Article

# The Spirit of Prophecy: The Midnight Cry

Roh ya Boporofeti: Mohoo wa Bosigo-gare

Habakkuk's Two Tables

Tabila ya Habakkuk e Mebedi

Author

Jeff Pippenger

Published

October 13, 2012

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A Word of Clarification

Penjelasan Lisan Tisdekka

Recently we began to prepare the transcription of Habakkuk’s Two Tables to be translated into the various languages represented on our website. The task of changing a spoken presentation into a written presentation is much more of a task than might be understood if one is not familiar with all the hoops that must be jumped through to turn a spoken presentation into a written presentation, along with the necessary problems of ultimately translating the material into the various languages on the website. We just started our copy-editing of the first of the ninety-five presentations and I discovered another hoop that we must also jump through. It has to do with the progressive development of this message from 1989 until our current history.

Tadom kami mula menyiapkan transkripsi *Dua Tabel Habakuk* untuk diterjemahkan ke dalam pelbagai bahasa yang diwakili di laman sesawang kami. Tugas menukarkan suatu pembentangan lisan kepada suatu pembentangan bertulis adalah jauh lebih besar daripada yang mungkin difahami jika seseorang tidak biasa dengan segala liku yang mesti dilalui untuk mengubah pembentangan lisan menjadi pembentangan bertulis, bersama-sama dengan kesulitan yang tidak dapat dielakkan dalam akhirnya menterjemahkan bahan tersebut ke dalam pelbagai bahasa di laman sesawang itu. Kami baru sahaja memulakan penyuntingan salinan bagi yang pertama daripada sembilan puluh lima pembentangan itu, dan saya telah mendapati satu lagi liku yang juga mesti kami lalui. Hal itu berkaitan dengan perkembangan bertahap mesej ini dari tahun 1989 hingga sejarah semasa kami.

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

Ka hlutoidang khân kum sâwmnga vêl hma zâna thil tihchhuahnaah khân hriatthiamna a naupan lai a ni tawh tih tak takte a awm a. Chûng thutak zingah a hmasa ber chu Millerite hun chhûnga vântirhkoh pahnihna lo thlenna ka tihfiah tûr a ni. Chumi hun laiah khân, Protestant kohhrante’n Miller-a vântirhkoh pakhatna thuchah a hrilh chu an kawngkharte khâr ta a, chû chu kum 1843 tâwpna nêna inzawm zêl a nih lâiin, vântirhkoh pahnihna chu a lo thleng tih ka hria a. William Miller chuan hun chhiarna hmangin kum 1843 chu March 22, 1843-ah a ṭan a, March 22, 1844-ah a tâwp tih a hriat a ni. A hmu chhuah tawh hrilhlâwkna pathumte, a tâwpah chuan chart thianghlim pahnih chunga dah a ni ta, chûngte chu kum 1843-ah an lo tâwp dâwn tih a ring a; tin, chû kum chu March 22, 1844-ah a tâwp tih a ring bawk a. Hmun hnihah a dik lo a ni.

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

Miprofeto mitatu ya masiku 1335 ya Daniele 12, ya zaka 2520 za “nthawi zisanu ndi ziwiri” za Levitiko 26, ndi ya masiku 2300 ya Daniele 8, Miller anamvetsetsa kuti zinali kudzatha mu March wa 1844. Pambuyo pake Ambuye anatsogolera Samuel Snow kuti asamvetse kokha kuti maulosiwo sanathe mu 1843, koma mu 1844. Snow anagwiritsa ntchito kuwerengera nthawi kwa Akaraite, komwe sikunali kugwiritsa ntchito kwa nthawi kumene Miller anali atagwiritsa ntchito. Miller anali akugwiritsa ntchito kuwerengera nthawi kwa Arabi/kozikidwa pa equinox, komwe kumakhazikitsa chaka kuchokera kasupe kufika kasupe.

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

សព្វកាល​ដែល​យើង​កំពុង​បង្ហាញ​អំពី​តារាង​ពីរ​របស់​ហាបាគុក យើង​មិន​ទាន់​បាន​យល់​អំពី​សេចក្ដី​ពិត​ខាង​ប្រវត្តិសាស្ត្រ​នេះ​ទេ ហើយ​កំពុង​ប្រើ​បទពិសោធន៍​របស់​មីឡែរ ដើម្បី​កំណត់​ថ្ងៃ​ទី ២២ ខែ​មីនា ឆ្នាំ ១៨៤៤ ថា​ជា​ការ​មក​ដល់​របស់​ទេវតា​ទី​ពីរ និង​ជា​ការ​ចាប់ផ្តើម​នៃ​ពេល​អង្គុយ​រង់ចាំ។ ខ្ញុំ​បាន​យល់ ហើយ​នៅ​តែ​យល់​ថា ការ​មក​ដល់​របស់​ទេវតា​នោះ​ស្រប​គ្នា​នឹង​ពេល​ដែល​ពួក​ប្រូតេស្តង់​បាន​បដិសេធ​សារ​របស់​មីឡែរ​អំពី​ទេវតា​ទី​មួយ ហើយ​អត្ថបទ​ខាង​ក្រោម​នេះ​គឺ​ជា​ចំណុច​យោង​របស់​ខ្ញុំ។

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

> “Pada bulan Jun 1842, Encik Miller menyampaikan siri kuliahnya yang kedua di gereja Casco Street di Portland. Saya merasakan suatu keistimewaan yang besar dapat menghadiri kuliah-kuliah ini; kerana saya telah jatuh ke dalam keadaan tawar hati, dan tidak merasa diri saya bersedia untuk bertemu dengan Juruselamat saya. Siri yang kedua ini menimbulkan jauh lebih banyak kegemparan di kota itu daripada yang pertama. Dengan sedikit pengecualian, pelbagai denominasi menutup pintu gereja-gereja mereka terhadap Encik Miller. Banyak khotbah dari pelbagai mimbar berusaha menyingkap apa yang didakwa sebagai kesalahan-kesalahan fanatik pihak penceramah itu; namun orang ramai, iaitu para pendengar yang cemas, menghadiri pertemuan-pertemuannya, dan ramai yang tidak dapat masuk ke dalam rumah itu. Sidang-sidang jemaah luar biasa tenang dan penuh perhatian.” Life Sketches, 27.

I understood the closing of the doors to Miller’s message marked the beginning of the rejection of the first angel, and in agreement with Miller’s understanding of the Rabbinic/equinox-based reckoning of time I assumed that March 22, 1844 marked the conclusion of 1843. Miller’s presentation in Portland in June of 1842 is actually a waymark that identifies a progressive rejection that ultimately concluded on April 18, 1844, but at the time of the presentations we had not recognized Samuel Snow’s application of the Karaite reckoning of time.

Ndzi twisise leswaku ku pfariwa ka tinyangwa eka rungula ra Miller ku kombisa ku sungula ka ku ala ntsumi yo sungula, naswona, hi ku pfumelelana ni ku twisisa ka Miller hi mayelana ni ku hlayiwa ka nkarhi ka varhabi/ka xilinganyo xa misava ni dyambu, ndzi ehleketile leswaku March 22, 1844 a ku kombisa ku hela ka 1843. Nkombiso wa Miller ePortland hi June wa 1842 entiyisweni i xikombiso lexi kombisaka ku ala loku yaka emahlweni loku eku heteleleni ku heleke hi April 18, 1844, kambe hi nkarhi wa minkombiso a hi si lemuka ku tirhisiwa ka Samuel Snow ka ku hlayiwa ka nkarhi ka Vakaraita.

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

Sa dipa ea ntlha e re simolotseng go e sekaseka le go e baakanya, ke ne ka simolola go lemoga gore se se neng sa kwalwa ka nako eo se lebega se ganetsana le se re se rutang jaanong. Se a dira, mme gape ga se dire. Ke kgatelelo fela ya go goroga ka iketlo ga moengele wa bobedi, gape e le setshwantsho sa go bulwa ka iketlo ga molaetsa ono, jaaka go ne go ntse gape mo hisitoring ya ba-Millerite. Ntlha eno ya tlhaloso e tshwanetse go araba ba ba neng ba kgopisiwa ke go supa ga rona la 19 Moranang, 1844 e le kgoberego ya ntlha ya ba-Millerite le se se neng sa rutwa mo nakong e e fetileng.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.

> “ဘဏ္ဍာပထမနှင့် ဒုတိယသတင်းစကားတို့ကို ၁၈၄၃ ခုနှစ်နှင့် ၁၈၄၄ ခုနှစ်တို့တွင် ပေးခဲ့ပြီးဖြစ်သည်။ ယခုကျွန်ုပ်တို့သည် တတိယသတင်းစကား၏ ကြွေးကြော်ခြင်းအောက်တွင် ရှိနေကြသော်လည်း၊ သတင်းစကားသုံးပါးလုံးကို ဆက်လက်ကြွေးကြော်ရမည်ဖြစ်သည်။ ဤသတင်းစကားများကို အမှန်တရားကို ရှာဖွေနေသူတို့ထံ ထပ်မံပြောကြားရခြင်းသည် ယခင်ကကဲ့သို့ ယနေ့၌လည်း အလွန်အရေးကြီးလျက်ရှိသည်။ စာဖြင့်လည်းကောင်း၊ အသံဖြင့်လည်းကောင်း ကျွန်ုပ်တို့သည် ဤကြွေးကြော်ချက်ကို အသံလွှင့်ရမည်ဖြစ်ပြီး၊ ထိုသတင်းစကားများ၏ အစဉ်အလာအစီအစဉ်ကိုလည်းကောင်း၊ ကျွန်ုပ်တို့ကို တတိယကောင်းကင်တမန်၏ သတင်းစကားထံသို့ ပို့ဆောင်လာသော ပရောဖက်ပြုချက်များ၏ အသုံးချမှုကိုလည်းကောင်း ဖော်ပြရမည်ဖြစ်သည်။ ပထမနှင့် ဒုတိယသတင်းစကားများမရှိဘဲ တတိယသတင်းစကားသည် မရှိနိုင်။ ဤသတင်းစကားများကို ကျွန်ုပ်တို့သည် ကမ္ဘာလောကသို့ စာပေထုတ်ဝေမှုများမှတစ်ဆင့်လည်းကောင်း၊ ဟောပြောပို့ချချက်များမှတစ်ဆင့်လည်းကောင်း ပေးရမည်ဖြစ်ပြီး၊ ပရောဖက်ပြုသမိုင်း၏ အစဉ်အလာတွင် ဖြစ်ခဲ့ပြီးသော အရာများနှင့် ဖြစ်လာမည့် အရာများကို ပြသရမည်ဖြစ်သည်။” Selected Messages, book 2, 104.

## Habakkuk's Two Tables 1 of 95

Meja Dua Habakuk 1 daripada 95

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

Pengenalan kepada Dua Loh Habakuk dan Seruan Tengah Malam

In this series, we will be looking at Habakkuk's two tables—the 1843 and 1850 Charts—over an extended period. We will begin by putting the Midnight Cry in place. As mentioned, much of the initial presentations will be review for those familiar with this message, but since we are preparing a series that may be studied by people new to this message, we must lay out some basic ideas for them. We will start with the Midnight Cry, focusing on an aspect found in Ellen White's first vision. Let's read the first paragraph from Christian Experience and Teachings, page 57.

