We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”

Kita mungkasi sawijining artikel pungkasan kanthi sawijining pethikan saka *Prophets and Kings*, ing ngendi Sister White nedahaké yèn Daniel lagi ngupaya “mangertos sesambetanipun antawisipun pambuwangan pitung dasa taun, kados ingkang kapratelakaken lumantar Yeremia, kaliyan kalih èwu tigang atus taun ingkang wonten ing wahyu piyambakipun mireng utusan swarga mratelakaken badhé kalampahan sadèrèngipun panyucekan pasucèning Allah.”

“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.

“Liwat sawarnaning wahyu liyane, pepadhang sing luwih cetha diparingake ngenani prastawa-prastawa ing mangsa ngarep; lan ana ing pungkasaning wahyu iki Daniel krungu ‘ana satunggaling suci lagi ngandika, lan suci liyane matur marang suci tartamtu kang ngandika iku, Nganti pira suwéné wahyu iku?’ Daniel 8:13. Wangsulan kang diparingake, ‘Nganti rong ewu telung atus dina; banjur pasucèn bakal disucèkaké’ (ayat 14), njalari dheweke kebak kabingungan. Kanthi temenan dheweke ngupaya tegesing wahyu iku. Dheweke ora bisa mangertèni gegayutan antarane pitu puluh taun panawanan, kaya kang wis dinubuataké lumantar Yeremia, karo rong ewu telung atus taun kang ing sajroning wahyu iku dirungokaké saka utusan swarga, sing mratelakaké yèn iku kudu kalakon sadurungé panyucèning pasucèné Allah. Malaekat Jibril maringi katrangan sapérangan marang dheweke; nanging nalika nabi krungu tembung-tembung, ‘Wahyu iku … bakal tumrap akèh dina,’ dheweke semaput. ‘Aku, Daniel, semaput,’ mangkono cathetané bab apa kang dialami, ‘lan aku lara nganti sawatara dina; sawisé kuwi aku tangi, lan nindakake pakaryaning ratu; lan aku kagèt banget déning wahyu iku, nanging ora ana wong kang mangertèni iku.’ Ayat 26, 27.” Prophets and Kings, 553, 554.

The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.

Golongan Millerit ora tau tekan marang pangerten kang sampurna bab pekabaran dhasar kang padha wartakake. Nalika tekan wektune Sang Singa saka taler Yéhuda ngupaya maringi katrangan luwih akèh ngenani “pitu mangsa,” padha banjur mlebu ing pengalaman Laodikia, lan pitu taun sawisé iku padha nampik sakabèhé pepadhang bab “pitu mangsa” mau. Padha ora tau nyumurupi sesambungan kang jangkep antarane pitung puluh taun lan rong ewu telung atus taun, kang déning Daniel wus diupaya dimangertèni kanthi temen. Daniel makili umaté Allah ing dina-dina pungkasan.

The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.

Tanah ngrasakaké sabat-sabaté iku minangka pérangan saka prajanjian sing kaparingaké marang Israèl kuna, kang nyakup pepadhangé bab ngasoé tanah saben taun kapitu. Prajanjian iku uga nyakup siklus pitung taun kang kaping pitung diulang kaping pitung. Ing kono uga kalebu pambébasan lan pamulihan banda-darbèk sarta para batur-tukon ing pungkasaning panutup saka pitung siklus pitung taun (patang puluh sanga taun) sajroning pahargyan kang sinebut yobel. Bangsa Yahudi padha ora mituhu marang prinsip-prinsip prajanjian mau, lan 2 Babad negesaké yèn pitung puluh taun panangkaran, kaya kang wis dipangandikakaké déning nabi Yérémia, makili patang atus sangang puluh taun pambrontakan sadurungé. Sajroning patang atus sangang puluh taun, manawa Israèl kuna manut marang pituduh-pituduh ing sajroning prajanjian kaya kang katetepaké ing Imamat rong puluh lima, mesthiné ana cacah pitung puluh taun sing ing taun-taun iku tanah ngaso. Setaun miturut Kitab Suci dumadi saka telung atus suwidak dina, lan telung atus suwidak dina ping pitu (“pitung kaping”) padha karo rong èwu limang atus rong puluh dina.

The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.

