We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.

Kita wis diparingi pawartos yèn, “Gusti Allah nuntun pikirané William Miller marang parawecan lan maringi dhèwèké pepadhang gedhé tumrap kitab Wahyu.” Miller katampik déning sajarah jaman nalika dhèwèké diangkat, saéngga ora bisa mangertèni “pepadhang gedhé” kang dumunung ana ing pasal rolas, telulas, nembelas, pitulas, lan wolulas ing kitab Wahyu, amarga pasal-pasal mau nandhakaké pakaryané karajan-karajan parawecan, kang ora bisa dideleng déning dhèwèké saka sudut pandelengan sajarahé.

The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.

Pepadhang kang kaparingaké marang Miller bab kitab Wahyu yaiku Pasamuwan-pasamuwan, Meterai-meterai, lan Trompet-trompet, lan telung Trompet pungkasan, kang diidentifikasi minangka “telung Bilai,” iku kang katuduhaké ing loro lèmpèngé Habakuk. “Pepadhang gedhé,” kang kaparingaké marang Miller ing kitab Wahyu, nyangkut perané Islam ing ramalan Kitab Suci. Nanging sanadyan mangkono, “pepadhang gedhé” iku uga winates déning kahanan sajarah ing jamané.

“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

“Pitung pasamuwan ing Asia iku sawijining sajarah pasamuwané Kristus ing pitung wujudé, sajroning sakèhé liku-liku lan péngkolané, sajroning sakèhé kamakmuran lan kasangsarané, wiwit saka jaman para rasul nganti tekan wekasaning jagad. Pitung segel iku sawijining sajarah tumindak lan lelakon para kakuwasan lan para ratu ing bumi tumrap pasamuwan, lan pangayomané Allah marang umat kagungané sajroning wektu kang padha. Pitung kalasangka iku sawijining sajarah bab pitung paukuman kang mirunggan lan abot kang dikirim marang bumi, utawa karajan Rum. Lan pitung bokor iku pitung wewelak pungkasan kang dikirim marang Rum Kapapan. Kacampuran karo iku ana akèh prastawa liyané, katenun mlebu kaya kali-kali cabang, lan nglengkapi bengawan agunging pamedhar wangsit, nganti kabèh iku pungkasane nggawa kita mlebu ing samodra kalanggengan.”

“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

“Miturut pamrayogaku, punika rancanganing wangsit Yohanes ing kitab Wahyu. Lan tiyang ingkang kepéngin mangertosi kitab punika, kedah gadhah kawruh ingkang jangkep sanget bab pérangan-pérangan sanès saking pangandikanipun Allah. Lambang-lambang lan pepindhan ingkang kaanggé wonten ing wangsit punika, boten kabèh katêrangakên wonten ing kitab punika piyambak, nanging kedah dipunpanggihaken wonten ing para nabi sanès, lan katêrangakên wonten ing pethikan-pethikan Kitab Suci sanèsipun. Mila cêthaa bilih Allah sampun ngrancang supados sinauing kabèh punika dipuntindakakên, malah supados angsal kawruh ingkang cêtha bab salah satunggaling pérangan waé.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.

Gatekna manawa Miller mangertos pitu pageblug pungkasan minangka pitu paukuman tumrap Roma kapapal. Panjenengané boten saged mangertos bilih Roma kapapal kaparingi tatu ingkang matèni, ingkang badhé waras malih. Panjenengané ngakeni pitu kalasangka minangka “sajarah saking pitu paukuman ingkang mirunggan lan abot ingkang kautus dhateng bumi, utawi karajan Rum,” nanging boten saged mangertos bedanipun antawisipun karajan Rum kafir lan Rum kapapal. Mila, kabisanipun kanggé nyumurupi bedanipun antawisipun sekawan kalasangka kapisan lan tigang kalasangka pungkasan dados winates.

Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.

