The Spirit of Prophecy: The Tarrying Time and the Midnight Cry

A Word of Clarification

Sawijining Tembung Panjlèntrèhan

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

Bubar iki kita wiwit nyepakaké transkripsi Habakkuk’s Two Tables supaya bisa diterjemahaké menyang manéka basa sing kapacak ing situs web kita. Tugas ngowahi sawijining presentasi lisan dadi presentasi tinulis iku luwih abot tinimbang sing bisa dipahami déning wong sing ora wanuh karo kabèh tataran kang kudu dilakoni kanggo ngowahi presentasi lisan dadi presentasi tinulis, bebarengan karo pasulayan-pasulayan kang mesthi ana nalika pungkasane materi iku kudu diterjemahaké menyang manéka basa ing situs web mau. Kita lagi waé miwiti panyuntingan salinan tumrap presentasi kapisan saka sangang puluh lima presentasi, lan aku nemokaké menèh sawijining tataran liya kang uga kudu kita lampahi. Iki ana gandhèng-cènèngé karo pangrembakaning progresif saka piwulang iki wiwit taun 1989 nganti tekan sajarah kita saiki.

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

Ing presentasi kira-kira limalas taun kapungkur ana bebener-bebener kang isih ana ing tataran pangerten kang bayi. Kang kapisan saka bebener-bebener iku kang kudu dakcethakaké yaiku tekane malaekat kapindho ing sajarah Millerit. Nalika semana aku mangertèni yèn malaekat kapindho tekan nalika gréja-gréja Protestan wiwit nutup lawangé marang pangaturané Miller bab pekabaran malaekat kapisan, magepokan karo pungkasaning taun 1843. William Miller nyambut gawe adhedhasar sawijining petungan wektu kang diyakini déning dhèwèké minangka pratandha yèn taun-taun 1843 diwiwiti tanggal 22 Maret 1843 lan rampung tanggal 22 Maret 1844. Dhèwèké wis ngira yèn telung ramalan kang ing pungkasané disèlèhaké ing rong bagan suci iku bakal mungkasi ing taun 1843, lan dhèwèké pracaya yèn taun iku rampung tanggal 22 Maret 1844. Dhèwèké klèru ing rong prakara.

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

Telung pratélan bab 1335 dina ing Daniel rolas, 2520 taun saka “pitu mangsa” ing Leviticus rong puluh enem, lan 2300 dina ing Daniel wolu dipunmangertosi déning Miller minangka bakal rampung ing sasi Maret 1844. Sakwisé iku, Gusti nuntun Samuel Snow supaya boten namung mangertosi bilih pratélan-pratélan mau rampungipun boten ing taun 1843, nanging ing taun 1844; nanging Snow ugi wiwit nerapaké petungan wektu Karait, ingkang sanès petungan wektu ingkang sampun dipunginakaken déning Miller. Miller sampun nggunakaké petungan wektu Rabinik/adhedhasar ekuinoks, ingkang ndhasaraké taun saking mangsa semi dumugi mangsa semi.

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

Nalika kita nampilaké Rong Tabelé Habakuk, kita durung mangertèni kasunyatan sajarah iki lan lagi nggunakaké pengalamané Miller kanggo nandhani tanggal 22 Maret 1844 minangka rawuhé malaékat kapindho lan wiwitané mangsa tundha. Aku mangertèni, lan isih mangkono nganti saiki, yèn rawuhé malaékat iku cocog karo wektu nalika para Protestan nampik pawartané Miller bab malaékat kapisan, lan pethikan ing ngisor iki dadi dhasar rujukanku.

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

“Ing wulan Juni, 1842, Pak Miller maringi seri kuliah kaping kalihipun wonten ing greja Casco Street ing Portland. Kawula ngrumaosi punika dados hak istimewa ingkang ageng sanget saged ndherek kuliah-kuliah punika; awit kawula sampun kasandhung ing rasa kendhat semangat, lan mboten ngrumaosi sampun siyap badhé pepanggihan kaliyan Juruwilujeng kawula. Seri kaping kalih punika ndadosaken geger ing kutha punika langkung ageng tinimbang ingkang kapisan. Kajawi sawetawis pangecualian, manéka denominasi nutup lawanging gréjanipun tumrap Pak Miller. Kathah piwulang saking manéka mimbar ngupados mbabar kalepatan-kalepatan fanatik ingkang dipun tuduhaken dhateng sang pamedhar; nanging wong kathah ingkang kebak pangajeng-ajeng lan kawigatosan sami rawuh ing pasamuwan-pasamuwanipun, lan kathah ing antawisipun mboten saged mlebet ing griya punika. Jemaatipun satata tentrem lan ngatos-atos mirengaken kanthi mirunggan.” Life Sketches, 27.

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

Aku mangertèni yèn panutupan lawang-lawang tumrap pekabarané Miller nandhani wiwitané panampikan marang malaékat kang kapisan, lan selaras karo pangertené Miller ngenani petungan wektu adhedhasar Rabinik/ékuinoks, aku ngira yèn tanggal 22 Maret 1844 nandhani pungkasané taun 1843. Panyajiané Miller ing Portland ing sasi Juni 1842 sajatiné minangka sawijining waymark sing nandhani sawijining panampikan kang saya maju lan ing pungkasané rampung ing tanggal 18 April 1844, nanging ing wektu panyajian-panyajian mau kita durung mangertèni panganggoné Samuel Snow tumrap petungan wektu miturut Karait.

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

Ing presentasi kapisan sing kita wiwiti disunting, aku wiwit sumerep bilih apa sing kacathet ing wektu iku katingal mbantah apa sing sapunika kita wulang. Inggih mbantah lan ugi mboten. Punika namung dados sawijining penekanan tumrap rawuhipun malaékat kaping kalih ingkang saya maju, lan ugi minangka ilustrasi bab pambukak segéling pesen punika kanthi saya maju, kados dene ing sajarahipun Millerit ugi mekaten. Cathetan panjlèntrèhan punika prayogi njawab tiyang-tiyang ingkang kesandhung awit saking pangidentifikasian kita dhateng 19 April 1844 minangka kuciwane Millerit ingkang kapisan lan punapa ingkang sampun dipunwulang ing wekdal kapengker.

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

“Piweling kapisan lan kapindho diparingaké ing taun 1843 lan 1844, lan saiki kita ana ing sangisoré pawarta piweling katelu; nanging katelu piweling iku isih kudu terus diproklamasèkaké. Saiki iki padha wigatiné kaya ing jaman sadurungé, yèn piweling-piweling mau kudu diwedharaké manèh marang wong-wong kang lagi ngupaya kayektèn. Kanthi pena lan swara kita kudu nggemakaké pawarta iku, nuduhaké runtutané, lan panganggoné ramalan-ramalan kang nuntun kita marang piweling malaékat katelu. Ora ana piweling katelu tanpa kang kapisan lan kapindho. Piweling-piweling iki kudu kita aturaké marang donya lumantar terbitan-terbitan lan pawiyatan-pawiyatan, kanthi nuduhaké ing garis sajarah kenabian prekara-prekara kang wis kelakon lan kang bakal kelakon.” Selected Messages, buku 2, 104.

Habakkuk's Two Tables 2 of 95

Kalih Lempengipun Habakuk 2 saking 95

Understanding the Millerite Calendar and the Tarrying Time

Mangertèni Kalender Millerite lan Wektu Tundhaane

In our last presentation, the question arose about how October 22, 1844, can be the tenth day of the seventh month if March 22, 1844, is the first day of the first month. The Millerites in March 1844 misunderstood what they believed to be the end of 1843. After that disappointment, they re-examined the biblical reckoning of time. This is explained in Gerhard Damsteegt's book, Foundations of the Seventh-day Adventist Message and Mission, particularly on pages 89 and 92. When they believed 1843 ended, they reevaluated two components of their time understanding: the change from 1843 to 1844, and the days that mark the beginning and ending of the years, so they could calculate the tenth day of the seventh month.

Ing pawartos pungkasan kita, pitakonan muncul bab carane 22 Oktober 1844 bisa dadi dina kaping sepuluh ing sasi kapitu manawa 22 Maret 1844 iku dina kapisan ing sasi kapisan. Para Millerit ing Maret 1844 salah paham ngenani apa sing padha pracaya minangka pungkasaning taun 1843. Sawisé kuciwa mau, dheweke nliti maneh petungan wektu miturut Kitab Suci. Bab iki diterangake ing buku Gerhard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, mligi ing kaca 89 lan 92. Nalika dheweke pracaya manawa 1843 wis rampung, dheweke nimbang maneh loro unsur ing pamahamane babagan wektu: owah-owahan saka 1843 menyang 1844, lan dina-dina sing nandhani wiwitan lan pungkasaning taun-taun, supaya dheweke bisa ngétung dina kaping sepuluh ing sasi kapitu.

I often emphasize that from March 22nd to October 22nd is seven months. I am not suggesting that this is the Seventh Month Movement, but it is interesting that the Millerites believed March 22nd was significant, and it's a helpful mental marker—seven months later brings you to October 22nd. This is factual.

Aku asring nekanaké yèn saka tanggal 22 Maret nganti 22 Oktober kuwi pitung sasi. Aku ora nyaranaké yèn iki minangka Gerakan Wulan Kapitu, nanging narik kawigatèn yèn para Millerit pracaya yèn tanggal 22 Maret iku wigati, lan iku dadi tenger pikiran sing migunani—pitung sasi sawisé kuwi nuntun kowé menyang tanggal 22 Oktober. Iki minangka kasunyatan.

The disappointment and the tarrying time were not fulfillment's of a time prophecy, but rather the result of a misunderstanding by the Millerites. Their misunderstanding fulfilled the tarrying time and the disappointment; there was no specific prophecy stating that the tarrying time would begin at a certain point. Their belief that 1843 had passed on March 22, 1844, produced the disappointment.

Kuciwa lan mangsa tundha iku dudu panggenapaning sawijining ramalan wektu, nanging malah minangka akibat saka salah pahamé para Millerit. Salah pahamé mau kang nuwuhake panggenapaning mangsa tundha lan kuciwané; ora ana ramalan tartamtu kang mratelakaké yèn mangsa tundha mau bakal diwiwiti ing sawijining titik wektu tartamtu. Kapitadosan yèn taun 1843 wis kliwat ing tanggal 22 Maret 1844 nuwuhake kuciwané.

Damsteegt says:

Damsteegt ngandika:

'Although the Karaite reckoning which indicated the end of the Jewish year at the new moon on April 17, 1844, was favored in the major Millerite periodicals, the majority of believers looked to March 21, 1844 as the time for Christ's return. Outside the Millerite movement March 21 was well known and there was a very general expectation of an entire overthrow of the whole system of Adventism on that date.'

Sanadyan petungan Karaite sing nuduhaké pungkasaning taun Yahudi ing rembulan anyar tanggal 17 April 1844 luwih dipilih ing terbitan-terbitan périodik utama kaum Millerit, akèh-akèhé wong pracaya ngarahaké pangajabé marang tanggal 21 Maret 1844 minangka wektu rawuhipun Kristus. Ing njaban gerakan Millerit, tanggal 21 Maret wis kawentar banget lan ana pangajab umum kang nyebar yèn ing tanggal iku bakal kelakon rubuhipun sakabèhé sistem Adventisme kanthi tuntas.

We read yesterday that Miller was expecting that date. The majority of the Millerites were looking at that date, and even their opponents knew it and were watching for it as proof that the Millerites were false. This was the standard understanding. After it passed, they began to investigate the time prophecies more closely, which led them to October 22, 1844. This provides a point of reference for the question that came up yesterday.

Wingi kita maca bilih Miller ngarep-arep tanggal punika. Kathahing para Millerit sami nggatèkakên tanggal punika, lan malah para lawanipun ugi sami mangertos punika lan sami ngawasi punika minangka bukti bilih para Millerit punika klèru. Punika inggih pangertosan baku. Sasampunipun tanggal punika kaliwat, piyambakipun lajeng miwiti nyelidiki wangsit-wektu punika kanthi langkung teliti, ingkang nuntun dhateng 22 Oktober 1844. Punika maringi satunggaling titik acuan tumrap pitakonan ingkang wungu wingi.

