 25 dibuka dengan kata-kata: ‘Maka pada waktu itu Kerajaan Syurga akan diumpamakan dengan sepuluh anak dara.’ Di sini diperlihatkan gereja yang hidup pada akhir zaman,”

Now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.

Jaanong, ua pyndonkam noh ka ïa kane ha ka histori jong ki Millerite, hynrei peit bha kaei kaba ka ong—“Hangne la pynpaw ia ka balang kaba im ha ki sngi kiba khatduh,”—mano “ka balang kaba im ha ki sngi kiba khatduh”? Kata ka long ma ngi.

> "The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"

> “Jajjabina wal fakkeenya kana ibsame boqonnaa 24 xumura irratti argamu sanaa dha. Fakkeenya kana keessatti muuxannoon isaanii haalota gaaʼela Bahaatiin ibsameera. ‘Sana booda mootummaa samii durboota kudhan, warri ibsaa isaanii qabatanii misirrichaa simachuuf baʼanitti fakkeeffama. Isaan keessaa shan ogeeyyii turan, shan immoo gowwoota turan. Warri gowwoonni ibsaa isaanii fudhatan, garuu zayitii ofii isaanii wajjin hin fudhanne; warri ogeeyyiin garuu ibsaa isaanii wajjin qodaa isaanii keessatti zayitii fudhatan. Misirrichi yeroo turu, hundinuu rafanii ciisan. Halkan walakkaatti immoo iyyi tokko taʼe, Kunoo, misirrichi dhufeera; isa simachuuf baʼaa.’”

> "The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.

> Kedatangan Kristus, sebagaimana diumumkan oleh perkhabaran malaikat yang pertama, difahami sebagai dilambangkan oleh kedatangan pengantin lelaki. Pembaharuan yang meluas di bawah pemberitaan tentang kedatangan-Nya yang segera itu sepadan dengan keluarnya anak-anak dara itu. Dalam perumpamaan ini, sebagaimana dalam Matius 24, dua golongan digambarkan. Semua telah mengambil pelita mereka, iaitu Alkitab, dan dengan cahayanya mereka telah keluar untuk menyongsong Pengantin Lelaki. Tetapi sementara yang bodoh mengambil pelita mereka tanpa minyak, yang bijaksana membawa minyak di dalam bejana mereka. Yang bijaksana telah menerima kasih karunia Allah, kuasa Roh Kudus yang memperbaharui dan menerangi, yang menjadikan firman-Nya pelita bagi kaki mereka. Mereka menyelidiki Kitab Suci untuk mempelajari kebenaran dan dengan sungguh-sungguh mencari kesucian hati dan kehidupan. Mereka ini mempunyai pengalaman peribadi serta iman kepada Allah dan firman-Nya, yang tidak dapat digugat oleh kekecewaan dan penangguhan. Yang lain digerakkan oleh dorongan perasaan, bergantung pada iman saudara-saudara mereka, berpuas hati dengan emosi yang baik tetapi tidak mempunyai pengertian yang mendalam tentang kebenaran atau pekerjaan kasih karunia yang sejati. Mereka tidak bersedia menghadapi penangguhan dan kekecewaan. Apabila pencobaan datang, iman mereka pun gagal, dan pelita mereka menyala malap.

"While the bridegroom tarried," When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.

“Le ge msadi a diega,” Monyadi o diegile leng? Ka la 22 Mopitlwe 1844. O a diega. Ke eng se se tla diragalang jaanong? Ditlhopha tse pedi tse di tla bonatshega.

When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.

Apabila kita melupakan Laungan Tengah Malam dan terjatuh dari jalan itu ke dunia fasik di bawah, kita menunjukkan bahawa kita tidak memahami Injil. Injil yang Kekal ialah pekerjaan Kristus dalam menghasilkan dua golongan penyembah, berasaskan suatu pekabaran nubuatan yang menguji. Dari masa penangguhan hingga penutupan pintu, inilah kemuncak Injil yang Kekal. Di sini, Tuhan mengambil dua golongan pada masa penangguhan itu, dengan maksud memimpin mereka ke dalam Penghakiman bersama-sama dengan-Nya, lalu membawa mereka melalui suatu proses ujian untuk membuktikan sama ada mereka sungguh-sungguh mempunyai minyak atau tidak. Inilah kemuncak pekerjaan Kristus dalam memisahkan emas daripada sanga, gandum daripada lalang, yang bijaksana daripada yang bodoh.

> "While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."

> “Ketika pengantin laki-laki itu tertunda, mereka semua mengantuk lalu tertidur.’ Dengan tertundanya pengantin laki-laki itu digambarkan berlalunya waktu ketika Tuhan diharapkan datang, kekecewaan, dan kelambatan yang tampaknya terjadi. Dalam masa ketidakpastian ini, perhatian orang-orang yang dangkal dan setengah hati segera mulai goyah, dan usaha mereka mengendur; tetapi mereka yang imannya didasarkan pada pengenalan pribadi akan Alkitab mempunyai batu karang di bawah kaki mereka, yang tidak dapat dihanyutkan oleh gelombang kekecewaan. ‘Mereka semua mengantuk lalu tertidur;’ satu golongan dalam ketidakpedulian dan penelantaran iman mereka, golongan yang lain dengan sabar menantikan sampai terang yang lebih jelas diberikan. Namun, pada malam pencobaan itu golongan yang terakhir tampaknya sampai pada taraf tertentu kehilangan semangat dan pengabdian mereka. Orang-orang yang setengah hati dan dangkal tidak lagi dapat bersandar pada iman saudara-saudara mereka. Masing-masing harus berdiri atau jatuh bagi dirinya sendiri.”

When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.

Monna go swabega marafe a ne a tla, ditlhopha tse pedi tsa simolola go robala ka ditsela tse di farologaneng; mme le barweetsana ba ba botlhale ba ne ba latlhegelwa ke bonnye jwa tlhagafalo ya bone. Morena o ne a etelela pele mo go se, gore e tle e re fa molaetsa wa Kgoeletso ya Bosigogare o tla kwa Kopanong ya Kampa ya Exeter, a diragatse tiro mo gare ga bone.

## The Testing Process: The Tarrying Time and the Midnight Cry

Tsela ya Teko: Nako ya go Leta le Sello sa Bosigogare

From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.

Daripada Spirit of Prophecy, jilid 4, halaman 228: Ingatlah bahawa proses ini—Seruan Tengah Malam, dari Masa Penangguhan hingga penutupan pintu—ialah Tuhan sedang menguji umat-Nya. Seruan Tengah Malam pada Perhimpunan Perkhemahan Exeter, dalam pemberitaannya hingga 22 Oktober 1844, hanyalah satu bahagian daripada sejarah itu. Ia tidak dapat dipisahkan daripada masa penangguhan, yang menyediakan jalan bagi kesan Seruan Tengah Malam di kalangan dua golongan penyembah. Kamu mesti memahami Seruan Tengah Malam, kerana jika tidak, kamu akan terjatuh dari jalan itu.

"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods", in the plural. "Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"

Tuhan merancang untuk menguji umat-Nya. Tangan-Nya menutupi suatu kekeliruan dalam perhitungan masa-masa nubuatan. Tangan-Nya, tangan Tuhan, menutupi satu kekeliruan yang khas dalam perhitungan masa-masa nubuatan, dalam bentuk jamak. “Kaum Adventis tidak menemukan kesalahan itu, dan kesalahan itu pun tidak ditemukan oleh orang-orang yang paling terpelajar di antara para penentang mereka. Yang belakangan itu berkata, ‘Perhitunganmu tentang masa-masa nubuatan adalah benar. Suatu peristiwa besar akan segera terjadi; tetapi itu bukanlah apa yang diprediksikan oleh Tuan Miller; itu adalah pertobatan dunia, dan bukan kedatangan Kristus yang kedua kalinya.’”

The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.

Isikhathi sokulindela sedlula, futhi uKristu akazange abonakale ukuze akhulule abantu baKhe. Labo ababebelindele uMsindisi wabo ngokukholwa okuqotho nangothando babhekana nokudumala okubuhlungu. Nokho iNkosi yayiyigcwalisile injongo yaYo: Yayizivivinye izinhliziyo zalabo ababethi balindele ukubonakala kwaYo. Phakathi kwabo kwakukhona abaningi ababeshukunyiswa ukwesaba kunokuba bashukunyiswe uthando lweqiniso. Lapho isigameko ebesilindelwe singenzekanga, laba bantu bamemezela ukuthi babengadumalanga; babengakaze bakholwe ukuthi uKristu wayezofika. Babephakathi kwabokuqala ukuhlekisa ngosizi lwabakholwayo beqiniso.

This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.

Ini merupakan tujuan Tuhan. Kita tidak mempunyai apa pun yang perlu ditakuti mengenai masa depan, kecuali apabila kita melupakan bagaimana Tuhan telah memimpin kita dalam pengalaman kita yang lalu, dan tidak ada apa pun yang perlu ditakuti kecuali apabila kita melupakan ajaran Tuhan dalam pengalaman kita yang lalu. Kami menyatakan bahwa pemimpinan ini tidak dapat dipisahkan daripada pengajaran-Nya.

> Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.