Miller boten saged mangertosi bilih paukuman-paukuman ingkang dipun-tindakaken dhateng Roma punika dados wangsulanipun Gusti Allah tumrap pameksa anggènipun nglaksanani dinten Minggu, amargi para Millerit taksih sami ngibadah ing dinten Minggu wonten ing sajarahipun piyambak. Miller leres nalika ngenali bilih kalasangka-kalasangka punika minangka paukuman tumrap Roma, nanging alesan mligi kenging punapa paukuman-paukuman punika dipun-tindakaken, saha pamedhar bedanipun antawis sekawan Kalasangka ingkang kapisan lan tigang Kalasangka ingkang pungkasan, tasih winates, utawi malah boten wonten. Kanthi pangertosan ingkang winates punika, “permata” saking tigang bilai Islam punika taksih kaènggèng wonten ing bagan-bagan ingkang dipun-pitutur déning astaipun Gusti Allah, sarta boten prayogi dipun-owahi.

Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.

Pangretèn sing kaprabawan pepadhang maringi kalodhangan marang siswa ramalan sing “wicaksana” kanggo mangertèni manawa Gusti Allah ora mung maringi ilham marang para wong suci sing nulis Kitab Suci, nanging Panjenengané uga ngasta lan nuntun pakaryané para wong sing nerjemahaké King James Bible, lan Panjenengané kanthi cetha ngandika manawa Panjenengané migunakaké pengawasan ilahi sing padha ing panggawéné loro bagan suci mau.

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.

“Permata” Miller babagan Trompet kaping lima, kaping nem, lan kaping pitu (Islam), sumunar sapuluh kaping luwih padhang ing dina-dina pungkasan, amarga iku nemtokake pokok pawarta saka Seruan Tengah Wengi sing pungkasan. Pokok pawarta Seruan Tengah Wengi ing sajarah Millerit ana ing tanggal rampunge periode-periode nabi, lan ing pangertèn iki, pawarta “Seruan Tengah Wengi” ing dina-dina pungkasan (yaiku pawarta Islam saka Bilai kaping telu), wis dilambangaké déning tanggal 22 Oktober 1844. Tanggal iku ing sajarah Millerit nglambangaké undhang-undhang Minggu sing bakal enggal teka, lan loro-loroné, yaiku 22 Oktober 1844 lan undhang-undhang Minggu, wis dilambangaké déning salib, kang dadi pungkasan saka Mlebuné Kristus kanthi Kamenangan.

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.

“Permata” Miller babagan Sangkakala kaping lima, enem, lan pitu (Islam), sumunar kaping sepuluh luwih padhang ing dina-dina wekasan, awit iku ngenali Islam salaras karo tema gerakan reformasi ing dina-dina wekasan, yaiku Islam saka Bilai kaping telu. Mulané, minangka tema gerakan reformasi pungkasan saka satus patang puluh papat ewu, iku wis dilambangaké déning tema saben gerakan reformasi sadurungé, manawa iku tema “wunguné wong mati” ing gerakan reformasi Kristus, tema “wektu kenabian” ing sajarah para Millerit, tema “pethiné Allah” ing gerakan reformasi Dawud, utawa tema “prajanjian” ing gerakan reformasi Musa.

Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!

Apa dene prakara salib, tanggal 22 Oktober 1844, utawa manéka tema saka gerakan-gerakan reformasi, saben tanggal lan tema iku nggambarake pitakon panggènan ujian urip-utawa-pati tumrap generasi ing jaman iku. “Permata” Miller bab telung Bilai Islam iku minangka pitakon ujian urip-utawa-pati, kaya sing digambarake ing pasemon sepuluh prawan lumantar “lenga.” Permata-permatane Miller ing wiwitan impèné sumunar kaya srengéngé, nanging ing pungkasan impèné sumunar “ping sepuluh luwih padhang”. Permata-permatane Miller ana ing sajarah para Millerit kaya minyak tanah (lenga lampu), nanging dina iki permata-permata iku dadi bahan bakar roket!

The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.