Pitung puluh taun punika kaiket kanthi mutlak kaliyan paleremaning tanah, ingkang ugi kaiket kanthi mutlak kaliyan “kapitu wekdal.” Daniel ngupados “mangertos sesambetanipun” “panangkaran pitung puluh taun,” “kaliyan kalih ewu tigang atus taun” “saderengipun panyucekane pasucenipun Allah.” Mila piyambakipun saèstu ngupados mangertos sesambetan antawisipun wahyu “chazon” lan wahyu “mareh.” Mboten saged sesambetan punika katampi kanthi leres tanpa ngakeni paleremaning tanah ing Imamat selangkung gangsal lan selangkung enem kaliyan panangkaran pitung puluh taun ingkang kapangandikakaken déning Yeremia. Manawi panjenengan mboten pitados bilih “kapitu wekdal” punika nglambangaken sawijining mangsa kenabian suwene kalih ewu gangsal atus kalih dasa taun, panjenengan nyingkiraken dhiri panjenengan saking golongan tiyang ingkang kaajab déning Daniel wonten ing dinten-dinten pungkasan. Para Millerit pitados bilih “kapitu wekdal” punika sawijining ramalan wekdal, nanging Adventisme sapunika sampun mboten mekaten malih.

Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.

Daniel, kaya déné kabèh para nabi, nggambaraké umaté Allah ing wekasaning jagad, lan komentaré Sister White ngenani pepénginané kanggo mangertèni sesambungan antarané pitung puluh taun (ing “pitu mangsa”) lan rong éwu telung atus taun, nggambaraké pepénginan kang kudu diduwèni déning umaté Allah ing dina-dina wekasan. Kaya sing wis diandharaké ing artikel-artikel sadurungé, ora ana kayektèn-kayektèn sing digambaraké ana ing bagan 1843 lan 1850, sing ora didhukung kanthi langsung (bola-bali) ana ing tulisan-tulisané Sister White.

Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.

Permata-permata Miller bakal sumunar kaping sepuluh luwih padhang ana ing Panguwuh Tengah Wengi ing dina-dina pungkasan, lan kanthi mangkono, permata-permata mau makili ujian pungkasan kanggo para prawan Adventisme. Permata-permata iku yaiku kayekten-kayekten dhasar kang diwakili ana ing loh-lohé Habakuk, lan uga permata-permata ing pethi perhiasan kang diselehaké ing ndhuwur méja ing tengahing kamaré Miller. Ujian dhasar iku yaiku ujian pungkasan, nanging mangkono uga panguwasa Roh Ramalan. Nolak kayekten-kayekten dhasar, kang dilambangaké minangka permata-permata ing impèné Miller, iku ing wektu kang padha ateges uga nolak Roh Ramalan.

“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). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.

“Panipuning pangapusan pungkasaning Iblis yaiku ndadèkaké paseksèn saka Rohing Allah ora ana paédahé. ‘Ing endi ora ana wahyu, bangsa iku bakal binasa’ (Paribasan 29:18). Iblis bakal nyambut gawé kanthi pinter banget, kanthi manéka cara lan lumantar manéka piranti, kanggo ngoyagaké kapitadosané umat tinggalané Allah marang paseksèn kang sejati. Dhèwèké bakal nggawa wahyu-wahyu palsu kanggo nyasaraké, lan bakal nyampuraké kang palsu karo kang sejati, mangkono nganti wong-wong dadi jijik saéngga bakal nganggep samubarang kang nganggo aran wahyu minangka sawijining fanatisisme; nanging jiwa-jiwa kang jujur, kanthi mbandhingaké kang palsu lan kang sejati, bakal kasagedakaké mbedakaké antarané loro mau.” Selected Messages, volume 2, 78.

We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.

Saiki kita lagi mbahas bab tambahing kawruh kang dumadi ing sajarah para Millerit wiwit taun 1798 nganti 1844, nanging kita uga lagi netepake manawa sanadyan para Millerit iku bener ing panrapane marang ramalan, dheweke winates déning sajarah ing ngendi dheweke ditangèkaké. Saiki kita urip ing dina-dina wekasan, lan ing generasi pungkasan (kang kaping papat) saka Adventisme. Ing mangsa iki, Adventisme wis mangkono katandur piwulang-piwulang lan pakulinan-pakulinan tradhisi (permata-permata palsu), nganti ora maneh mangerténi apa sejatine kayektèn-kayektèn dhasar iku. Amarga ora mangerténi apa kayektèn-kayektèn mau, Adventisme ora bisa mangerténi wigatine kayektèn-kayektèn iku, lan ndadèkaké dhawuh-dhawuh kang bola-bali diparingaké kanggo njaga lan ngreksa kayektèn-kayektèn mau dadi tanpa teges.

Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.

Sadurungé kita nerusaké luwih jero marang panafsirané Gabriel babagan wahyu ing Kali Ulai, kita bakal ngrembug sawatara perkara kang magepokan karo kayektèn dhasar lan wewenangé Rohing Ramalan. Para teolog modhèren mbantah manawa pethikan ing ngisor iki netepaké yèn ramalan wektu kang paling dawa ing Kitab Suci iku yaiku rong èwu telung atus taun.

“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.

“Pengalaman para murid sing martakaké ‘Injil Kratoning Allah’ nalika rawuhipun Kristus kaping pisan, nduwèni padanan ing pengalaman wong-wong sing mratélakaké pawarta bab rawuhipun kaping pindho. Kaya para murid lunga martakaké, ‘Wektuné wis katekan, Kratoning Allah wis cedhak,’ mangkono uga Miller lan para kancané mratélakaké yèn mangsa nabi sing paling dawa lan sing pungkasan, kang katuduhaké ing Kitab Suci, wis mèh entèk, yèn pangadilan wis cedhak, lan yèn Kraton langgeng bakal diwiwiti. Piwulang para murid ngenani wektu iku dhedhasar pitung puluh minggu ing Daniel 9. Pawarta sing kaparingaké déning Miller lan para kancané ngumumaké pungkasaning 2300 dina ing Daniel 8:14, kang ing jeroné pitung puluh minggu iku kalebu dadi bagéan. Piwulang saka loro-loroné padha dhedhasar kasampurnaning bagéan sing béda saka mangsa nabi agung sing padha.”

“Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.

“Kaya para murid kawitan, William Miller lan para mitrané dhéwé ora kanthi jangkep mangertèni teges sejatiné pesen sing padha emban. Kasalahan-kasalahan sing wis suwé mapan ana ing pasamuwan ngalangi wong-wong mau supaya ora tekan marang penafsiran sing bener bab sawijining prakara wigati ing nubuatan. Mulané, sanadyan padha martakaké pesen sing wis dipasrahaké Allah marang wong-wong mau supaya diwènèhaké marang donya, nanging amarga salah paham tumrap tegesé, padha nandhang kuciwa.” The Great Controversy, 351.

The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.

Pethikan punika ngandika bilih, “Miller lan para kancanipun martosakaken bilih mangsa kenabian ingkang paling dawa lan ingkang pungkasan ingkang katampilaken wonten ing Kitab Suci sampun badhé entek,” lan para teolog ngaku bilih mangsa kenabian ingkang paling dawa lan ingkang pungkasan punika inggih kalih ewu tigang atus taun. Lajeng piyambakipun langkung tebih malih ngaku bilih punika ingkang dipuntetepaken déning Sister White ing pethikan punika, awit, miturut pangandikanipun, piyambakipun saèstu saweg ngandharaken langsung bab mangsa kalih ewu tigang atus taun. Piyambakipun wuta tumrap sesambetan antawisipun pitung dasa taun lan mangsa kalih ewu tigang atus taun. Piyambakipun wuta tumrap pepadhang ingkang dipunupadi déning Daniel supados dipunmangertosi.

Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.

Ellen White punika satunggaling Millerite, lan piyambakipun mangertos pesen-pesen ingkang sampun dipunpasang wonten ing bagan pelopor taun 1843, lan ing bagan pelopor taun 1850 ingkang dipunwedalaken déning F. D. Nichols. Bagan taun 1850, ingkang dipungawé déning Nichols, dipunsiapaken wonten ing griyanipun Nichols ing wekdal ingkang sami nalika James lan Ellen White mapan bebarengan kaliyan Nichols. Mangsa kenabian ingkang paling dawah wonten ing Kitab Suci, ingkang kagambar wonten ing kalih bagan punika, sanès kalih èwu tigang atus taun, nanging “pitung wekdal,” saking Imamat kalih dasa enem.

To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”

Ngaku yèn pethikan sadurungé iku minangka pangenalan sing kaparingaké ilham ngenani rong èwu telung atus taun minangka mangsa nubuat sing paling dawa lan sing pungkasan, padha waé karo ndadèkaké tulisan-tulisan Sister White padha mbantah awaké dhéwé. Manawa dheweke pracaya marang apa sing dikandhakaké para teolog bab pethikan iki, banjur apa tegesé nalika dheweke nyarujuki bagan-bagan sing njunjung “pitu mangsa?”