> Riwayat Hidup James White dan Ellen G. White 1888, halaman 186–187: “Allah menguji dan membuktikan umat-Nya melalui berlalunya waktu pada tahun 1843. Kekeliruan itu—suatu kekeliruan yang khas—yang mereka lakukan dalam menghitung masa-masa nubuatan, tidak segera disadari bahkan oleh orang-orang terpelajar yang menentang pandangan mereka yang menantikan kedatangan Kristus. Para cendekiawan yang mendalam ini menyatakan bahwa Tuan Miller benar dalam perhitungannya mengenai waktu itu, meskipun mereka membantah dia berkenaan dengan peristiwa yang akan memahkotai periode tersebut. Tetapi mereka, dan umat Allah yang sedang menantikan itu, berada dalam suatu kesalahan yang sama mengenai persoalan waktu.

> "We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.

> “Kami sungguh-sungguh percaya bahawa Allah, dalam kebijaksanaan-Nya, telah menetapkan agar umat-Nya mengalami suatu kekecewaan, yang amat tepat untuk menyingkapkan hati dan membentuk watak yang sejati—bukan sahaja untuk menyingkapkan hati mereka, tetapi juga untuk mengembangkan watak mereka, membawanya ke suatu tahap sehingga hal itu akan dinyatakan dengan jelas dalam krisis yang datang pada Seruan Tengah Malam. Mereka yang menerima perkhabaran malaikat pertama kerana takut akan hukuman Allah, bukan kerana mereka mengasihi kebenaran dan merindukan suatu warisan dalam kerajaan syurga, kini terserlah dalam keadaan mereka yang sebenar. Mereka termasuk antara yang pertama mencemooh orang-orang yang kecewa itu, yang dengan tulus merindukan dan mengasihi kedatangan Yesus. Ujian Allah yang sangat menyelidik ini menyingkapkan watak sebenar mereka yang akan mengelakkan tanggungjawab dan aib dengan menyangkal iman mereka pada saat pencobaan.”

Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.

Barŋii ba bɛŋa nɔ̀ŋa yire ni bidaŋ yaŋ la, ka bɛ ta zɔŋ ni suŋuŋa. Bɛ daa pìsi nɔɔri yaaŋa ne ba pʋʋsa tɛtɛɛrɛ la, ka bɛ nyɛ̀ri mɔɔrɔ la—mɔɔrɔ kʋtɔŋa la—la ka bɛ sɔgi sɔŋ profeti la pɛnsili nɛ̀ɛri la, ka li paari tarrying time la pʋgʋn. Ba sʋm nyɛla ne Kristo kɛŋa la, ka vision la tarri nɛ̀ɛri la, bɛ daa kàŋ li pʋgʋn yaa, ka li kɛ̀ sad la ne yel yel la ka bɛ daa pu tegi li. Ama mɔɔrɔ la yel kɛ̀ɛŋa yel la daa tarri yɛla nɛ̀ɛri la paam, n ka li zamesi la ne paŋsi baŋa ka bɛ yaaŋa la tɛtɛɛrɛ ni sɩd la pʋgʋn. Tarrying time la daa tarri yɛla nɛ̀ɛri la paam. Li ka daa yɩŋa nɛ̀ɛri la ka li zamesi yirɔba ayi la ne ka li piɛli ba nɔɔra la yel-sɔŋa, baŋa ka li bɛ zamesi Midnight Cry la tarihii la pʋgʋn, hal ka door la kpi, ama li daa tarri yɛla nɛ̀ɛri la paam mɛ ka li paŋsi baŋa ka bɛ na yi kɛ̀ nɔŋ-sɔŋa la zugu. Fʋ pu nyɛti ka fʋ pʋsi tarrying time la nɛ̀ɛri ka li yi Midnight Cry la nɛ̀ɛri bee closing of the door la nɛ̀ɛri.

When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.

Apabila kamu menyangkal Seruan Tengah Malam, kamu sedang menyangkal sejarah itu sendiri. Seruan Tengah Malam bukan sekadar pekabaran Samuel Snow pada Perhimpunan Perkemahan Exeter; itu adalah pengalaman masa penantian. Di sinilah Tuhan sedang memimpin. Kita tidak mempunyai sesuatu pun untuk ditakuti mengenai masa depan, kecuali apabila kita melupakan pimpinan Tuhan dalam sejarah masa lampau kita—sejarah masa penantian dan Seruan Tengah Malam ini, di mana Ia membawa Injil Kekal kepada puncaknya dalam Sejarah Millerit, menghasilkan dua golongan penyembah.

> Early Writings, page 74: "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; 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."

> Surat Awal, halaman 74: “Aku telah melihat bahawa carta 1843 itu dipimpin oleh tangan Tuhan, dan bahawa ia tidak seharusnya diubah; bahawa angka-angka itu adalah sebagaimana yang Dia kehendaki; bahawa tangan-Nya menaungi dan menyembunyikan suatu kesilapan pada beberapa angka itu, sehingga tiada seorang pun dapat melihatnya, sehingga tangan-Nya dialihkan.”

## The Mystery of Iniquity and the Testing Process

Tshiphiri tsha vhutshinyi na maitele a mulingo

If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.

သို့သော် အချိန်ရှိလျှင် မတရားမှု၏နက်နဲသောအရာကို ဆွေးနွေးနိုင်မည်ဖြစ်သည်။ မတရားမှု၏နက်နဲသောအရာသည် မှန်ကန်သော အဓိပ္ပာယ်ဖွင့်ဆိုချက် တစ်မျိုးထက်မက ရှိနိုင်သော်လည်း၊ ဤနေရာ၌ ဆိုလိုသည်မှာ သခင်သည် မိမိ၏လူတို့ကို စမ်းသပ်တော်မူသော သန့်ရှင်းသော သမိုင်းဖြစ်ရပ်များအတွင်း၌ စာတန်က မကောင်းမှုကို ကောင်းမှုနှင့်လည်းကောင်း၊ အမှန်တရားကို အမှားနှင့်လည်းကောင်း ရောနှောပေါင်းစပ်စေသော အမှုကို ဆိုလိုသည်။ သမ္မာကျမ်းစာ၏ သန့်ရှင်းသော သမိုင်းမှတ်တမ်းများအတွင်း၌ သခင်သည် မိမိ၏လူတို့ကို စမ်းသပ်ခြင်း၏ လုပ်ငန်းစဉ်သို့ ဆောင်ယူတော်မူသည့်နေရာတိုင်းတွင်၊ မတရားမှု၏နက်နဲသောအရာ—အမှန်တရားကို အမှားနှင့် ရောနှောပေါင်းစပ်စေသော စာတန်၏ လှုပ်ရှားမှု—ကို အစဉ်တွေ့မြင်ရလိမ့်မည်။ လူတို့သည် ဤစမ်းသပ်ခြင်းအဆင့်သို့ ရောက်လာသောအခါ၊ မတရားမှု၏နက်နဲသောအရာသည် အရေးကိစ္စများကို မှိုင်းဝေစေပြီးဖြစ်၏။

When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.

Apabila masa ujian Nuh tiba, Alkitab memberitahu kita bahawa benih Iblis telah bercampur dengan benih Tuhan sebelum itu. Inilah yang menyebabkan rahsia kedurhakaan digenapi pada zaman Nuh, sebagaimana dinyatakan dalam Kejadian bahawa anak-anak Allah mengambil anak-anak perempuan manusia sebagai isteri—percampuran kedua-dua benih itu, rahsia kedurhakaan yang mendahului ujian Nuh.

At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.

Pada ujian Musa dan Laut Merah, Kitab Suci menerangkan bagaimana Israel, yang akan diuji di Laut Merah dan di Sinai, telah dirosakkan oleh ajaran Mesir setelah begitu lama berada di sana. Itulah rahsia kedurhakaan—dipengaruhi oleh ajaran Iblis.

In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.

På jødenes tid var det gresk lære som banet vei for at Sanhedrinet forkastet deres prøvingsprosess.

In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.

नपुइप्रोटेस्टान्ट सिङगा मीमिंगथिरबा मिल्लेराइत्कि फुংগা মনুংদা, মিল্লেরाइতশিংনা পোপনা লৈরकপা চহি 1260-গী প্রভাবদগী হৌজিক্তা পুংশিল্লক্ত্রে, মদুনা অশেংবা মচা অশেংবদবা মচানা চाङহনদুনা, মিল্লেরাইত্কি পুংগাফমগী পরীক্ষা মমাংদা লাকপা অধর্মগী রহস্য অমা থোক্লকপা ওইরে।

That is the mystery of iniquity that is always present.

Seo ke sephiri sa bokhopo se lulang se le teng ka mehla.

If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.

Sekiranya anda mengkaji bagaimana rahsia kedurhakaan bekerja, rujuklah Patriarchs and Prophets, bab yang pertama. Sister White memberitahu kita bagaimana Iblis melaksanakan rahsia kedurhakaan di Syurga. Akan ada suatu ujian di Syurga tentang malaikat-malaikat yang manakah akan tetap tinggal dan yang manakah akan disingkirkan, dan Iblis sedang melaksanakan rahsia kedurhakaan itu tepat di Syurga sebelum proses pengujian tersebut.

Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.

Syaitan melakukan hal ini dengan menyisipkan keraguan, menempatkan perkataannya di atas Firman Allah, dan yang lebih penting, dengan menuntun orang lain untuk menyuarakan ajaran-ajarannya yang palsu—suatu kegiatan yang jahat. Ia akan menanamkan keraguan di dalam pikiranmu, lalu engkau akan pergi dan mengungkapkan keraguan itu kepada suatu kelompok. Jika ada orang yang mempersoalkan keraguan itu, mereka akan mempersoalkan engkau, bukan dia.

Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.

