The parable of the ten virgins illustrates the experience of the Adventist people.
Pasemon bab sepuluh prawan iku nggambarake pengalamané umat Advent.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Pasemon bab sepuluh prawan ing Matius 25 uga nggambarake pengalaman umat Advent.” The Great Controversy, 393.
Millerite Adventists fulfilled the parable to the very letter.
Para Adventis Millerit nggenepi pasemon punika kanthi trep satitik-thithikipun.
“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 kerep diarahake marang pasemon bab sepuluh prawan, lima ing antarané padha wicaksana, lan lima padha bodho. Pasemon iki wis kapenuhan lan bakal kapenuhan nganti tekan saben tembungé, awit pasemon iki nduwèni sawijining panrapan kang mirunggan tumrap jaman iki, lan, kaya pesen malaekat katelu, wis kapenuhan lan bakal terus dadi kayektèn saiki nganti tumeka ing pungkasaning jaman.” Review and Herald, 19 Agustus 1890.
The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.
Sajarahing gerakan malaékat kapisan makili gerakan malaékat katelu, lan titik pungkasaning pasemon iku yaiku apa para prawan mau nduwèni lenga, yaiku pawartané udan pungkasan.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Ana sawijining jagad sing kapak ing piala, ing panipuan lan kasasar, ana ing sajroning pepetenging ayaning pati,—turun, turu. Sapa kang ngrasa laraning nyawa kanggo nggugahake wong-wong mau? Swara apa kang bisa nggayuh wong-wong mau? Pikiran kawula kabeta marang tembe nalika pratandha bakal diwènèhake, ‘Lah, Pangantèn Kakung rawuh; metua kowe padha nemoni Panjenengané.’ Nanging sawatara wong bakal wis nundha olèhé ngupaya lenga kanggo nambah lampuné, lan kasep banget wong-wong mau bakal nemu yèn tabiat, kang dilambangaké déning lenga iku, ora bisa dipindhahaké marang liyan. Lenga iku yaiku kabenerané Kristus. Iku nglambangaké tabiat, lan tabiat iku ora bisa dipindhahaké. Ora ana wong siji waé kang bisa ngamanaké iku kanggo wong liya. Saben wong kudu nggayuh kanggo awaké dhéwé tabiat kang wis disucekaké saka saben rereged dosa.” Bible Echo, 4 Mei 1896.
The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.
“lenga” ing pasemon iku nggambarake “watak,” lan uga “kabenerané Kristus.” Watak kang kasucekaké mung diasilaké déning wong-wong sing mangan Sabdané Allah.
Sanctify them through thy truth: thy word is truth. John 17:17.
Sucèkna wong-wong mau lumantar kayekten Paduka: pangandika Paduka iku kayekten. Yokanan 17:17.
The “oil” is also the messages of God’s Spirit.
“lenga” iku uga pesen-pesen saka Roh Allah.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness.” Review and Herald, July 20, 1897.
“Gusti Allah kaasoraké nalika kita ora nampa pawartos kang Panjenengané kirimaké marang kita. Mangkono, kita nampik lenga emas kang arep Panjenengané curahaké menyang jiwa kita supaya bisa disaluraké marang wong-wong kang ana ing pepeteng.” Review and Herald, 20 Juli 1897.
The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.
“Lenga” iku yaiku pesen-pesen saka Sabdaning Allah kang nglantarake rawuhipun kasucèkaké dening kabeneraning Kristus. Ing pasemon bab sepuluh prawan, kang uga minangka ramalan ing Habakuk pasal loro, pesen Panguwuh Tengah Wengi, kang yaiku pesen bab kabeneraning Kristus, kaya dene dipralambangaké déning pesené Jones lan Waggoner sajroning pambrontakan taun 1888.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Pangéran, ing sih-rahmat-Nya kang agung, ngutus sawijining pekabaran kang banget aji marang umat-Nya lumantar para Sepuh Waggoner lan Jones. Pekabaran iki dimaksudaké supaya ngetingalaké kanthi luwih cetha ana ing ngarepé jagad iki Sang Juru Slamet kang kaangkat, yaiku kurban kanggo dosa-dosané saindenging jagad. Pekabaran iki nampilaké pambeneran lumantar pracaya marang Sang Pananggung; pekabaran iki ngundang wong akèh supaya nampani kabenerané Kristus, kang katetepaké cetha ana ing katresnan marang sakehing pepakoné Allah. Akeh wong wis kelangan pandelengé marang Gusti Yésus. Wong-wong mau prelu mripaté katuntun marang Pribadi-Nya kang ilahi, marang kautaman-kautamané, lan marang katresnan-Nya kang ora owah tumrap kulawarga manungsa. Sakehing panguwasa kaparingaké marang asta-Nya, supaya Panjenengané bisa maringaké peparing-peparing kang sugih marang manungsa, mènèhi peparing kang ora kena kaétung regané, yaiku kabenerané piyambak, marang manungsa kang tanpa daya. Iki lah pekabaran kang didhawuhaké Allah supaya diparingaké marang jagad. Iki yaiku pekabarané malaékat katelu, kang kudu kawartakaké nganggo swara sora, lan bakal katut déning kawutahaning Roh-Nya ing ukuran kang gedhé.” Testimonies to Ministers, 91.