Dalam siri ini, kita akan meneliti dua jadual Habakuk—Carta 1843 dan 1850—dalam suatu tempoh yang panjang. Kita akan memulakan dengan meletakkan Seruan Tengah Malam pada tempatnya. Seperti yang telah disebutkan, banyak daripada pembentangan awal ini akan merupakan ulang kaji bagi mereka yang sudah biasa dengan mesej ini; namun, oleh sebab kita sedang menyediakan suatu siri yang mungkin akan dikaji oleh orang yang masih baharu dengan mesej ini, kita mesti membentangkan beberapa gagasan asas bagi mereka. Kita akan bermula dengan Seruan Tengah Malam, dengan menumpukan perhatian pada suatu aspek yang terdapat dalam penglihatan pertama Ellen White. Marilah kita membaca perenggan pertama daripada Christian Experience and Teachings, halaman 57.

> "It was not long after the passing of time in 1844 that my first open vision was given me. I was visiting Mrs. Haines in Portland, Maine, a dear sister in Christ, whose heart was knit with mine. Five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as never before."

> Tidak lama setelah berlalunya masa pada tahun 1844, penglihatan terbuka saya yang pertama dianugerahkan kepada saya. Saya sedang mengunjungi Ny. Haines di Portland, Maine, seorang saudari terkasih di dalam Kristus, yang hatinya terpaut dengan hati saya. Kami berlima, semuanya perempuan, sedang berlutut dengan tenang di mezbah keluarga. Sementara kami sedang berdoa, kuasa Allah turun ke atas saya seperti belum pernah saya alami sebelumnya.

These five women, whose hearts were knit with Sister White, were not opposing any manifestation of the power of God. Notably, they were all women, representing the church, and there were five of them, which can be seen as five wise virgins. This is simply an observation.

Basadi ba bahlano bano, bao dipelo tsa bone di neng di kopantswe le Kgaitsadi White, ba ne ba sa ganetse ponahatso efe kapa efe ya maatla a Modimo. Se se lemogegang ke gore, botlhe e ne e le basadi, ba emela kereke, mme ba ne ba le botlhano, sengwe se se ka bonwang e le makgarebe a matlhale a matlhano. Se ke fela tlhatlhobo.

> "I seemed to be surrounded with light and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, 'Look again and look a little higher.' At this, I raised my eyes and saw a straight and narrow path cast up high above the world. On this path, the Advent people were traveling to the city, which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the Midnight Cry. This light shone all along the path and gave light for their feet so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."

> Ndzi vonake onge ndzi rhendzeriwe hi ku vonakala naswona ndzi ri karhi ndzi tlakuka ndzi ya ehenhla swinene ku suka emisaveni. Ndzi hundzuluka leswaku ndzi languta vanhu va Advent emisaveni, kambe a ndzi nga va kumi, kutani rito ri ku eka mina: “Languta nakambe, u tlhela u languta ehenhla nyana.” Hiloko ndzi tlakusa mahlo ya mina ndzi vona ndlela yo lulama ni yo koma leyi nga tlakusiwa ehenhla ngopfu ka misava. Ehenhla ka ndlela leyi, vanhu va Advent a va ri karhi va famba va ya emutini, lowu a wu ri emakumu ya ndlela ekule. Endzhaku ka vona, eku sunguleni ka ndlela, a ku vekiwe ku vonakala loku vangamaka, loku ntsumi yi ndzi byeleke leswaku a ku ri Nkosi ya le Xikarhi ka Vusiku. Ku vonakala loku a ku vangama endleleni hinkwayo ku nyika ku vonakala emilengeni ya vona leswaku va nga khunguvanyeki. Loko a va tshama va langutile eka Yesu, loyi a a ri emahlweni ka vona nyana, a va rhangela va ya emutini, a va hlayisekile. Kambe kungari khale van’wana va karhala kutani va ku muti wu ha ri ekule ngopfu, naswona a va langutele leswaku se a va fanele va wu nghenile. Kutani Yesu a a ta va khutaza hi ku tlakusa voko ra Yena ra xinene leri vangamaka, naswona e vokweni ra Yena ku huma ku vonakala loku a ku tsrekatsreka ehenhla ka ntlawa wa advent, kutani va huwelela va ku: “Alleluia!” Van’wana hi ku hatlisa ni hi ku pfumala vutlhari va landzula ku vonakala loku nga endzhaku ka vona, va ku a hi Xikwembu lexi a xi va rhangeleke ku fika kwala kule. Ku vonakala loku nga endzhaku ka vona ku timeka, ku siya milenge ya vona emunyameni lowukulu, kutani va khunguvanyeka, va lahlekeriwa hi ku vona xikombiso ni Yesu, kutani va wa va huma endleleni va ya ehansi emisaveni ya munyama ni ya vubihi leyi nga ehansi.

## William Miller and the Midnight Cry

William Miller le Selom sa Bosigo

In this first presentation, after establishing a few points, we will discuss the Low Hampton Conference of Adventists in December 1844. At this conference, some Millerites gathered, and William Miller rejected the understanding of the Midnight Cry. The logic here is that this vision, while for all of us, was especially for William Miller.

Dalam pembentangan pertama ini, setelah menetapkan beberapa perkara, kita akan membincangkan Persidangan Adventis Low Hampton pada bulan Disember 1844. Dalam persidangan ini, beberapa orang Millerit telah berhimpun, dan William Miller menolak pemahaman tentang Seruan Tengah Malam. Logiknya di sini ialah bahawa penglihatan ini, walaupun untuk kita semua, secara khusus ditujukan kepada William Miller.

In that same month, William Miller denied the light behind them—the Midnight Cry—which would cause him to fall off the path to the wicked world below. We will explore the implications of this. Historical evidence shows that the Millerites all believed they were fulfilling the parable of the ten virgins; it was common knowledge among them. We will show that William Miller had an understanding of what the Midnight Cry was. Miller believed the Midnight Cry was the judgment hour message of Daniel 8:14 and Revelation 14:6-9. He believed the message he began proclaiming in the early 1830s was the Midnight Cry, 'Behold, the bridegroom cometh,' and that Jesus was coming to the world as the bridegroom.

Dalam bulan yang sama itu, William Miller menolak terang yang ada di belakang mereka—Seruan Tengah Malam—yang akan menyebabkan dia jatuh dari jalan itu ke dunia orang jahat di bawah. Kita akan meneliti implikasi hal ini. Bukti sejarah menunjukkan bahawa semua golongan Millerit percaya bahawa mereka sedang menggenapi perumpamaan tentang sepuluh anak dara; hal ini merupakan pengetahuan umum dalam kalangan mereka. Kita akan menunjukkan bahawa William Miller mempunyai pemahaman tentang apakah Seruan Tengah Malam itu. Miller percaya bahawa Seruan Tengah Malam ialah pekhabaran jam penghakiman dalam Daniel 8:14 dan Wahyu 14:6-9. Dia percaya bahawa pekhabaran yang mula diserukannya pada awal tahun 1830-an itu ialah Seruan Tengah Malam, “Lihatlah, mempelai laki-laki datang,” dan bahawa Yesus sedang datang kepada dunia sebagai mempelai laki-laki.

For most of Millerite history, they believed they were fulfilling the parable of the ten virgins, but they thought the Midnight Cry described the message they had been proclaiming. However, by the summer of 1844, a new and correct understanding emerged: the Midnight Cry was the Seventh Month movement, with Jesus expected to come on the tenth day of the seventh month. That was the true Midnight Cry. When Miller rejected the true Midnight Cry in December 1844, he was rejecting the history of the summer of 1844 and reverting to his earlier position that it was just the general message from the 1830s. Understanding the dynamics of the Midnight Cry is crucial. If you do not understand the 2520 as the Millerites did, you cannot understand the Midnight Cry. If you cannot understand the Midnight Cry as the Millerites did, you fall off the path to the wicked world below.

Pikeun kalolobaan sajarah Millerit, maranéhna yakin yén maranéhna keur ngalaksanakeun pasemon sapuluh parawan, tapi maranéhna nganggap yén Sasambat Tengah Peuting ngajelaskeun pekabaran anu geus maranéhna wartakeun. Sanajan kitu, dina usum panas taun 1844, mucunghul hiji pamahaman anyar anu bener: yén Sasambat Tengah Peuting téh gerakan Bulan Katujuh, kalayan Isa dipiharep sumping dina poé kasapuluh bulan katujuh. Éta lah Sasambat Tengah Peuting anu sajati. Nalika Miller nampik Sasambat Tengah Peuting anu sajati dina Désémber 1844, anjeunna keur nampik sajarah usum panas taun 1844 sarta balik deui kana pamadeganana anu saméméhna yén éta ngan saukur pekabaran umum ti taun 1830-an. Ngartos kana dinamika Sasambat Tengah Peuting téh kacida pentingna. Lamun anjeun henteu ngartos 2520 sakumaha anu dipikaharti ku kaum Millerit, anjeun moal bisa ngartos Sasambat Tengah Peuting. Lamun anjeun teu bisa ngartos Sasambat Tengah Peuting sakumaha anu dipikaharti ku kaum Millerit, anjeun bakal murag tina jalan ka dunya jalma-jalma jahat di handap.

In this presentation, we will start with some truths on the chart that are openly rejected by Adventism today. The Biblical Research Institute of the Seventh-day Adventist Church and most Adventist theologians reject the 2520. We will address this biblically as we proceed, but initially, we will show that Ellen White fully endorses the 2520. The Institute and most theologians also reject the pioneer understanding of the Daily. We will show that rejecting the pioneer understanding of the Daily being paganism is rejecting the Spirit of Prophecy. The Institute also publicly rejects the pioneer understanding of the trumpets—the Fifth and Sixth Trumpet. We will begin by showing that rejecting the pioneer understanding of the trumpets is rejecting the Spirit of Prophecy.

Dalam pembentangan ini, kita akan bermula dengan beberapa kebenaran pada carta yang secara terbuka ditolak oleh Adventisme pada hari ini. Biblical Research Institute of the Seventh-day Adventist Church dan kebanyakan ahli teologi Advent menolak 2520. Kita akan membahas hal ini secara alkitabiah semasa kita meneruskan, tetapi pada permulaannya, kita akan menunjukkan bahawa Ellen White sepenuhnya menyokong 2520. Institut itu dan kebanyakan ahli teologi juga menolak pemahaman para perintis tentang Daily. Kita akan menunjukkan bahawa penolakan terhadap pemahaman para perintis bahawa Daily itu ialah paganisme merupakan penolakan terhadap Roh Nubuat. Institut itu juga secara terbuka menolak pemahaman para perintis tentang sangkakala-sangkakala itu—Sangkakala Kelima dan Keenam. Kita akan memulakan dengan menunjukkan bahawa penolakan terhadap pemahaman para perintis tentang sangkakala-sangkakala itu merupakan penolakan terhadap Roh Nubuat.