ဤအကြောင်းအရာကို မကြာသေးမီက ဝါရှင်တန်ပြည်နယ်၊ စပိုကိန်းမြို့ရှိ သင်းအုပ်ဆရာတစ်ဦးက *Early Writings* စာမျက်နှာ 74 အပေါ် မှတ်ချက်ပြုရာတွင်၊ “ကျွန်ုပ်သည် Ellen White ၏ ခေတ်ကာလတွင် အသုံးပြုခဲ့သော အဘိဓာန်ဖြစ်သည့် Webster’s Dictionary ကို ကြည့်ရှုခဲ့ပြီး၊ *figures* ဟူသော စကားလုံးသည် သင်္ချာနှင့် ပတ်သက်သည့် အရာတစ်စုံတစ်ခုကိုမျှ မဆိုလိုပါ” ဟု ဆိုခဲ့သည်။ ထိုစကားကို ကြားသိရသူအများစုမှာ ၎င်းကို ကိုယ်တိုင် စစ်ဆေးကြည့်မည်မဟုတ်ဘဲ သူ၏စကားကို ယုံကြည်ကြလိမ့်မည်။ အနည်းဆုံးဆိုသော် ထိုသင်းအုပ်ဆရာသည် ဤကျမ်းပိုဒ်၌ *figures* က ဘာကို ကိုယ်စားပြုသည်ဆိုသောအရာနှင့် ပတ်သက်၍ သံသယပျိုးထောင်နေခြင်းဖြစ်သည်။ အမှန်အားဖြင့်မူ သူသည် မုသာပြောနေခြင်းဖြစ်သည်။ Webster’s 1828 Dictionary တွင် ဤသို့ ဖော်ပြထားသည်– FIGURE, n. သင်္ချာ၌ ကိန်းဂဏန်းတစ်ခုကို ဖော်ညွှန်းသော အမှတ်လက္ခဏာတစ်ခု၊ ဥပမာ 2, 7, 9။

He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."

Mo be a supa go belaela, a dira tiro e emetsweng jaaka sephiri sa tshiamololo. O ne a supela Baadventiste, fa ba ikemiseditse go bona, gore mo nakong eno ya hisitori ya lefatshe, o tshwanetse go tlhaloganya boammaaruri ka bowena mme o se ka wa reetsa batho; ka gonne, “. . . sephiri sa tshiamololo se setse se dira: . . . .”

> Early Writings, page 74: ". . . that the figures were as He wanted them, 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."

> Tulisan-Tulisan Awal, halaman 74: ". . . bahawa angka-angka itu adalah sebagaimana yang dikehendaki-Nya, bahawa tangan-Nya menaungi dan menyembunyikan suatu kesilapan pada beberapa angka itu, sehingga tiada seorang pun dapat melihatnya, sehingga tangan-Nya dialihkan."

It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.

ꞌItꞌ deflection te, adzeŋgɔlawo zi geɖe edzi ɣesiaɣi. Ne èdi be yéase nu si nya aɖe fia le Biblia me alo le Gbɔgbɔ ƒe Nyagblɔɖi me la, menye nyagɔmeɖigbalẽwo gbã wòakpɔ o; ele be nàkpɔ nyagblɔɖila gbã. Le kpɔɖeŋu me la, Daniel zã Hebrigbe nya rum le Daniel 8:11, si woɖe gɔme be “wotsɔ dzoe.” Amewo buna be eɖo gɔme be “woɖe le eme,” gake Daniel zã rum ke zi atɔ̃ bubu hã, eye mekpɔa be eɖo gɔme be “tsɔ dzo” o—eɖo gɔme be “kɔ yi dzi eye nàde bubu eŋu.” Eya ta, be ame nabu be rum le Daniel 8:11 me la eɖo gɔme be “tsɔ dzo” la, enye be wole aṣa yome dze, ke menye ale si Daniel zã nya ma ene o.

Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.

Demikian juga dengan Ellen White: Jika anda hendak mendakwa bahawa dalam Early Writings, 74, “figures” bererti bentuk seni atau grafik, anda mungkin berkata, “Kamus pada zaman Ellen White tidak menyatakan bahawa figures bererti aritmetik,” dengan berharap bahawa kebanyakan orang tidak akan memeriksanya. Tetapi jika mereka berbuat demikian, mereka akan mendapati bahawa figures memang bererti aritmetik.

But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.

Tetapi tempat pertama yang kamu tuju ialah kepada Ellen White sendiri: Apakah yang dimaksudkannya dengan figures? Dalam Early Writings, halaman 74, dia berkata, “Tangan-Nya berada di atas dan menyembunyikan suatu kesalahan dalam beberapa figures,” dan pada halaman 236 dia berkata, “Tangan-Nya menutupi suatu kesalahan dalam perhitungan masa-masa nubuatan.” Nabiah itu menjelaskan bahawa istilah yang digunakannya, figures, merujuk kepada masa-masa nubuatan—aritmetik, bukan karya seni.

So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.

Jadi, apakah yang Tuhan lindungi dengan tangan-Nya? Dia melindungi satu kesilapan dalam perhitungan tempoh-tempoh nubuatan—angka-angka.

## Ellen White's Endorsement of the 2520

ការយល់ព្រមរបស់ អេឡែន វ៉ៃត៍ ចំពោះ 2520

This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.

Ini adalah inti utama. Banyak yang menyampaikan pekabaran yang sama seperti yang kami sampaikan, dan saya mendukung mereka. Tetapi apabila menyangkut 2520 dan sama ada Ellen White percaya bahawa itu ialah nubuatan yang sah, inilah hujahnya—inilah buktinya dan di sinilah anda sepatutnya bermula. Semua hujah yang lain adalah sah dan benar, tetapi inilah titik permulaannya.

In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time, the first disappointment.

Dalam Early Writings, halaman 74, ketika dikatakan bahwa Tuhan menutupi dengan tangan-Nya suatu kekeliruan dalam beberapa perhitungan, ia menjelaskan apa maksudnya dalam buku yang sama, pada halaman 236: “Aku melihat umat Allah bersukacita dalam pengharapan, menantikan Tuhan mereka. Tetapi Allah bermaksud menguji mereka.” Ia sedang berbicara tentang Masa Penantian, kekecewaan yang pertama.

She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.

A hla thuam lo Octobar 22, 1844-a Thlenlohna chungchang, chutih laiin khan an ni ah chuan an hriatfiah leh dawn si a; mahse hetah hian a sawi chu hun rawn rei thu a ni: “Pathianin an nihna a fiah duh a ni.” “A kutin hrilhlâwk hunbi ruahmanna chhutthlakah hian thil dik lo pakhat a khuh a ni.” Hun rawn rei hian engtin nge Amah chuan an nihna a fiah ang? Hrilhlâwk hunbi an hriatthiamna chungah A kut a nghah avangin. Hma lam hun atân hlauh tur kan nei lo, kan kal tawh hunah Lalpan min hruaina leh Millerite chanchinah leh A zirtirnaahte kan theihnghilh loh chuan.

These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

Pei hî prophetic hunte hi tarryna hunte a thlentu zirna an ni. “A kut chuan hunte târ lâknaah thil dik lo pakhat a phû,” a tih a ni. “An Lalpa lo nghâk tûrte chuan he thil dik lo hi an hmu lo,”—thil dik lo pakhat chauh—“tin, hun chunga lo dodâltu mi fing berte pawhin an hmu thei lo bawk. Pathianin A mite chu beidawnna an tawh tûrin a ruat a ni. Hun chu a lo liam ta a, an Chhandamtu chu lâwm taka lo nghâktu te chu lungngaiin an thla a chau ta; mahse Isua lo langna chu hmangaih lo va, hlauh avânga thuchah pawmte chuan, a lo beiseina huna a lo kal loh avângin an lâwm. An puan chhuahna chuan thinlung a nghawng lo va, nun a tihthianghlim lo. Hun liam ta chu chutiang thinlungte tihlan chhuah nân a rem hle. Chûng mite chu, an Chhandamtu lo langna tak tak hmangaihtu, lungngai leh beidawngte chu hmusitna leh nuihzatna nêna an kîr hmasa ber a ni. Ka hmuh chuan, Pathianin A mite a fiahnaah leh, fiahna taka a hneh saknaah a finna chu a lang a, chu chuan tuite nge hreh hnaia hnuk kîr ang an ni tih a hriat chhuah theih nân a ni.

Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.

Yesu na jeshi lote la mbinguni waliwatazama kwa huruma na upendo wale ambao kwa matarajio matamu walikuwa wametamani kwa muda mrefu kumwona Yeye ambaye roho zao zilimpenda. Malaika walikuwa wakielea kuwazunguka, ili kuwategemeza katika saa ya jaribu lao. Wale waliokuwa wamepuuza kuipokea ile ujumbe wa mbinguni waliachwa gizani, na hasira ya Mungu ikawaka juu yao, kwa sababu hawakutaka kuipokea nuru ambayo alikuwa amewatuma kutoka mbinguni. Wale waaminifu waliohuzunika kwa kukatishwa tamaa, ambao hawakuweza kuelewa kwa nini Bwana wao hakukuja, hawakuachwa gizani. Tena waliongozwa kwenye Biblia zao ili kuzichunguza nyakati za unabii. Mkono wa Bwana uliondolewa kutoka kwenye tarakimu, na kosa—moja tu—likaelezwa.

Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.