Para pengikut Miller mangertos, lan nerapake kanthi trep, ramalan wektu bab Islam saka Bilai kapindho, sing kaleksanan tanggal 11 Agustus 1840, nanging pangertosanipun ngenani Bilai katelu, yaiku Kalasangka kapitu, boten saged nyumurupi bilih Bilai katelu punika rawuh minangka paukuman tumrap karajan kaping nem saking ramalan Kitab Suci, awit piyambakipun boten nyumurupi wontenipun karajan kaping gangsal, apamaneh karajan kaping nem saking ramalan Kitab Suci. Nanging “pepadhang ageng” bab Wahyu sing kaparingaken dhateng Miller punika badhé sumunar ping sepuluh kaping langkung padhang ing “Sesambat Tengah Wengi” ing dinten-dinten pungkasan.

The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.

Kasunyatan-kasunyatan sing dipralambangaké ing loro papané Habakuk iku ing satemené minangka kasunyatan-kasunyatan sing wis kawujud ing sajarah kepungkur. Bagan-bagan mau dhedhasar marang ramalan-ramalan wektu sing diparingaké pituduh marang Miller kanggo nglumpukaké, lan kabèh ramalan wektu mau wis rampung tekan taun 1844. Ramalan-ramalan wektu mau bakal sumunar luwih padhang ing dina-dina pungkasan, awit bakal katitik yèn ramalan-ramalan mau padha trep lan akuraté saiki kaya dene ing sajarah Millerit biyèn, nanging ramalan-ramalan mau ora ngemu pratélan wektu sing langsung tumrap dina-dina pungkasan. Nanging mangkono, ramalan-ramalan mau nyedhiyakké pralambang-pralambang profetik kang mbaleni sajarah-sajarah sing tau diwakili déning mau ing jaman kapungkur, nanging kanthi sawatara saka permatané Miller, pratélan-pratélan bab mangsa ngarep diwakili kanthi langsung.

The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.

Pakaryané Kristus ing papan suci swarga, kang diwiwiti ing taun 1844, terus lumaku nganti pakaryan iku rampung. Ramalan bab rong ewu telung atus dina, lan pakaryan panyucekan kang ditandhani déning ramalan iku, isih “ana ing proses katetepan,” kaya kang dipratélakaké déning Sister White ngenani Kali Ulai lan Hiddekel; mulané ramalan iku nduwèni katetepan ing wekasaning jagad.

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

“Pepadhang kang ditampi Daniel saka Gusti Allah iku kaparingake mligi kanggo dina-dina pungkasan iki. Wahyu-wahyu kang didelengé ana ing pinggir Kali Ulai lan Hiddekel, kali-kali gedhé ing Sinar, saiki lagi lumantar proses kaleksanané, lan samubarang prakara kang wis dinubuataké bakal enggal kelakon.” Testimonies to Ministers, 112.

Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.

Sapérangan saking wahyu ing Daniel pasal pitu lan wolu, ingkang wonten ing kalih tabeh punika, taksih badhé dumados, awit kalih-kalihipun nandhesakaken pakaryan papan suci Sang Kristus. Nanging, sajarah karajan-karajan ing wangsit Kitab Suci ing kalih pasal punika pungkasanipun dumugi nalika Roma kapapan nampi tatu ingkang nyirnakaken. “Watu” ingkang “dipethik saking gunung tanpa tangan”, lan karajan kaping wolu ing Daniel kalih, taksih badhé dumados. Nanging, sapérangan ageng saking prekawis ingkang dipratélakakên wonten ing bagan-bagan punika gegayutan kaliyan Daniel pasal kalih, pitu, lan wolu sampun kaleksanan.

The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.

Pakaryaning Kristus ana ing papan suci, lan bilai katelu saka Islam, sejatiné iku loro prakara sing nglambangaké sajarah kenabian sawisé jamané para Millerit. Bebarengan karo loro tema mau, ana sajarahing dina-dina pungkasan kang ditipifikasi nalika loro bagan iku dipadukaké dadi siji ing sajroning siji garis. Nalika mangkono ditindakaké, kuciwa kang kapisan ing taun 1843, kaya kang kaandharaké ing bagan kapisan, nemu pambenerané ing bagan kapindho. Bebarengan, loro iku ngasilaké lan ngenali “sajarah kang siningid” saka Pitu Gludhug, kang saiki lagi kabukak segelé gegandhèngan karo pambukakan segel Wahyu Yesus Kristus.