The message is the message of the latter rain.
Pesen punika inggih punika pesen bab udan pungkasan.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Udan pungkasan iku bakal tumiba marang umaté Allah. Ana malaékat kang gagah prakosa bakal tumurun saka swarga, lan saindenging bumi bakal kasinari déning kamulyané.” Review and Herald, 21 April 1891.
When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.
Nalika malaékat kang gagah prakosa tumedhak ing tanggal 11 September 2001, udan pungkasan wiwit nyiprat, lan sajarahé wong-wong Millerit kaya kang kagambar ing pasemon bab sepuluh prawan lan ing Habakuk pasal loro wiwit kaulang manèh. Nalika samana umat Allah ing dina-dina pungkasan mangan kitab kang ana ing tangané malaékat iku, lan kanthi mangkono padha katuntun bali menyang dalan-dalan kunaé Yérémia, mula banjur dadi para pengawas kang kudu muniaké trompèt pepéling. Pepéling trompèt iku yaiku pawarta Laodikia kang digambarake déning Yésaya minangka panguwuh sora.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Sesambata kanthi sora banter, aja ngendheg, swaramu unjuka kaya kalasangka, lan tuduhna marang umatingSun kaluputane, lan marang brayat Yakub dosa-dosane. Yesaya 58:1.
The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.
Gerakan reformasi malaékat kapisan lan kaping telu diwiwiti ing sawijining “wektu pungkasan.” Ing wektu iku ana sawijining “mundhaking kawruh” kang bakal nyoba generasi kang urip nalika semana, nanging mung sawisé kawruh iku diterbitaké minangka sawijining pekabaran kang diformalké. Sawisé iku, pekabaran kang diformalké mau “diparingi kakuwatan”, lan pamarènging kakuwatan iku ditandhani déning tumuruning sawijining malaékat. Tumuruning malaékat iku nandhani pasulayané Habakuk, lan wiwit nalika iku ana rong golongan kang wiwit ngenali sawijining pekabaran kang bisa dadi pekabaran udan pungkasan kang sejati utawa kang palsu. Sawisé kuwi, wong-wong kang setya banjur dadi para juru tetengering Allah kang wiwit ngunekaké sawijining pekabaran trompèt pepènget.
The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.
Pesen slompret kang satemenipun adhedhasar padhang kang dipralambangaké ing rong loh Habakuk. Iku pepéling tumrap Laodikia, lan pepéling kang nandhani dosa-dosané umat Allah. Padebatan saya ndadra nganti tekan kuciwa kang kapisan, nalika golongan kang siji dadi “pasamuwan para panyendika”, lan para jaga sejati katimbalan supaya bali marang semangat tumrap pesen kang biyèn wis padha dituduhaké sadurungé kuciwa mau. Nalika para jaga mau bali, padha mangertèni yèn wong-wong mau ana ing “wektu nunggu”, lan yèn pesen kang kaya-kaya wus gagal kuwi, sajatiné bakal kalakon, nanging miturut tatanané Allah. Pesen mau banjur dikembangaké sajroning sawatara mangsa kang cekak (nanging tetep mangsa wektu), lan nalika pesen iku rawuh, iku dipralambangaké minangka pesen “Panggero Tengah Wengi”, kang satemené mung panambahan kakuwatan saka pesen kang wiwit kakuwatané saya katon nalika malaékat mudhun.
At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.