នៅទីនេះ នាងបានពន្យល់អំពីកំហុសក្នុងតួលេខនៅលើតារាងឆ្នាំ 1843 ហើយនាងក៏បានកំណត់រួចហើយថា តួលេខទាំងនោះតំណាងឲ្យរយៈពេលទំនាយ។ «ពួកគេបានឃើញថា រយៈពេលទំនាយបានឈានទៅដល់ឆ្នាំ 1844 ហើយភស្តុតាងដដែលដែលពួកគេបានលើកមកបង្ហាញថា រយៈពេលទំនាយបានបិទបញ្ចប់នៅឆ្នាំ 1843 នោះ បានបញ្ជាក់ថាវានឹងបញ្ចប់នៅឆ្នាំ 1844។» ចប់ការពិភាក្សា! អេលែន វ៉ៃត៍ បានដាក់ត្រានៃការយល់ព្រមរបស់នាងលើ 2520។

There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.

Di Ata Mprofeta Tiga Saja na i stap long Sot 1843 we ol i bin save pinis long 1843: 1335, 2520, mo 2300. God i bin holem han bilong Em antap long wanpela popaia long sampela bilong ol namba—ol profetik taim long dispela Sot—i go inap long taim han bilong Em i lusim. Taim Em i lusim han bilong Em, ol gutpela lain bilong wet i bin kisim wok long stadi gen long ol profetik taim na ol i painimaut olsem wankain pruf we i bin stiaim ol long autim tok olsem ol profetik taim i pas long 1843, bihain ol i luksave olsem em i soim pruf olsem tupela i pinis long 1844.

The 1335 begins in 508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.

1335 bermula pada tahun 508 dan berakhir pada tahun 1843. 2520 bermula pada tahun 677SM dan dipengaruhi oleh kepenuhan tahun. Para Perintis menyangka bahawa tempoh itu berakhir pada tahun 1843, tetapi kemudian memahami bahawa bukti yang sama yang telah mendorong mereka untuk meramalkan tahun 1843 membuktikan bahawa nubuatan 2520 berakhir pada tahun 1844. Nubuatan 2300 bermula pada tahun 457SM, dan mereka telah menyangka bahawa ia berakhir pada tahun 1843, tetapi selepas kekecewaan itu, melalui pengkajian mereka terhadap tempoh-tempoh nubuatan, mereka menyedari bahawa ia berakhir pada tahun 1844.

There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.

Go ne go na le diporofeto tše tharo feela tšeo ba boletšego e sa le pele gore di tla fela ka 1843, gomme e nngwe ya tšona e fela ka nnete: 1335. Porofeto ye ga se yona ye Morena a ilego a swara seatla sa Gagwe godimo ga yona. E šupa histori ya ba-Millerite go tloga nakong ya go diega, go feta ka Sello sa Gare ga Bošego, go fihla ka la 22 Oktobere 1844.

In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.

Seminar kelmarin, hit ending wetem wit disfala tok blong Ellen White: “Blesem olketa ae wea olketa luk olketa samting wea olketa lukim long 1843 and 1844.” Diswan hem “Blesem hem wea hem kam long 1843.” Long nekis paragraf, hem sei, “Olketa givim mesij ia finis. And olketa no mas tekemtaem long ripitim mesij ia, from olketa saen blong olketa taem olketa stap kamap tru; olketa mas mekem olketa las wok. Wanfala bigfala wok bae olketa mekem long wanfala sot taem. Wanfala mesij bae olketa givim klosap, olsem God hem putim ap, wea bae hem kam big and kamap wanfala loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful see in 1843 and 1844 is a blessing that leads him into the Most Holy Place.

Daniel berdiri pada bahagiannya ialah ayat 13 dalam Daniel 12. “Berbahagialah mata yang melihat perkara-perkara yang telah dilihat pada tahun 1843 dan 1844” ialah ayat 12. Ellen White sedang memberikan ulasan ilahi tentang Daniel 12:12–13, dengan mengatakan bahawa ayat-ayat ini bukanlah mengenai suatu nubuatan masa, melainkan mengenai suatu pengalaman yang mencakupi tahun 1843 dan 1844, yang dihasilkan oleh suatu salah faham tentang 1843 yang menimbulkan suatu masa penangguhan. Apabila masa penangguhan itu tiba, “Berbahagialah dia yang menanti.” Sekalipun penglihatan itu bertangguh, nantikanlah akan itu. Berbahagialah orang yang dengan setia menanti dari Masa Penangguhan itu sehingga pintu ditutup. Apa yang dilihat oleh orang yang setia pada tahun 1843 dan 1844 ialah suatu berkat yang membawanya masuk ke dalam Tempat Mahakudus.

The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.

1335 ti prophecy su 1843 ni oníparí, ní fífi dídé Midnight Cry hàn. Àwọn àkókò prophecy 2520 àti 2300 parí ní 1844. Ellen White sọ pé ẹ̀rí kan náà tí ó mú wọn kéde pé 2520, 2300, àti 1335 parí ní 1843 ni a sì mọ̀ nígbà náà gẹ́gẹ́ bí ẹ̀rí pé wọn yóò dópin ní 1844.

> "Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

> Dikagami tša lentšu la Modimo di phadimile godimo ga boemo bja bona, gomme ba lemoga nako ya go diega—“Le ge e ka diega [pono], e letela.” Ka lerato la bona la go rata go tla ga Kriste ka pela, ba be ba hlokomologile go diega ga pono, mo go bego go reretšwe go bonagatša bao e lego babetši ba nnete. Gape ba be ba e-na le ntlha ya nako. Lega go le bjalo, ke bone gore bontši bja bona bo be bo sa kgone go phagamišega godimo ga go nyama ga bona mo gogolo gore ba be le tekanyo yeo ya phišego le maatla yeo e bego e swailwe tumelo ya bona ka 1843.

> "Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."

> “Syaitan dan malaikat-malaikatnya menang atas mereka, dan mereka yang tidak mahu menerima pekhabaran itu mengucapkan tahniah kepada diri mereka sendiri atas pertimbangan dan kebijaksanaan mereka yang jauh berpandangan kerana tidak menerima kesesatan itu, sebagaimana mereka menyebutnya. Mereka tidak menyedari bahawa mereka sedang menolak nasihat Tuhan terhadap diri mereka sendiri, dan sedang bekerja seiring dengan Syaitan dan malaikat-malaikatnya untuk mengacaukan umat Tuhan, yang sedang menghidupkan pekhabaran yang dikirim dari syurga itu.”

In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 proved that they ended in 1844.

Mo hisitoring ia, mitsingdingni an∙chinggipa rokomni olakkigiparang gnang. Kakketgijagipa chasongo seng∙soenggiparangko ra∙chaka, indiba seng∙soenggiparangko katchinikgipa somoirangona pil∙ataha, aro uamang iako ma∙sie ra∙aha je, 1843 bilsio 2520 aro 2300-ni bon∙kamgiminko uamangna talataigipa apsan sakkirangan, uarang 1844-o bon∙kamaha ine mesokaha.

Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.

Walaupun orang-orang yang menanti itu memahami hal ini, mereka tidak lagi berkobar-kobar bagi Tuhan seperti sebelum kekecewaan yang pertama. Mereka akan dinyalakan kembali oleh pekabaran Seruan Tengah Malam. Orang-orang yang menanti itu telah memahami tahun 1844, yaitu akhir dari nubuatan-nubuatan, sebelum Seruan Tengah Malam.

The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.

Mesej Tangisan Tengah Malam telah membolehkan mereka yang menanti mengenal pasti 22 Oktober 1844. Dengan maklumat itu, masanya bukan lagi sekadar pada suatu ketika dalam tahun 1844; melainkan pada hari inilah, dan hal itu telah memperkuat mesej tersebut.

Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.

你看见这个过程了吗？产生这一经验的教导，是三条预言：1335、2300和2520。

After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.

Selepas menyedari hal ini, mereka mula mengisytiharkan, “Keluarlah dari Babilon.” Inilah Perutusan Malaikat Kedua.

Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.

A re hlake: Ke eng se felelago nakong ya go diega? Tšhomišo ya Chate ya 1843. Ba ile ba bea Chate ye ka thoko gobane bjale ba be ba kwešiša gore Morena o be a etla ka 1844, mola Chate e be e re 1843. Ka gona, ba ile ba bea Chate ye ka thoko mabapi le histori ya Molaetša wa Morongwa wa Bobedi.

What becomes their message in the history of the Second Angel? The last paragraph explains.

ke eng se dira molaetsa wa bona mo nalaneng ya Moengele wa Bobedi? Temana ya bofelo e a tlhalosa.

> "The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."

> Ba ba dumela mo molaetseng ono ba ne ba gatelelwa mo dikerekeng. Ka sebaka sengwe, ba ba neng ba sa batle go amogela molaetsa ba ne ba thibelwa ke poifo gore ba se ka ba dira go ya ka maikutlo a dipelo tsa bone; mme go feta ga nako ga senola maikutlo a bone a mmatota. Ba ne ba eletsa go didimatsa bosupi jo ba ba neng ba letile ba neng ba ikutlwa ba pateletswa go bo jara, jwa gore dipaka tsa boporofeti di ne di fitlha kwa go 1844.

What prophetic periods? The 2520 and the 2300. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520 and the 2300-year prophecies.

“Nubuatan jangka masa” yang mana? 2520 dan 2300. Itulah mesej mereka dalam sejarah ini. Sekarang mereka berkata, “Kami memahaminya! Nubuatan-nubuatan ini menjangkau hingga tahun 1844.” Mesej mereka dalam sejarah Seruan Tengah Malam ialah nubuatan 2520 dan 2300 tahun.