The Tarrying Time and Ellen White’s First Vision

Wektu Tundha lan Sesanti Kapisan Ellen White

Today, I want to spend more time looking at the tarrying time. This is important because we are dealing with Ellen White's first vision, where she says the bright light at the beginning of the path to Heaven was the Midnight Cry, and if you deny that light, you fall off the path to Heaven. I am trying to demonstrate that the Midnight Cry in her vision includes the entire history of the Second Angel's Message.

Dina iki, aku kepéngin ngginakaké wektu luwih akèh kanggo mirsani wektu panundhan. Iki wigati, awit kita lagi ngrembug wahyu Ellen White sing kapisan, ing ngendi dhèwèké ngandika yèn pepadhang padhang ing wiwitaning dalan menyang Swarga iku yaiku Tangisé Tengah Wengi, lan manawa kowé nampik pepadhang iku, kowé bakal tiba saka dalan menyang Swarga. Aku lagi ngupaya mbuktèkaké yèn Tangisé Tengah Wengi ing wahyu dhèwèké iku nyakup sajarah kabèh saka Pesené Malaékat Kapindho.

Personally, I have no problem saying that the Midnight Cry in that vision, which is at the beginning of the path and sheds light all along the way, represents the history of the Millerites from 1840 to 1844. The dynamics of that history must be rightly understood. The fulfillment of the Midnight Cry itself was from August 12th through 17th, when the message was presented at the Exeter Camp Meeting, and then they carried the message for about two months—September and October, two months and five days. Before October 22nd, they were preparing for the Lord's return. This two-month period is the history of the Midnight Cry. However, you cannot understand this period without understanding the steps that led into it. For me, the Midnight Cry is, more specifically, the history of the tarrying time, continuing through October 22, 1844.

Miturut pamanggih kula piyambak, kula boten gadhah prekawis menawi ngandika bilih Panguwuh Tengah Wengi ing sesanti punika, ingkang wonten ing wiwitaning margi lan nyumyakaken pepadhang sadawaning dalan, nggambaraken sajarahipun para Millerit wiwit taun 1840 dumugi 1844. Dinamika saking sajarah punika kedah dipunmangertosi kanthi leres. Kasampurnaning Panguwuh Tengah Wengi piyambak punika dumadi wiwit tanggal 12 Agustus dumugi tanggal 17, nalika piwucal punika dipunaturaken wonten ing Exeter Camp Meeting, lajeng piyambakipun nggawa pesen punika kirang langkung kalih wulan—September lan Oktober, kalih wulan lan gangsal dinten. Saderengipun tanggal 22 Oktober, piyambakipun sami nyawisaken dhiri tumrap rawuhipun Gusti. Mangsa kalih wulan punika inggih punika sajarahipun Panguwuh Tengah Wengi. Nanging, panjenengan boten saged mangertosi mangsa punika tanpa mangertosi langkah-langkah ingkang nuntun mlebet ing ngriku. Kangge kula, Panguwuh Tengah Wengi punika, kanthi langkung mligi, inggih punika sajarahipun wekdal tundha, ingkang lumajeng dumugi tanggal 22 Oktober 1844.

Locating the Three Angels’ Messages

Nemokake Pesené Tiga Malaékat

Here is the history of 1840 to 1844. There are several passages in the Spirit of Prophecy where Sister White tells us we need to know where to locate the messages. When you begin to locate the messages, you realize that all the messages arrive at a certain point in time and are thereafter empowered.

Mangkene sajarah taun 1840 nganti 1844. Ana sawetara pethikan ing Roh Wewadon Nabi kang ing kono Suster White ngandhani kita yèn kita perlu mangertèni ing ngendi pesen-pesen iku kudu dipapanake. Nalika panjenengan wiwit mapanake pesen-pesen iku, panjenengan bakal sadhar yèn kabèh pesen tekan ing sawijining titik wektu tartamtu lan sawisé iku banjur diparingi kakuwatan.

The First Angel arrives in 1798 at the Time of the End, when the Book of Daniel is unsealed and there is an increase of knowledge. The First Angel's Message is empowered on August 11, 1840, when the year-day principle is confirmed for the whole world, bringing down the Angel of Revelation 10, which symbolizes the empowerment of the First Angel's Message.

Malaékat Kaping Pisan rawuh ing taun 1798 ing Wektu Pungkasan, nalika Kitab Daniel dibukak segelé lan ana panambahan kawruh. Pesené Malaékat Kaping Pisan diparingi kakuwatan ing tanggal 11 Agustus 1840, nalika asas setaun-sedina dikukuhaké kanggo jagad kabèh, kanthi ngeturunakè Malaékat saka Wahyu 10, sing nglambangaké pangukuhan kakuwatan tumrap Pesené Malaékat Kaping Pisan.

The Second Angel arrives in June of 1842. We read yesterday that in June of 1842, Mr. Miller gave his second course of presentations at the Casco Street church. With few exceptions, the Protestant churches closed their doors. So, in June of 1842, the Second Angel's Message arrives, because when a Protestant church closes its door against the First Angel's Message, it becomes part of Babylon. The Second Angel's Message is a call out of Babylon. It is progressive.

Malaékat Kapindho rawuh ing sasi Juni taun 1842. Kita waca wingi bilih ing Juni taun 1842, Pak Miller maringi seri presentasinipun ingkang kaping kalih wonten ing gréja Casco Street. Kanthi namung sawatara pangecualian, gréja-gréja Protestan nutup lawangé. Mangkono, ing Juni taun 1842, Pesening Malaékat Kapindho rawuh, awit nalika sawijining gréja Protestan nutup lawangé nglawan Pesening Malaékat Kapisan, gréja punika dados pérangan saking Babil. Pesening Malaékat Kapindho punika sawijining panggilan metu saking Babil. Pesen punika lumampah maju kanthi bertahap.

Sister White tells us that even though the Protestants began to close their doors in June of 1842, the call out of Babylon—the content of the Second Angel's Message—did not actually begin until the Summer of 1844.

Mbak White nyariosaken dhateng kita bilih sanadyan para Protestan wiwit nutup lawang-lawangé ing wulan Juni taun 1842, panggilan supaya metu saka Babilon—isi saka Pesening Malaékat Kapindho—satemene durung wiwit nganti mangsa panas taun 1844.

The Second Angel's Message arrives in June of 1842 and is empowered with the message of the Midnight Cry, August 12th–17th, 1844, at the Exeter Camp Meeting.

Piwulangé Malaékat Kapindho tekan ing wulan Juni taun 1842 lan diparingi kakuwatan déning piwulang Bab Panguwuh Tengah Wengi, tanggal 12–17 Agustus 1844, ing Pakempalan Kémah Exeter.

The Third Angel arrives on October 22, 1844, because on that day the way into the Most Holy Place is opened, where men can understand that Christ is now the High Priest in the Most Holy Place. There, the ark of the covenant is recognized, and in the ark are the Ten Commandments. When Sister White was taken into the Most Holy Place and looked at the Ten Commandments, she saw that the Sabbath Commandment shone above the others, marking the significance of the Sabbath in the Third Angel's Message. It will be a test over Sabbath or Sunday. On October 22, 1844, the content of the Third Angel's Message arrives.

Malaékat Katelu rawuh ing tanggal 22 Oktober 1844, awit ing dina iku dalan mlebu menyang Papan Kang Mahasuci kabukak, ing kono manungsa bisa mangertèni yèn Kristus saiki iku Imam Agung ing Papan Kang Mahasuci. Ing kono, pethining prejanjian iku kawruhan, lan ana ing sajroning pethi iku Sapuluh Préntah. Nalika Dhik White kapundhut mlebet menyang Papan Kang Mahasuci lan mirsani Sapuluh Préntah, piyambakipun mirsani yèn Préntah Sabat madhangi ngungkuli liyané, minangka tenger wigatiné Sabat ana ing Pesen Malaékat Katelu. Iku bakal dadi sawijining pacoban bab Sabat utawa Minggu. Ing tanggal 22 Oktober 1844, isining Pesen Malaékat Katelu rawuh.

One characteristic of all three messages is that when the First Angel's Message arrived in 1798, no one understood it. The Lord raised up William Miller to be the messenger of the First Angel, but it was not until 1818—twenty years later—that Miller began to understand the message. The message arrives, but it takes time before God's people recognize it, and then it is empowered.

Salah satunggaling ciri saka katelu pesen punika inggih menika bilih nalika Pesening Malaékat Kaping Sepisan rawuh ing taun 1798, boten wonten satunggal tiyang kemawon ingkang mangertos punika. Gusti ngangkat William Miller dados utusaning Malaékat Kaping Sepisan, nanging dèrèng dumugi taun 1818—rong puluh taun sasampunipun—Miller wiwit mangertos pesen punika. Pesen punika rawuh, nanging mbetahaken wekdal sadèrèngipun umat Allah ngakeni punika, lajeng punika dipunparingi kakiyatan.

The Second Angel's Message arrives in June of 1842, but no Millerites in 1842 began calling the Protestant churches Babylon. They did not recognize it yet. It was not until the Summer of 1844 that they began to recognize it and call people out of the churches. The message arrives, then it is understood, and then it is empowered.

Pesen Malaékat Kapindho rawuh ing wulan Juni 1842, nanging ora ana golongan Millerit ing taun 1842 sing wiwit nyebut gréja-gréja Protestan minangka Babil. Wong-wong mau durung ngenali bab iku nalika semana. Mung nalika mangsa panas taun 1844 wong-wong mau wiwit ngenali bab iku lan nimbali wong-wong supaya metu saka gréja-gréja. Pesen iku rawuh, banjur dimangertèni, lan banjur diparingi kakuwatan.

On October 22, 1844, when Hiram Edson had his vision of Christ moving from the Holy Place to the Most Holy Place, they received some light on Christ's change of ministration. But on October 23, 1844, Hiram Edson was not prepared to write an article or preach a sermon about Sunday being the mark of the beast. They did not understand the Third Angel's Message until after that time period.

Ing tanggal 22 Oktober 1844, nalika Hiram Edson nampi sesanti babagan Kristus pindhah saka Papan Suci menyang Papan Mahasuci, wong-wong mau nampi sawatara pepadhang ngenani owah-owahan paladosan Kristus. Nanging ing tanggal 23 Oktober 1844, Hiram Edson durung siyap kanggo nulis sawijining artikel utawa martakaké sawijining khotbah bab dina Minggu minangka tandha kéwan galak. Wong-wong mau durung mangertèni Piwelingé Malaékat Katelu nganti sawisé mangsa wektu iku.

The Third Angel's Message is empowered, as Seventh-day Adventists know, when the Fourth Angel of Revelation 18 joins it. For those watching this on LiveStreaming or later on DVDs, you may want to argue about the timing of the Fourth Angel joining the Third on September 11, 2001. At this point, we are not making any arguments about that, but we are not denying it either: The Fourth Angel joins the Third Angel with the Twin Towers coming down, and this is where the Third Angel's Message is empowered.

Pawarta Malaekat Katelu diparingi kakuwatan, kaya dene para Advent Hari Ketujuh mangertosi, nalika Malaekat Papat saking Wahyu 18 gabung kaliyanipun. Kangge para ingkang nyemak punika lumantar LiveStreaming utawi salajengipun lumantar DVD, panjenengan saged kersa mbantah bab wekdalipun Malaekat Papat gabung kaliyan Malaekat Katelu ing tanggal 11 September 2001. Ing wekdal punika, kita boten ngaturaken bantahan punapa-punapa ngenani prakawis punika, nanging kita ugi boten nyelaki punika: Malaekat Papat gabung kaliyan Malaekat Katelu kanthi rubuhipun Menara Kembar, lan punika inggih papanipun Pawarta Malaekat Katelu diparingi kakuwatan.

All three Angels' Messages have these characteristics: they arrive, are understood, and then are empowered.