“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.” Early Writings, 74.

“Aku wis weruh manawa bagan taun 1843 iku dipunpandhegani déning astaning Pangéran, lan manawa bagan iku ora kena diowahi; manawa angka-angkane iku kaya kang Panjenengané kersa; manawa astanipun ana ing sandhuwuré lan ndhelikaké sawijining kaluputan ing sapérangan angka mau, supaya ora ana wong kang bisa ndeleng, nganti astanipun dipunangkat.” Early Writings, 74.

Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”

Wong-wong kang kepéngin njaga tradhisi lan dongèng-dongèngé bisa waé ndhawuh yèn ing bagan taun 1843, Gusti nyadhangaké astanipun ing dhuwur kaluputan bab “pitu mangsa,” nganti Panjenengané nyingkiraké astanipun ing sawijining wektu sawisé kuwi. Masalahé ing premis mau yaiku yèn Sister White wis netepaké kapan Gusti nyingkiraké astanipun saka angka-angka mau; astanipun wis dipun-singkiraké sadurungé 22 Oktober 1844, sawisé kuciwa kapisan. Ing paseksèné ngenani prastawa mau, piyambakipun nandhani kaluputan kang banjur dibeneraké, lan cetha yèn kaluputan iku dudu “pitu mangsa.”

“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 was explained. 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.” Early Writings, 237.

“Wong-wong kang setya nanging kuciwa iku, sing ora bisa mangerteni yagéné Gustiné ora rawuh, ora ditinggal ana ing pepeteng. Manèh padha katuntun marang Kitab Suciné kanggo nelusuri mangsa-mangsa ramalan. Astané Pangéran kapundhut saka angka-angka mau, lan kaluputan iku diterangaké. Wong-wong mau weruh yèn mangsa-mangsa ramalan mau tumeka tekan taun 1844, lan yèn bukti kang padha wus diaturaké déning wong-wong mau kanggo nduduhaké yèn mangsa-mangsa ramalan iku rampung ing taun 1843, temenan mbuktèkaké yèn iku bakal entèk ing taun 1844.” Early Writings, 237.

When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.

Nalika astané Gusti “dipunsingkiraké saking gambar-gambar punika, lan kalepatan punika dipunjlèntrèhaké,” lajeng piyambakipun sami mangertos “bilih bukti ingkang sami ingkang sampun dipunaturakén déning piyambakipun kanggé nedahaké bilih mangsa-mangsa kenabian punika pungkasanipun wonten ing taun 1843, satemenipun mbuktèkaké bilih punika badhé rampung ing taun 1844.” Mangsa-mangsa kenabian ingkang wiwitanipun dipunkinten badhé rampung ing taun 1843, dipunlambangakén wonten ing bagan 1843, inggih punika bagan ingkang dipunginakaké déning saben satunggal saking tigang atus juru-khotbah Millerit. Mangsa-mangsa kenabian ingkang dipunlambangakén wonten ing bagan punika ingkang dipunanggep rampung ing taun 1843, inggih punika kalih ewu tigang atus taun saking Daniel pasal wolu, ayat patbelas, kalih ewu gangsal atus kalih dasa taun saking Imamat selikur enem, lan sèwu tigang atus tigang dasa gangsal taun saking Daniel rolas. Sasampunipun kuciwa kapisan, Gusti nyirnakaké astané saking kalepatan punika, lan para Millerit lajeng mangertos bilih bukti ingkang sami ingkang nandhani pungkasaning mangsa-mangsa kenabian ing taun 1843, satemenipun mbuktèkaké bilih mangsa-mangsa punika pungkasanipun wonten ing taun 1844.

The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”

Bagan taun 1850 iku digawé ing taun 1850, lan banjur didol wiwit sasi Januari 1851. Ellen White nyathet manawa bagan iku uga minangka panggenepané Habakuk, kaya dene dhèwèké uga tau nyathet bab bagan taun 1843. Bagan iku uga makili mangsa kenabian sing paling dawa minangka “pitu kaping” ing Imamat 26.