> "For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."

> “गो तांई, जे लोकां जो संदेश ग्रहण करना मंज़ूर नेईं हा, ओह डर कर के अपने दिलै दी भावना मुताबिक़ चालण तों रुक्के रहे; पर समय दे बीतणै नै उनकैं असल भाव प्रगट कर दिए। ओह उस गवाही नै चुप कराणा चाहंदे थे, जिहड़ी बाट जोहण वाले अपने ऊपर लाज़िम समझदे थे देण वास्ते, कि भविष्यवाणी दे काल 1844 तांई फैलदे सै। विश्वासियें नै अपनी भूल—अलभ्य भूल—स्पष्टता के साथ समझाई, अरै ए भी कारण बताए कि ओह 1844 में अपने प्रभु दी आशा क्यूँ करदे थे। उनकैं विरोधियें नै पेश किए गए उन प्रबल कारणां दे विरुद्ध कोई तर्क नेईं दे सके। तौभी कलीसियाओं दा क्रोध भड़क उठ्या; ओह ठान चुके थे कि प्रमाण नै नेईं सुणणा, अरै गवाही नै कलीसियाओं तों बाहर बंद कर देणा, तां जो होर लोक उसे सुण नेईं सकें।”

What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.

Go direga eng ge mpha letšatši la 2520 le kgokagantšwe le matšatši a 2300? Historing ya Bamillerite, le rakašwa ka ntle ga dikereke, gomme go ba le maiteko a go homotša molaetša woo.

> "Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.

> “Бурхан тэдэнд өгсөн гэрлийг бусдаас харамлан нууж зүрхлээгүй хүмүүсийг сүмүүдээс хөөж гаргасан; харин Есүс тэдэнтэй хамт байсан бөгөөд тэд Түүний нүүрний гэрэлд баясан байв. Тэд хоёр дахь тэнгэрэлчийн мэдээг хүлээн авахад бэлтгэгдсэн байлаа.” Early Writings, 235–237.

Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.

Tanpa memasuki suatu kajian tentang 2520, yang sedang kita usahakan untuk tunjukkan ialah bahawa Ellen White meletakkan meterai persetujuannya atas 2520. Jika anda tidak dapat melihat hal ini, anda perlu berdoa supaya Yesus menyingkirkan selaput dari mata anda. Ellen White berkata bahawa bukti yang sama yang telah memimpin mereka untuk meramalkan tahun 1843 kemudian dilihat membuktikan bahawa tempoh-tempoh nubuatan ini berakhir pada tahun 1844. Dia sentiasa mengenal pasti tempoh-tempoh nubuatan, atau angka-angka itu, dalam bentuk jamak. Hanya ada tiga tempoh nubuatan pada Carta 1843 yang berakhir pada tahun 1843.

The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.

യഥാർത്ഥത്തിൽ 1843-ൽ അവസാനിക്കുന്ന അതായത് 1335 എന്ന കാലപരിധിയെക്കുറിച്ച്, അവൾ “figures” എന്നും “prophetic periods” എന്നും പറയാൻ വ്യാകരണശുദ്ധിക്കായി കുറഞ്ഞത് രണ്ട് പ്രവാചകകാലപരിധികളെങ്കിലും ഉണ്ടായിരിക്കണം. മൂന്നു ഉണ്ടായിരിക്കെ അവയിൽ ഒന്ന് നീക്കിക്കളയുകയാണെങ്കിൽ, അവൾ അംഗീകരിക്കുന്ന രണ്ടെണ്ണം 2520യും 2300യും തന്നെയാകുന്നു; മറ്റാർ എന്തു പറഞ്ഞാലും അതിൽ മാറ്റമില്ല.

In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.

Anɔpa yi mu abakɔsɛm yi, a Adventfo no “Great Disappointment” a ɛbaa October 22, 1844 ka ho no, Awurade na ɔreyɛ osuahu bi ama wɔn, sɛnea na wɔreyi wɔn afi asafo no mu, na ama wɔagyina, ɛnyɛ nnipa nkɛntɛnso so, na mmom Onyankopɔn Asɛm no so. Ná wohia saa osuahu no na ama wɔanya gyidi a wɔde bɛkɔ Kronkron Mu Kronkron no mu ne Yesu Kristo. Ná ɔrewie wɔn pɛyɛ so de aba Ewuradze no Daa Asɛmpa no awiei.

## Testimony of the Pioneers: James White and Uriah Smith

Kesan ni Perintis: James White dan Uriah Smith

Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.

Seejärel on meil kaks teerajajat, James White ja Uriah Smith. Need on peamised mehed, kellele nüüdisaegsed teoloogid viitavad, et väita, nagu oleks James White 1863. aastal 2520 tagasi lükanud ning Uriah Smith selle oma kirjutistes 1870. ja 1880. aastatel tagasi lükanud.

We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.

Kita akan kembali ke tahun 1844 dan tidak lama sesudah itu untuk melihat bagaimana James White dan Uriah Smith menggambarkan sejarah yang sama ini yang baru sahaja digambarkan oleh Ellen White. Beliau berbicara tentang tempoh-tempoh nubuat dan bagaimana Tuhan menarik tangan-Nya serta melihat kesilapan itu, dan demikian juga kedua-dua Perintis ini.

Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.

Ellen White nói không “2520” hay “bảy kỳ,” nhưng Uriah Smith và James White thì có. Họ làm cho rõ rằng các thời kỳ tiên tri được công nhận trong lịch sử này là 2520 và 2300.

> James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."

> James White, Review and Herald, jild 1, Julai 9, 1851: “Go raya mai u nongpyrshah, ‘Nga ym ngeit ba la ai pat ïa ka jingkyrpad shiteng miet.’ Ngi ruh ngim ngeit ba ïa ka jingkyrpad shiteng miet la iohsngew da ngi, lane ba kan ju long ruh. Ka jingkyrpad ha U Matthaios 25:6, ‘Ha khmih, u nongleitkurim u wan,’ ka don ha ka histori jong kawei ka jingshongkurim paidbah ha ka thaiñ mihngi. Hynrei ba la ai ka jingkyrpad, bad ba la pdiang pura ïa ka da ka met Advent baroh kawei ha ka synrai jong u snem 1844, kaba ïanujor bha bad ka jingkyrpad shiteng miet jong ka pharshi, ym dei ban len da kita kiba la don ka jingïaidlynti ha ka.”

James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.

James White o sebetsana le histori moo batho ba hanang Sello sa Bosiu ba Mpa ba kheloha tseleng. O arabela sena, ’me o tla tšohla histori ena.

> "It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."

> E tla ka nako e nepahetseng. Sello sa papiso sa latela hanghang tieho, le ho otsela le ho robala. Sena sa latela tieho ea rona, ha re se re nyahame, ’me sa fihla litsebeng tsa rona ha re ne re le boemong ba ho robala moeeng. Sello seo sa tsosa baroetsana ba leshome, ’me sa ba isa ho lokisa mabone a bona. Sena, se tsamaeang le matla a Moea, sa tsosa batho ba Advente, ’me sa ba isa ho batlisisa Bibele ka mokhoa oo ba neng ba e-s’o ka ba o etsa pele, le ho inehela ka botlalo ho Morena, bona ka bobona le matlotlo a bona a lefatše. Ba ileng ba ntša sello sa hore Morena o tla tla ka khoeli ea bosupa, 1844, ba ile ba bona ka ho hlaka hore linako tsa boporofeta li fihla nakong eo; ka baka leo, bopaki bo neng bo hlahisitsoe bo nkiloe linakong tseo ho paka hore ho Tla ha Morena ho tla ba ka 1843, bo ile ba paka hore ho tla ba ka 1844. Ka hona ra bona phoso mokhoeng oo oa ho bala o ileng oa fella ka hore matsatsi a 2300 a fele ka 1843. Ha ho le ea mong ho ba ileng ba ngola khahlanong le ho Tla ha Morena ea ileng a e bona. Letsoho la Tlhokomelo ea Bomolimo le ile la koahela phoso eo ho fihlela nako e fihla eo e lokelang ho bonoa ka eona. Phoso e ne e le ho tlosa lilemo tse felletseng tse 457 ho tse 2300, hoo ha sala 1843, ho sa baloe letho la karolo ea selemo sa 457 B.C. e neng e se e fetile, nakong eo taelo e ileng ea tsoa ka eona, eo libeke tse 70 li baloang ho tloha ho eona.

> "Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"

> “Akili zetu zilielekezwa kwenye kipindi hicho cha wakati, [1843,] kutokana na ukweli kwamba, kwa kuhesabu vipindi mbalimbali vya kinabii kuanzia miaka ile ambayo wanakronolojia bora zaidi huiainisha kuwa ni utimilifu wa matukio yale yaliyopaswa kuashiria mwanzo wake, vyote vilionekana kukoma katika mwaka huo.”

Now he tells us the prophetic periods they thought terminated in 1843.

Joale o re bolella linako tsa boporofeta tseo ba neng ba nahana hore li fela ka 1843.

"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.

“Lega go le bjalo e be e le ga ponagalo feela.” E be e le ga ponagalo feela gore di fedile ka 1843. Ba be ba tla hwetša gore di fedile ka 1844.

> "We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting 677 BC from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into 1844 as it might have commenced after the beginning of 677 BC.'