Today, most Adventists are vague at best about the 1290 and the 1335. Without the pioneer understanding of the 1335, there is no biblical justification for identifying the tarrying time that began on March 22, 1844. Without understanding the tarrying time, one cannot grasp the dynamics of the Midnight Cry. Without understanding the Midnight Cry, one falls off the path to the wicked world below. We will show these truths on the chart in terms of the clear endorsement of the Spirit of Prophecy, and then dissect them from the Word of God. But first, we need to see what surrounded Millerite history and what produced the Midnight Cry.

Hari ini, kebanyakan umat Advent paling baik pun samar-samar mengenai 1290 dan 1335. Tanpa pemahaman para perintis tentang 1335, tidak ada pembenaran alkitabiah untuk mengenal pasti masa penangguhan yang bermula pada 22 Mac 1844. Tanpa memahami masa penangguhan itu, seseorang tidak dapat memahami dinamika Seruan Tengah Malam. Tanpa memahami Seruan Tengah Malam, seseorang akan terjatuh dari jalan itu ke dunia orang fasik di bawah. Kami akan menunjukkan kebenaran-kebenaran ini pada carta berdasarkan pengesahan yang jelas daripada Roh Nubuat, dan kemudian menghuraikannya daripada Firman Tuhan. Tetapi terlebih dahulu, kita perlu melihat apa yang mengelilingi sejarah Millerite dan apa yang menghasilkan Seruan Tengah Malam.

## Millerite History and the Arrival of the First Angel

Историјата на Милеритите и доаѓањето на првиот ангел

We begin with Uriah Smith from Thoughts on Daniel and Revelation, page 521, to show the Millerite history and address 1798. Uriah Smith writes, 'The chronology of the events of Revelation 10 is further ascertained from the fact that this angel is identical with the first angel of Revelation 14.' In Revelation 10, a mighty angel comes down from heaven with a little book open in his hand. Ellen White informs us that this mighty angel is Jesus Christ, and the little book is the Book of Daniel. By the end of chapter ten, John is told to eat the little book, which will be sweet in his mouth and bitter in his stomach. John represents the Millerite history, where the message of Daniel is sweet but leads to bitter disappointment. The mighty angel of Revelation 10, according to the pioneers, is the first angel of Revelation 14—they are the same angel.

Kita mulakan dengan Uriah Smith daripada *Thoughts on Daniel and Revelation*, halaman 521, untuk menunjukkan sejarah Millerite dan menangani tahun 1798. Uriah Smith menulis, “Kronologi peristiwa-peristiwa dalam Wahyu 10 dipastikan lebih lanjut daripada hakikat bahawa malaikat ini adalah sama dengan malaikat pertama dalam Wahyu 14.” Dalam Wahyu 10, seorang malaikat yang perkasa turun dari syurga dengan sebuah kitab kecil yang terbuka di tangannya. Ellen White memberitahu kita bahawa malaikat yang perkasa ini ialah Yesus Kristus, dan kitab kecil itu ialah Kitab Daniel. Menjelang akhir fasal sepuluh, Yohanes diberitahu supaya memakan kitab kecil itu, yang akan manis di mulutnya dan pahit di perutnya. Yohanes melambangkan sejarah Millerite, di mana pekabaran Daniel itu manis tetapi membawa kepada kekecewaan yang pahit. Malaikat yang perkasa dalam Wahyu 10, menurut para perintis, ialah malaikat pertama dalam Wahyu 14—mereka ialah malaikat yang sama.

We often do not spend much time being specific about these angels in Revelation, but we should. The mighty angel in Revelation 10 is also the angel that William Miller believed was fulfilling the Midnight Cry by accomplishing the work of the first angel of Revelation 14: 'Fear God and give Him glory, for the hour of His judgment is come.' The hour of His judgment refers to Daniel 8:14. These angels identify different aspects of the work accomplished.

Revelation tomchakangon agana seng∙anirangni gimin an∙ching bang∙a somoirango mamung dake talatna neng∙nikja, indiba an∙ching iako dakna nanggen. Revelation 10 o donggipa bilakgipa sa∙grean, William Miller ma∙siee nikgipa, Midnight Cry-ko chu∙sokatenggipa sa∙greba ong∙a, je Revelation 14 ni skanggipa sa∙greni kamko chu∙sokataha: “Isolko kenbo, aro Uni rasongko on∙bo; maina Uni bichalni ganta sokaha.” Uni bichalni ganta, Daniel 8:14-ko miksonggipa ong∙a. Ia sa∙grerang chu∙sokatgimin kamni maikai dingtangmancha bakrang ong∙achim, uko mesokaha.

Returning to Uriah Smith: 'The chronology of the events of Revelation 10 is further ascertained from the fact that this angel is identical with the first angel of Revelation 14.' He explains what ties them together: both have a special message to proclaim, both utter their proclamation with a loud voice, both use similar language referring to the Creator, and both proclaim time—one swearing that time should be no more, and the other proclaiming the hour of God's judgment has come. The message of Revelation 14:6 is located on this side of the commencement of the time of the end.

Berbalik kepada Uriah Smith: “Kronologi peristiwa-peristiwa dalam Wahyu 10 diteguhkan lagi oleh kenyataan bahwa malaikat ini identik dengan malaikat pertama dalam Wahyu 14.” Ia menjelaskan apa yang mengikat keduanya bersama: keduanya mempunyai suatu pekabaran khusus untuk diberitakan, keduanya menyuarakan pemberitaan mereka dengan suara nyaring, keduanya menggunakan bahasa yang serupa dengan merujuk kepada Sang Pencipta, dan keduanya memberitakan waktu—yang satu bersumpah bahwa waktu tidak akan ada lagi, dan yang lain memaklumkan bahwa saat penghakiman Allah telah tiba. Pekabaran Wahyu 14:6 terletak di sisi ini dari permulaan zaman akhir.

Uriah Smith states that the time of the end is 1798, and the message of Revelation 14 comes after that. He writes, 'But the message of Revelation 14:6 is located this side of the commencement of the time at the end. It is a proclamation of the hour of God's judgment come, and hence must have its application in the last generation. Paul did not preach the hour of judgment come. Luther and his coadjutors did not preach it. Paul reasoned of a judgment to come, indefinitely future, and Luther placed it at least three hundred years off from his day. Moreover, Paul warns the church against any such preaching as that the hour of God's judgment has come until a certain time.' In 2 Thessalonians 2:1-3, Paul says that the day of Christ is not at hand until the falling away comes first and the man of sin is revealed. Paul introduces the man of sin, the little horn, the papacy, and covers with a caution the whole period of his supremacy, which continued 1260 years, ending in 1798.

Uriah Smith menyatakan bahawa masa kesudahan ialah tahun 1798, dan pekabaran Wahyu 14 datang sesudah itu. Beliau menulis, “Tetapi pekabaran Wahyu 14:6 terletak di sebelah sini daripada permulaan masa pada kesudahan. Ia adalah suatu pemberitaan bahawa saat penghakiman Allah telah tiba, dan oleh itu mesti mempunyai penerapannya pada generasi terakhir. Paulus tidak memberitakan bahawa saat penghakiman telah tiba. Luther dan rakan-rakan sekerjanya juga tidak memberitakannya. Paulus berhujah tentang suatu penghakiman yang akan datang, pada masa depan yang tidak ditentukan, dan Luther meletakkannya sekurang-kurangnya tiga ratus tahun lagi dari zamannya. Tambahan pula, Paulus memperingatkan gereja terhadap sebarang pemberitaan seperti bahawa saat penghakiman Allah telah tiba sehingga suatu masa tertentu.” Dalam 2 Tesalonika 2:1-3, Paulus mengatakan bahawa hari Kristus tidaklah sudah dekat sehingga kemurtadan datang terlebih dahulu dan manusia durhaka itu dinyatakan. Paulus memperkenalkan manusia durhaka itu, tanduk kecil itu, kepausan itu, dan meliputi seluruh tempoh kekuasaannya dengan suatu amaran, yang berlanjutan selama 1260 tahun, berakhir pada tahun 1798.

In 1798, the restriction against proclaiming the day of Christ at hand ceased. The time of the end commenced, and the seal was taken from the little book. Since then, the angel of Revelation 14 has gone forth. Uriah Smith says, 'If you will see it, since 1798, the first angel's message has gone forth. In 1798, the first angel of Revelation 14 arrives in history'—this is the pioneer understanding. 'Since then, the angel of Revelation 14 has proclaimed the hour of God's judgment come, and the angel of chapter ten has taken his stand on the sea and the land, swearing that time should be no more. Their identity is unquestionable. All arguments that locate one are effective for the other. The present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, especially from 1840 to 1844, began their full and circumstantial accomplishment.'

Pada tahun 1798, larangan terhadap pemberitaan bahwa hari Kristus sudah dekat pun berakhir. Waktu kesudahan dimulai, dan meterai diambil dari kitab kecil itu. Sejak saat itu, malaikat dalam Wahyu 14 telah maju. Uriah Smith berkata, “Jika engkau mau melihatnya, sejak 1798, pekabaran malaikat pertama telah maju. Pada tahun 1798, malaikat pertama dalam Wahyu 14 muncul dalam sejarah”—inilah pengertian para perintis. “Sejak itu, malaikat dalam Wahyu 14 telah memberitakan bahwa saat penghakiman Allah telah tiba, dan malaikat dalam pasal sepuluh telah mengambil tempatnya di atas laut dan di atas darat, bersumpah bahwa waktu tidak akan ada lagi. Identitas mereka tidak dapat disangkal. Semua argumen yang menempatkan yang satu berlaku pula bagi yang lain. Generasi sekarang sedang menyaksikan penggenapan kedua nubuatan ini. Dalam pemberitaan kedatangan itu, khususnya dari tahun 1840 sampai 1844, mulailah penggenapan mereka yang penuh dan terperinci.”

Smith marks 1840 and 1844 in reference to the first angel of Revelation 14 arriving in 1798, but also marks the first angel in 1840, where the message is empowered. In the preaching of the advent, especially from 1840 to 1844, began their full accomplishment. The angel's position with one foot on the sea and one on the land denotes the wide extent of his proclamation. The message would cross the ocean and extend to various nations, and the advent proclamation did go to every missionary station in the world. From 1840, the first angel's message, according to Ellen White, was carried to every mission station in the world. This was accomplished when the year-day principle of Bible prophecy was confirmed with the collapse of the Ottoman Empire. We are not dealing with the details at this point, but setting the stage for the Millerite history and the dynamics of the Midnight Cry.