“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

“Aku weruh manawa Allah ana ing panyebaran bagan déning Sedulur Nichols. Aku weruh manawa ana sawijining pamedhar wangsit babagan bagan iki ana ing Alkitab, lan manawa bagan iki ditujokake kanggo umat Allah, manawa iku cukup kanggo siji wong, iku uga cukup kanggo wong liyané, lan manawa siji wong mbutuhake bagan anyar sing digambar kanthi ukuran luwih gedhé, kabèh padha mbutuhaké iku uga padha akèhé.” Manuscript Releases, volume 13, 359.

To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.

Mratelakaké yèn panyinggungan Sister White marang kasunyatan yèn wong-wong Millerit “martakaké yèn mangsa kenabian kang paling dawa lan pungkasan sing dipratelakaké ana ing Alkitab wis arep entèk,” iku trep, amarga pancèn mangkono kang padha ditindakaké. Nanging, nyatakake yèn “mangsa kenabian” sing “paling dawa” iku rong éwu telung atus taun, ateges mbalikkaké paseksèné Sister White nglawan dhiriné dhéwé, lan uga nglawan cathetan sajarah. Nggugu dongèng iku padha karo pracaya marang goroh, lan ing dina-dina wekasan, wong-wong sing milih pracaya marang goroh nindakaké mangkono amarga padha ora tresna marang kayektèn.

Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.

Gusti Yesus ora kanthi mukjijat nglindhungi sarira-Nya piyambak nganggo sawijing jinis pangesrep ilahi supaya bisa ngliwati sangsara ing kayu salib. Gusti Yesus nandhang sangsara kanthi kasangsaran ilahi, ngluwihi apa wae sing bisa ditanggung déning samubarang ciptaane. Nanging manungsa katitahaké miturut gambar-Nya, lan ilham mratélakaké yèn manungsa kudu ngalahaké kaya Panjenengané ngalahaké. Sing ndadèkaké Kristus bisa lestantun nandhang sangsarané kayu salib iku sawijining sipat sing diduwèni déning Panjenengané, kang uga diduwèni déning manungsa.

Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.

Nandangi Gusti Yesus, kang dadi pangripta lan panyampurnaning pracaya kita; Panjenengané, marga saka kabungahan kang kapasang ana ing ngarsané, wus nandhang kayu salib, ngremehaké isinipun, lan saiki lenggah ana ing tengené dhamparé Allah. Ibrani 12:1.

Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.

Gusti Yesus nandhang sangsara ing salib, amarga Panjenengané kagungan sawijining ancas kang wus katetepaké ana ing ngarsané, lan kita wis katitahaké manut gambar-Nya, mula saka iku kita iku makhluk-makhluk kang kasurung déning ancas. Iku minangka pérangan saka rancangan kita. Manawa kita wis kagiring supaya pracaya yèn mangertèni dhasar-dhasaring Adventisme iku ora wigati, kita ora bakal kagungan pepénginan kanggo nindakaké prakara iku. Mung sawijiné panggrumbulan ilahi kang bisa kawangkitaké déning Roh Suci kanggo ngalahaké kaanan Laodikia mau, yaiku katresnan marang kayektèn. Katresnan marang kayektèn iku bakal katitik lumantar anané adat kabiasaan lan tradhisi-tradhisi kang gampang ditampa, kang dirancang kanggo nyenengaké kuping kita kang gatel. Manawa, ana ing kalemesan Laodikia kita, kita ora kagungan pepénginan kanggo mangertèni kayektèn tumrap awak kita dhéwé, kita bakal kasasar. Mangkéné kahanané Adventisme ing jaman saiki.

Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.

Daniel iku tuladha umaté Gusti Allah ing dina-dina wekasan kang ngupaya, lumantar pangandika kenabian, mangertèni sesambungan antarané panangkaran pitung puluh taun lan wangsit rong èwu telung atus taun. Ngenali wangsit rong èwu telung atus taun minangka mangsa kenabian kang paling dawa lan kang pungkasan ateges nampik kayektèn-kayektèn dhasar Adventisme, lan ing wektu kang padha uga nampik panguwasané Roh Wangsit. Nandhesaké yèn nalika para Millerit ngaturaké mangsa kenabian kang paling dawa lan kang pungkasan, mangsa iku yaiku rong èwu telung atus taun, ateges nampik cathetan sajarah.

“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.” Life Sketches, 196.