Nalika rawuhipun pawartos punika, pamisahan antawisipun para ingkang sampun nampi kalungguhan minangka para penjaga nalika tumuruning malaekat, lan para ingkang nampik, kasampurnakaken kanthi sampurna. Pamisahan punika nedahaken titik nalika segel dipun-emotaken dhateng satunggal atus patang dasa sekawan ewu, sadèrèngipun kawutahaning udan pungkasan tanpa “pangukuran” ingkang dipunpasang dhateng udan pungkasan ingkang kawiwitan nalika malaekat punika tumurun.
The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”
Sajarah para Millerit minangka sawijining ilustrasi babagan udan pungkasan nalika panyegelané wong satus patang puluh papat ewu. Ing sajarah iku, pasulayan ing kitab Habakuk adhedhasar sawijining piwulang udan pungkasan sing sejati lan sing palsu. Paulus mratélakaké yèn siji golongan iku yaiku wong-wong sing nduwèni katresnan marang kayektèn, déné golongan sijiné yaiku wong-wong sing nampa kasasar kang rosa amarga padha ora nduwèni katresnan marang kayektèn, lan amarga padha pracaya marang sawijining “goroh.”
The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.
Gerakan Millerit nggambarake sawijining pangrembakaning bebener sing saya nambahi kawruh lan kakuwatan wiwit saka “wektu wekasan,” terus lumaku nganti tumekaning panyiraman Roh Suci ing Panguwuh Tengah Wengi. Gerakan Millerit ngenali sawetara tenger dalan kang cetha lan salaras, kayata sawijining “wektu wekasan,” sawijining “pemformalan” pesen sing diwakili déning “tambahing kawruh”, sawijining “pangwujudan kakuwatan” tumrap pesen kang ditandhani déning malaekat kang tumurun, sawijining “kuciwa kapisan” kang ngenalake pasemon bab sepuluh prawan, sawijining panyiraman Roh Suci kang diwakili minangka “Panguwuh Tengah Wengi”, banjur sawijining “kuciwa kapindho” kang pungkasan, nalika sawijining lawang dispensasional “katutup” lan lawang dispensasional liyane “kawehaké kabukak”.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
“Gusti Allah sampun maringi pesen-pesen ing Wahyu 14 papanipun wonten ing garis pamedhar wangsit, lan pakaryanipun boten badhé mandheg ngantos pungkasaning sajarahing bumi punika. Pesen malaékat kapisan lan kapindho taksih dados kayektèn kanggé wekdal punika, lan kedah lumampah sejajar kaliyan punika ingkang ndherek. Malaékat katiga nglairaken pepèngetipun kanthi swanten sora. ‘Sawisé punika kabèh,’ pangandikanipun Yohanes, ‘aku weruh malaékat liyané tumedhak saking swarga, gadhah panguwasa ageng, lan bumi padhang déning kamulyanipun.’ Ing pepadhang punika, pepadhanging sadaya telung pesen punika kasawijèkaken.” The 1888 Materials, 804.
The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.
Gerakan Millerit, kang nggambarake gerakan-gerakané wong satus patang puluh papat ewu, kaiket ing pameca-pameca bab rong ewu telung atus taun lan rong ewu limang atus rong puluh taun ing Daniel bab wolu, ayat telulas lan patbelas. “Wektu pungkasan,” tekan ing pungkasaning “pitu mangsa” bebenduné Gusti Allah marang karajan lor Israèl. Pambakuan pesen Miller ing taun 1831 dumadi rong atus rong puluh taun sawisé metuné Alkitab King James.
“Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.
“Pak Miller, kaya wong-wong ing nagara-nagara liya sing katuntun metu déning pesen iki, ing wiwitan ngira bakal netepi tugas panggilane kanthi nulis lan nerbitaké ing jurnal-jurnal umum lan ing pamflet-pamflet. Panjenengané sapisanan nerbitaké pandangan-pandangané ing Vermont Telegraph, sawijining koran Baptist, sing dicithak ing Brandon, Vt. Iki kelakon ing taun 1831.” John Loughborough, The Great Second Advent Movement, 120.
The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”
Obahané “wektu pungkasan” malaékat katelu tekan ing taun 1989, ing pungkasané satus rong puluh nem taun saka pambrontakan taun 1863. “Satus rong puluh nem” iku sawijining pralambang saka “pitu mangsa.” Kaloroné obahan mau diwiwiti kanthi kasampurnaning “pitu mangsa.”
The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.