Katelu Pesening Malaékat mau nduwèni sipat-sipat iki: pesen-pesen mau rawuh, dimangertèni, banjur diparingi kakuwatan.

The Two Door Closings and Temple Cleansings

Rong Panutupan Lawang lan Pangresikan Bait Suci

In June of 1842, a door began to close, marked by the Protestant churches closing their doors against the First Angel's Message. At the beginning of this history, we see a door closing, and at the end of this history—the history of the Second Angel—the door closes again, the door into the Most Holy Place, the door in the parable of the Ten Virgins.

Ing wulan Juni taun 1842, ana lawang wiwit katutup, ditandhai déning gréja-gréja Protestan sing nutup lawangé marang Pesen Malaékat Kawitan. Ing wiwitaning sajarah iki, kita nyumurupi sawijining lawang katutup, lan ing pungkasaning sajarah iki—sajarah Malaékat Kapindho—lawang iku katutup manèh, yaiku lawang mlebu menyang Papan Mahasuci, lawang kang kasebut ing pasemon Bab Sepuluh Prawan.

These two door closings are important to mark, especially if you are going to deal with the two temple cleansings. Christ cleansed the temple twice when He was on Earth, and Sister White tells us there will be two temple cleansings at the end of the world, as there were in the time of the Millerites. The temple cleansings in the Millerite time can be marked at the closing of the door in June 1842—the first door of the temple, Protestantism—and at the second temple cleansing, when the Millerites' temple cleansing is finished.

Panutupan lawang loro iki wigati kanggo diwènèhi tenger, mligi manawa panjenengan arep mbahas loro panyucèn Padaleman Suci. Kristus nyucèkaké Padaleman Suci kaping pindho nalika Panjenengané ana ing bumi, lan Sister White nyariosaken dhateng kita bilih ing pungkasaning jagad bakal ana loro panyucèn Padaleman Suci, kados dene ing jaman para Millerit. Panyucèn-panyucèn Padaleman Suci ing jaman Millerit saged dipunwènèhi tenger nalika panutupan lawang ing wulan Juni 1842—lawang kapisan saking Padaleman Suci, yaiku Protestanisme—lan ing panyucèn Padaleman Suci ingkang kaping kalih, nalika panyucèn Padaleman Suci para Millerit sampun rampung.

We are going to look at the tarrying time. In this history of the Second Angel, the tarrying time comes in at March 22, 1844, and is bookended by two temple cleansings. That is the Second Angel's Message.

Kita badhé nyawang wekdal tundhanipun. Ing sajarah Malaékat Kapindho punika, wekdal tundha punika dumugi ing tanggal 22 Maret 1844, lan dipunapit déning kalih panyucekan Padaleman. Punika pesenipun Malaékat Kapindho.

This is also the story of Gideon. There were two cleansings in the story of Gideon, which is one of the symbols of the two temple cleansings and the Second Angel's Message.

Iki uga cariyosipun Gideon. Ing cariyosipun Gideon wonten kalih panyucekan, ingkang dados salah satunggaling pralambang saking kalih panyucekan Padaleman Suci lan Piwelinge Malaékat Kaping Kalih.

The Tarrying Time and the Midnight Cry in Prophecy

Wektu Anggone Nentèni lan Pambengok Ing Tengahing Wengi ing Ramalan

Let us begin our study with a quote from Spiritual Gifts, volume 1, pages 195–196. We are looking at the tarrying time to understand its connection with the Midnight Cry, because we do not want to reject the light of the Midnight Cry; if we do, we fall off the path to the wicked world below.

Sumangga kita miwiti panaliten kita kanthi satunggaling kutipan saking Spiritual Gifts, jilid 1, kaca 195–196. Kita sami nyemak bab wekdal ngentosi punika supados mangertos sesambetanipun kaliyan Midnigth Cry, awit kita boten kepéngin nampik pepadhang saking Midnigth Cry; manawi kita nindakaken mekaten, kita badhé tiba saking margi tumuju dhateng donya duraka ing ngandhap.

Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message,"—Now, she just quoted Revelation 18:4, "Come out of her, my people, . . . ." And she says, "This message seemed to be an addition to the third [Angel's] message and joined it, as the midnight cry joined the second angel's message in 1844."

Para malaékat padha diutus kanggo mitulungi malaékat kang kuwasa saka swarga, lan aku krungu swara-swara kang kaya muni ana ing ngendi-endi, “Padha metua saka ing dheweke, he umat-Ku, supaya kowé aja nganti melu nampa bagéan ing dosa-dosané, lan supaya kowé aja nganti kataman pageblug-pageblugé; awit dosa-dosané wis tekan ing swarga, lan Gusti Allah wis kèlingan marang pialané. Pesen iki katingal kaya minangka tambahan marang pesen katelu,”—Saiki, dheweke nembé ngutip Wahyu 18:4, “Padha metua saka ing dheweke, he umat-Ku, . . . .” Lan dheweke ngandika, “Pesen iki katingal kaya minangka tambahan marang pesen [Malaékat] katelu lan nyawiji karo iku, kaya pamecut ing tengah wengi nyawiji karo pesen malaékat kapindho ing taun 1844.”

The Second Angel's Message arrives in June of 1842, and the Midnight Cry joins it in August of 1844. This outpouring of the Spirit upon this message—the call out of Babylon—is the history Sister White uses to describe the history of September 11, 2001, when the Third Angel's Message is joined by the Fourth Angel. The Fourth Angel is when the Mighty Angel of Revelation 18 descends.

Piwelinging Malaékat Kapindho rawuh ing wulan Juni 1842, lan Pambengoking Tengah Wengi gandhèng karo iku ing Agustus 1844. Panyiraman Roh marang piweling iki—telpon supaya metu saka Babil—iku sajarah kang dipigunakaké déning Sister White kanggo njlèntrèhaké sajarah 11 September 2001, nalika Piwelinging Malaékat Katelu digandhèngaké karo Malaékat Kapapat. Malaékat Kapapat iku nalika Malaékat Kuat ing Wahyu 18 tumedhak.

"This message seemed to be an addition to the third message and joined it, as the midnight cry joined the second angel's message in 1844. The glory of God rested upon the patient, waiting saints,"—Who did the glory of God rest upon? The patient—what? Waiting. The patient, waiting saints. Okay? The waiting saints; because, we are in the history now where prophecy says, "Blessed is he who waiteth, and cometh to the 1335. Though the vision tarry, wait for it." The people who are going to receive the outpouring of the Holy Spirit are the waiting saints.

“Piwulang iki katingal minangka tambahan tumrap piwulang katelu lan nyawiji karo piwulang iku, kaya pasambating tengah wengi nyawiji karo piwulangé malaékat kapindho ing taun 1844. Kamulyaning Allah tumetep ana ing para suci kang sabar lan ngentosi,”—Kamulyaning Allah tumetep ana ing sapa? Ing wong-wong kang sabar—apa? Ngentosi. Para suci kang sabar lan ngentosi. Inggih? Para suci kang ngentosi; awit kita sapunika wonten ing sajarah ing ngendi pamedhar wangsit ngandika, “Rahayu wong kang ngentosi lan tekan ing 1335. Sanadyan wahyu iku kaya-kaya lami, entenana.” Umat kang badhé nampi pencuran Roh Suci punika para suci kang ngentosi.

"The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God's people to come out of her; that they might escape her fearful doom."—Of course, this is in our day and age; but, the waiting saints in our day and age are prefigured by the waiting saints in the Millerite History which we are looking at.

“Kamulyaning Allah tumindak ing dhuwure para suci kang sabar lan nunggu, lan kanthi tanpa wedi padha maringi pepeling pungkasan kang khidmat, ngumumaké rubuhipun Babil, sarta nyeluk umaté Allah supaya padha metu saka ing kono; supaya padha uwal saka paukumané kang nggegirisi.”—Mesthi waé, iki kelakon ing jaman kita saiki; nanging para suci kang nunggu ing jaman kita saiki wis dipralambangaké déning para suci kang nunggu ing sajarah Millerit kang lagi kita pirsani.

"The light that was shed upon the waiting ones penetrated everywhere, and those who had any light in the churches, who had not heard and rejected the three messages, answered to the call, and left the fallen churches."—This is the "Come out of her, my people!" This is talking about those that come out of the churches of Babylon in our day and age once The Sunday Law arrives in the United States. They are the fallen churches, the churches of Babylon.

“Padhang kang dipancaraké marang wong-wong sing ngentèni iku nembus ing saindenging panggonan, lan wong-wong sing nduwèni padhang sathithik ana ing pasamuwan-pasamuwan, sing durung krungu lan durung nampik telung piwulang iku, padha nanggapi panggilan mau, lan banjur ninggalaké pasamuwan-pasamuwan kang wus tiba.”—Iki yaiku “Metua saka ing kono, he umat-Ku!” Iki lagi ngrembug bab wong-wong sing metu saka pasamuwan-pasamuwan Babil ing jaman kita iki sawisé Hukum Minggu tekan ing Amérika Sarékat. Yaiku pasamuwan-pasamuwan kang wus tiba, yaiku pasamuwan-pasamuwan Babil.

"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death."—Now she is saying that there are people in the Protestant churches today that have come to the age of accountability since October 22, 1844; and, this is so. The people in the Protestant churches today were not alive when the Third Angel's Message arrived in Millerite History. They are not held accountable to the rejection that the Protestant churches did in their time period, and this is a key point to take note of if you ever study how the history of Christ illustrates the end of the world; because, technically, prophetically Jerusalem could have, should have been destroyed in AD34.

“Akeh wong wus tekan ing yuswa tanggung jawab wiwit pesen-pesen iki kaparingake, lan pepadhang madhangi wong-wong mau, lan padha kaparingan hak istimewa kanggo milih urip utawa pati.”—Saiki dheweke ngandika manawa ana wong-wong ing gréja-gréja Protestan jaman saiki sing wus tekan ing yuswa tanggung jawab wiwit tanggal 22 Oktober 1844; lan, iku pancen mangkono. Wong-wong ing gréja-gréja Protestan jaman saiki durung urip nalika Pesen Malaékat Katelu rawuh ing Sajarah Millerit. Wong-wong mau ora kaanggep tanggung jawab tumrap panolakan sing ditindakake gréja-gréja Protestan ing mangsa wekdalé dhewe, lan iki minangka sawijining titik pokok kang kudu digatekaké manawa kowé tau nyinaoni kepriyé sajarah Kristus nggambaraké pungkasaning jagad; amarga, kanthi teknis, kanthi profetis Yérusalèm bisa waé, lan kuduné, wis kasirnakaké ing taun 34 M.

There were 490 years of probationary time cut off for the Jews out of the 2300 years marked in Daniel 8 and Daniel 9. Those 490 years ended in AD 34 with the stoning of Stephen. At that point, Jerusalem, prophetically, was to be destroyed, but it was not destroyed until 70. In The Great Controversy, Sister White says the same thing about that history. She says there were children and others who had not heard the message of Christ and the disciples before 34, and God in His mercy gave them time to be confronted with the message before the destruction of Jerusalem. She identifies, as does Christ, the destruction of Jerusalem as illustrating the end of the world.

Ana 490 taun mangsa pacoban kang dipunpenggal tumrap wong Yahudi saking 2300 taun kang katandhani ing Daniel 8 lan Daniel 9. Patang atus sangang puluh taun punika pungkasanipun wonten ing taun 34 Masehi kanthi rajamipun Stefanus. Ing titik punika, Yerusalem, miturut pralambang kenabian, kedah dipunrusak, nanging kutha punika boten dipunrusak ngantos taun 70. Ing *The Great Controversy*, Sister White ngendika bab sejarah punika kanthi makna ingkang sami. Panjenenganipun ngendika bilih wonten lare-lare lan sanès-sanèsipun ingkang dereng mireng pesenipun Kristus lan para sakabat sadèrèngipun taun 34, lan Gusti Allah, ing sih-rahmatipun, paring wekdal dhateng piyambakipun supados kapethuk kaliyan pesen punika sadèrèngipun karusakanipun Yerusalem. Panjenenganipun netepaken, kados dene Kristus ugi netepaken, bilih karusakanipun Yerusalem punika nggambaraken pungkasaning jagad.