That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.

“Sejarah sing kasingid” iku kabangun ing ndhuwur “kayekten,” yaiku telung aksara Ibrani kang, nalika digandhengake, mbentuk tembung “kayekten.” Tembung iku kabentuk saka aksara kapisan, aksara kaping telulas, lan aksara pungkasan saka abjad Ibrani, lan makili Gusti Yesus ora mung minangka Sang Kayekten, nanging uga minangka Alfa lan Omega. “Sejarah sing kasingid” iku diwiwiti lan dipungkasi kanthi sawijining rasa kuciwa, lan nduwèni pambrontakan ing tengahé, awit “telulas” iku angka kang makili pambrontakan.

The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.

Taun 1843, kang katuduhaké ing bagan kapisan, nandhani kuciwa kang kapisan lan rawuhipun wektu tundha. Wektu tundha iku nuntun marang rawuhipun pekabaran Midnite Cry, ing ngendi pambrontakan para prawan bodho kawejakaké. Pekabaran Midnite Cry mau banjur dipunwartakaké nganti tekan kuciwaning pungkasan. “Sajarah kang kasamun” saka Midnite Cry iku kaulang manèh (nganti ing saben aksarané) ing dina-dina pungkasan.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Aku asring diparingi pitedah marang pasemon bab sepuluh prawan, kang lima ana ing antarané iku wicaksana, lan lima bodho. Pasemon iki wus kelakon lan bakal kalakon nganti samesthiné saben ukara, amarga pasemon iki kagungan penerapan mirunggan tumrap jaman iki, lan, kaya pesené malaekat katelu, wus kaleksanan lan bakal terus dadi bebener saiki nganti pungkasaning jaman.” Review and Herald, August 19, 1890.

When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.

Nalika dipunmangertosi kanthi leres, pratélan sadèrèngipun punika netepaken bilih siji-sijiné golongan manungsa ing dinten-dinten pungkasan ingkang gadhah kamungkinan dados prawan bodho utawi prawan wicaksana, inggih punika tiyang-tiyang ing salebeting satunggaling golongan ingkang sampun nandhang kuciwa. Kuciwanipun punika ingkang ngasilaken wektu tundha, lan pasemon ingkang “wis lan bakal kaleksanan nganti sapurihing aksara” punika dipundhasaraké ing dhateng pangaribawa ingkang kasil kawujud sacara internal wonten ing salebeting para prawan nalika masa tundha ingkang kawiwitan déning satunggaling kuciwa. Kuciwanipun punika ingkang matèni “kalih seksi” wonten ing margi kitha, lan nyuda piyambakipun dados balung-balung pejah ingkang garing wonten ing lembah pejah, kadadosan ing tanggal 18 Juli 2020. Adventisme, kanthi umum, boten kagayut kaliyan kuciwa punika. Menawi wonten punapa-punapa, piyambakipun malah ngrayakaken ramalan ingkang gagal punika nalika “kalih seksi” punika katumpes wonten ing margi. Nganti sapurihing aksara tegesipun “nganti sapurihing aksara”.

In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.

Ing sajarah Millerite, umat prajanjian ingkang rumiyin (Protestantisme) ngrayakaken ramalan taun 1843 ingkang boten kalampahan (kuciwa ingkang kapisan), lan ing wekdal punika para Protestan sampun nglangkungi watesing wekdal pacoban masa percobaanipun. Wekdal pacoban punika sampun kawiwitan ing tanggal 11 Agustus 1840, nalika malaekat ingkang kiyat saking Wahyu pasal sepuluh tumedhak ing kawujudan ramalan wekdal saking Bilai ingkang kaping kalih (Islam). Para Protestan nampik wekdal kenabian nalika kuciwa ingkang kapisan, amargi ramalan ingkang klentu punika maringi alesan dhateng piyambakipun supados boten malih ngupados kayekten. Tema saking sadaya tenger-tenger dalan wonten ing sajarah Millerite inggih punika “ramalan wekdal”.