Pesen saka gerakan malaékat katelu diprabakaké kanthi resmi ing taun 1996, lumantar panyusunan rerangkéan artikel kanthi irah-irahan, The Time of the End, kang wis diterbitaké ing sawijining majalah kanthi jeneng, Our Firm Foundation. Artikel-artikel mau diterbitaké rong atus rong puluh taun sawisé Declaration of Independence ing taun 1776. Pesen saka loro gerakan iku diprabakaké kanthi resmi rong atus rong puluh taun sawisé sawijining sajarah kang kagandhèng sacara langsung karo pesen kang rawuh ing pungkasané rong atus rong puluh taun mau.
The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.
Angka “rong atus rong puluh” nggambarake sesambungan (pranala) antarane “pitu wekdal,” yaiku bebenduning Allah marang karajan kidul Yehuda sing diwiwiti ing taun 677 SM, lan wiwitaning rong ewu telung atus taun ing Daniel pasal wolu, ayat patbelas, ing taun 457 SM. Angka rong atus rong puluh nyambungake loro ramalan mau dadi siji, lan loro ramalan iku katuduhake bebarengan ing ayat-ayat dhasaring Adventisme, yaiku Daniel pasal wolu, ayat telulas lan patbelas. Ing ayat-ayat kasebut Kristus ngenalake Sarirane piyambak kanthi cara kenabian minangka “wong suci tartamtu iku,” yaiku terjemahan saka tembung Ibrani “Palmoni,” kang ateges “Sang Pangitung Ajaib”.
The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.
Sang Pamilang Ajaib ngenalake kaloro wahyu kang makili kaloro garis pitedah, ing loro ayat piyambak, kang déning Sister White diarani minangka pilar utama Adventisme. Titik wiwitané digandhengaké déning pranala simbolis rong atus rong puluh taun marang wektu nalika wahyu-wahyu mau katetepaké kasampurnané ing taun 1844. Bab loro kitab Habakkuk dipungkasi kanthi ayat rong puluh, mangkono nandhani angka “rong atus rong puluh” nganggo ungkapan kang béda déning Sang Pamilang Ajaib, amarga ayat iku mratélakaké sawijining ciri utama saka Dina Pangruwatan antitipikal kang wiwit ing tanggal mau.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Nanging Pangéran ana ing padalemané kang suci: sakèhé bumi padha menenga ana ing ngarsané Panjenengané. Habakuk 2:20.
The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.
Kalih masa kenabian ingkang nglambangaken pilar utami Adventisme, ingkang dipunwedharaken langsung déning Sang Pengétang Ajaib, kaiket sesarengan déning kalih atus kalih dasa taun; lan Gusti Yesus (Sang Pengétang Ajaib), ingkang tansah ngidentifikasi wekasaning satunggaling prakawis kaliyan wiwitaning prakawis punika, nandhani wekasanipun ing tanggal 22 Oktober 1844 kanthi angka kalih atus kalih dasa.
The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.
Gerakané malaékat kang kapisan, kaya dene gerakané malaékat kang katelu, diwiwiti ing sawijining “wektu pungkasan” (1798 lan 1989 kanthi urut), ing ngendi “pitung kaping,” saka Imamat rong puluh enem, kaidentifikasi. Tenger dalan sabanjuré ing kaloro sajarah iku ditandhani déning pungkasaning rong atus rong puluh taun, kang uga minangka sawijining ciri kenabian saka “pitung kaping,” awit titik wiwitan saka loro wahyu iku (chazon lan mareh) makili sawijining mangsa rong atus rong puluh taun kang nyambungaké loro-loroné.
The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.
Pangasilanipun Alkitab King James ing taun 1611, pangeformalakenipun pesenipun Miller kados dene kababar wonten ing koran Vermont Telegraph, pangasilanipun Declaration of Independence, saha penerbitanipun The Time of the End wonten ing majalah Our Firm Foundation, sedaya punika minangka publikasi. Wiwitan lan pungkasan saking kalih periode rong atus kalih dasa taun punika sami makili sawijining publikasi minangka tenger sajarah. Cacah “rong atus kalih dasa” punika minangka pralambang saking pranala kenabian, lan sedaya sekawan publikasi punika kaiket awit sami-sami minangka publikasi, ugi awit pesen ingkang dipunlambangaken minangka “tambahing kawruh” wonten ing sajarahipun piyambak-piyambak.
The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.