Smith आयोले प्रकाश 14 केर पहिल स्वर्गदूतक 1798 मेँ आगमनक सन्दर्भ मेँ 1840 आ 1844 केँ चिह्नित करैत छथि, मुदा ओ 1840 मेँ सेहो पहिल स्वर्गदूत केँ चिह्नित करैत छथि, जतय सन्देश सामर्थ्यसँ युक्त होइत अछि। आगमनक प्रचार मेँ, विशेष रूपसँ 1840 सँ 1844 धरि, तकर पूर्ण परिपूर्ति आरम्भ भेल। स्वर्गदूतक एक पएर समुद्र पर आ एक पएर धरती पर रहबाक स्थिति ओकर घोषणा-कर्मक व्यापक विस्तारक सूचक अछि। ई सन्देश महासागर पार करत आ विभिन्न जाति-जातिक धरि पसारल जाएत, आ आगमनक घोषणा वास्तवमेँ संसारक प्रत्येक मिशन केन्द्र धरि पहुँचल। 1840 सँ, Ellen White केर अनुसार, पहिल स्वर्गदूतक सन्देश संसारक प्रत्येक मिशन केन्द्र धरि पहुँचाओल गेल। ई तखन पूर्ण भेल जखन बाइबिलक भविष्यवाणीक वर्ष-दिन सिद्धान्तक पुष्टि ओटोमन साम्राज्यक पतनसँ भेल। एखन हम विवरणसभसँ नहि निबटि रहल छी, बरु Millerite इतिहास आ मध्यरात्रिक पुकारक गतिकी लेल पृष्ठभूमि तैयार कऽ रहल छी।

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

Peristiwa-Peristiwa Sejarah Utama: 1833 dan Jatuhnya Bintang-Bintang

In 1833, the falling of the stars occurred. Ellen White comments in The Great Controversy, page 333: 'In 1833, two years after Miller began to present in public the evidences of Christ's soon coming, the last of the signs appeared which were promised by the Saviour as tokens of His second advent. Said Jesus: "The stars shall fall from heaven." Matthew 24:29. And John in the Revelation declared, as he beheld in vision the scenes that should herald the day of God: "The stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind." Revelation 6:13. This prophecy received a striking and impressive fulfillment in the great meteoric shower of November 13, 1833.'

Pada tahun 1833, terjadilah kejatuhan bintang-bintang. Ellen White mengulas dalam The Great Controversy, halaman 333: “Pada tahun 1833, dua tahun sesudah Miller mulai mengemukakan di muka umum bukti-bukti tentang kedatangan Kristus yang segera, tampaklah yang terakhir dari tanda-tanda yang telah dijanjikan oleh Juruselamat sebagai pertanda kedatangan-Nya yang kedua. Kata Yesus: ‘Bintang-bintang akan berjatuhan dari langit.’ Matius 24:29. Dan Yohanes dalam Wahyu menyatakan, ketika ia melihat dalam penglihatan peristiwa-peristiwa yang akan mendahului hari Allah: ‘Maka bintang-bintang di langit berjatuhan ke atas bumi, sama seperti pohon ara menggugurkan buah-buahnya yang mentah, apabila digoncangkan angin yang besar.’ Wahyu 6:13. Nubuatan ini menerima penggenapan yang nyata dan mengesankan dalam hujan meteor besar pada tanggal 13 November 1833.”

William Miller's testimony recounts:

Kesaksian William Miller menceritakan:

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

> “शनिबार बिहानको खाजा पछि—सन् 1833 को गर्मीयाममा—म कुनै विषय जाँच्न आफ्नो लेख्ने मेचमा बसेँ, र जब म बाहिर काममा जान उठेँ, पहिलेभन्दा अझ प्रबल रूपमा यो कुरा मेरो हृदयमा आयो, “जाऊ र यसलाई संसारलाई भन।” त्यो प्रभाव यति आकस्मिक र यति शक्तिशाली थियो कि मैले आफ्नो कुर्सीमा फेरि बस्दै भनेँ, “हे प्रभु, म जान सक्दिनँ।” “किन सक्दैनौ?” भन्ने उत्तरजस्तो मलाई भयो, अनि मेरा सबै बहानाहरू उठे, आफ्नो अयोग्यताको भावना पनि; तर मेरो व्यथा यति ठूलो भयो कि मैले परमेश्वरसँग गम्भीर करार गरेँ: यदि उहाँले बाटो खोलिदिनुहुन्छ भने, म जानेछु र संसारप्रति आफ्नो कर्तव्य पूरा गर्नेछु। “बाटो खोलिदिनुहुन्छ भन्नाले तिमी के अर्थ लगाउँछौ?” भन्ने कुरा मानौँ मलाई आयो। मैले भनेँ, यदि मलाई कुनै स्थानमा सार्वजनिक रूपमा बोल्न निमन्त्रणा मिल्यो भने, म जानेछु र प्रभुको आगमनबारे मैले बाइबलमा जे पाएको छु, त्यो उनीहरूलाई भन्नेछु। तुरुन्तै मेरो सारा बोझ हट्यो। अनि मलाई यसरी बोलाइने सम्भावना सायद नहोला भनेर म आनन्दित भएँ, किनकि मैले कहिल्यै यस्तो निमन्त्रणा पाएको थिइनँ, मेरा परीक्षाहरू कसैलाई थाहा थिएन, र सेवाको कुनै क्षेत्रमा बोलाइने आशा पनि मसँग अत्यन्त थोरै मात्र थियो। यस घटनापछिको करिब आधा घण्टाभित्रै, मैले कोठा नछोड्दै, मेरो निवासबाट करिब सोह्र माइल टाढाको Dresden का श्री Guilford का एक जना छोरा भित्र आए र भने कि उनका पिताले मलाई बोलाएका छन् र म उनीसँग घर जानुहोस् भन्ने इच्छा गर्नुभएको छ; मैले ठानेँ, सायद उहाँले कुनै कामको विषयमा मलाई भेट्न चाहनुभएको होला। मैले त्यस केटालाई सोधेँ, “उहाँलाई के चाहिएको हो?” उसले जवाफ दियो कि भोलिपल्ट तिनीहरूको मण्डलीमा कुनै प्रचार हुने छैन, र उनका पिताले प्रभुको आगमनको विषयमा मानिसहरूसँग कुरा गर्न म त्यहाँ आऊँ भन्ने चाहनुभएको छ। मैले आफूले गरेको त्यो करारका कारण तुरुन्तै आफ्नै माथि रिस उठाएँ। म तत्काल प्रभुको विरुद्ध विद्रोहमा उठेँ र नजाने निधो गरेँ। मैले त्यो केटालाई कुनै उत्तर नदिई छोडेँ र ठूलो व्यथासहित नजिकैको एक उपवनतिर गएँ। त्यसपछि मैले करिब एक घण्टासम्म प्रभुसँग संघर्ष गरेँ, उहाँसँग गरेको करारबाट आफूलाई मुक्त गर्न प्रयास गर्दै, तर मलाई कुनै राहत मिलेन। “के तिमी परमेश्वरसँग करार गरेर यति छिट्टै तोड्नेछौ?” भन्ने कुरा मेरो अन्तःकरणमा गहिरोसँग प्रभाव पारियो, र यसरी गर्नुको अत्यन्त पापपूर्णता ममाथि भारी पर्‍यो। अन्ततः म समर्पित भएँ र प्रभुसँग प्रतिज्ञा गरेँ कि यदि उहाँले मलाई धारण गर्नुहुन्छ भने, म जानेछु, र उहाँले मबाट जे केही माग्नुहुन्छ, त्यो पूरा गर्न अनुग्रह र सामर्थ्य दिनुहुनेछ भनी उहाँमै भरोसा गर्नेछु। म घर फर्किएँ र त्यो केटा अझै पनि पर्खिरहेको पाएँ। ऊ दिउँसोको भोजनपछि सम्म बसिरह्यो, र म ऊसँगै Dresden फर्किएँ।”

This is how Miller, in the summer of 1833, began to publicly present the message. In December 1833, the falling of the stars added solemnity to his message.

Ke ka fa Miller, mo selelong sa 1833, a simolola go tlhagisa molaetsa phatlalatsa. Ka Sedimonthole 1833, go wa ga dinaledi ga oketsa botlhokwa jo bo boitshegang mo molaetseng wa gagwe.

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

1840: Ho Phethahala ha Boporofeta le ’Muso oa Ottoman

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

ပျိုစင် ၁၈၄၀ ခုနှစ်တွင် Ellen White သည် ပရောဖက်ပြုချက်တစ်ရပ်၏ ထူးခြားသော ပြည့်စုံခြင်းအကြောင်း မှတ်ချက်ပြုထားသည်။ ဤအပိုဒ်ကို Spirit of Prophecy အတွင်း မကြာခဏ အငြင်းပွားကြပြီး၊ အချို့က Uriah Smith သည် ၎င်းကို The Great Controversy ထဲသို့ ထည့်သွင်းခဲ့သည်ဟု ဆိုကြသော်လည်း၊ ထိုအငြင်းပွားချက်များသည် အခြေမရှိပေ။ သူမသည် ၁၈၄၀ ခုနှစ်သို့ ဦးတည်လာသော ပရောဖက်ပြုချက်များ၏ ပြည့်စုံလာမှု အစဉ်အဆက်အကြောင်း၊ ထိုအထဲတွင် ကြယ်များကျခြင်းနှင့် အမှောင်နေ့တို့ကိုလည်း ပါဝင်စွာ ပြောဆိုနေခြင်းဖြစ်သည်။ သူမက ဤသို့ ရေးသားထားသည်။ “ပျိုစင် ၁၈၄၀ ခုနှစ်တွင်၊ ပရောဖက်ပြုချက်၏ အခြားထူးခြားသော ပြည့်စုံခြင်းတစ်ရပ်က လူအများအပြား၏ စိတ်ဝင်စားမှုကို လှုပ်ရှားစေခဲ့သည်။”

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

O bua ka boporofeta ba Baebele, e seng fela tsholofelo ya motho ya ga Josiah Litch.