That history prefigures the very history she is speaking about. When The Sunday Law comes to the United States and the message finally goes to the fallen churches, God's children now in Babylon will not be held accountable for the rejection their churches or ancestors made in the 19th Century.

Sajarah iku nglambangaké luwih dhisik sajarah sing lagi dipangandikakaké déning dheweke. Nalika Undhang-Undhang Minggu teka ing Amerika Sarékat lan pekabaran iku pungkasané tumuju marang gréja-gréja sing tiba, para putrané Gusti Allah sing saiki ana ing Babil ora bakal kaanggep tanggung jawab awit saka panolakan sing wis ditindakaké déning gréja-gréjané utawa para leluhuré ing abad kaping-19.

"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death. Some chose life, and took their stand with those looking for their Lord, and keeping all his commandments. The third message was to do its work; all were to be tested upon it, and the precious ones were to be called out from the religious bodies. A compelling power moves the honest, while the manifestation of the power of God holds in fear and restraint relatives and friends, and they dare not, neither have they power to, hinder those who feel the work of the Spirit of God upon them. The last call is carried even to the poor slaves, and the pious among them, with humble expressions, pour forth their songs of extravagant joy at the prospect of their happy deliverance, and their masters cannot check them; for a fear and astonishment keep them silent. Mighty miracles are wrought, the sick are healed, and signs and wonders follow the believers. God is in the work, and every saint, fearless of consequences, follows the convictions of his own conscience, and unites with those who are keeping all the commandments of God; and they sound abroad the third message with power. I saw that the third message would close with power and strength far exceeding the midnight cry."

Akeh wong wis tekan umur tanggung jawab wiwit pawartos-pawartos iki wis kaparingaké, lan pepadhang madhangi wong-wong mau, lan wong-wong mau oleh hak istimewa kanggo milih urip utawa pati. Sawenèh milih urip, lan ngadeg bebarengan karo wong-wong kang ngentèni Gustiné, lan netepi sakabèhé préntah-préntahé. Pawartos katelu iku kudu nindakaké pakaryané; kabèh wong kudu diuji déning pawartos iku, lan wong-wong aji kudu katimbalak metu saka badan-badan agama. Ana kakuwatan kang meksa kang nggerakaké wong-wong kang jujur, déné panampakaning kakuwatané Allah njalari para sanak-sedulur lan para kanca katemenan wedhi lan katetepi, saéngga padha ora wani, lan uga ora kuwasa, ngalangi wong-wong kang ngrasa yèn pakaryaning Rohé Allah tumindak ana ing dhiriné. Panggilan kang pungkasan kababar tekan para batur-tukon kang mlarat, lan wong-wong kang saleh ana ing antarané, kanthi ungkapan kang andhap asor, ngluberaké kidung-kidunging kabungahan kang tanpa upama amarga ngarep-arep marang kabebasané kang kabegjan; lan para bendharané ora bisa nyegah wong-wong mau; amarga rasa wedi lan kaéraman njalari padha meneng. Kaelokan-kaelokan gedhé katindakaké, wong-wong lara diwarasaké, lan pratandha-pratandha lan mukjijat-mukjijat ngetutaké para pracaya. Allah ana ing sajroning pakaryan iku, lan saben wong suci, tanpa wedi marang akibaté, manut marang keyakinaning ati-nuraniné dhéwé, lan manunggal karo wong-wong kang netepi sakabèhé préntah-préntahé Allah; lan padha ngumandhangaké pawartos katelu kanthi kakuwatan. Aku weruh yèn pawartos katelu bakal rampung kanthi kakuwatan lan kasektèn kang ngluwihi adoh panguwuh ing tengah wengi.

In these two paragraphs, this is the second time she has compared our history at The Sunday Law at the end of the world with the history of the Midnight Cry. The first time, she says the Mighty Angel of Revelation 18 joins the Third Angel as the Midnight Cry joined the Second Angel. Even though she is addressing the history of The Sunday Law crisis, she is clearly using the history of the Second Angel as a point of reference. They are parallel histories.

Ing rong paragraf iki, iki wis kaping pindho dheweke mbandhingaké sejarah kita ing wektu Undhang-Undhang Minggu ing pungkasaning jagad karo sejarah Panguwuh Tengah Wengi. Ing kaping pisanan, dheweke ngandika bilih Malaékat Perkasa ing Wahyu 18 nggabung karo Malaékat Katelu kaya dene Panguwuh Tengah Wengi nggabung karo Malaékat Kapindho. Sanadyan dheweke lagi ngrembug sejarah krisis Undhang-Undhang Minggu, cetha bilih dheweke kanthi gamblang migunakaké sejarah Malaékat Kapindho minangka titik acuan. Iku loro sejarah sing sejajar.

"Servants of God, endowed with power from on high, with their faces lighted up, and shining with holy consecration, went forth fulfilling their work, and proclaiming the message from heaven. Souls that were scattered all through the religious bodies answered to the call, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction."

Para abdiné Allah, kaparingan kakuwatan saka ing dhuwur, kanthi pasuryané padhang sumunar, lan mencorong déning kasucèn suci, padha maju nindakaké pakaryané, lan martakaké warta saka swarga. Jiwa-jiwa sing sumebar ing sakabehing badan-badan agama padha mangsuli panggilan iku, lan wong-wong aji padha enggal digawa metu saka gréja-gréja sing wis katamtokaké kanggo karusakan, kaya Lot digawa metu kanthi kesusu saka Sodom sadurungé karusakané.

When it comes to the call out of Babylon, whether at the end of the world or in the Second Angel's Message, Lot is a symbol of that history and the destruction of Sodom.

Nalika ngenani panggilan metu saka Babil, manawa ing pungkasaning donya utawa ing Pesené Malaékat Kapindho, Lot iku minangka pralambang sajarah mau lan karusakaning Sodom.

If you understand Daniel 11 correctly, in verse 41 the King of the North enters the glorious land and many are overthrown, but "these shall escape his hand, even Edom, Moab, and the chief of the children of Ammon." Moab and Ammon are the children of Lot's two daughters. Lot's family represents those who escape the hand of the papacy at The Sunday Law crisis.

Manawa panjenengan mangertos Daniel 11 kanthi leres, ing ayat 41 Sang Raja Lor lumebet ing tanah kang mulya lan akeh wong katumpes, nanging "iki bakal uwal saka tangane, yaiku Edom, Moab, lan para utama saka bani Amon." Moab lan Amon punika anak-anakipun putri loro Lot. Kulawarganipun Lot nggambaraken tiyang-tiyang ingkang uwal saka tanganing kapausan nalika krisis Undhang-Undhang Minggu.

Sister White uses this symbolism. The fallen churches are represented by Lot, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction. God's people were fitted up and strengthened by the excellent glory which fell upon them in rich abundance, preparing them to endure the hour of temptation. A multitude of voices were heard everywhere, saying, "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus."

Suster White migunakaké pralambang iki. Pasamuwan-pasamuwan sing wus tiba dipralambangaké déning Lot, lan wong-wong sing aji kaesak metu saka pasamuwan-pasamuwan sing katemtokaké kanggo karusakan, kaya déné Lot kaesak metu saka Sodom sadurungé karusakané. Umaté Allah kasampurnakaké lan dikuwataké déning kamulyan kang linuhung banget sing tumiba ing dhuwuré kanthi kaluberan kang sugih, nyawisaké wong-wong mau supaya bisa tahan ngadhepi wektu panggodha. Swara akèh krungu ana ing endi-endi, matur, "Iki kasabarané para suci; iki wong-wong sing netepi dhawuh-dhawuhé Allah, lan pracayané Gusti Yésus."

While she is talking about the call out of Babylon at the end of the world, she uses the history of the Second Angel's Message in the Millerite time period to describe that call. The Second Angel's Message is a call out of Babylon, and this history typifies the history of The Sunday Law crisis.

Nalika piyambakipun ngrembag bab panggilan metu saka Babil ing wekasaning jagad, piyambakipun ngginakaken sajarah Pesen Malaékat Kapindho ing mangsa Millerite kanggo njlentrehaken panggilan punika. Pesen Malaékat Kapindho punika minangka panggilan metu saka Babil, lan sajarah punika dados pralambang tumrap sajarah krisis Undhang-undhang Minggu.

One of the biblical references Ellen White uses to describe this history is the story of Sodom and Gomorrah. We will read from Genesis 19:1-11, which is part of the story of Lot.

Salah siji saka rujukan Alkitab kang dienggo déning Ellen White kanggo njlèntrèhaké sajarah iki yaiku carita bab Sodom lan Gomora. Kita bakal maos saka Purwaning Dumadi 19:1–11, kang minangka pérangan saka carita bab Lot.

And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. And Lot went out at the door unto them, and shut the door after him, And said, I pray you, brethren, do not so wickedly. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. But the men put forth their hand, and pulled Lot into the house to them, and shut the door. And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.

Banjur ing wayah surup ana malaékat loro teka ing Sodom; dene Lot lenggah ana ing gapura Sodom. Bareng Lot weruh wong-wong mau, banjur ngadeg methukaké wong-wong mau, sarta sujud kanthi rai tumungkul ing lemah. Pangandikané, “Lah sapunika, para gusti kawula, mugi kersa singgah ing dalemipun abdi Paduka, nginepa ing wengi punika, sarta wisuh sikil Paduka; benjing enjing Paduka saged tangi énjing lan nerusaké lampah Paduka.” Nanging wangsulané, “Ora; awit aku bakal nginep ing dalan wengi iki.” Nanging Lot meksa banget marang wong-wong mau; mula banjur padha mèlu mlebet karo dhèwèké lan lumebet ing omahé. Banjur Lot damel pésta kanggo wong-wong mau, sarta manggang roti tanpa ragi, lan wong-wong mau padha dhahar. Nanging sadurungé padha tilem, wong-wong lanang saka kutha iku, yaiku wong-wong lanang ing Sodom, ngubengi omah iku saka sakubengé, becik sing tuwa becik sing enom, iya sakèhé rakyat saka saben pojok. Banjur padha nyeluk marang Lot lan kandha marang dhèwèké, “Wong-wong sing teka marani kowé ing wengi iki ana ing endi? Gawanen metu marang aku, supaya aku padha wanuh marang wong-wong mau.” Banjur Lot metu marani wong-wong mau ing lawang, sarta nutup lawang ana ing wingkingé. Pangandikané, “Dhuh, para sadulur, kawula nyuwun, aja tumindak ala mangkono. Lah sapunika, kawula kagungan anak wadon loro, kang durung naté wanuh karo wong lanang; mugi kersa kawula aturaké metu marang kowé, lan tumindakna marang wong-wong mau miturut apa kang becik ana ing paningalmu; nanging marang wong-wong lanang iki aja pisan-pisan nindakaké apa-apa, awit mulané wong-wong iki padha teka ana ing sangisoring ayom gendheng kawula.” Nanging wangsulané, “Mundur!” Banjur padha kandha manèh, “Wong siji iki teka mung numpang manggon, kok arep dadi hakim! Saiki aku bakal nindakaké marang kowé luwih ala tinimbang marang wong-wong mau.” Banjur wong-wong mau nyurung banget marang wong iku, yaiku Lot, lan padha nyedhak arep ngrusak lawang. Nanging wong-wong mau nguluri tangané, narik Lot mlebu menyang omah marani wong-wong mau, sarta nutup lawang. Banjur wong-wong lanang kang ana ing lawang omah iku padha dipungebugi wuta, becik sing cilik becik sing gedhé, nganti padha kesel golèk lawang.

Progressive Testing and the Tarrying Time

Panggujian Sing Maju Alon-alon lan Wektu Kanggo Entèni

Sister White talks about a progressive testing process in the time of Christ and in the time of the Millerites, illustrating a progressive testing process for us. In Early Writings, page 259, she says:

Suster White ngandharake ngenani sawijining proses panggodhogan sing lumaku kanthi maju ing jaman Kristus lan ing jaman para Millerit, minangka sawijining gambaran proses panggodhogan sing maju tumrap kita. Ing Early Writings, kaca 259, dheweke ngandika:

"Those who would not receive the message of John the Baptist could not be benefitted by the teachings of Jesus, neither could they be benefitted by the ministration of Christ in the Sanctuary above." She then says, "Those that did not receive the First Angel's Message could not be benefitted by the Second Angel's Message, neither could they be benefitted by the Midnight Cry."