On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.

Ing tanggal 11 September 2001, malaékat saka Wahyu wolulas tumedhak ing wekdal kawujudaning wangsit bilai katelu (Islam). Tema saka kabèh waymark ing dina-dina wekasan yaiku Islam. Kuciwa kang kapisan nandhani pungkasaning sawijining panyucèn tumrap umat prajanjian biyèn, amarga nalika iku umat prajanjian biyèn kaparingi alesan supaya ora maneh ngupaya kayektèn. Banjur wiwit wekdaling pacoban tumrap “para prawan” ing dina-dina wekasan, amarga wekdaling pacoban tumrap umat prajanjian biyèn kang diwiwiti nalika tumedhaké malaékat mau, rampung ing kuciwa kang kapisan. Mangkono, pacoban tumrap wong-wong kang dipratandhani minangka para prawan wiwit lumaku, lan prosès pacoban iku ing pungkasané bakal mujudaké apa para prawan iku kalebu bodho utawa wicaksana.

Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.

Ing antarané pepeteng kang kapisan lan kang pungkasan ana piweling Bab Sorak Tengah Wengi. Pokok piweling Sorak Tengah Wengi tumrap wong-wong Millerit yaiku “wektu”, lan pokok piweling Sorak Tengah Wengi ing dina-dina pungkasan yaiku “Islam”. Ing impèné Miller, dhèwèké digugah déning sawijining sora seru (sorak), lan ing wektu iku, permatane madhangi ping sepuluh luwih padhang tinimbang padhangé biyèn. Permata-permata ing bagan-bagan sing kanthi langsung mènèhi pratandha sawijining ramalan kanggo dina-dina pungkasan yaiku Islam lan paukuman panlitèn. Mulané, pacoban-pacoban saka “piweling” Sorak Tengah Wengi lan saka “pengalaman” sing dilambangaké déning paukuman panlitèn, iku dudu kanggo umat prajanjian sing biyèn, nanging kanggo wong-wong sing ngakoni awaké minangka para prawan pungkasan.

The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.

Irah-irahan kang kasil nalika loro bagan mau digandhengaké dadi siji, kang nandhani sajarah wiwit saka kuciwaning kang kapisan nganti kang pungkasan, nuduhaké yèn ing wektu nalika “sajarah kang kasamaran” saka Pitu Gludhug iku dumadi, pakaryan pungkasan saka pangadilan panyelidikan lagi dirampungaké. Pakaryan pungkasan iku yaiku panyegelan tumrap satus patang puluh papat éwu, lan iku kelakon sajroning “wektu-wektu kang nggrantes” ing Daniel sanga, sajroning duka-nepsuné para bangsa ing Wahyu sewelas, panahaning “papat angin” ing Wahyu pasal pitu, “mandhegaké angin kasar ing dinané angin wetan,” ing Yésaya pasal pitulikur, lan pangendhalèn tumrap “jaran ngamuk kang ngupaya mbrontak lan ndhatengaké pati lan karusakan” marang donya. Kabèh saksi ramalan iki makili Islam saka Bilai kang katelu, kaya dene dipratélakaké ing bagan-bagan suci.

The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.

Telu unsur utama saka loro bagan suci ing kitab Habakuk sing kanthi mligi nyarujuki prastawa-prastawa kang isih bakal kelakon sawisé bagan-bagan iku diterbitaké, yaiku panyegelan wong satus patang puluh papat ewu, Islam, lan kasampurnaning pasemon bab sepuluh prawan. Bagan-bagan iku nandhani sawijining proses pangujian lan panyegelan, tumrap sawijining “pengalaman” lan sawijining “pekabaran.” Pengalaman kang perlu tumrap prawan kang bodho yaiku “Kristus ana ing kowé, pangajab kamulyan”, kang makili kasampurnan kang diwakili déning wong satus patang puluh papat ewu.

Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.