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

> “ខាងមុខនោះពីរឆ្នាំ យ៉ូស៊ីយ៉ា លីច ជាអ្នកបម្រើដ៏សំខាន់ម្នាក់ដែលប្រកាសអំពីការយាងមកលើកទីពីរ បានបោះពុម្ពសេចក្តីពន្យល់មួយអំពី វិវរណៈ ៩ ដោយព្យាករណ៍ទុកជាមុនអំពីការដួលរលំនៃចក្រភពអូតូម៉ង់។ តាមការគណនារបស់គាត់ អំណាចនេះត្រូវបានកំណត់ថានឹងត្រូវផ្តួលរំលំនៅថ្ងៃទី ១១ ខែសីហា ឆ្នាំ ១៨៤០។ នៅពេលវេលាដែលបានកំណត់នោះ ទួរគី តាមរយៈទូតរបស់នាង បានទទួលការការពារពីអំណាចសម្ព័ន្ធមិត្តនានានៃអឺរ៉ុប ហើយដូច្នេះនាងបានដាក់ខ្លួនឯងឲ្យស្ថិតនៅក្រោមការគ្រប់គ្រងរបស់ប្រជាជាតិគ្រីស្ទាន។ ព្រឹត្តិការណ៍នោះបានបំពេញការព្យាករណ៍នោះយ៉ាងត្រឹមត្រូវឥតខ្ចោះ។ នៅពេលដែលរឿងនេះត្រូវបានគេដឹង មនុស្សជាច្រើនបានជឿជាក់អំពីភាពត្រឹមត្រូវនៃគោលការណ៍នៃការបកស្រាយទំនាយដែល មីឡឺរ និងសហការីរបស់គាត់បានប្រកាន់យក ហើយចលនាអាដវេនបានទទួលកម្លាំងជំរុញដ៏អស្ចារ្យមួយ។ មនុស្សដែលមានការសិក្សា និងមានឋានៈ បានរួមជាមួយ មីឡឺរ ក្នុងការអធិប្បាយ និងបោះពុម្ពផ្សាយទស្សនៈរបស់គាត់ ហើយចាប់ពីឆ្នាំ ១៨៤០ ដល់ ១៨៤៤ កិច្ចការនោះបានរីកសាយយ៉ាងឆាប់រហ័ស។”

Uriah Smith had told us that the first angel of Revelation 14 arrived in 1798, but it is the same angel as the angel of Revelation 10. In Revelation 10, John is told to take the little book out of the angel's hand and eat it, and it will become sweet in his mouth. The Millerite message became sweet on August 11, 1840, after two years of predicting the collapse of the Ottoman Empire based on the year-day principle of Bible prophecy. When the event was exactly fulfilled, the message they had been proclaiming became sweet in their mouth.

Uriah Smith akatudzachisa kuti mngelo wakwamba wa Chivumbuzi 14 wakafika mu 1798, kweni ni mngelo mweneyura pera uyo wali mu Chivumbuzi 10. Mu Chivumbuzi 10, Yohane wakuphalirika kuti watore kabuku kachoko mu woko la mngelo na kukarya, ndipo kazamuzgoka kakunowa mu mulomo wake. Uthenga wa aMillerite ukazgoka wakunowa pa Ogasiti 11, 1840, pamanyuma pa vyaka viŵiri vya kuchima kuti Ufumu wa Ottoman uzamuwira chifukwa cha fundo ya chaka-kuŵa-zuŵa mu uchimi wa Baibolo. Apo chochitika ichi chikafiskika ndendende, uthenga uwo ŵakapharazganga ukazgoka wakunowa mu mulomo wawo.

On August 11, 1840, the message became sweet in their mouth. John is told to take the little book out of the angel's hand that has descended. The angel descends on August 11, 1840, and this angel of Revelation 10 is the same as the first angel of Revelation 14. The angel of Revelation 14 arrives in 1798 at the time of the end, but his message is empowered in 1840. Ellen White says that when the event became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates. Since the 1930s, beginning in 1919 but especially in the 1930s, Adventism has rejected the rules of prophetic interpretation adopted by Miller and his associates—those rules being the proof text method of Bible study.

Ka August 11, 1840, ka khubor ka la long kaba sweet ha ka shyntur jong ki. Ia U John la bthah ban shim ia kata ka kotrit na ka kti jong uta u angel uba la hiar. U angel u hiar ha ka August 11, 1840, bad une u angel jong ka Jingpynpaw 10 u long ujuh kum u angel uba nyngkong jong ka Jingpynpaw 14. U angel jong ka Jingpynpaw 14 u wan ha ka 1798 ha ka por jong ka jingkut, hynrei la pynkup bor ia ka khubor jong u ha ka 1840. Ka Ellen White ka ong ba haba la tip paidbah ia kata ka jingjia, ki paidbah bun bah ki la ngeit skhem ia ka jingdei jong ki nongrim jong ka jingbatai ia ka jingïathuhlypa kiba la pdiang da u Miller bad ki paralok jong u. Naduh ki snem 1930s, sdang ha ka 1919 hynrei khamtam ha ki snem 1930s, ka Adventism ka la kyntait ia ki kyndon jong ka jingbatai ia ka jingïathuhlypa kiba la pdiang da u Miller bad ki paralok jong u—kita ki kyndon ki long ka proof text method jong ka jingpule Baibl.

## The 1843 Chart and the Tarrying Time

Carta 1843 dan Masa Penantian

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

Tanda jalan berikutnya dalam sejarah ialah carta 1843, yang dihasilkan pada bulan Mei 1842. Ellen White berkata, “Aku telah melihat bahawa carta 1843 itu diarahkan oleh tangan Tuhan dan bahawa ia tidak seharusnya diubah, bahawa angka-angkanya adalah sebagaimana yang Dia kehendaki, dan bahawa tangan-Nya menaungi serta menyembunyikan suatu kesalahan pada sebahagian angka itu sehingga tiada seorang pun dapat melihatnya sehingga tangan-Nya disingkirkan.” Carta ini ialah suatu tanda jalan nubuatan, yang dihasilkan pada bulan Mei 1842. Pada bulan Jun 1842, gereja-gereja Protestan mula menutup pintu mereka dan malaikat kedua tiba.

From Testimonies, volume one, page 21: 'In June of 1842, Mr. Miller gave his second course of lectures at the Casco Street Church in Portland, Maine. With few exceptions, the different denominations closed the doors of their churches against Mr. Miller.' Ellen White informs us that as Seventh-day Adventist Christians, we should learn to reason from cause to effect. The cause that led the Protestant churches to close their doors was the introduction of this chart. When the chart was introduced in May, the Protestant churches determined that the Millerites were deluded fanatics.

ទីបន្ទាល់ កណ្ឌទីមួយ ទំព័រ ២១ មានថា៖ «នៅខែមិថុនា ឆ្នាំ 1842 លោក Miller បានបង្រៀនវគ្គបាឋកថាលើកទីពីររបស់លោក នៅព្រះវិហារ Casco Street ក្នុងទីក្រុង Portland រដ្ឋ Maine។ លើកលែងតែមានករណីតិចតួចប៉ុណ្ណោះ និកាយនានាបានបិទទ្វារព្រះវិហាររបស់ពួកគេចំពោះលោក Miller»។ Ellen White ប្រាប់យើងថា ជាគ្រីស្ទបរិស័ទ Adventist ថ្ងៃទីប្រាំពីរ យើងគួររៀនពិចារណាពីមូលហេតុទៅកាន់ផលវិបាក។ មូលហេតុដែលនាំឲ្យព្រះវិហារប្រូតេស្តង់បិទទ្វាររបស់ពួកគេ គឺការណែនាំបញ្ចូលគំនូសតាងនេះ។ នៅពេលគំនូសតាងនេះត្រូវបានណែនាំបញ្ចូលនៅខែឧសភា ព្រះវិហារប្រូតេស្តង់បានសន្និដ្ឋានថា ពួក Millerite ជាពួកគាំទ្រជ្រុលនិយមដែលត្រូវបានបំភាន់។

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

Kekecewaan yang pertama menyusul kemudian. Dari The Great Controversy, halaman 393:

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

> Seawal tahun 1842, arahan yang diberikan dalam nubuatan ini untuk menuliskan penglihatan itu dan menjelaskannya dengan terang pada loh-loh, supaya orang yang membacanya dapat berlari, telah mendorong Charles Fitch untuk menyiapkan sebuah carta nubuatan bagi menggambarkan penglihatan-penglihatan dalam Daniel dan Wahyu. Charles Fitch, yang meninggal dunia tepat sebelum Kekecewaan Besar pada 22 Oktober 1844, telah dipakai oleh Tuhan dalam sejarah ini. Beliaulah yang menyiapkan carta itu, yang diterbitkan pada bulan Mei 1842.

> The publication of this chart was regarded as a fulfillment of the command of Habakkuk. No one, however, noticed an apparent delay in the accomplishment of the vision. A tarrying time is presented in the same prophecy. After the disappointment, this scripture appeared significant: 'The vision is yet for an appointed time, but at the end it shall speak and not lie, though it tarry, wait for it, because it will surely come, it will not tarry. The just shall live by faith.

> Penerbitan carta ini dianggap sebagai penggenapan perintah Habakuk. Namun demikian, tiada seorang pun menyedari suatu kelambatan yang nyata dalam terlaksananya penglihatan itu. Suatu masa penangguhan dinyatakan dalam nubuat yang sama. Sesudah kekecewaan itu, ayat ini tampak penting: “Sebab penglihatan itu masih menunggu waktunya yang telah ditetapkan, tetapi pada akhirnya ia akan berbicara dan tidak berdusta; sekalipun ia berlambat-lambat, nantikanlah itu, kerana ia pasti akan datang, ia tidak akan berlambat-lambat. Orang benar akan hidup oleh iman.”

The tarrying time is the first disappointment, which comes on March 22, 1844. The Millerites were predicting the end of the world in 1843, using the biblical reckoning of time. When the Lord had not come by then, the first disappointment set in on March 22, 1844. That is the tarrying time.

Nako ya go diega ke go swabega ga ntlha, mo go tlileng ka la 22 Mopitlwe, 1844. Baitshwareledi ba ga Miller ba ne ba bolelela pele bokhutlo jwa lefatshe ka 1843, ba dirisa go bala nako ga Baebele. E rile Morena a bo a ise a tle ka nako eo, go swabega ga ntlha ga simolola ka la 22 Mopitlwe, 1844. Ke yone nako ya go diega.

This is the tarrying time in the parable of the ten virgins, in Habakkuk 2, and in Daniel 12. Daniel 12:11 says, 'And from the time that the daily sacrifice shall be taken away...' The pioneers understood that paganism was subdued in 508, with Clovis defeating the Visigoths. From the time that paganism is taken away and the papacy is set up (thirty years later in 538), there shall be 1290 days. The next verse says, 'Blessed is he that waiteth and cometh to the thousand three hundred and thirty-five days.' 508 plus 1335 equals 1843. 'Blessed is he that comes to 1843.' The 1335 marks the tarrying time, saying, 'Blessed is he that waiteth and cometh to 1843.' If you uphold the pioneer understanding of the daily, as Ellen White does, this is clear.

Eyi ni akoko idadúró nínú àkàwé àwọn wúńdíá mẹ́wàá, nínú Hábákúkù 2, àti nínú Dáníẹ́lì 12. Dáníẹ́lì 12:11 wí pé, “Àti láti àkókò tí a ó ti mú ẹbọ ojoojúmọ́ kúrò...” Àwọn aṣáájú-ọ̀nà lóye pé a tẹ̀ ẹ̀sìn keferi mọ́lẹ̀ ní ọdún 508, nígbà tí Klovisi ṣẹ́gun àwọn Visigoth. Láti àkókò tí a bá ti mú ẹ̀sìn keferi kúrò, tí a sì gbé ipò póòpù kalẹ̀ (ọgbọ̀n ọdún lẹ́yìn náà ní 538), ọjọ́ 1290 yóò wà. Ẹsẹ̀ tó kàn náà wí pé, “Alábùkún ni ẹni tí ń dúró tí ó sì dé ẹgbẹ̀rún kan ó lé ọ̀ọ́dúnrún mẹ́tàlélọ́gbọ̀n ọjọ́.” 508 pẹ̀lú 1335 dọ́gba 1843. “Alábùkún ni ẹni tí ó dé 1843.” Ọjọ́ 1335 náà fi àmì sí àkókò idadúró, ní fífi wí pé, “Alábùkún ni ẹni tí ń dúró tí ó sì dé 1843.” Bí o bá di òye àwọn aṣáájú-ọ̀nà mú nípa ẹbọ ojoojúmọ́, gẹ́gẹ́ bí Ellen White ṣe ṣe, èyí yé kedere.