"Wong-wong kang ora gelem nampani piwulangé Yohanes Pembaptis ora bisa nampa paédah saka piwulangé Gusti Yesus, mangkono uga ora bisa nampa paédah saka pakaryané Kristus ana ing Padaleman Suci ing swarga." Banjur panjenengané ngandika, "Wong-wong kang ora nampani Pesené Malaékat Kang Kapisan ora bisa nampa paédah saka Pesené Malaékat Kang Kapindho, mangkono uga ora bisa nampa paédah saka Panguwuh Tengah Wengi."

In that passage in Early Writings, 259, when the door is closed in the time of Christ, the Jews are in perfect darkness, blindness.

Ing pethikan mau ing Early Writings, 259, nalika lawang katutup ing mangsané Kristus, para wong Yahudi ana ing pepeteng lan kabotèn sing sampurna.

The Millerite history of the Second Angel is the history of Lot. The two angels come to town (June 1842), the Second Angel's Message arrives, and Lot has them tarry for the night (the Tarrying Time). There is a judgment, and then a door closes (October 22, 1844).

Sajarah Millerite tumrap Malaékat Kapindho iku sajarahé Lot. Loro malaékat rawuh ing kutha (Juni 1842), Pesen Malaékat Kapindho teka, lan Lot ndadèkaké wong-wong mau nginep sawengi (Masa Nundha). Ana pangadilan, banjur ana lawang kang katutup (22 Oktober 1844).

We will look at another biblical history where a tarrying time lines up with the Millerite History before pulling this together.

Kita badhé nyawang sajarah Kitab Suci sanès ing pundi wonten wekdal tundha ingkang sajajar kaliyan Sajarah Millerit, sadèrèngipun ngrangkep sedaya punika dados satunggal.

Moses, the Sanctuary, and the Tarrying Time

Musa, Padaleman Suci, lan Wektu Panantènan

The next history is Moses receiving instructions on building the sanctuary and the Law.

Sajarah sabanjuré yaiku Musa nampa piwulang babagan pambangunan pasucèn lan Angger-anggering Toret.

"Upon the seventh day, which was the Sabbath, Moses was called up into the cloud. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire. 'And Moses went into the midst of the cloud, and gat him up into the mount; and Moses was in the mount forty days and forty nights." Patriarchs and Prophets, 313, 314.

Ing dina kapitu, yaiku dina Sabat, Musa katimbalan munggah menyang mega. Mega kang kandel iku kabuka ana ing sangarepé sakèhé Israel, lan kamulyané Pangéran mancar kaya geni kang nguntal. “Lan Musa lumebu ing satengahing mega, lan munggah menyang gunung; lan Musa ana ing gunung patang puluh dina lan patang puluh bengi.” Patriarchs and Prophets, 313, 314.

The forty days' tarry in the mount did not include the six days of preparation.

Patang puluh dina anggoné ngentèni ing gunung iku ora kalebu enem dina panyawisan.

During this history, Moses spent 46 days receiving instructions on building the temple, paralleling the 46 years from 1798 to 1844 when the Lord raised up the Millerite temple, and the 46 years of Herod's reconstruction of the temple noted in John 2:20, as well as the 46 chromosomes of the human temple. During the six days, Joshua was with Moses, and together they ate manna and drank from the brook that descended out of the mount. Joshua did not enter the cloud with Moses but remained outside, eating and drinking daily while awaiting Moses' return, while Moses fasted during the forty days.

Sajroning sajarah iki, Musa nglampahi 46 dina nampani pitedah-pitedah bab pambangunan Padaleman Suci, kang sajajar karo 46 taun wiwit 1798 nganti 1844 nalika Gusti ngadegaké padaleman Millerit, lan karo 46 taun rekonstruksi Padaleman Suci déning Hérodès kaya kacathet ing Yokanan 2:20, uga karo 46 kromosom saka padaleman manungsa. Sajroning nem dina iku, Yusak ana bebarengan karo Musa, lan bebarengan padha mangan manna sarta ngombé saka kali cilik kang tumurun saka gunung. Yusak ora mlebu ing méga bebarengan karo Musa, nanging tetep ana ing njaban, saben dina mangan lan ngombé nalika ngentèni balining Musa, déné Musa pasa sajroning patang puluh dina.

During his stay in the mount, Moses received directions for building a sanctuary in which the divine presence would be specially manifested. 'Let them make Me a sanctuary; that I may dwell among them' (Exodus 25:8), was the command of God.

Sajeroning anggoné ana ing gunung, Musa nampi pituduh-pituduh kanggo ngedegaké sawijining papan suci, ing kono ngarsané Ilahi bakal katitahaké kanthi mirunggan. “Lan padha gawéa marang Aku papan suci, supaya Aku bisa dedalem ana ing tengahé wong-wong mau” (Pangentasan 25:8), mangkono dhawuhé Gusti Allah.

This is where we find the number 46 associated with the building of the sanctuary.

Ing kéné kita nemokaké yèn angka 46 digandhèngaké karo pambangunaning pasucèn.

We will read from Exodus and note a tarrying time in this story, as it prefigures the tarrying time in the time of Christ, the Millerites, and at the end of the world. The tarrying time produces the environment that allows the Midnight Cry to be proclaimed and to produce two classes of worshippers. Without the tarrying time, the dynamics of that history would not be in place for what the Lord wants to accomplish at the Midnight Cry. We must see what the tarrying time represents.

Kita bakal maca saka Kitab Pangentasan lan nyathet sawijining mangsa tundha ing carita iki, amarga iki nggambarake luwih dhisik mangsa tundha ing jaman Kristus, para Millerit, lan ing pungkasaning jagad. Mangsa tundha iku ngasilake kaanan sing ngidini Panguwuh Tengah Wengi dipratelakake lan ngasilake rong golongan wong sing nyembah. Tanpa mangsa tundha iku, dinamika sajarah kasebut ora bakal ana kanggo apa sing kersane Gusti arep ditindakake ing wektu Panguwuh Tengah Wengi. Kita kudu mangerteni apa sing dilambangake dening mangsa tundha iku.

And he said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. . . . And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words. Exodus 24:1, 6-8.

Panjenengané banjur ngandika marang Musa, “Munggaha sowan marang Sang Yehuwah, kowe lan Harun, Nadab lan Abihu, sarta pitung puluh para pinituwa Israèl; lan padha sujuda saka kadohan. . . . Musa banjur njupuk sapéranganing getih, lan dilebokaké ing bokor-bokor; lan sapéranganing getih mau disirataké marang mesbèh. Banjur dijupuké kitab prajanjian, lan diwacaké ana ing ngarepé bangsa iku; banjur padha mangsuli, “Sakèhé kang wus dipangandikakaké déning Sang Yehuwah bakal padha daklakoni, lan aku bakal mituhu.” Musa banjur njupuk getih mau lan nyirataké marang bangsa iku, sarta ngandika, “Lah, iki getihing prajanjian, kang wus dipundamel déning Sang Yehuwah karo kowé bab kabèh pangandika iki.” Pangentasan 24:1, 6-8.

This 46-day period, this Tarrying Time, is when the Lord is entering into covenant with a people.

Masa 46 dina iki, yaiku Wektu Tarrying iki, iku nalika Pangéran lumebu ing prejanjian karo sawijining umat.

Did the Lord enter into covenant with the Millerites in this history? Yes.

Punapa Gusti lumebet ing prajanjèn kaliyan para Millerit ing sajarah punika? Inggih.

Did He enter into covenant with the Christian church at Pentecost in the time of Christ? Yes.

Apa Panjenengané mlebet ing prajanjian karo pasamuwan Kristen ing dina Pentakosta ing jamané Kristus? Inggih.

So, this tarrying time is one of the waymarks of the Lord entering into covenant with a people.

Mulané, mangsa ngentèni iki minangka salah siji pratandha dalan nalika Gusti lumebet ing prejanjian kovenan kalawan satunggal bangsa.

And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud and gat him up into the mount: and Moses was in the mount forty days and forty nights. Exodus 24:12-18.

Lan Pangeran ngandika marang Musa, “Munggaha marang Aku ing gunung iku, lan tetepa ana ing kana; sarta Aku bakal maringi sira loh-loh watu, lan angger-angger, lan dhawuh-dhawuh kang wus Daktulisa, supaya sira bisa mulangake iku.” Banjur Musa jumeneng tindak bebarengan karo Yosua, abdine; lan Musa munggah menyang gunung Allah. Panjenengane banjur ngandika marang para pinituwa, “Padha entenana ana ing kene kanggo aku, nganti aku bali maneh marang sira kabeh; lan lah, Harun lan Hur ana bebarengan karo sira kabeh: manawa ana wong kang duwe prakara, muga padha sowan marang wong loro iku.” Banjur Musa munggah menyang gunung iku, lan mega nutupi gunung iku. Kamulyaning Pangeran dumunung ana ing Gunung Sinai, lan mega iku nutupi sajrone nem dina; lan ing dina kapitu Panjenengane nimbali Musa saka ing satengahing mega iku. Lan panampakaning kamulyaning Pangeran ana kaya geni kang ngremukake ing pucaking gunung, ing ngarsane bani Israel. Banjur Musa lumebet ing satengahing mega iku lan munggah ing gunung iku; lan Musa ana ing gunung iku patang puluh dina lawan patang puluh bengi. Pangentasan 24:12-18.

In the history of Moses, we see a tarrying time. During this time, the two tables symbolize the covenant, and the Lord is entering into covenant and giving Moses instructions on building the temple.

Ing sajarahipun Musa, kita nyumurupi sawatawis wekdal tundha. Ing salebeting wekdal punika, kalih papan punika nglambangaken prejanjian, lan Gusti mlebet ing prejanjian saha paring piwulang dhateng Musa bab pambangunaning Padaleman Suci.

From 1798 to 1844, those 46 years, the Lord was raising the Millerite temple so He might enter into covenant with modern Israel.

Wiwit taun 1798 nganti 1844, sajroning 46 taun iku, Gusti ngedegaké padalemané wong Millerit supaya Panjenengané bisa lumebu ing prajanjian karo Israèl modhèren.

The period we just read about with Moses and the tarrying time of the 70 elders is called Pentecost in biblical history—fifty days after Passover. The Lord instructed Israel to commemorate Pentecost forever. In the New Testament, Pentecost is a focus of the early Christian church, commemorating this very history. We find the same components at Pentecost in the time of Christ, in the history of the Millerites, and these components will be repeated at the end of the world.

Mangsa sing mau kita waca bab Musa lan wektu ngentèni para pinituwa pitung puluh iku diarani Pentakosta ing sajarah Kitab Suci—seket dina sawisé Paskah. Pangéran maringi dhawuh marang Israèl supaya ngéling-éling Pentakosta ing salawas-lawasé. Ing Prajanjian Anyar, Pentakosta dadi titik wigati tumrap pasamuwan Kristen wiwitan, minangka pangéling-eling tumrap sajarah iki dhéwé. Kita nemoni unsur-unsur sing padha ing Pentakosta ing jamané Kristus, ing sajarah para Millerit, lan unsur-unsur iki bakal dibalèni manèh ing wekasaning jagad.

Pentecost and the Tarrying Time in the New Testament

Pentakosta lan Wektu Ngenanti ing Prajanjian Anyar

Let us look at Pentecost from Luke 24:44-52, during the story of the road to Emmaus.

Sumangga kita nyawang Pentakosta saka Lukas 24:44-52, sajroning carita lelampahan ing dalan menyang Emaus.

Earlier in Luke, the two disciples walking with Jesus ask Him to tarry with them. The Bible uses the word 'tarry.' There is a tarrying time marked there, but we want to mark a different tarrying time in this same history.