“Kita ora nduwèni apa-apa kang kudu diwedèni tumrap mangsa ngarep, kajaba manawa kita lali marang cara Gusti wis nuntun kita, lan piwulangé sajrone sajarah urip kita ing jaman kang kepungkur.” Life Sketches, 196.

Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.

Gabriel rawuh kanggo maringi Daniel pangerten bab sesanti “mareh” lan “chazon” loro-loroné, lan dhèwèké ndhawuhi Daniel supaya kanthi batin misahaké sesanti loro mau, sanadyan cetha yèn ana sesambungan kenabian ing antarané. Sesanti iku nyakup karajan-karajan ing ramalan Kitab Suci ing pasal pitu lan wolu, kang minangka ulangan lan panggedhèn saka karajan-karajan sing padha ing pasal loro. Katrangan mau uga nyakup pirembugan swarga kang nggambaraké salah siji sesanti minangka pangidak-idakan marang pasucèn lan umaté Allah, lan sesanti sijiné minangka karya pamulihané umat lan pasucèn.

As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”

Nalika Gabriel ngaturaké katerangan, kang pungkasane dadi inti saka pesen kang dipratélakaké déning para Millerit, ana sawijining sesambungan kang ana ing antarané loro wahyu iku, kang kudu digatèkaké déning wong-wong kang netepi dhawuh supaya misahaké katerangan mau ing sajroning panggalih. Salah siji saka béda-béda iku kaawak déning loro tembung kang loro-loroné padha diterjemahaké dadi “ditetepaké.”

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.

Pitung puluh minggu wus katemtokaké tumrap bangsamu lan tumrap kutha suciira, kanggo mungkasi panerak, lan ngrampungi dosa-dosa, lan damel pirukun tumrap piala, lan ndhatengaké kabeneran langgeng, lan ngesahaké wahyu lan pameca, lan njebadi Kang Mahasuci. Mulané, sumurupa lan mangertia, yèn wiwit metuné dhawuh kanggo mulihaké lan yasa manèh Yérusalèm tekan rawuhé Sang Mésias, Sang Pangéran, bakal ana pitung minggu lan sawidak loro minggu; dalan-dalané bakal kabangun manèh, mangkono uga bètèngé, sanajan ing mangsa kang kebak kasangsaran. Lan sawisé sawidak loro minggu iku Sang Mésias bakal katumpes, nanging dudu kanggo Panjenengané piyambak; lan rakyaté sang pangéran kang bakal rawuh bakal ngrusak kutha lan pasucèn; lan wekasané bakal kaya banjir, lan nganti pungkasaning perang karusakan wus katemtokaké. Lan dhèwèké bakal netepaké prejanjian karo wong akèh sajroning saminggu; lan ing satengahé minggu iku dhèwèké bakal njalari kurban lan pisungsung mandheg, lan marga saka sumebaré pangawijining nistha dhèwèké bakal ndadèkaké dadi suwung, nganti tekan consummation, lan apa kang wus katemtokaké bakal katibakaké marang kang kasirnakaké. Daniel 9:24–27.

Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.

Pitung puluh minggu (patang atus sangang puluh taun) wis katetepake tumrap umat lan kutha suci. Tembung sing dipunjarwakake “katetepake” ateges “kapethik”, lan tembung iku nandhani sawijining mangsa utawa wektu pambyaran tumrap wong-wong Yahudi lan Yerusalem. Iku uga makili mangsa pambrontakan sing njalari karusakane Yerusalem lan panangkaraning pitung puluh taun. Patang atus sangang puluh taun mau banjur “katetepake”, diwiwiti saka dhawuh katelu. Patang atus sangang puluh taun pisanan saka pambrontakan njalari telung serangane Nebukadnezar, karusakan pungkasan Yerusalem, lan panyarengan sarta panangkaran pitung puluh taun tumrap Israel jasmani ing Babil jasmani.

The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.

Paugeran kang kapisan nandhani pungkasaning panangkaran lan wiwitaning pakaryan mbangun maneh Yerusalem. Paugeran kang katelu nandhani wiwitaning rong ewu telung atus taun. Tekaning malaékat kang kapisan nandhani pungkasaning panangkaraning Israèl kasukman ana ing Babil kasukman sajrone sèwu rong atus suwidak taun, lan iku uga nandhani wiwitaning mangsa patang puluh enem taun, nalika Kristus migunakaké para Millerit kanggo metu saka panangkaran lan ngedegaké padaleman suci kasukman.

The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.