Alkitab ing taun 1611 nggambarake panyampèting Injil saka plataran swarga marang umat manungsa. Pesené Miller katetepaké ing sajroning konteks wangsit-wektu, lan loro bagan suci saka Habakuk ndadèkaké cetha dimangertèni yèn pesené Miller digambarake kanthi grafis lumantar garis-garis sajarah. “Vermont” tegesé “gunung ijo”, lan miturut inspirasi “ijo” iku pralambang iman.
“This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.
“Impen iki maringi pangarep-arep marang aku. Tali ijo iku, ing pamikiran kula, nggambaraken iman, lan kaendahan saha kasederhananing pitados dhumateng Gusti Allah wiwit madhangi nyawa kula.” Christian Experience and Teachings, 28.
Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.
Pesené Miller dipunwujudaken kanthi resmi lan dipunwartakaken saking pasamuwan ingkang setya, awit “gunung” ing dinten-dinten pungkasan punika tegesipun “pasamuwan”.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Lan bakal kelakon ing dina-dina wekasan, manawa gunung padalemaning Sang Yehuwah bakal katetepaké ana ing pucaking gunung-gunung, lan bakal kaluhurnakaké ngungkuli bukit-bukit; lan sakehing bangsa bakal padha mili marang kono. Lan akèh umat bakal padha lunga sarta calathu, Ayo, sumangga kita padha munggah menyang gununging Sang Yehuwah, menyang padalemané Allahé Yakub; lan Panjenengané bakal mulang kita bab dalan-dalané, lan kita bakal lumaku ana ing margi-margi-Né: awit saka Sion bakal metu angger-anggering Toret, lan pangandikané Sang Yehuwah saka Yerusalem. Yesaya 2:2, 3.
The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.
Pesen pangujian sing diformalisasi dening Miller asalé saka gréja sing setya, lan publikasi sing dijenengi The Telegraph nggambarake sawijining pesen saka swarga kaya déné Alkitab King James, amarga tembung “telegraph”, sing kawangun saka rong tembung Yunani, iku ateges pesen saka adoh. Tembung kapisan (tele) ateges “adoh utawa saka kadohan,” lan tembung kapindho (grapho), “nulis utawa nyathet.” Yen digandheng dadi siji, tegesé “nulis utawa ngirimaké ing kadohan.” Ing taun 1611, Gusti Allah, lumantar panggawéan Alkitab King James, ngirimaké pesené saka swarga, lan ing pungkasan rong atus rong puluh taun, pesen Miller, kaya sing kawitan diformalisasi ing taun 1831 ing Vermont Telegraph, uga ngirimaké pesené Gusti Allah saka swarga. Pesen iku yaiku “tambahing kawruh” sing kabukak ing “wektu pungkasan” ing taun 1798, sing banjur ngasilaké sawijining proses pangujian telung tataran kanggo generasi iku. Sajarah iku dadi pralambang tumrap sajarah Future for America.
The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.
Pranyatan Kamardikan ing taun 1776 nggambarake wiwitaning kéwan bumi ing Wahyu telulas. Pranyatan iku nggambarake wiwitaning Amérika Sarékat, lan kanthi mangkono ngenali winatesing kamardikan ing pungkasaning Amérika Sarékat. Pesen Future for America (kaya kang dipratelakake déning jenengé), ngenali pungkasan kang dititipaké lambangé ing wiwitan liwat nerbitaké Pranyatan Kamardikan. Rong atus rong puluh taun sawisé, ing taun 1996, pelayanan kang wis ngasilaké majalah The Time of the End nampa badan hukum kang sadurungé wis diwènèhi jeneng Future for America. Ing taun iku, majalah The Time of the End, kang kasusun saka artikel-artikel kang wis tau dimuat ing terbitan kang sinebut Our Firm Foundation, diterbitaké.
The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.
Jeneng pelayanan Future for America nuding marang sajarah Declaration of Independence, awit publikasi mau nandhani wiwitaning Amerika Serikat, lan Gusti Yesus tansah nggambarake wekasan lumantar wiwitan. Irah-irahan publikasi kasebut, yaiku The Time of the End, nuding marang “wektu wekasan” ing taun 1989, nanging uga marang wekasaning mangsa pencobaan nalika Mikhael jumeneng. Pesen sing diformalké ana ing publikasi kasebut (Daniel pasal sewelas, ayat patang puluh nganti patang puluh lima), kabukak segelé nalika ambruké Uni Sovyèt ing taun 1989 (wektu wekasan), lan ayat-ayat sing kabukak segelé mau nampilaké runtutan sajarah sing maju wiwit taun 1989 nganti ayat siji ing pasal rolas, kang netepaké manawa Mikhael jumeneng, lan mangsa pencobaan manungsa katutup.