To further clarify, Isaiah 30:18 says, 'And therefore will the Lord wait.' Here, the Lord is the bridegroom in the parable of the ten virgins, and He is tarrying. 'And therefore will the bridegroom tarry that he may be gracious unto you, and therefore will he be exalted that he may have mercy on you, for the Lord is a God of judgment. Blessed are all they that wait for Him.' This matches Daniel 12:12: 'Blessed is he who waiteth and cometh to the 1335.' The bridegroom tarries on March 22, 1844. There is a blessing attached to coming to the first disappointment and then waiting. When you get here, you are to wait. What are you waiting for? Habakkuk 2:3 says, 'For the vision is yet for an appointed time, but at the end it shall speak and not lie, though it tarry, wait for it.' The blessing of coming to the 1335 is the blessing of coming to this history, where the Lord will accomplish the Midnight Cry.

Untuk menjelaskan lebih lanjut, Yesaya 30:18 berkata, “Sebab itu TUHAN menanti-nantikan.” Di sini, TUHAN adalah mempelai laki-laki dalam perumpamaan tentang sepuluh gadis, dan Ia sedang bertangguh. “Sebab itu mempelai laki-laki itu akan bertangguh supaya ia berbelas kasihan kepadamu, dan sebab itu ia akan ditinggikan supaya ia menyayangi kamu, karena TUHAN adalah Allah penghakiman. Berbahagialah semua orang yang menantikan Dia.” Ini sepadan dengan Daniel 12:12: “Berbahagialah orang yang tetap menanti-nanti dan mencapai 1335.” Mempelai laki-laki itu bertangguh pada 22 Maret 1844. Ada suatu berkat yang melekat pada datang kepada kekecewaan yang pertama lalu menanti. Ketika engkau tiba di sini, engkau harus menanti. Apa yang engkau nantikan? Habakuk 2:3 berkata, “Sebab penglihatan itu masih menanti saat yang telah ditetapkan, tetapi pada akhirnya itu akan berbicara dan tidak berdusta; sekalipun itu bertangguh, nantikanlah itu.” Berkat dari mencapai 1335 ialah berkat datang kepada sejarah ini, di mana TUHAN akan menggenapi Seruan Tengah Malam.

Not everyone will be allowed to participate in the Midnight Cry. Some people traveled along with the Millerites not because of their own personal experience with Jesus Christ or personal study of God's Word, but out of fear. Before the Midnight Cry arrives, the Lord separates these brethren from the movement. The first disappointment is part of the process preparing for the Midnight Cry. According to Ellen White, if we do not understand this, we fall off the path to the wicked world below.

Bukan semua orang akan dibenarkan untuk mengambil bahagian dalam Seruan Tengah Malam. Sesetengah orang berjalan bersama golongan Millerite bukan kerana pengalaman peribadi mereka sendiri dengan Yesus Kristus atau kerana pengkajian peribadi terhadap Firman Tuhan, melainkan kerana takut. Sebelum Seruan Tengah Malam itu tiba, Tuhan memisahkan saudara-saudara ini daripada pergerakan itu. Kekecewaan yang pertama merupakan sebahagian daripada proses persediaan bagi Seruan Tengah Malam. Menurut Ellen White, jika kita tidak memahami hal ini, kita akan terjatuh dari jalan itu ke dunia orang fasik di bawah.

## The Empowerment of the Second Angel's Message

Penguatan Berita Malaikat Kedua

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

Dari Early Writings, halaman 238: “Menjelang berakhirnya pekabaran malaikat kedua, aku melihat suatu terang besar dari surga bercahaya atas umat Allah. Sinar-sinar terang ini tampak cemerlang seperti matahari, dan aku mendengar suara-suara malaikat berseru, ‘Lihatlah, mempelai laki-laki datang.’” Inilah Seruan Tengah Malam, yang akan memberikan kuasa kepada pekabaran malaikat kedua. Para perintis memahami bahwa pekabaran malaikat pertama tiba pada tahun 1798, tetapi diberi kuasa dengan runtuhnya Kesultanan Utsmani pada tahun 1840. Semua pekabaran tiba pada suatu titik dalam waktu dan sesudah itu diberi kuasa. Pekabaran malaikat kedua tiba pada 22 Maret 1844 ketika gereja-gereja Protestan menutup pintu mereka terhadap pekabaran Millerite. Seruan Tengah Malam memberi kuasa kepada pekabaran malaikat kedua. Pekabaran malaikat ketiga tiba pada 22 Oktober 1844, dan diberi kuasa ketika malaikat kuat dari Wahyu 18 bergabung dengannya. Setiap pekabaran tiba dalam sejarah dan sesudah itu diberi kuasa. Hal ini penting untuk dipahami.

The Midnight Cry gave power to the second angel's message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. William Miller was not the first to receive this message; quite the opposite, he was the last to receive it. He was the most talented in understanding the message, while Samuel Snow was the first. Those who had formerly led in the work were the last to receive and help swell the cry. Historically, the last person to accept the message of the Midnight Cry was William Miller.

Tšha ya Gare ga Mpašakgaetšwe e file maatla molaetšeng wa morongwa wa bobedi. Barongwa ba ile ba romelwa go tšwa legodimong gore ba tsoše bakgethwa ba ba nyamilego moko, le go ba lokišetša modiro o mogolo wo o bego o le pele ga bona. Banna ba ba nago le bokgoni bjo bogolo ga se bona ba ilego ba amogela molaetša wo pele. William Miller ga se yena wa mathomo go amogela molaetša wo; go fapana le moo, e bile wa mafelelo go o amogela. E be e le yena yo a nago le bokgoni bjo bogolo go kwešišeng molaetša, mola Samuel Snow e bile wa mathomo. Bao ba pele ba bego ba etile pele mo modirong e bile bona ba mafelelo go amogela le go thuša go godiša mokgoši. Ka histori, motho wa mafelelo go amogela molaetša wa Tšha ya Gare ga Mpašakgaetšwe e bile William Miller.

From The Great Controversy, 376:

Dari The Great Controversy, 376:

> During the empowerment of the Midnight Cry, about 50,000 left the churches. As Miller's work tended to build up the churches, it was initially regarded with favor, but as ministers and religious leaders decided against the Advent doctrine and desired to suppress all agitation on the subject, they opposed it from the pulpit and denied their members the privilege of attending preaching on the second advent or even speaking of their hope in social meetings.

> Semasa pemberdayaan Seruan Tengah Malam, kira-kira 50,000 orang meninggalkan gereja-gereja. Oleh sebab pekerjaan Miller cenderung membangun gereja-gereja, pada mulanya ia dipandang dengan baik; tetapi apabila para pendeta dan pemimpin agama memutuskan menentang doktrin Advent dan berhasrat menekan segala kegemparan mengenai perkara itu, mereka menentangnya dari mimbar dan menafikan kepada anggota-anggota mereka hak istimewa untuk menghadiri khotbah tentang kedatangan kedua itu, malah untuk berbicara tentang pengharapan mereka dalam pertemuan-pertemuan sosial.

Leaders in the Adventist Church today who forbid the teaching of this message in the church and even in private homes are prefigured here in the Millerite movement.

Awọn olórí nínú Ìjọ Adventist lónìí, tí wọ́n fi dè ìkọ́ni ìhìn yìí nínú ìjọ àti àní nínú àwọn ilé aládàáni pẹ̀lú, ni a ti ṣàfihàn gẹ́gẹ́ bí àpẹẹrẹ ṣáájú níbí nínú ìṣíkiri Millerite.

> "Believers found themselves in great trial and perplexity. They loved their churches and were reluctant to separate, but as they saw the testimony of God's Word suppressed and their right to investigate the prophecies denied, they felt that loyalty to God forbade them to submit. Those who sought to shut out the testimony of God's Word could not be regarded as constituting the church of Christ. Hence, they felt justified in separating from their former connection. In the summer of 1844, about 50,000 withdrew from the churches."

> Okholwá ka ba dumelang ba iphitlhela ba le mo tekong e kgolo le mo tlhakatlhakanong. Ba ne ba rata dikereke tsa bona mme ba ne ba okaoka go ikgaoganya, mme erile ba bona bosupi jwa Lefoko la Modimo bo gatelelwa le tshwanelo ya bona ya go tlhotlhomisa diporofeto e ganediwa, ba lemoga gore boikanyegi mo go Modimo bo ba thibela go ikobela seo. Ba ba neng ba batla go thibela bosupi jwa Lefoko la Modimo ba ne ba ka se ka ba tsewa jaaka bone ba bopang kereke ya ga Keresete. Ka jalo, ba ne ba ikutlwa ba siame go ikgaoganya le kamano ya bona ya pele. Mo selemong sa selemo sa 1844, ba ka nna 50,000 ba ne ba tswa mo dikerekeng.

## Miller's Understanding and the True Midnight Cry

Pemahaman Miller dan Seruan Tengah Malam yang Benar

From Elder Damsteegt's book, Foundation of Seventh-day Adventist Message and Mission, Miller believed that the proclamation of Daniel 8:14 and the first angel of Revelation 14 was the Midnight Cry—'Behold, the bridegroom cometh.' He believed this message was identifying the second coming of Christ. Miller thought the entire history was the Midnight Cry, but Ellen White states the Midnight Cry was accomplished at a specific point. Samuel Snow titled his presentation 'The True Midnight Cry' to distinguish it from the Millerite teaching that the Midnight Cry was the general message.

Għall-Ktieb ta’ Elder Damsteegt, *Foundation of Seventh-day Adventist Message and Mission*, Miller emmen li x-xandir ta’ Danjel 8:14 u tal-ewwel anġlu ta’ Rivelazzjoni 14 kien l-Għajta ta’ Nofsillejl—‘Araw, l-għarus ġej.’ Hu emmen li dan il-messaġġ kien qed jidentifika t-tieni miġja ta’ Kristu. Miller ħaseb li l-istorja kollha kienet l-Għajta ta’ Nofsillejl, iżda Ellen White tgħid li l-Għajta ta’ Nofsillejl seħħet f’punt speċifiku. Samuel Snow ta t-titlu lill-preżentazzjoni tiegħu *The True Midnight Cry* biex jiddistingwiha mit-tagħlim Millerit li l-Għajta ta’ Nofsillejl kienet il-messaġġ ġenerali.

The most spiritual received the message first, and those who had formerly led in the work were the last to receive and help swell the cry. William Miller, who had led the work from 1833 onward, struggled with the Midnight Cry message when it came in August 1844. He was unsure about separating from the churches and had been teaching another understanding of the Midnight Cry for many years.