Sadurungé ing kitab Lukas, wong loro murid sing mlaku bebarengan karo Gusti Yésus nyuwun marang Panjenengané supaya karsa nginep karo wong-wong mau. Alkitab migunakaké tembung “nginep.” Ana sawatara mangsa nginep kang ditandhani ana ing kono, nanging kita arep nandhani mangsa nginep sing béda ing sajarah sing padha iki.

And he [Jesus] said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

Panjenengane [Yesus] banjur ngandika marang wong-wong mau, “Iki tembung-tembung kang wus Dakwedharake marang kowé nalika Aku isih ana bebarengan karo kowé, manawa sakehing prakara kudu kalakon kanthi sampurna, yaiku samubarang kang katulisan ana ing angger-anggering Torèté Musa, ing kitab para nabi, lan ing kitab Jabur bab Aku.” Sawisé mangkono Panjenengane mbikak pangertèné, supaya wong-wong mau padha mangerti Kitab Suci. Panjenengane banjur ngandika marang wong-wong mau, “Mangkono iku kang katulisan, lan mangkono iku Kristus kudu nandhang sangsara lan tangi saka ing antarané wong mati ing dina katelu; sarta supaya pamratobat lan pangapuraning dosa kawartakaké ana ing asmane marang sakehing bangsa, diwiwiti saka Yérusalèm. Lan kowé iku para seksi tumrap prakara-prakara iki. Lan lah, Aku ngutus prasetyaning Rama-Ku marang kowé; nanging kowé padha manggonana ana ing kutha Yérusalèm, nganti kowé kaparingan kakuwatan saka ing dhuwur.”

The tarrying time is marked by the command to tarry in Jerusalem for power. This is where the empowerment of the message takes place for the Millerites.

Wektu ngentèni iku ditandhani déning parentah supaya ngentèni ana ing Yérusalèm kanggo nampa kakuwatan. Ing kéné papan pangwaosing warta iku dumadi tumrap para Millerit.

To tarry means to wait. "Blessed is he that waiteth." For what? The empowerment.

Mêntêni tegesé ngentosi. “Rahayu wong kang ngentosi.” Ngentosi apa? Kakuwataning pangwasa.

You cannot correctly understand the empowerment of the Midnight Cry unless you understand the tarrying time, where they are commanded to wait for that power. It is part of the story. To have the light set up behind you continue to shine, you must understand the whole history.

Sampeyan ora bisa mangertèni kanthi bener pangwujudan kakuwasan saka Pambengok Wengi Tengah, kajaba sampeyan mangertèni wektu nentèni, nalika wong-wong mau dipréntah supaya ngentèni kakuwasan mau. Iku kalebu pérangan saka carita iku. Supaya pepadhang kang wis kaadeg ana ing mburi sampeyan tetep sumunar, sampeyan kudu mangertèni sajarahé kabèh.

You may not yet see where this is going, but tomorrow it will become clear.

Panjenengan mbokmenawa durung weruh tumuju pundi prakawis punika, nanging sesuk prakawis punika badhé dados cetha.

The Three Prophecies and the Tarrying Time

Telung Ramalan lan Mangsa Nglentrehake Wektu

Three prophecies led the Millerites to a misconception that caused the tarrying time and the first disappointment. These prophecies are the same three that William Miller said he was given the commencement for: the 1335, the 2520, and the 2300 days.

Telung ramalan nuntun para Millerit marang sawijining paham kang kliru, kang nyebabake wektu tundha lan pepeteng kawitan. Ramalan-ramalan iki padha karo telu ramalan kang miturut pangandikane William Miller wus diparingi marang dheweke minangka wiwitaning pangerten, yaiku 1335, 2520, lan 2300 dina.

If you understand that the tarrying time is a specific component of the Midnight Cry, you must ask what produced the tarrying time. It was these three time prophecies: the 1335, the 2520, and the 2300.

Manawa panjenengan mangertos bilih wekdal tundha punika satunggaling pérangan tartamtu saking Pambengok Wengi Tengah, panjenengan kedah nyuwun pitaken punapa ingkang ngasilaken wekdal tundha punika. Inggih punika tiga wangsit wekdal punika: 1335, 2520, lan 2300.

If you reject the prophecy of the 2520 and the 1335, you are denying the Midnight Cry and fall off the path to the wicked world below.

Manawa panjenengan nampik wangsit bab 2520 lan 1335, panjenengan nyélaki Pambengoking Tengah Wengi lan tumiba saka dalan menyang jagad duraka ing ngisor.

That is where we are heading with all this.

Menyang ing kana kita tumuju ana ing sakehing prakara iki.

They tarry because they are to wait for power from on high, and in the Millerite History, that power was the Midnight Cry.

Padha padha ngentèni, marga padha kudu ngantos rawuhipun kakuwatan saking inggil; lan ing Sajarah Millerite, kakuwatan punika yaiku Panggih Tengah Wengi.

But tarry ye in the city of Jerusalem, until ye be endued with power from on high. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy. Luke 24:44-52.

Nanging kowe padha ngentenaa ana ing kutha Yérusalèm, nganti kowe kaparingan kakuwatan saka ing dhuwur. Banjur Panjenengané nuntun wong-wong mau metu tekan Bètani, lan ngangkat astané, sarta mberkahi wong-wong mau. Lah dumadiné, nalika Panjenengané lagi mberkahi wong-wong mau, Panjenengané kapisah saka wong-wong mau, lan kaangkat munggah menyang swarga. Lan wong-wong mau padha nyembah marang Panjenengané, banjur bali menyang Yérusalèm kanthi kabungahan kang gedhé. Lukas 24:44-52.

Bethany is a suburb of Jerusalem, about a mile and a half outside the city. In Jesus' day, this was a significant distance, as people walked everywhere.

Betania iku sawijining pinggiran kutha Yerusalem, kira-kira sakmil setengah ing njaban kutha. Ing jamanipun Gusti Yesus, punika kalebet adoh ingkang wigati, awit tiyang lumampah dhateng pundi-pundi.

Bethany means 'House of the Poor.'

Betania tegesé “Omahé Wong Miskin.”

Jesus' favorite place to be was Bethany, where Lazarus, Mary, and Martha lived.

Papan panggonan sing paling dipunremeni déning Gusti Yésus yaiku Bétania, papan dunungé Lazarus, Maria, lan Marta.

It is worth noting that the Triumphal Entry is the history Sister White uses to describe the Midnight Cry.

Prayoginipun dipunperhatosaken bilih Mlebet Kanthi Kamenangan punika sajarah ingkang dipunginakaken déning Sister White kanggé ngandharaken Midwengi Pambengok.

Before Jesus entered Jerusalem for the Triumphal Entry, He tarried in Bethany, the House of the Poor. There is a tarrying time that precedes the Triumphal Entry, just as there is a tarrying time that precedes the Midnight Cry. They are parallel histories, but we are still dealing with Luke 24:44-52 and waiting and tarrying in Jerusalem.

Sadurungé Gusti Yésus lumebet ing Yérusalèm kanggo Pamedharing Karajan, Panjenengané ngentèni ing Bétania, Omahé Wong Miskin. Ana mangsa ngentèni kang ndhisiki Pamedharing Karajan, padha kaya ana mangsa ngentèni kang ndhisiki Sesambat Tengah Wengi. Karoné iku sajarah kang sajajar, nanging kita isih ngrembug Lukas 24:44-52 lan ngentèni sarta nginep ing Yérusalèm.

In Early Writings, page 247, speaking of the Millerite History, Sister White says:

Ing Early Writings, kaca 247, nalika ngandharaké bab Sajarah Millerit, Sister White ngandika:

"The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844."

Wong-wong kang kuciwa mau weruh saka Kitab Suci manawa wong-wong mau ana ing mangsa tundha, lan manawa wong-wong mau kudu kanthi sabar ngenteni kaleksanané sesanti iku. Bukti kang padha, kang ndadèkaké wong-wong mau ngarep-arep rawuhipun Gustiné ing taun 1843, uga ndadèkaké wong-wong mau ngarep-arep Panjenengané ing taun 1844.

At the Midnight Cry, the Millerites had their understanding of the Scriptures opened.

Nalika Pambengok Wengi, para Millerit dipunbikak pangretosipun tumrap Kitab Suci.

"The disappointed ones" from the first disappointment saw from the Scriptures that they were in the tarrying time, and the same evidence that led them to predict 1843 as the return of the Lord now proved 1844.

"Wong-wong kang kuciwa" saka kuciwaning kang kapisan weruh saka Kitab Suci manawa padha ana ing mangsa tundha, lan bukti kang padha sing nuntun wong-wong mau kanggo medharaké taun 1843 minangka wekdal wangsulé Gusti saiki mbuktekaké taun 1844.

What had the Lord done for them? He opened their understanding. This is a parallel history to the disciples.

Punapa ingkang sampun katindakaken déning Gusti tumrap wong-wong mau? Panjenenganipun mbikak pangertosanipun. Punika sajarah ingkang sajajar kaliyan para sakabat.

Jacob’s Tarrying Time and the Covenant

Wekdalé Yakub lan Prajanjian Sawatara wong percaya sing setya padha ngadhepi pasulayan pungkasan. Dheweke nyegah tumindak salah lan niyat ala, kanthi mangkono Rohing Allah saya ngedhuk atine supaya ndeleng dosa-dosane sadurungé kanthi luwih cetha. Kaya dene Yakub dikisahaké “gumregah banget lan nandhang sangsara” nalika ketemu pangandikan yèn Esau arep teka “lan wong patang atus bebarengan karo dhèwèké” (Purwaning Dumadi 32:6, 7), mangkono uga wong-wong suci ing pungkasaning jaman bakal mlayu nyedhak marang Gusti Allah. Mungsuh-mungsuhe wis siyap ngrusak. Wong-wong mau weruh yèn ora ana pangayoman kajaba Allah piyambak. Kaya dene patriarkh mau, dheweke ngregeti prajanjian-prajanjianing Gusti lan nyebutaké janji-janjiné. Yakub ngrendhahaké dhiri lan ngakoni yèn dhèwèké ora pantes ditresnani. Mangkono uga wong-wong dosa sing mratobat, ing pepetenging wengi iku, bakal nyatakake rasa ora pantesé. Nanging wong kang setya bakal nyekel janji Allah. Wong-wong mau ora bakal nyepèlèkaké kahanan. Wong kang nolak nampa pepadhangé swarga nalika ana wektu sih-rahmat, bakal ninggal tanpa ngrebut kamulyané. Nanging pangangen-angen bakal kebak wedi. “Kepriyé yèn aku wis diapusi? Kepriyé yèn isih ana dosa sing durung daktinggalaké? Kepriyé yèn pengarep-arepku kabukti palsu?” Iblis bakal ngganggu wong-wong mau nganggo pikiran yèn kahanané tanpa pangarep-arep. Dhèwèké bakal ngélingaké wong-wong mau marang kalemahané supaya nyirep iman. Wong-wong mau bakal ngeling-eling kalemahaning wataké. Nalika Iblis mbikak dosané, wong-wong mau ora bakal ndhelikaké. Dheweke bakal ngakoni kanthi jujur lan nempataké pangarep-arep mung marang sih-rahmat Allah. Dheweke bakal nyebut panguwasané getih Kristus. Dheweke bakal nglebokaké panjaluké kanthi andhap-asor lan luh. Kaya dene Yakub nyekel Malaikat, mangkono uga nyawané bakal ngregedi Allah, lan basaning atiné bakal mangkéné: “Aku ora bakal ngeculaké Panjenengan kajaba Panjenengan mberkahi aku” (Purwaning Dumadi 32:26). Yakub ora menang amarga ana pantesé. Kamenangané iku asil saka pamratobat, andhap-asor, lan nyekel janji. Mangkono uga sakabèhé wong dosa sing mratobat bisa oleh pangapura. Nalika mangu-mangu ngubengi nyawa, mung nyebutaké kapitadosan biyèn waé ora cukup. Ora kena mung nyandhak bebener sing umum utawa mung ngendhalèkaké rasa wedi. Pasulayaning nyawa nuntut panyuwun sing sregep. Kaya dene Yakub, wong sing pracaya kudu njupuk pendiriané tumrap prajanjian. Allah ora bakal nglirwakaké wong-wong sing nyeluk marang Panjenengané awan lan wengi. Akeh wong sing ora ngerti apa artiné duwe pengarep-arep sing urip. Wong-wong mau durung tau ngrasakaké lara merga dosa, mula wektu panggodhane teka, dheweke ambruk. Ora nduwèni panguwasaning batin. Karsa lan karepé wis suwé manut marang hawa-nepsu. Nalika bebaya katon, wong-wong mau ora siyap. Wong sing ngerti karsaning Allah kudu manut saiki. Wektu kanggo nyiapaké yaiku wektu tentrem. Wong sing nelangsa ing Roh lan luwe lan ngelak marang kabeneran bakal dipenakké. Wong sing nggoleki Allah kanthi sakbenere ati bakal nemokaké Panjenengané. Wong sing nyumerepi kelemahane dhewe lan nyandhak marang Sang Juru Slamet ora bakal dibengkongaké. Ing wengi perjuangan mau, Yakub ngakoni dosané. Panjenengané nyelidiki atiné, lan rasa remuk asor nyawiji karo iman. Nanging pangakèné ora tanpa pangarep-arep. Yakub nyebut apa sing wis dingandikakaké déning Gusti, “Sampeyan wis ngandika, Aku mesthi bakal nindakake kabecikan marang sira” (Purwaning Dumadi 32:12). Mangkono uga wong-wong sing ngadhepi jam pamriksan kudu nyebut janji-janjiné Gusti Allah. Wong-wong mau kudu ngakoni dosané, nanging ora kena nyerah marang putus asa. Panjaluké kudu diiket marang pengantaraan Kristus. Pangarep-arep mau gumantung ing tampané Allah marang Sang Putra kang ditresnani. Ing sajarah Yakub ana piwulang tumrap bangsa Allah nganti pungkasaning wektu. Panganiayan bakal nyurung wong-wong suci menyang sesambungan sing luwih jero karo swarga. Wong-wong mau bakal ndeleng kaluputané lan nyuwun sih-rahmat. Kaya dene Yakub pincang nalika srengéngé munggah, mangkono uga wong setya bakal uwal kanthi tatu-tatu, nanging kanthi tentrem karo Allah. Dheweke bakal ngurmati katresnaning prajanjian sing wis njaga lan nebus. Sanadyan jagad iki nyalahké lan kuwasa pepeteng ngubengi, wong-wong mau bakal ngendel mung marang Gusti. Panjenengané bakal ngluwari umat kagungané. Purnané perjuangan wong suci bakal dicethakaké minangka kamenanganing sih-rahmat ilahi.