From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.
Saka diterbitaké Declaration of Independence, ing taun 1776, tekan diterbitaké majalah The Time of the End, padha karo rong atus rong puluh taun, lan wiwitan sarta pungkasané ngrembug pokok-pokok subyek kenabian sing padha. Penerbitan The Time of the End disusun saka bab-bab sing wiwitané wis diterbitaké dhisik minangka artikel-artikel ing publikasi Our Firm Foundation, lan iku makili kayektèn kenabian yèn tanpa nyekeli kayektèn-kayektèn dhasar saka gerakan Millerite (yaiku “our firm foundation”), ora mungkin mangertèni “increase of knowledge” ing “time of the end” ing taun 1989.
The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.
Tenger pratandha sing digambarake minangka “wektu wekasan,” lan tenger pratandha sing makili “pemformalane” pekabaran ana ing sajarah-sajarah paralel saka gerakan malaekat kapisan lan katelu, loro-lorone ngemot unsur-unsur nabi saka “pitung wektu” ing Imamat likur enem. Tenger pratandha sabanjure ing sajarah-sajarah paralel iku yaiku pambekta pangwasane pekabaran, kaya sing ditandhani dening tumurune salah siji saka malaekat ing Wahyu sepuluh, ing tanggal 11 Agustus 1840, utawa malaekat ing Wahyu wolulas, ing tanggal 11 September 2001. Kawujudan saka bilai kapindho ing Wahyu bab sanga ndadekake malaekat ing Wahyu sepuluh tumurun, lan kawujudan saka bilai katelu ing Wahyu bab sepuluh ndadekake malaekat ing Wahyu bab wolulas tumurun.
In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.
Ing sajroning sajarah-sajarah kang sajajar, udan pungkasan wiwit “nyiprat” ing titik nalika malaekat tumedhak. Ing titik mau, pawarta iku “kaparingan kakuwatan” lumantar panetepan saka prastawa kang wus dipratelakaké sadurungé. Kanggo para Millerit, iku yaiku mandhegé kaunggulan Ottoman minangka kasampurnaning ramalan wekdal bab Islam saka Bilai kapindho ing Wahyu pasal sanga, ayat limalas. Kanggo gerakan satus patang puluh papat ewu, iku yaiku “nesuné bangsa-bangsa,” sawijining ramalan bab Islam saka Bilai katelu kang ana ing wekdal kalasangka kapitu ing Wahyu sepuluh, ayat pitu, kang kasampurnakaké nalika gedhong-gedhong agung ing Kutha New York dirubuhaké.
Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.
Saben tenger dalan utama saka sajarah-sajarah sing sejajar iku nduwèni pranala langsung marang pakaryané Sang Wonderful Numberer, kang masang tapak astanipun ing gegayutan antarane loro wahyu sing makili rong ewu telung atus taun lan rong ewu limang atus rong puluh taun. Para juru waspada kenabian sing diangkat nalika tumedhake malaékat mau ngunèkaké trompèt pepéling sing nyakup pawartos marang Laodikia, kang ing taun 1856, kagandhèngaké kanthi langsung karo kabukaking pepadhang sing luwih ageng saka “pitung kaping.” Tenger dalan saka loro papané Habakkuk, sing diwakili déning bagan para pelopor taun 1843 lan 1850, kang kalorone kanthi gamblang nggambaraké “pitung kaping,” teka ana ing antarané tumedhake malaékat mau lan “kuciwa kapisan” ing saben sajarah sing sejajar.
The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.
Tenger pratanda saka “wektu nunggu” gegandhengan langsung karo ramalan 1843 sing gagal, yaiku sawijining ramalan ngenani kaleksanané loro-loroné: rong ewu telung atus taun, lan uga rong ewu limang atus rong puluh taun. Pesen Panguwuh Tengah Wengi iku minangka pangidentifikasian tumekané kaleksanan sing cedhak saka loro mangsa wektu kenabian mau. “Lawang” dispensasional sing katutup ing tenger pratanda pungkasan iku nandhakaké kaleksanané loro mangsa kenabian mau, lan mratandhani ing endi kalasangkane kapitu, utawa kalasangkane Yobel, wiwit muni. Saben tenger pratanda ing saben sejarah gegandhengan langsung karo “pitu mangsa,” lan “pitu mangsa” iku nglambangaké benang sing nyawijèkaké loro sejarah mau bebarengan, lan loro sejarah mau padha makili pesen udan pungkasan.