Bongata ba ba neng ba le ba semowa thata ke bone ba ba ileng ba amogela molaetsa pele, mme ba ba neng ba kile ba etelela pele mo tirong e ne e le ba bofelo go o amogela le go thusa go godisa mokgosi oo. William Miller, yo o neng a etelela pele tiro go simolola ka 1833 go ya pele, o ne a sokola ka molaetsa wa Midnight Cry fa o ne o tla ka Phatwe 1844. O ne a sa tlhomamisega ka go ikgaoganya le dikereke, mme o ne a ntse a ruta kutlwisiso e nngwe ya Midnight Cry ka dingwaga di le dintsi.

William Miller wrote:

ဝီလျမ် မిల్లာက ဤသို့ ရေးသားခဲ့သည်။

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

> ‘Ndzi a ndzi nga si tshama ndzi va ni ku tiyiseka hi siku rihi na rihi ro hlawuleka malunghana ni ku humelela ka Hosi, hikuva a ndzi pfumela leswaku a ku na munhu loyi a nga tivaka siku ni nkarhi. Eka tidyondzo hinkwato ta mina leti ndzi ti kandziyiseke, leswi swi ta vonaka eka pheji ra nhloko, ndzi tsale leswaku swi ta va kwalomu ka lembe ra 1843. Eka tidyondzo hinkwato ta mina ta nomo, hi minkarhi hinkwayo a ndzi byela vayingiseri va mina leswaku minkarhi leyi yi ta hela hi 1843 loko ku nga ri na xihoxo eka ku hlayela ka mina, kambe leswaku a ndzi nga swi koti ku vula leswaku makumu a ma nga ha ka ma nga ri kona ni emahlweni ka nkarhi wolowo, naswona leswaku a va fanele ku tshama va lunghekile nkarhi hinkwawo. Hi 1842, van’wana va vamakwerhu va chumayerile hi ku tiyisisa swinene, lembe ro kongoma, kutani va ndzi sola hikwalaho ka ku tirhisa rito leri nge “loko.”’

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

Pada bulan Mei 1842, carta 1843 telah diterbitkan, dan saudara-saudara itu memberitahu Miller supaya membuang perkataan “jika” daripada pembentangannya.

Miller continued, 'The public press had also published that I'd fixed upon a definite day, the twenty-third of April, for the Lord's advent. Therefore, in December of that year, as I could see no error in my reckoning, I published my belief that sometime between March 21, 1843, and March 21, 1844, the Lord would come.' Miller had already concluded the tenth day of the seventh month, and long before Samuel Snow used this conclusion to proclaim the Midnight Cry, Miller had written about it. Miller was the one the Lord used to put together the logic that Samuel Snow employed to identify October 22, 1844.

Miller meneruskan, “Akhbar-akhbar umum juga telah menyiarkan bahawa saya telah menetapkan suatu hari yang tertentu, iaitu dua puluh tiga April, bagi kedatangan Tuhan. Oleh itu, pada bulan Disember tahun itu, kerana saya tidak dapat melihat sebarang kesilapan dalam perhitungan saya, saya menerbitkan kepercayaan saya bahawa pada suatu waktu antara 21 Mac 1843 dan 21 Mac 1844, Tuhan akan datang.” Miller telah pun membuat kesimpulan tentang hari kesepuluh bulan yang ketujuh, dan lama sebelum Samuel Snow menggunakan kesimpulan ini untuk memaklumkan Seruan Tengah Malam, Miller telah menulis mengenainya. Milller ialah orang yang digunakan Tuhan untuk menyusun logik yang digunakan Samuel Snow bagi mengenal pasti 22 Oktober 1844.

Miller wrote, 'During the year 1843, the most violent denunciations were heaped upon me and those associated with me by the press and some pulpits. Our motives were assailed, our principles misrepresented, our characters traduced.' Time passed, and March 21, 1844, went by without the Lord's appearing. The disappointment was great, and many walked no more with them. Before this time, from 1840, there were an estimated 200,000 Millerites, but by this point, only 50,000 remained.

Miller menulis, “Sepanjang tahun 1843, kecaman yang paling keras ditimpakan atas saya dan mereka yang berkaitan dengan saya oleh pers dan sebagian mimbar. Motif kami diserang, prinsip-prinsip kami disalahgambarkan, nama baik kami difitnah.” Waktu pun berlalu, dan 21 Maret 1844 lewat tanpa penampakan Tuhan. Kekecewaan itu sangat besar, dan banyak orang tidak lagi berjalan bersama mereka. Sebelum masa ini, sejak tahun 1840, diperkirakan ada 200.000 pengikut Miller, tetapi pada titik ini, hanya 50.000 yang tersisa.

Miller continued, 'Previously to this, in the fall of 1843, some of my brethren began to call the churches Babylon and to urge that it was the duty of Adventists to come out of them. With this, I was much grieved. Not only was the effect very bad, but I regarded it as a perversion of the Word of God, a wresting of the Scriptures.' Miller struggled with the second angel's message, making it more difficult for him to accept the true Midnight Cry message. The practice spread, and the churches were closed against them, creating hostility and separating most Adventists from their respective churches.

မီလာက ဆက်လက်၍ “ဤအရာမတိုင်မီ ၁၈၄၃ ခုနှစ် ဆောင်းဦးကာလတွင် ငါ၏ ညီအစ်ကိုအချို့သည် အသင်းတော်များကို ဗာဗုလုန်ဟု ခေါ်ဆိုစပြု၍ အက်ဒ်ဗင့်ယုံကြည်သူများသည် ထိုအသင်းတော်များမှ ထွက်လာခြင်းသည် မိမိတို့၏ တာဝန်ဖြစ်ကြောင်း တိုက်တွန်းလာကြသည်။ ဤအမှုကြောင့် ငါသည် အလွန်ဝမ်းနည်းပူဆွေးခဲ့ရသည်။ ထိုအမှု၏ အကျိုးသက်ရောက်မှုမှာ အလွန်ဆိုးရွားသည်သာမက၊ ငါသည် ထိုအမှုကို ဘုရားသခင်၏ နှုတ်ကပတ်တော်ကို လွဲမှားစွာ အသုံးချခြင်း၊ သမ္မာကျမ်းစာကို အဓိပ္ပာယ်လွဲအောင် ဆွဲယူဖော်ပြခြင်းဟု မှတ်ယူခဲ့သည်” ဟု ဆိုသည်။ မီလာသည် ဒုတိယကောင်းကင်တမန်၏ သတင်းစကားနှင့် ပတ်သက်၍ ရုန်းကန်ခဲ့ရပြီး၊ ထိုအရာကြောင့် မှန်ကန်သော သန်းခေါင်ယံကြွေးကြော်သံ၏ သတင်းစကားကို သူ လက်ခံရန် ပိုမိုခက်ခဲစေခဲ့သည်။ ထိုအလေ့အကျင့်သည် ပျံ့နှံ့သွား၍ အသင်းတော်များက သူတို့အပေါ် တံခါးပိတ်လိုက်ကြသဖြင့် ရန်ငြိုးဖွဲ့မှု ဖြစ်ပေါ်လာကာ အက်ဒ်ဗင့်ယုံကြည်သူအများစုကို မိမိတို့ သက်ဆိုင်ရာ အသင်းတော်များမှ ခွဲထုတ်သွားစေခဲ့သည်။

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

Selepas tempoh yang telah diterbitkannya berlalu, Miller mengakui kekecewaannya berkenaan jangka masa yang tepat itu, namun tetap mempertahankan imannya. Dia meneruskan usahanya di Barat sepanjang musim panas tahun 1844 sehingga munculnya gerakan Bulan Ketujuh. Dia tidak mengambil bahagian dalam gerakan ini kecuali melalui sepucuk surat yang ditulisnya lapan belas bulan lebih awal tentang pemeliharaan Hukum Musa yang menunjuk kepada bulan itu. Dia tidak menjangkakan bahawa perkara-perkara itu akan digunakan sedemikian rupa atau bahawa kepercayaan terhadap bukti sedemikian akan menjadi ujian keselamatan. Dia tidak bersekutu dengan gerakan itu sehingga dua atau tiga minggu sebelum 22 Oktober 1844. Dalam sepucuk surat kepada Himes pada 6 Oktober 1844, Miller menulis, “Aku melihat suatu kemuliaan dalam bulan ketujuh yang belum pernah kulihat sebelumnya... Sekarang, terpujilah nama Tuhan, aku melihat suatu keindahan, suatu keharmonian, suatu keselarasan dalam Kitab Suci, yang telah lama kupohonkan dalam doa tetapi tidak kulihat sehingga hari ini. Bersyukurlah kepada Tuhan, hai jiwaku. Saudara Snow, Saudara Storrs, dan yang lain-lain, diberkatilah kerana peranan mereka dalam membuka mataku. Aku hampir sampai ke rumah. Kemuliaan, kemuliaan, kemuliaan, kemuliaan.”

Afterward, Miller rethought the Midnight Cry, calling it fanaticism. Damsteegt notes that Snow got his basic outline of the Midnight Cry message from Miller's earlier work.

Selepas itu, Miller menilai semula Seruan Tengah Malam itu dan menyebutnya fanatisme. Damsteegt mencatat bahawa Snow memperoleh garis besar asas mesej Seruan Tengah Malam daripada karya Miller yang lebih awal.

Snow's calculations, published in March 1844, aroused little attention until the Exeter camp meeting, August 12–17, 1844. There, his exact date for Christ's return stirred many Millerites, bringing their missionary endeavor to a peak. Their response became known as the Seventh Month movement. Although Millerite leaders were initially skeptical, some weeks before the expected event, they joined the movement and allowed Snow's views to be printed and supported.

Perhitungan Snow, yang diterbitkan pada bulan Maret 1844, mula-mula hanya membangkitkan sedikit perhatian sampai perkemahan rohani di Exeter, 12–17 Agustus 1844. Di sana, penetapan tanggal yang tepat olehnya bagi kedatangan Kristus membangkitkan banyak orang Millerit, sehingga membawa usaha pekabaran mereka mencapai puncaknya. Tanggapan mereka kemudian dikenal sebagai gerakan Bulan Ketujuh. Meskipun para pemimpin Millerit pada mulanya bersikap skeptis, beberapa minggu sebelum peristiwa yang dinantikan itu, mereka bergabung dengan gerakan tersebut dan mengizinkan pandangan-pandangan Snow dicetak serta didukung.

## The Midnight Cry and Its Aftermath

Dusun Tangis Tengah Malam om Kobosonon Dadi Ngavi diho

Ellen White's first vision shows God's people on a path to heaven, with a light behind them called the Midnight Cry. The message Samuel Snow presented needs to be understood. In May 1842, 300 charts were printed for 300 preachers. By March 22, 1844, after the first disappointment, the chart was set aside, and many left the movement. Those who remained were to wait. At the Exeter camp meeting, Snow showed that the Lord would come on October 22, 1844, the Day of Atonement. This impelled them to proclaim the message.