> “Kami menghitung ‘tujuh masa,’ atau 2520 tahun, dari penawanan Manasye, yang, dengan kesepakatan yang sangat luas, oleh para ahli kronologi ditempatkan pada 677 SM.” Inilah masa-masa nubuat yang sedang mereka bahas. “Tanggal ini adalah satu-satunya yang pernah kami perhitungkan sebagai titik permulaan masa ini; dan dengan mengurangkan 677 SM dari 2520 tahun, tersisalah 1843 M. Namun, kami tidak memperhatikan bahwa, sebagaimana diperlukan 677 tahun penuh SM dan 1843 tahun penuh M untuk melengkapi 2520 tahun, demikian pula hal itu mengharuskan kami memperpanjang masa ini sampai sejauh ke dalam tahun 1844 sebagaimana ia mungkin telah dimulai sesudah permulaan tahun 677 SM.”

The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.

Dinako tsa boporofeta tseo mo “seatla sa Tlhokomelo se ile sa thibela seatla sa gagwe mo phosong,” di ne di akaretsa 2520.

> Uriah Smith: "As time continued beyond 1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into 1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."

> யூரியா ஸ்மித்: “1843-ஐத் தாண்டி காலம் தொடர்ந்து சென்றபோது, தாங்கள் எதிர்பார்த்த விடுதலையின் ஆண்டைச் சார்ந்த தங்கள் ஏமாற்றத்திற்கான காரணங்களைப் பற்றி பலர் ஆராயத் தொடங்கினர். அப்போது, நாங்கள் எப்போதும் அவற்றின் தொடக்கமாகக் குறிப்பிட்டிருந்த கி.மு. ஆண்டுகளிலேயே எல்லா தீர்க்கதரிசனக் காலங்களையும் ஆரம்பமாகக் கொண்டு எண்ணினால், எங்கள் காலக்கணக்கும் அவற்றின் தொடக்கத் தேதியும் சரியானவை என்ற முன்னூஹத்தின் அடிப்படையில்கூட, அவை தத்தமாய் 1844 ஆம் ஆண்டின் உட்பகுதியில் ஏதோ ஒரு காலத்தில்தான் நிறைவு பெறும் என்பது காணப்பட்டது. இவ்வாறு, கி.மு. 677-இல் ஆரம்பிக்கும் ஏழு காலங்கள், அல்லது 2520 ஆண்டுகள்—கி.மு. 607-இல் ஆரம்பிக்கும் மகா யூபிலி, அல்லது 2450 ஆண்டுகள் [1843 அல்லது 1850 விளக்கப்படங்களில் எதிலும் பிரதிநிதித்துவப்படுத்தப்படாதது.]—மேலும் கி.மு. 457-இல் ஆரம்பிக்கும் தானியேலின் 2300 ஆண்டுகள்—இவற்றில் ஒவ்வொன்றிற்கும், தீர்க்கதரிசனக் காலங்கள் தத்தமாய் கணக்கிடப்பட்ட அந்தக் கி.மு. ஆண்டுகளில், அவற்றின் தொடக்கத்தைச் சுட்டிக்காட்டிய பல நிகழ்வுகள் நிகழ்வதற்கு முன்பே அந்த ஆண்டுகளின் ஒரு பகுதி கடந்துபோனிருந்ததால், ஒவ்வொன்றிலும் ஆண்டுகளின் எண்ணிக்கையை நிறைவு செய்யவோ, அல்லது எங்கள் காலக்கணக்கின் சரித்திரத்தைச் சோதிக்கவோ, அவை தத்தமாய் கணக்கிடப்படும் அந்தக் கி.மு. ஆண்டுகளின் தொடக்கத்திற்குப் பிறகு எவ்வளவு தாமதமாக ஆரம்பித்தனவோ, அதே அளவுக்கு 1844-இற்குள் நீள வேண்டியது அவசியமாக இருந்தது. ஆனால், அந்தந்த கி.மு. ஆண்டுகளில் இவ்வேறு காலப்பகுதிகள் எந்த நேரத்தில் ஆரம்பித்தன என்பது பற்றிய எந்த வழிகாட்டுதலும் இல்லை; ஆகையால், அவற்றின் முடிவடையும் ஆண்டுக்குள் உள்ள நேரத்தையும் துல்லியமாகக் குறித்துக் காட்ட இயலவில்லை.”

Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.

Урија Смит и Џејмс Вајт оба сведоче да су пророчки периоди за које се признавало да се завршавају 1844. године били 2520 и 2300 година, употребљавајући исте изразе као Елен Вајт у Early Writings, страница 236 и даље.

## The Chain of Truth: William Miller's Commencement Points

ᱥᱟᱹᱪ ᱨᱮᱱᱟᱜ ᱥᱮᱹᱪᱮᱲ: ᱣᱤᱞᱤᱭᱟᱢ ᱢᱤᱞᱞᱚᱨ ᱨᱮᱱᱟᱜ ᱮᱦᱚᱵ ᱴᱷᱮᱱᱟᱜᱼᱠᱚ

> Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"

> Tulisan-Tulisan Awal, halaman 230: “Allah mengutus malaikat-Nya”—malaikat Gabriel—“untuk menggerakkan hati seorang petani”—William Miller—“yang sebelumnya tidak percaya kepada Alkitab, untuk menuntunnya menyelidiki nubuatan-nubuatan. Malaikat-malaikat Allah berulang kali mengunjungi orang pilihan itu, untuk membimbing pikirannya dan membuka kepada pengertiannya nubuatan-nubuatan yang selama ini gelap bagi umat Allah. Permulaan dari rantai kebenaran diberikan kepadanya, dan ia dituntun untuk menyelidiki mata rantai demi mata rantai, sampai ia memandang dengan takjub dan kekaguman kepada Firman Allah. Ia melihat di sana suatu rantai kebenaran yang sempurna. Firman yang tadinya ia anggap tidak diilhamkan itu kini terbuka di hadapan pandangannya dalam keindahan dan kemuliaannya. Ia melihat bahwa satu bagian Kitab Suci menjelaskan bagian yang lain,”

Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.

Գաբրիելը նրան ցույց տվեց այն մեթոդը, որը մենք կոչում ենք սուրբգրային վկայաբերում՝ տող առ տող, այստեղ մի քիչ և այնտեղ մի քիչ։

Gabriel gave him the commencement of the chain of truth and the method of proof-texting.

Gabriel mwanɛ aphae mfiase ma keteke no te ase, na ɔkyerɛɛ no kwan a wɔfa so de Kyerɛwsɛm no siesie adanse.

> William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about 508."

> William Miller, Advent Review and Sabbath Herald, 18 April 1854: “Daripada penelitian yang lebih lanjut terhadap Kitab Suci, saya menyimpulkan bahwa tujuh masa supremasi bangsa-bangsa lain harus dimulai ketika orang Yahudi berhenti menjadi suatu bangsa yang merdeka pada penawanan Manasye, yang oleh para ahli kronologi terbaik ditetapkan pada 677 S.M.; bahwa 2300 hari dimulai bersama tujuh puluh minggu, yang oleh para ahli kronologi terbaik diberi tarikh dari 457 S.M.; dan bahwa 1335 hari, yang dimulai dengan ditiadakannya korban sehari-hari, dan ditegakkannya kekejian yang membinasakan, [Daniel 12:11] harus diberi tarikh sejak ditegakkannya supremasi Kepausan, sesudah disingkirkannya kekejian-kekejian kekafiran, dan yang, menurut para sejarawan terbaik yang dapat saya rujuk, seharusnya diberi tarikh dari sekitar 508.”

Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are 508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.

Ellen White berkata bahawa Gabriel telah memberikan William Miller titik permulaan bagi rangkaian kebenaran itu, dan William Miller bersaksi bahawa tiga titik permulaan yang telah diberikan kepadanya ialah 508, 677SM, dan 457SM. Dia telah diberikan titik-titik permulaan bagi nubuatan-nubuatan ini yang menghasilkan sejarah Seruan Tengah Malam oleh Malaikat Gabriel.

## The Last Deception: Rejecting the Spirit of Prophecy

Penipuan Terakhir: Menolak Roh Nubuatan

> Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.

> Mesej-mesej Pilihan, buku 1, halaman 48: “Satan . . . sentiasa mendesak masuk perkara yang palsu—untuk menyesatkan orang daripada kebenaran. Penipuan terakhir Satan ialah menjadikan kesaksian Roh Allah tidak berkesan.” Penipuan terakhir Satan ialah memusnahkan Roh Nubuat.

If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.

Inlah ko chungte hi thil bul ṭhahte hi i hnâwl a nih chuan, Prophecy Thlarau pawh i hnâwl tel nghal a ni. Ellen White chuan a pawmna chu 2520 chunga a dah a ni. 2520 i hnâwl chuan, naupang leh a tui bawn chu i paih bo vek a ni.

> "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. 'Where there is no vision, the people perish' (Proverbs 29:18)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?