Ya iku rahasia kang wus kapendem wiwit ing jaman-jaman lan turun-temurun, nanging saiki kawedhar marang para suci-Né; marang wong-wong iku Allah karsa nduduhaké apa sugihing kamulyaning rahasia iki ana ing antarané para bangsa liya; yaiku Kristus ana ing kowé, pangarep-areping kamulyan: Panjenengané iku kang dakwartakaké, kanthi mènèhi pepeling marang saben wong, lan mulang saben wong kanthi sakehing kawicaksanan; supaya aku bisa nyaosaké saben wong sampurna ana ing Kristus Yesus. Kolose 1:26–28.

The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.

Satus patang puluh papat ewu iku digambarake minangka sakelompok wong kang wus metu saka sawijining “panangkaran”. Panangkaran kang kanthi langsung digambarake ing kitab Wahyu iku yaiku panangkaran awit mati ana ing dalan sajrone telung dina setengah, kaya kang digambarake ing Wahyu bab sewelas. Panangkaran pati simbolis iku nggambarake “pitung mangsa” ing Imamat rong puluh enem, lan panangkaran iku nuntut kawujudan pamratobat, kaya kang katuduhake déning pandongané Daniel, ing bab sanga.

When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.

Nalika balung-balung garing sing mati mau diuripaké manèh, padha enggal diangkat dadi sawijining “panji”. Ing sajroning pati, ana ing antarané wong-wong mau kang tanpa Kristus ana ing jeroné, yaiku pangarep-arep kamulyan. Saperangan saka pamratobat kang diprayogakaké tumrap wong-wong mau yaiku pangakuning yèn dheweke wis lumaku nalisir marang Allah, lan yèn Allah wis lumaku nalisir marang dheweke. Nalika dheweke netepi sarat-sarat kang wis diandharaké sacara profetis, Kristus banjur “rawuh ndadak menyang Padalemané”, lan “pengalaman” kang diperlokaké supaya bisa dadi anggota panji kang banjur diangkat mau kasandhakaké.

The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.

“Pengalaman” sing kagambar nalika loro bagan mau digandhengaké dadi siji, katindakaké déning pakaryan pungkasané Kristus ana ing pasamuwan suci swarga. “Pengalaman” mau dilambangaké déning wahyu “mareh”, yaiku wahyu bab “penampilan”. “Pesen” sing dibutuhaké iku yaiku wahyu “chazon”, bab sajarah kenabian. “Pesen” mau diidentifikasi minangka pesené pangadilan Allah sing wis cedhak tumrap donya kang mbrontak, kang ditindakaké lumantar Islam saka Bilai katelu.

In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.

Ing taun 1856, Gusti ngupaya ngrampungaké pambangunan manèh Yerusalem rohani ing Adventisme. Ing sangisoré rawuhipun telung malaékat wiwit taun 1798 nganti 1844, padaleman Millerit wis kabangun ing ndhuwur dhasar-dhasaré, katuduhaké minangka “permata-permata” ing impenipun Miller, lan katuduhaké déning kayektèn-kayektèn nabi ing loro bagan para perintis (1843 lan 1850) kang nindakaké kasampurnaning Habakuk pasal loro. Salajengipun Panjenenganipun nuntun umat-Nya supaya ngedegaké témbok angger-angger Sabat dinten kapitu kagunganipun, lan mbalèkaké wong-wong mau menyang “dalan-dalan ingkang lawas”ing Israel kuna kanggo ngrampungaké pakaryan “dalan kanggo lumaku”. NANGING, dalan lawas iku ngemu sawijining piwulang, sawijining ramalan, kang wus dirancang kanggo nyobi lan misahaké wong-wong mau. Ing taun 1863, Adventisme gagal ing pacoban “pitung wekdal”, lan wiwit nglambrang ing ara-ara samun Laodikia.

October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.

Tanggal 22 Oktober 1844 nggambarake angger-angger Minggu sing bakal enggal teka, lan ing wektu angger-angger Minggu iku, pakaryan bakal kasampurnakake kaya sing dilambangaké déning patang puluh sanga taun pambangunan dalan lan témbok nganti rampung ing mangsa kasangsaran, kaya sing diidentifikasi déning Daniel.

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. Daniel 9:25.