Tembung kang kaping pindho diterjemahaké dadi “katetepaké” ing ayat rong puluh enem lan rong puluh pitu iku yaiku “charats”, lan tegesé “nglarani” lan “wewaton”. Miturut nubuatan, wis “katetepaké” yèn kapausan bakal nampa “tatun” kang matèni, ing pungkasaning bebendu kang kapisan. Iku tembung sing padha kang dienggo déning Daniel ana ing pasal sewelas, ayat telung puluh enem.

And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

Lan sang ratu bakal tumindak miturut karsané dhéwé; lan dhèwèké bakal ngluhuraké awaké dhéwé, lan ngagungaké awaké dhéwé ngungkuli saben allah, lan bakal ngucapaké prakara-prakara kang nggumunaké nglawan Allahé para allah, lan bakal oleh kasil nganti bebendu iku kalaksanani; awit apa kang wis katetepaké mesthi bakal katindakaké. Daniel 11:36.

In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”

Ing ayat telung puluh enem, “raja” iku kapausan. Kapausan iku bakal ngrembaka nganti taun 1798, nalika nampa tatu sing matèni. Sawisé iku, “amarah” kang kapisan mau kudu “kalaksanani,” awit “amarah” iku wis “katetepake” (dipréntahaké) supaya “kalakon.” Ing pungkasaning amarah kang kapisan marang karajan lor, yaiku Israèl, kang diwiwiti ing taun 723 SM lan dipungkasi ing taun 1798, kapausan nampa “tatu sing matèni.” Tembung “katetepake” tegesé “tatu.”

And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

Lan aku weruh salah siji saka endhas-endhase kaya tatu nganti mati; lan tatune kang matèni iku waras: lan saklumahing jagad padha gumun ngetutaké kewan iku. Wahyu 13:3.

The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.

Kerangka kenabian kaum Millerit adhedhasar marang loro kakuwasan kang ngrusak, yaiku paganisme kang banjur katututi déning kepausan. Wong-wong mau mangertos yèn loro kakuwasan iku bakal ngidak-idak pasucèn lan bala tuwin sakèhé kang kaandharaké déning sesanti “chazon” ing Kitab Daniel bab wolu, ayat telulas.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Banjur aku krungu ana satunggal suci ngandika, lan suci sanès ngandika marang suci tartamtu ingkang ngandika punika, Pinten dangu badhé wonten wahyu punika bab kurban saben dinten, lan pelanggaran ingkang ndadosaken sepi, saéngga papan suci tuwin para bala kaulungaken supados katindhes ing sangisoring suku? Daniel 8:13.

The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.

Kakuwatan papal kang ngrusak lan ndadèkaké sepi iku bakal ngidak-idak pasucèn lan bala sajroning sèwu rong atus suwidakan taun.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

Nanging plataran kang ana ing sanjabané Padaleman Suci iku aja kokukur, awit iku wis kaparingaké marang para bangsa liya; lan kutha suci bakal diremuk ing sangisoring sikilé wong-wong mau patang puluh loro sasi. Lan Aku bakal maringi pangwaos marang saksiku loro, lan wong loro iku bakal medhar wangsit sajroning sèwu rong atus sawidak dina, nganggo bagor. Wahyu 11:2, 3.

At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.

Ing pungkasaning paukuman bebendu kang kapisan ing taun 1798, ramalan wus netepake supaya kapapaan “dilukai.” Ing Daniel sanga, panetepan mau kagambar ing rong ayat pungkasan, lan tembung kang kaping pindho diterjemahake dadi “ditetepake” ing ayat-ayat mau gegayutan karo sesanti “chazon,” dene tembung kang diterjemahake dadi “ditetepake” ing ayat kaping patlikur iku tembung Ibrani liyane lan gegayutan karo sesanti “mareh.” Daniel, minangka pralambang umaté Allah ing dina-dina pungkasan, lagi ngupaya mangerteni sesambungan antarané loro sesanti mau, kang wis didhawuhake déning Gabriel marang dheweke supaya dipisahake ing pangrasa batin.

We will continue this subject in the next article.

Kita badhé nerusaké bab punika wonten ing artikel salajengipun.

“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

“Gusti Allah ora maringi kita piwulang anyar. Kita kudu martakaké piwulang sing ing taun 1843 lan 1844 nggawa kita metu saka gréja-gréja liya.” Review and Herald, 19 Januari 1905.