There is a tarrying time in the story of Jacob. This tarrying time illuminates many prophetic truths, though we will only touch on some of them.

Ana sawijining mangsa enggal-enggal ora kelakon ing carita Yakub. Mangsa panentèn iki madhangi akèh kayektèn kenabian, sanadyan kita mung bakal nyumangga sawetara waé.

Genesis 28, beginning with verse 10, shows that the story of Jacob prefigures the end of the world. Jacob's sons represent the 144,000 at the end of the world.

Purwaning Dumadi 28, diwiwiti saka ayat 10, nuduhaké yèn critané Yakub dadi pralambang pungkasaning jagad. Anak-anaké Yakub nggambaraké golongan 144.000 ing pungkasaning jagad.

Jacob had sons from four women—two wives, Rachel and Leah, and two concubines. He had to work for his wives: 2520 days for Leah and 2520 days for Rachel. In Jacob's story, we see both 2520s, representing the Northern and Southern Kingdoms.

Yakub duwé anak-anak saka patang wong wadon—loro garwa, Rakhel lan Lea, sarta loro selir. Dhèwèké kudu nyambut gawé kanggo para garwané: 2520 dina kanggo Lea lan 2520 dina kanggo Rakhel. Ing caritané Yakub, kita ndeleng kaloroné 2520 iku, sing nglambangaké Karajan Lor lan Karajan Kidul.

Jacob is a symbol of the Millerite History and the 144,000. His story should provide light for us at the end of the world.

Yakub minangka pralambang sajarahé kaum Millerit lan 144.000. Caritané kuduné maringi pepadhang marang kita ing pungkasaning donya.

And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed: And thy seed shall be as the dust of the earth, and thou shall spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of. Genesis 28:10-15.

Lan Yakub budhal saka Bersyeba lan tindak menyang Haran. Bareng wus tekan ing satunggaling panggonan, banjur nginep ana ing kono sewengi, awit srengéngé wus angslup; lan ia njupuk watu-watu saka panggonan iku lan didèkaké ganjel sirahé, banjur sare ana ing panggonan iku. Lah ia ngimpi, lan lah ana satunggaling andha kang katetepaké ana ing bumi, pucuké nganti tekan swarga; lan lah para malaékaté Allah padha munggah lan mudhun lumantar andha iku. Lan lah Pangéran jumeneng ana ing sadhuwuré, sarta ngandika, Ingsun iki Pangéran, Allahé Abraham, bapakmu, lan Allahé Iskak; tanah panggonanmu nggléthak iku bakal Sunparingaké marang kowé lan marang turunmu: Lan turunmu bakal dadi kaya lebuning bumi, lan kowé bakal sumebar mangulon lan mangétan, mangalor lan mangidul; lan ana ing kowé lan ana ing turunmu bakal diberkahi sakehé kulawarga ing bumi. Lan lah, Ingsun nunggil karo kowé, lan bakal njaga kowé ana ing sakehé panggonan kang kok tindaki, lan bakal mbalèkaké kowé manèh menyang tanah iki; awit Ingsun ora bakal nilar kowé, nganti Ingsun wus nindakaké apa kang wus Sunandikakaké marang kowé bab iku. Purwaning Dumadi 28:10-15.

The Lord is entering into covenant with Jacob. When the Lord enters into covenant with Moses and Israel, there is a tarrying time; when He enters into covenant with Jacob, there is a tarrying time; when He enters into covenant with modern Israel in the Millerite History, there is a tarrying time; and when He enters into covenant with the Christian church at Pentecost, there is a tarrying time.

Pangeran Yehuwah lagi lumebet ing prajanjèn karo Yakub. Nalika Pangeran Yehuwah lumebet ing prajanjèn karo Musa lan Israèl, ana wektu tundha; nalika Panjenengané lumebet ing prajanjèn karo Yakub, ana wektu tundha; nalika Panjenengané lumebet ing prajanjèn karo Israèl modhèren ing Sajarah Millerit, ana wektu tundha; lan nalika Panjenengané lumebet ing prajanjèn karo pasamuwan Kristen ing Pentakosta, ana wektu tundha.

In this story, during the tarrying time, the Lord opens the understanding of His people to His Word, symbolized by the ladder with angels ascending and descending—a symbol of communication between God and man.

Ing cariyos punika, sajroning wekdal ngantos punika, Gusti mbikak pangertosaning umatipun dhateng Sabdanipun, ingkang ka pralambangakên déning andha kanthi para malaékat minggah lan tumurun—satunggaling pralambang komunikasi antawisipun Allah lan manungsa.

And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven. Genesis 28:16-17.

Yakub banjur tangi saka turune, lan matur: Satemene Sang Yehuwah ana ing panggonan iki; lan aku ora sumurup bab iku. Panjenengane banjur wedi, lan matur: Panggonan iki saene nggegirisi banget! Iki ora liya kajaba daleme Allah, lan iki gapurane swarga. Purwaning Dumadi 28:16-17.

At the Midnight Cry, the Millerite virgins are waking up and becoming the House of God. He is entering into covenant with them, making them modern Israel.

Nalika Panguwuh Wengi Tumuju Tengah, para prawané Millerit padha tangi lan dadi Padalemaning Allah. Panjenengané lumebu ing prajanjian karo wong-wong mau, ndadosaké padha dadi Israèl jaman samangké.

And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:18-19.

Lajeng Yakub tangi ésuk-ésuk, banjur njupuk watu kang wus dipasangé dadi ganjel sirahé, sarta ngadekaké iku dadi tugu, lan nyiramaké lenga ana ing pucuké. Lan papan iku dijenengaké déning dheweke Betel; nanging dhèk biyèn jenengé kutha iku Luz. Purwaning Dumadi 28:18-19.

"Luz" is changed. The Millerites were not God's people in 1798. The history of the Millerites is the history of how He enters into covenant with them and makes them His people, changing them from "Luz" to "Bethel."

“Luz” diganti. Para Millerit dudu umaté Allah ing taun 1798. Sajarah para Millerit iku sajarah babagan kepriyé Panjenengané lumebu ing prajanjian karo wong-wong mau lan ndadèkaké wong-wong mau dadi umaté, kanthi ngowahi wong-wong mau saka “Luz” dadi “Bethel.”

And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, So that I come again to my father's house in peace; then shall the Lord be my God: And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee. Genesis 28:20-22.

Lan Yakub nazar, pangandikané, “Manawa Allah kersa nunggil karo aku, lan ngreksa aku ing dalan kang dakliwati iki, lan maringi aku roti kanggo dipangan sarta sandhangan kanggo diagem, nganti aku bisa bali menyang omahé bapakku kanthi tentrem, mula Sang Yehuwah bakal dadi Allahku. Lan watu iki, kang wus dakadegaké dadi tugu, bakal dadi griyané Allah; lan saka samubarang kang Paduka paringaké marang aku, mesthi dakparingaké saprasepuluh marang Paduka.” Purwaning Dumadi 28:20-22.

Jacob's vow is entering into covenant. He asks God to keep him in the way—the Old Paths—and to give him bread to eat. The Millerites are to eat their own bread and not return to Protestant foolishness.

Kaulé Yakub iku mlebu ing prajanjian. Panjenengané nyuwun marang Allah supaya njaga panjenengané ana ing dalan iku—Lelakon-Lelakon Lawas—lan maringi roti kanggo dipangan. Wong-wong Millerit kudu mangan rotié dhéwé lan aja bali marang kabodhoan Protestan.

If we continue to eat the bread God gives us, He will maintain His covenant with us. The bread and raiment in Jacob's vow symbolize the truths on the 1843 Chart, which Ellen White calls the Rock of Ages—the Old Paths and the bread.

Manawa kita terus mangan roti kang diparingake Gusti Allah marang kita, Panjenengane bakal netepi prejanjiané karo kita. Roti lan sandhangan ing nadzaré Yakub nglambangaké kayektèn-kayektèn ing Bagan 1843, kang déning Ellen White sinebut Watu Karang Jaman-jaman—Lelakoning Lawas lan roti.

"The ladder which Jacob saw in the night vision, the base of it resting upon the earth and the topmost round reaching unto the highest heavens; God himself above the ladder, and His glory shining upon every round; angels ascending and descending upon this ladder of shining brightness, is a symbol of constant communication kept up between this world and heavenly places. God accomplishes His will through the instrumentality of heavenly angels in continual intercourse with humanity. This ladder reveals a direct and important channel of communication with the inhabitants of this earth. The ladder represented to Jacob the world's Redeemer, who links earth and heaven together. Everyone who has seen the evidence and light of truth and accepts the truth, professing his faith in Jesus Christ, is a missionary in the highest sense of the word. He is the receiver of heavenly treasures, and it is his duty to impart them, to diffuse that which he has received." Fundamentals of Christian Education, 270.