> “សាតាំង . . . កំពុងតែបញ្ចូលអ្វីក្លែងក្លាយជានិច្ច—ដើម្បីនាំឲ្យងាកចេញពីសេចក្ដីពិត។ ការបោកបញ្ឆោតចុងក្រោយបំផុតរបស់សាតាំង គឺនឹងធ្វើឲ្យសក្ខីភាពនៃព្រះវិញ្ញាណរបស់ព្រះក្លាយជាឥតមានប្រសិទ្ធភាព។ «ទីណាដែលគ្មាននិមិត្ត ប្រជាជននឹងវិនាស» (សុភាសិត 29:18)”។ នាងកំពុងនិយាយអំពីការបដិសេធព្រះវិញ្ញាណនៃការព្យាករណ៍ ហើយជាប់ទាក់ទងនឹងនោះ នាងនិយាយថា ប្រសិនបើអ្នកបដិសេធព្រះវិញ្ញាណនៃការព្យាករណ៍ ទីណាដែលគ្មាននិមិត្ត ប្រជាជននឹងវិនាស។ និមិត្តនោះជាអ្វី? ប្រសិនបើអ្នកបដិសេធព្រះវិញ្ញាណនៃការព្យាករណ៍ តើនិមិត្តដែលអ្នកខ្វះនោះជាអ្វី?

> "Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV).

> “Jotol vision, na maikae eṃṃan ilo peba in baan, bwe eo em kōṃṃan an jabdewōt en kōjparok ilo an riit.” Habakkuk 2:2 (KJV).

If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.

Jika anda menolak Roh Nubuat, anda akan menolak Carta 1843; dan, jika anda menolak Carta ini, anda sedang menolak Roh Nubuat.

> "Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.

> Setan akan bekerja dengan licik, dalam berbagai cara dan melalui berbagai sarana, untuk menggoncangkan keyakinan umat sisa Allah terhadap kesaksian yang benar. Akan dibangkitkan suatu kebencian terhadap Testimonies yang bersifat satanis.” Kadang-kadang kita menganggap “satanis” sebagai perbuatan-perbuatan yang menyeramkan, tetapi dalam Patriarchs and Prophets kita diberitahukan bahwa Setan bekerja dengan menyisipkan keragu-raguan. Itulah serangan satanis terhadap Roh Nubuat dan kebenaran-kebenaran dasar ini. Hal itu dilakukan melalui orang-orang yang seharusnya kita percayai, yang menyisipkan keragu-raguan tersebut.

> "There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.

> “A ma anigye a wɔbɛsɔre atia Adansedi no a efi Satan hɔ. Satan nnwuma bɛyɛ sɛ ɔbɛwosow asafo no gyidi wɔ mu, efisɛ eyi nti: Satan rentumi nnya kwan a emu da hɔ saa de aba ne nnaadaa no mu na ɔde akra nkyekyere wɔ ne nnaadaa mu, sɛ wɔtie Onyankopɔn Honhom no kɔkɔbɔ ne animka ne afotu no a.” Selected Messages, nhoma 1, 48.

As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.

Apabila kita membawa hal ini kepada suatu kesimpulan, ketika Sister White mengatakan bahawa kita tidak mempunyai apa-apa yang perlu ditakuti untuk masa depan kecuali bahawa kita melupakan pimpinan Tuhan, saya mengatakan bahawa pimpinan Tuhan yang dimaksudkannya ialah sejarah dari Masa Penantian hingga kepada pintu yang tertutup—sejarah yang dilambangkan oleh istilah, Seruan Tengah Malam. Kita tidak mempunyai apa-apa yang perlu ditakuti untuk masa depan kecuali bahawa kita melupakan bagaimana Tuhan memimpin kita dalam pengalaman Seruan Tengah Malam, dan juga ajaran-ajaran yang berkaitan dengan pimpinan ini. Ajaran-ajaran yang menghasilkan pengalaman ini ialah tiga nubuatan masa, yang bermula dengan tarikh-tarikh yang diberikan kepada William Miller oleh Malaikat Gabriel. Kita tidak mempunyai apa-apa yang perlu ditakuti untuk masa depan kecuali kita melupakan ajaran-ajaran ini, termasuk 2520, yang menghasilkan pengalaman Seruan Tengah Malam ketika Tuhan memimpin golongan Millerite melalui kemuncak Injil yang Kekal.

> "One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit."

> “Thoŋ nngwe e tiile: Basupatsela ba Letšatši la Bošupa bao ba emago ka tlase ga sefoka sa Sathane ba tla thoma pele ka go lahla tumelo ya bona ditemošong le dikgalemelong tšeo di lego ka go Dihlatse tša Moya wa Modimo.”

You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.

Ua latolagoina e koe Faavae, ua e latolagoina le Agaga o le Valoaga. Afai e te latolagoina le Agaga o le Valoaga, ua e latolagoina foi Faavae. E o faatasi ia mea. A leai se Agaga o le Valoaga, e leai se faaaliga.

> "The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan's suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> “Panggilan kepada pentahbisan yang lebih besar dan pelayanan yang lebih suci sedang disampaikan, dan akan terus disampaikan. Sebagian dari mereka yang sekarang menyuarakan saran-saran Setan akan sadar kembali. Ada mereka yang memegang jabatan-jabatan penting kepercayaan yang tidak memahami kebenaran untuk masa ini. Kepada mereka pekabaran itu harus diberikan. Jika mereka menerimanya, Kristus akan menerima mereka, dan akan menjadikan mereka sesama pekerja dengan-Nya. Tetapi jika mereka menolak untuk mendengar pekabaran itu, mereka akan mengambil pendirian mereka di bawah panji hitam Penghulu Kegelapan.

> "I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ's flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God's people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> Ndzi lerisiwa leswaku ndzi vika leswaku ntiyiso wa nkoka swinene wa nkarhi lowu wa pfuleka hi ku ya emahlweni hi ku vonakala loku twalaka swinene emiehleketweni ya vanhu. Hi ndlela yo hlawuleka, vavanuna ni vavasati va fanele ku dya nyama ya Kreste ni ku nwa ngati ya yena. Ku ta va ni ku kula ka ku twisisa, hikuva ntiyiso wa kota ku ya emahlweni wu andlaleka nkarhi hinkwawo. Muqambi wa ntiyiso wa le tilweni u ta nghena eka vunghana lebyi kusuhi ngopfu, ni lebyi nga ta ya byi ya byi va kusuhi swinene, ni lava va hambetaka emahlweni leswaku va n'wi tiva. Loko vanhu va Xikwembu va amukela rito ra yena tanihi vuswa bya le tilweni, va ta swi tiva leswaku ku huma ka yena ku lulamisiwile ku fana ni nimixo. Va ta amukela matimba ya moya, hilaha miri wu amukelaka matimba ya nyama loko swakudya swi dyiwa.

> "We do not half understand the Lord's plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> “Ne pu tur lakri gutpela long plen bilong Bikpela long kisim ol pikinini bilong Isrel i lusim kalabus bilong Isip, na bringim ol long ples drai nating i go insait long Kenan.

> "As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people." Spalding and Magan, 305, 306.

> “Apabila kita mengumpulkan sinar-sinar ilahi yang bercahaya daripada Injil, kita akan memperoleh pengertian yang lebih jelas tentang tata ibadah Yahudi, serta penghargaan yang lebih mendalam terhadap kebenaran-kebenarannya yang penting. Penyelidikan kita akan kebenaran masih belum lengkap. Kita baru mengumpulkan hanya beberapa sinar cahaya. Mereka yang tidak setiap hari menjadi pelajar Firman tidak akan dapat menyelesaikan persoalan-persoalan dalam tata ibadah Yahudi. Mereka tidak akan memahami kebenaran-kebenaran yang diajarkan oleh pelayanan Bait Suci. Pekerjaan Allah terhalang oleh pengertian duniawi terhadap rencana-Nya yang agung. Kehidupan yang akan datang akan menyingkapkan makna hukum-hukum yang Kristus, terselubung dalam tiang awan, berikan kepada umat-Nya.” Spalding and Magan, 305, 306.

Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.

他们复临信徒中，那些接受兽印、站在撒但旗帜之下的人，首先拒绝预言之灵。

There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.

Terdapat dua golongan dalam petikan ini: mereka yang terus berusaha untuk mengenal Tuhan, terus makan daging-Nya dan minum darah-Nya, serta terus mengkaji Firman Tuhan, dan mereka yang tidak berbuat demikian. Perkembangan kebenaran belum selesai; mereka akan menyampaikan perkara-perkara tentang pelayanan Bait Suci yang belum pernah dinyatakan lagi. Mereka akan menekankan perubahan dispensasi pada zaman Kristus, yang melambangkan terlebih dahulu perubahan pada zaman Millerite, sambil menunjuk ke hadapan kepada dispensasi apabila Kristus beralih daripada Penghakiman Orang Mati kepada Penghakiman Orang Hidup. Mereka akan menyampaikan perkara-perkara tentang Bait Suci dan bagaimana Tuhan menandai pergerakan-Nya dalam perubahan-perubahan dispensasi ini melalui pencurahan Roh-Nya.

A couple more quotes and we are almost done.

Dua petikan lagi dan kita hampir selesai.

Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.

မုန့်လယ်ညဉ့်ကြွေးကြော်သံကို ပယ်ချသော သတ္တမနေ့ အက်ဒဗင်တစ်တို့သည် လမ်းကြောင်းမှ ပြုတ်ကျသွားကြပြီး၊ မုန့်လယ်ညဉ့်ကြွေးကြော်သံ၏ သမိုင်းကို ဖြစ်ပေါ်စေသော သခင်ဘုရား၏ ဦးဆောင်တော်မူခြင်းများနှင့် အယူဝါဒဆိုင်ရာ သွန်သင်ချက်များကို ပယ်ချကြသည်။ ထိုအရာပင် ကျွန်ုပ်တို့ ကြောက်ရွံ့ရမည့်အရာ ဖြစ်သည်—ထိုသွန်သင်ချက်များကို ပယ်ချခြင်းနှင့် ထိုအတွေ့အကြုံကို နားမလည်ခြင်း ဖြစ်သည်။ ထိုသို့ပြုရာ၌ ကျွန်ုပ်တို့သည် ပရောဖက်ပြုတော်မူခြင်း၏ ဝိညာဉ်တော်ကို ပယ်ချလျက်ရှိကြသည်။

Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.