Mulane mangertia lan pahama, manawa wiwit metu dhawuh supaya Yerusalem dibalekaké lan dibangun manèh nganti tumeka marang Sang Mesias, Sang Pangeran, iku bakal ana pitung minggu lan sawidak loro minggu; dalan-dalané bakal dibangun manèh, uga témboké, sanajan ing mangsa kang kebak kasangsaran. Daniel 9:25.

All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.

Kabèh para nabi padha sarujuk siji lan sijiné, lan “mangsa kang kebak kasangsaran” ing kitab Daniel uga diidentifikasi ing pethikan saka *Early Writings* kang wis kita rembug.

“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Ing wektu iku, nalika pakaryan kawilujengan wus tumeka ing pungkasan, kasangsaran bakal teka ing bumi, lan bangsa-bangsa bakal nesu, nanging tetep katetepake supaya ora ngalang-alangi pakaryan malaékat katelu. Ing wektu iku ‘udan pungkasan,’ utawa panyegeran saka ngarsané Gusti, bakal rawuh, kanggo maringi kakuwatan marang swara sora saka malaékat katelu, lan nyawisaké para suci supaya bisa ngadeg jejeg ing mangsa nalika pitu wewelak pungkasan bakal diwutahaké.” Early Writings, 85.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika ing artikel salajengipun.

“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

“Suwéné wong-wong kang ngakoni kayektèn isih ngladèni Sétan, ayang-ayangé neraka bakal ngaling-alingi pandelengané tumrap Gusti Allah lan swarga. Wong-wong mau bakal dadi kaya wong-wong kang wis kélangan katresnané kang kapisan. Wong-wong mau ora bisa nyawang kasunyatan-kasunyatan langgeng. Apa kang wis disawisaké Gusti Allah tumrap kita digambaraké ing Zakharia, pasal 3 lan 4, sarta 4:12–14: ‘Aku banjur mangsuli manèh lan ngandika marang dhèwèké: Punapa tegesipun kalih pang olive punika, ingkang lumantar kalih pipa emas punika nguculaken lenga emas saking piyambakipun? Panjenenganipun lajeng mangsuli kula lan ngandika: Punapa kowé boten mangertos punika punapa? Aku lajeng ngandika: Mboten, Gusti kawula. Panjenenganipun lajeng ngandika: Punika kalih tiyang ingkang kaurapi, ingkang ngadeg wonten ing ngarsanipun Pangéraning saindenging bumi.’”

“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

Pangéran iku kebak sarana. Panjenengané ora kekurangan apa-apa. Marga saka kurangé pracaya kita, sipat kita kang kadonyan, omongan kita kang murahan, lan ora pracaya kita, kang kacethak ana ing pacelathon kita, mulané wewayangan peteng nglumpuk ana ing saubengé kita. Kristus ora kaandharaké sajroning tembung utawa watak minangka Panjenengané kang sarwa endah, lan kang utama ngluwihi sapuluh ewu. Nalika nyawa marem ngunggahaké awaké marang kasia-siaan, Rohé Pangéran mung sethithik bisa nindakaké apa-apa tumrap iku. Panglihatan kita kang cedhak lan winates mung ndeleng wewayangan, nanging ora bisa nyumurupi kamulyan ing sabanjuré. Para malaékat lagi nyekeli papat angin, kang dipralambangaké minangka jaran nesu kang ngudi uwal lan mlayu ngliwati salumahing bumi kabèh, nggawa karusakan lan pati ana ing lakuné.

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“Punapa kita badhé tilem ing pinggiripun jagad langgeng punika piyambak? Punapa kita badhé surem, adhem, lan pejah? Dhuh, mugi wonten ing pasamuwan-pasamuwan kita Roh lan ambekanipun Gusti Allah ingkang dipunembusaken dhateng umatipun, supados piyambakipun sami ngadeg ing sikilipun lan gesang. Kita kedah mirsani bilih margi punika ciut, lan gapura punika sesak. Nanging nalika kita lumebet ngliwati gapura ingkang sesak punika, ambaipun boten winates.” Manuscript Releases, jilid 20, 217.