We will continue this study in the next article.
Kita bakal nerusaké panaliten iki ing artikel sabanjuré.
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
“Kanggo wong-wong kang kesandhung marang pangandika, awit padha ora manut,” Kristus iku watu sandhungan. Nanging, “watu kang ditampik déning para tukang yasa, iku uga kang banjur dadi watu pucuking pojok.” Kaya watu kang katampik mau, Kristus sajrone kalenggahan panggawé-Né ana ing donya wis nandhang dilirwakaké lan diperlakokaké kanthi ala. Panjenengané “katampik lan diremehké déning manungsa; wong kang nandhang kasusahan lan kulina karo sangsara: ... Panjenengané diremehké, lan kita ora ngajèni Panjenengané.” Yesaya 53:3. Nanging wis cedhak wektuné nalika Panjenengané bakal kaluhuraké. Lumantar wunguné saka ing antarané wong mati, Panjenengané bakal katetepaké dadi “Putraning Allah kanthi pangwasa.” Rum 1:4. Nalika rawuh kaping pindho, Panjenengané bakal kapratelakaké minangka Gustining langit lan bumi. Wong-wong kang saiki lagi arep nyalib Panjenengané bakal ngakoni kaluhurané. Ana ing ngarsané jagad kabèh, watu kang katampik mau bakal dadi watu pucuking pojok.
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Lan ing sapa baé watu iku tumiba, wong iku bakal digiling nganti dadi bubuk.” Bangsa sing nampik Kristus ora suwé manèh bakal nyumurupi kutha lan bangsane dirusak. Kaluhurané bakal diremuk lan buyar kaya lebu kasurung angin. Lan apa sing ngrusak wong-wong Yahudi? Ya iku watu karang sing, manawa wong-wong mau mbangun ana ing sandhuwuré, mesthi dadi kaslametané. Iku kabecikané Gusti Allah sing disepelekaké, kabeneran sing ditampik, sih-rahmat sing ora diajèni. Manungsa masang awaké déwé nglawan Gusti Allah, lan samubarang sing mesthiné dadi kaslametané malah malih dadi karusakané. Samubarang sing wis katetepaké déning Gusti Allah tumuju urip, déning wong-wong mau tinemu dadi tumuju pati. Ing panyaliban Kristus déning wong-wong Yahudi, wis kakandhut karusakané Yérusalèm. Getih sing kasirnakaké ing Kalvari dadi bobot sing nyelehake wong-wong mau tumuju karusakan, tumrap jagad iki lan tumrap jagad sing bakal teka. Mangkono uga bakal kelakon ing dina pungkasan kang agung, nalika paukuman tumiba marang wong-wong sing nampik sih-rahmaté Gusti Allah. Kristus, watu sandhungané, bakal banjur katon marang wong-wong mau kaya gunung pambales. Kamulyaning pasuryané, kang tumrap wong mursid iku urip, tumrap wong duraka bakal dadi geni sing ngentèkaké. Awit katresnan sing ditampik lan sih-rahmat sing disepelekaké, wong dosa bakal dibinasakaké.”
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.
Kanthi akeh pralambang lan pepènget kang diambali bola-bali, Gusti Yesus nduduhaké apa kang bakal dadi akibaté tumrap wong-wong Yahudi merga padha nampik Putraning Allah. Ing tembung-tembung iki Panjenengané ngaturaké pangandika marang sakèhé wong ing saben jaman kang ora gelem nampani Panjenengané minangka Juru Panebusé. Saben pepènget iku tumrap wong-wong mau. Padaleman Suci kang dinajisaké, anak kang ora manut, para panggarap pakarangan anggur kang palsu, para juru bangunan kang ngremehaké, kabèh iku nduwèni padanané ing pengalaman saben wong dosa. Kajaba yèn dhèwèké mratobat, paukuman kang wis dilambangaké déning prakara-prakara mau bakal dadi bagéané.” The Desire of Ages, 599, 600.