Saudari White meletakkan meterai persetujuannya atas 2520. Kami akan menunjukkan bagaimana beliau meletakkan meterai persetujuannya atas kebenaran-kebenaran lain pada Carta 1843.

At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.

Pada akhir dunia, apabila semuanya ini mencapai kemuncaknya dalam Injil yang Kekal di dalam sejarah kita, Adventisme akan berhadapan dengan proses ujian tiga langkah yang telah dibayangkan terlebih dahulu, sebagaimana terlihat dalam pengalaman William Miller.

William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.

William Miller akamphoša tše tharo: (1) O ile a gana Sello sa Bošegogare gomme a wa tseleng a ya lefaseng lekgopo le le lego fase. (2) Ka morago ga moo a bota khuetšo ya motho, Joshua Himes. (3) O ile a gana Sabatha.

A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.

Ho tsoga potšišo ya gore: “Na o ganne Sabatha goba Sehalalelo?” Thuto yeo ka nako yeo e ilego ya fetoga go tloga sehalalelong mo lefaseng go ya Sehalalelong Legodimong e ka no ba e be e sa kwišišwe ka botlalo ke Miller. Ge Ellen White a be a išwa ka boetapele go tsena Sekgethweng-sekgethwa, o ile a bona Melao e Lesome ka arekeng ya kgwerano, gomme taelo ya Sabatha e be e na le phadimo e kgethwa go e dikologa.

The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.

Se neng Miller a ganetšego e be e le Molao wa Modimo—Sabatha. Ka gona, Miller o ile a gana Sello sa Gare ga Bošego, gomme ka morago a itshega ka nama, gomme a amogela leswao la sebata. Seo se bušeletšwa mafelelong a lefase.

> Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust."

> Kesaksian-kesaksian, jilid 5, halaman 211: “Di sini kita melihat bahwa gereja—tempat kudus Tuhan—adalah yang pertama merasakan pukulan murka Allah. Orang-orang tua, yaitu mereka yang kepadanya Allah telah memberikan terang yang besar dan yang telah berdiri sebagai penjaga kepentingan rohani umat, telah mengkhianati kepercayaan yang dipercayakan kepada mereka.”

She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.

Ndzi le ku hlamuseleni ka Ezekiel 8 na 9, ku funghiwa. Sister White u vula leswaku ku funghiwa loku ku vulavuriwaka hi kona eka Ezekiel 9 ku fana ni ku funghiwa ka Nhlavutelo 7. U vulavula hi nkarhi wa ku funghiwa ka va 144,000. U vula leswaku lava a va fanele va va varindzi va xanisekile ku tshembeka ka vona.

> "They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated."

> “Mereka telah mengambil pendirian bahawa kita tidak perlu menantikan mukjizat dan pernyataan kuasa Allah yang nyata seperti pada zaman-zaman dahulu. Zaman telah berubah.” Kesilapan pertama mereka ialah menentang Seruan Tengah Malam, dengan berkata, “Apa yang telah berlaku dalam sejarah Seruan Tengah Malam ini tidak akan berulang.”

They are falling off the path.

Mere ba wa so ɛkwan no so.

> "These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.

> “Lefoko le, li tiiša go se dumele ga bona, gomme ba re: Morena a ka se dire botse, le gona a ka se dire bobe. O na le kgaugelo kudu go etela batho ba Gagwe ka kahlolo. Ka gona, ‘Khutšo le polokego’ ke mokgoši wa banna bao ba ka se hlwe ba tsoša lentšu la bona bjalo ka phalafala go bontšha batho ba Modimo dikarogo tša bona le ba ntlo ya Jakobo dibe tša bona. Dimpša tše dimuma tšeo di bego di sa nyake go goa ke tšona tše di kwa tefetšo ya toka ya Modimo yo a kgopišitšwego. Banna, basetsana, le bana ba banyenyane ka moka ba senyega gotee.” Testimonies, volume 5, 211.

Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5. If you trust in a man, your heart departs from the Lord.

Yeremia, ketika berbicara tentang kegagalan kedua William Miller, berkata, “Beginilah firman TUHAN: Terkutuklah orang yang mengandalkan manusia, yang menjadikan daging sebagai kekuatannya, dan yang hatinya menjauh dari TUHAN.” Yeremia 17:5. Jika engkau percaya kepada manusia, hatimu menjauh dari TUHAN.

The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.

Ko go ganwa ga ntlha kwa bokhutlong ke Sello sa Bosigo Gare, e le go boeletswa ga ponatshego ya thata ya Modimo. Ga bobedi ke go ikaega mo nameng. Ga boraro ke Molao wa Tshipi.

> "There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.

> Класҳо танҳо ду метавонанд бошад. Ҳар гурӯҳ ба таври равшан тамға ёфтааст: ё бо мӯҳри Худои зинда, ё бо нишони ҳайвони ваҳшӣ ё сурати ӯ. Ҳар писар ва духтари Одам ё Масеҳро интихоб мекунад, ё Бараббосро, ҳамчун сарвари худ. Ва ҳамаи онҳое ки худро ба ҷониби бевафоён мегузоранд, зери парчами сиёҳи Шайтон меистанд ва ба рад кардани Масеҳ ва бо таҳқир муносибат кардан ба Ӯ муттаҳам мешаванд. Онҳо ба он муттаҳам мешаванд, ки қасдан Худованди ҳаёт ва ҷалолро маслуб мекунанд. Review and Herald, January 30, 1900.

One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.

Nyee ka ba han, ki Seventh-day Adventists kiba ieng ha ka lama u Soitan kin long kiba nyngkong ban iehnoh ia ka jingngeit skhem jong ki ha u Mynsiem ka Jingiathuhlypa.

Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.

Adventisme mengulangi proses pengujian tiga langkah yang gagal dilalui oleh William Miller. Namun para malaikat sedang menantikan untuk membangkitkan Miller dan membawanya pulang kepada Juruselamatnya. Bagi orang-orang Adventis yang menerima tanda binatang itu, malaikat-malaikat yang menantikan mereka bukanlah malaikat-malaikat itu.

> "Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.

> “Berkali-kali aku telah diperlihatkan bahwa pengalaman-pengalaman umat Allah pada masa lampau tidak boleh dianggap sebagai fakta-fakta yang telah mati. Kita tidak boleh memperlakukan catatan pengalaman-pengalaman itu sebagaimana kita memperlakukan sebuah almanak tahun yang lalu. Catatan itu harus tetap diingat, sebab sejarah akan berulang.” Publishing Ministry, 175.

Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.

Nga ci xam ne war nanu fàttaliku Xaacu Guddi? Ndaxte bindu tariix dina dellusi. Ci tariix bii, yégle bi di war a jur yëngu-yëngu bi mooy 2520 ak 2300; loolu dina génne nit ñi ci mboolooy màgg yi ci mbir moomu.

But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:

Tetapi adakah sejarah ini, Seruan Tengah Malam, benar-benar akan diulangi atau adakah ia sekadar suatu sejarah? Perhatikan petikan berikut ini:

> "There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.

> “தீமையிலும், வஞ்சகத்திலும் மயக்கத்திலும், மரணத்தின் நிழலிலேயே கிடக்கும் ஒரு உலகம் இருக்கிறது,—தூங்குகிறது, தூங்குகிறது. அவர்களை விழிப்பிக்க ஆத்துமவேதனையை உணருகிறவர்கள் யார்? எந்தச் சத்தம் அவர்களை அடைய முடியும்? என் மனம் எதிர்காலத்திற்குக் கொண்டு செல்லப்பட்டது; அப்போது அறிகுறி அளிக்கப்படும்: ‘இதோ, மணவாளன் வருகிறார்; அவரைச் சந்திக்க நீங்கள் வெளியே புறப்படுங்கள்.’ ஆனால் சிலர் தங்கள் விளக்குகளை நிரப்புவதற்குத் தேவையான எண்ணெயைப் பெற்றுக்கொள்ள தாமதித்திருப்பார்கள்; அப்போது, எண்ணெயினால் குறிக்கப்படும் குணநிலையானது மாற்றிக் கொடுக்கக்கூடியதல்ல என்பதை அவர்கள் மிகவும் தாமதமாகவே அறிந்துகொள்வார்கள்.” Review and Herald, February 11, 1896.

The history of the Midnight Cry is repeated to the very letter.

Historia Sauti ya Usiku wa Manane inarudiwa kwa kila neno.

Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.

Ellen White memahami bahwa 2520 adalah nubuatan waktu yang sah dan bahwa hal itu digunakan oleh Tuhan untuk menghasilkan masa penantian, kekecewaan yang membentuk pengalaman yang mempersiapkan pria dan wanita untuk bergerak oleh iman masuk ke Tempat Yang Mahakudus bersama Kristus.

We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.

Kami masih belum berusaha membuktikan 2520 daripada Alkitab. Dalam kajian mengenai Dua Loh Habakuk ini, mula-mula kami ingin menegaskan dengan jelas bahawa Ellen White menyokong doktrin-doktrin ini yang sedang ditolak oleh Adventisme pada hari ini; kemudian barulah kami akan beralih kepada kajian Alkitab.

Back to Articles