पहिल दर्शन मेँ एलेन व्हाइट नै परमेश्वर कै प्रजा कै स्वर्ग की ओर जाती हुई एक बाट पर देखायो, जाकै पीछे एक ज्योति रही, जासै “मिडनाइट क्राइ” कहो गयो। सैमुअल स्नो नै प्रस्तुत कियो हुओ संदेश समझनो आवश्यक है। मई 1842 मेँ 300 प्रचारकन कै वास्ते 300 चार्ट छपवाए गयै। 22 मार्च 1844 तक, पहिले निराशाजनक अनुभव कै बाद, उस चार्ट कौ एक ओर रख दियो गयो, और बहुतेरै लोग आंदोलन छोड़ि गयै। जे बचे रहै, उनकै प्रतीक्षा करनो थौ। एक्सेटर कै कैम्प-मीटिंग मेँ, स्नो नै दिखायो कि प्रभु 22 अक्टूबर 1844, अर्थात् प्रायश्चित्त कै दिन, को आवैंगै। इसनै उनकै उस संदेश कै घोषणा करनै को प्रेरित कियो।

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

Joseph Bates tsɔŋa be, le Exeter nudzɔdzɔƒe gã la megbe, esi wòzɔ yi tomefefẽviwo me la, ese gbe siwo le egblɔm be, “Kpɔ ɖa, ŋutsu si le asitsalawo ŋgɔna la gbɔna!” Agbegbe sia tsi tre ɖe United States katã dzi le ɣleti eve me, eye wòkplɔ yi ɖe Gakpoƒe Gã la gbɔ le October 22, 1844.

Damsteegt comments on the Low Hampton Conference of Adventists, December 28–29, 1844, involving Himes and Miller. Himes urged comforting the saints, arousing the Christian world, and proclaiming salvation to sinners. A few weeks later, the Advent Press resumed, and Himes declared the door of salvation open. Miller gradually gave up the extreme shut door concept and returned to his original view of the Midnight Cry. In that same month, Ellen White had her first vision, showing that those who reject the Midnight Cry fall off the path. That vision was for William Miller as much as anyone else.

Damsteegt olikomenti long Low Hampton Conference blong ol Adventist, long 28–29 December 1844, we Himes mo Miller tufala i stap insaed long hem. Himes i pulum tingting blong olgeta blong leftemap tingting blong ol tabu man, kirapim wol blong ol Kristen, mo talemaot sevles long ol sinman. Sam wik biaen, Advent Press i stat bakegen, mo Himes i talem se doa blong sevles i open. Sloslo, Miller i lego tingting ya we i go tumas long saed blong shut door, mo i kambak long fastaem tingting blong hem long Midnight Cry. Long semak manis ya, Ellen White i gat fes vison blong hem, we i soemaot se olgeta we oli sakem Midnight Cry oli foldaon long rod. Vison ya i blong William Miller tu semak olsem blong eni narafala man.

## William Miller's Final Test and Legacy

Ujian Terakhir dan Warisan William Miller

From Early Writings, page 257:

Від Early Writings, сторінка 257:

> "My attention was then called to William Miller. He looked perplexed and was bowed with anxiety and distress for his people. The company who had been united and loving in 1844 were losing their love, opposing one another, and falling into a cold, backslidden state. As he beheld this, grief wasted his strength. I saw leading men watching him, primarily Joshua Himes, and fearing lest he should receive the third angel's message."

> Perhatianku kemudian diarahkan kepada William Miller. Ia tampak bingung dan tertunduk oleh kecemasan serta kesesakan hati karena umatnya. Kelompok yang pada tahun 1844 dahulu telah bersatu dan saling mengasihi sedang kehilangan kasih mereka, saling menentang, dan jatuh ke dalam keadaan dingin serta murtad. Ketika ia menyaksikan hal ini, dukacita menggerogoti kekuatannya. Aku melihat para pemimpin mengamatinya, terutama Joshua Himes, dan merasa takut kalau-kalau ia menerima pekabaran malaikat ketiga.

The third angel's message in this context is the Sabbath. As Miller leaned toward the light from heaven, these men would lay plans to draw his mind away. Human influence kept him in darkness and retained his influence among those who opposed the truth. Eventually, Miller raised his voice against the light from heaven—the Sabbath. He failed to receive the message that would have explained his disappointment and cast light and glory on the past. He leaned on human wisdom instead of divine. Being broken by labor and age, he was not as accountable as those who kept him from the truth. The sin rests upon them. If Miller could have seen the light of the third angel, many things would have been explained. But his brethren professed such deep love for him that he thought he could never tear away from them. God allowed him to fall under the power of death and hid him in the grave from those who drew him from the truth. Moses erred before entering the Promised Land; likewise, Miller erred as he was soon to enter the heavenly Canaan. Others led him to do this; others must account for it. But angels watch the precious dust of this servant of God and will come forth at the sound of the last trumpet.

Molaetsa oa lengeloi la boraro moelelong ona ke Sabatha. Ha Miller a ne a sekamela leseling le tsoang leholimong, banna bana ba ne ba rera maano a ho khelosa kelello ea hae. Tšusumetso ea batho e ile ea mo boloka lefifing, ’me ea boloka tšusumetso ea hae har’a ba neng ba hanyetsa ’nete. Qetellong, Miller a phahamisa lentsoe la hae khahlanong le leseli le tsoang leholimong—e leng Sabatha. O ile a hloleha ho amohela molaetsa o ka beng o hlalositse ho nyahama ha hae ’me oa tšollela leseli le khanya holim’a tse fetileng. O ile a itšetleha ka bohlale ba motho ho e-na le ba bomolimo. Kaha o ne a khathalitsoe ke mosebetsi le botsofali, o ne a sa ikarabelle hakaalo joaloka bao ba mo thibileng ’neteng. Sebe se lutse holim’a bona. Hoja Miller a ka be a bone leseli la lengeloi la boraro, lintho tse ngata li ka be li hlalositsoe. Empa banab’abo ba ne ba ipolela lerato le tebileng hakana ho eena hoo a neng a nahana hore a ke ke a arohana le bona le ka mohla. Molimo o ile a mo lumella hore a oele tlas’a matla a lefu, ’me a mo pata lebitleng hole le ba mo hulileng ’neteng. Moshe o ile a etsa phoso pele a kena Naheng ea Pallo; ka mokhoa o tšoanang, Miller o ile a etsa phoso ha a ne a se a le haufi le ho kena Kanana ea leholimo. Ba bang ba ile ba mo isa tabeng ena; ba bang ba tshwanetse ho ikarabella ka eona. Empa mangeloi a lebela lerōle la bohlokoa la mohlanka enoa oa Molimo, ’me o tla hlaha ka molumo oa terompeta ea ho qetela.

## Conclusion: Lessons for Today

Simpulan: Pelajaran bagi Masa Kini

In conclusion, William Miller typifies Seventh-day Adventists at the end of the world. Ellen White's first vision is more for our day than for her own. At the end of the world, Seventh-day Adventists will reject the light of the Midnight Cry. The light of the Midnight Cry can only be understood by understanding this history. The first disappointment purged the Millerite movement of those there for the wrong reasons and prepared the people for the testing experience that would lead them into the Most Holy Place. Those who come to the first disappointment are blessed only if they wait for October 22, 1844. This time is designed by God to produce a people He will gather into the Most Holy Place. To reject the Midnight Cry and fall off the path is to reject this entire history.

Sebagai kesimpulan, William Miller melambangkan Umat Masehi Advent Hari Ketujuh pada akhir dunia. Penglihatan pertama Ellen White lebih ditujukan bagi zaman kita daripada bagi zamannya sendiri. Pada akhir dunia, Umat Masehi Advent Hari Ketujuh akan menolak terang Seruan Tengah Malam. Terang Seruan Tengah Malam hanya dapat dipahami dengan memahami sejarah ini. Kekecewaan pertama menyucikan gerakan Millerit daripada mereka yang berada di dalamnya atas alasan yang salah dan mempersiapkan umat itu bagi pengalaman ujian yang akan menuntun mereka masuk ke Tempat Mahakudus. Mereka yang sampai kepada kekecewaan pertama diberkati hanya jika mereka menanti 22 Oktober 1844. Waktu ini ditetapkan oleh Allah untuk menghasilkan suatu umat yang akan Ia kumpulkan ke dalam Tempat Mahakudus. Menolak Seruan Tengah Malam dan jatuh dari jalan itu berarti menolak seluruh sejarah ini.

William Miller made three mistakes, and we are always tested by three tests. His first error was rejecting the Midnight Cry in December 1844. His second was listening to men instead of God, which led to his third mistake: rejecting the Sabbath. At the end of the world, Seventh-day Adventists will reject the history of the Midnight Cry and the call to return to the old paths because they listen to their leaders. In so doing, they prepare themselves for the mark of the beast, repeating Miller's three-step testing process, which begins with how they relate to the message and history of the Midnight Cry.

William Miller akɔsii mfomso mmiɛnsa, na wɔsɔ yɛn hwɛ bere biara denam sɔhwɛ mmiɛnsa so. Ne mfomso a edi kan ne sɛ ɔpoo Anadwo Mframa no wɔ December 1844 mu. Nea ɛto so abien ne sɛ otiee nnipa sen Onyankopɔn, na eyi de no kɔɔ ne mfomso a ɛto so abiɛsa mu: ɔpoo Homeda no. Wiase awiei mu no, Seventh-day Adventists bɛpo Anadwo Mframa no abakɔsɛm ne frɛ a ɛfrɛ sɛ wɔnsan nkɔ tete akwan no so, efisɛ wotie wɔn akannifo. Wɔyɛ saa no, wɔsiesie wɔn ho ma aboa no agyirae, na wɔsan yɛ Miller ne sɔhwɛ a ɛkɔ anammɔn mmiɛnsa so no bio, nea efi ase wɔ sɛnea wɔne Anadwo Mframa no nkrasɛm ne abakɔsɛm no di nsɛm no so.

There are only two prophecies that deal with the history from the first disappointment to the second disappointment: the 2300 days ('Though the vision tarry, wait for it') and the 2520. To reject the 2520 is to reject the Midnight Cry. To reject the Midnight Cry is to fall off the path to the wicked world below.

Mina na gna a wonni hyehyɛnkɔm mmienu pɛ a ɛfa abakɔsɛm a efi anidaso ahwere a edi kan no so kosi anidaso ahwere a ɛto so mmienu no ho: nna 2300 no (“Ɛwom sɛ anisoadehu no twentwɛn ne nan ase de, twɛn no”) ne 2520 no. Sɛ wɔpo 2520 no a, ɛyɛ Anadwo Dasu no a wɔpo no. Sɛ wɔpo Anadwo Dasu no a, ɛyɛ sɛ wɔafi ɔkwan no so ahwe akɔ amumɔyɛ wiase a ɛwɔ ase no mu.

We will address this further in the next presentation.

Ane ze no nu do woŋ lolo la he kɛnɛ le ekɛhe blɔfɛ ni.

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