“Andha-andha kang Yakub sumerepi ana ing wahyu wengi, kang dhasaré sumandhar ana ing bumi lan pucuk undhakané tekan ing swarga kang paling inggil; Gusti Allah piyambak ana ing sanginggiling andha-andha iku, lan kamulyanipun madhangi saben undhakané; para malaekat munggah lan mudhun ana ing andha-andha kang padhangé sumunar iku, minangka pralambang sesambungan kang ajeg tansah katetepaké antarané jagad iki lan panggonan-panggonan kaswargan. Gusti Allah ngleksanani karsanipun lumantar pangantaran para malaekat kaswargan sajroning patembayan kang tanpa pedhot kaliyan manungsa. Andha-andha iki nduduhaké sawijining saluran sesambungan kang langsung lan wigati kaliyan para pedununging bumi iki. Andha-andha iku nglambangaké Sang Juru Panebusing jagad tumrap Yakub, kang nyambungaké bumi lan swarga dados satunggal. Saben wong kang wus mirsani bukti lan pepadhanging kayekten sarta nampani kayekten iku, maosaken pracayaipun dhateng Gusti Yesus Kristus, iku satunggaling misionaris ing tegesing tembung kang paling luhur. Panjenengané iku panampaning bandha-bandha kaswargan, lan dadi kuwajibanipun kanggo maringi marang liyan, nyebaraken samubarang kang sampun katampi.” Fundamentals of Christian Education, 270.

When He opens up their understanding in the tarrying time, He does so by sending angels up and down the ladder.

Nalika Panjenengané mbikak pangretené wong-wong mau ing mangsa ngentèni, Panjenengané nindakaké mangkono kanthi ngutus para malaékat munggah lan mudhun ing undhakan.

If you have received the truth, you have the responsibility to share it. If you fulfill your responsibility, you become the ladder—the channel of communication. We are called to be that channel.

Manawa panjenengan sampun nampi kayekten, panjenengan gadhah tanggel jawab kanggé mbagekakenipun. Manawa panjenengan netepi tanggel jawab panjenengan, panjenengan dados andha-andha punika—saluran komunikasi. Kita kabèh kaseluk dados saluran punika.

"The ladder represented Christ; he is the channel of communication between heaven and earth, and angels go to and fro in continual intercourse with the fallen race. The words of Christ to Nathanael were in harmony with the figure of the ladder, when he said, 'Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.' Here the Redeemer identifies himself as the mystic ladder, that makes communication possible between heaven and earth." Review and Herald, November 11, 1890.

“Undhak-undhakan iku nglambangaké Kristus; Panjenengané iku saluran komunikasi antarané swarga lan bumi, lan para malaékat padha munggah-mudhun ana ing sesambungan kang tanpa kendhat karo umat manungsa kang wus tiba. Tembung-tembung Kristus marang Natanaèl padha selaras karo pralambang undhak-undhakan iku, nalika Panjenengané ngandika, ‘Satemené, satemené, Aku pitutur marang kowé, wiwit sapréné kowé bakal weruh swarga kabukak lan para malaékaté Allah padha munggah lan mudhun ana ing ngatasé Putraning Manungsa.’ Ing kéné Sang Juru Panebus nepungaké dhiriné piyambak minangka undhak-undhakan mistik, kang ndadèkaké komunikasi antarané swarga lan bumi dadi mungkin.” Review and Herald, November 11, 1890.

Jacob has a tarrying time; he tarries and dreams of the ladder, which represents the Lord opening the understanding of His Word to His people during the tarrying time. In this history, the Lord is entering into covenant with His people, taking them from Luz and making them Bethel—the House of God.

Yakub nduwèni sawijining mangsa tundha; nalika dhèwèké ngentèni, dhèwèké ngimpi bab andha, kang nggambaraké Gusti mbikak pangerten marang Sabdané tumrap umaté sajroning mangsa tundha iku. Ing sajarah iki, Gusti lumebu ing prejanjian karo umaté, ngirid wong-wong mau metu saka Luz lan ndadèkaké wong-wong mau Bètèl—Padalemané Allah.

The channel of communication represented by the angels ascending and descending on the ladder, who is Christ, is also represented in Zechariah. Sister White comments on this in Review and Herald, July 20, 1897, though she uses a different symbol.

Saluran komunikasi kang dipralambangaké déning para malaékat kang munggah lan mudhun ana ing andha-andha, yaiku Kristus, uga dipralambangaké ana ing Zakharia. Sister White maringi komentar babagan iki ing Review and Herald, 20 Juli 1897, sanadyan piyambakipun migunakaké pralambang kang béda.

"The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne."

“Para kang katetepaké ngadhep ing ngarsané Pangéraning saindenging bumi, nduwèni kalungguhan kang biyèn tau kaparingaké marang Sétan minangka kerub panutup. Dening para titah suci kang ngubengi dhamparé.”

What are the "holy beings"? Angels. "By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth." That is the ladder. Only, here Sister White is not going to use the ladder as the symbol.

Apa iku “makhluk-makhluk suci”? Para malaékat. “Liwat makhluk-makhluk suci kang ngubengi dhampar Panjenengané, Gusti njaga sesambungan kang terus-menerus karo para pedununging bumi.” Iku tangga mau. Nanging, ing kéné Sister White ora bakal migunakaké tangga iku minangka pralambang.

"The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God's Spirit, the agencies of evil would have entire control over men.

“Lenga emas iku nglambangaké sih-rahmat kang migunakaké Gusti Allah kanggo njagi supaya pepadhangé para pracaya tetep kaparingi pasokan, supaya ora kedhep-kedhep banjur mati. Saupama ora ana lenga suci iki sing diwutahaké saka swarga lumantar pesen-pesené Rohé Gusti Allah, piranti-piranti piala bakal nduwèni panguwasa sakabèhé marang manungsa.

"God is dishonored when we do not receive the communications He sends us. Thus we refuse the golden oil He would pour into our souls to be communicated to those in darkness. When the call comes, 'Behold, the bridegroom cometh; go ye out to meet him,' those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God's Holy Spirit is asked for, if we plead, as did Moses, 'Show me thy glory,' the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. 'Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.' By receiving the bright beams of the Sun of Righteousness, God's children shine as lights in the world." Review and Herald, July 20, 1897.

Gusti kaala nalika kita ora nampa pawarta-pawarta kang Panjenengane kirim marang kita. Kanthi mangkono kita nolak lenga emas kang arep diwutahake Panjenengane menyang jiwa kita supaya bisa disalurkan marang wong-wong kang ana ing pepeteng. Nalika panggilan iku teka, “Lah, panganten lanang rawuh; metua kowe kanggo nyumanggakake Panjenengane,” wong-wong kang durung nampa lenga suci, kang durung ngugemi sih-rahmat Kristus ana ing atine, bakal nemu, kaya para prawan kang bodho, yen dheweke durung siyap kanggo sowan marang Gustine. Dheweke ora nduwèni, ana ing awake dhewe, kakuwatan kanggo oleh lenga iku, lan uripe dadi rubeda. Nanging manawa Roh Suci Allah dijaluk, manawa kita nyuwun kanthi temen, kaya dene Musa, “Tuduhna marang aku kaluhuran Paduka,” katresnané Allah bakal kasawur ana ing ati kita. Lumantar pipa-pipa emas, lenga emas bakal disalurkan marang kita. “Dudu amarga kakuwatan, utawa amarga daya, nanging amarga Roh-Ku, mangkono pangandikané Pangéran Gusti sarwa dumadi.” Kanthi nampa sorot padhang saka Srengéngé Kabeneran, para putrané Allah madhangi kaya pepadhang ing jagad. Review and Herald, 20 Juli 1897.

In the story of Jacob, we have the story of the Millerite History. There is a tarrying time, and he sees the ladder representing communication between Heaven and Earth.

Ing cariyosipun Yakub, kita gadhah cariyosipun Sajarah Millerite. Wonten wekdal tundha, lan piyambakipun mirsa andha-andha ingkang nglambangaken sesambetan antawisipun Swarga lan bumi.

Zechariah tells us about two golden pipes. A ladder has two primary rails, but Zechariah calls them two golden pipes.

Zakharia nyaritakaké marang kita bab rong pipa emas. Sawijining andha nduwèni loro rel utama, nanging Zakharia nyebut iku rong pipa emas.

We are to receive the messages that come down from the ladder of Heaven and communicate them to others. If we do that, we become part of the ladder, part of the communication process.

Kita kudu nampi pepakoning kabar-kabar sing tumurun saka tangga Swarga lan ngandharake marang wong liya. Menawa kita nglakoni mangkono, kita dadi pérangan saka tangga iku, pérangan saka tata cara pangandikan mau.

Sister White ties this into the parable of the Ten Virgins.

Suster White nggandhengake prakara iki karo pasemon bab Sepuluh Prameswari.

In the Millerite History, they were fulfilling the parable of the Ten Virgins. Jacob's tarrying time is the tarrying time of Matthew 25 and Habakkuk 2: "Though the vision tarry, wait for it."

Ing sajarahé golongan Millerit, padha lagi netepi pasemon bab Sepuluh Pradawan. Mangsané Yakub ngentèni iku ya mangsa tundhané ing Matius 25 lan Habakuk 2: “Sanadyan wahyu iku kaya suwe enggoné dumugi, tetepa ngentèni.”

The story of Jacob and Zechariah are the same tarrying times.

Crita bab Yakub lan Zakharia iku padha-padha wektu tundha.

The tarrying time marks, among other things, that the Lord is about to increase His followers' understanding of the Word of God. If you do not receive that Holy Oil, you are a foolish virgin.

Wektu tundha iku nandhani, ing antarane prakara-prakara liyane, manawa Gusti wus arep nambahi pangerten para pandhereke bab Sabdaning Allah. Manawa kowé ora nampa Lenga Suci iku, kowé iku prawan gemblung.

When you reach this history, when the door closes and you are a foolish virgin, Sister White says, "The saddest words that were ever heard, 'I knew you not.'"

Nalika kowé tekan ing sajarah iki, nalika lawang ditutup lan kowé dadi prawan kang bodho, Sister White ngandika, "Tembung-tembung sing paling nglarani sing tau kauningan, 'Aku ora wanuh marang kowé.'"

You cannot separate the tarrying time from the Midnight Cry. The tarrying time produces the outpouring of the Holy Spirit, which opens God's people's understanding to the Word at the Midnight Cry and provides the oil that distinguishes the wise from the foolish virgins.

Sampeyan ora bisa misahake wektu nunggu saka Pambengoking Tengah Wengi. Wektu nunggu iku ngasilake kawutahaning Roh Suci, kang mbukak pangertené umaté Gusti Allah marang Sabda ing wektu Pambengoking Tengah Wengi lan nyedhiyakake lenga kang mbedakake para prawan wicaksana saka para prawan bodho.

The Tarrying Time and Christ’s Crowning Miracle

Wektu Panantèn lan Kaelokan Puncaking Kristus

There is a tarrying time when Christ performed His crowning act—raising Lazarus.

Ana mangsa ngentèni nalika Kristus nindakaké pakaryan pungkasané kang ngagungaké Panjenengané—munggahaké Lazarus.

Jesus received the message, "Lazarus is sick. Come, take care of him." But Jesus did not go immediately.

Yésus nampi pawarta, “Lazarus lagi gerah. Rawuha, mugi Panjenengan ngrumati piyambakipun.” Nanging Yésus boten enggal tindak.

Sister White says the disciples stumbled over this. They wondered why He was not going to help His friend, or prove His power as the Messiah. But He tarried.

Sadulur White ngandika bilih para murid kesandhung dening prakara punika. Padha gumun yagene Panjenengane boten badhe nulungi mitranipun, utawi mbuktekaken pangwaosipun minangka Sang Mesias. Nanging Panjenengane ndangu.

"In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed 'the resurrection, and the life.' He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany." The Desire of Ages, 529.

Nalika nundha rawuhipun dhateng Lazarus, Kristus kagungan ancas sih-rahmat tumrap tiyang-tiyang ingkang dereng nampi Panjenenganipun. Panjenenganipun leladi wonten ngriku, supados lumantar nguripaken malih Lazarus saking antawisipun tiyang pejah, Panjenenganipun saged maringi malih satunggal bukti dhateng umatipun ingkang wangkang lan boten pracaya, bilih satemenipun Panjenenganipun punika “wunguné lan urip.” Panjenenganipun boten tega nilar sadaya pengajeng-ajeng tumrap umat punika, wedhus-wedhus mlarat lan kesasar saking brayat Israel. Manahipun remuk amargi katidakmratobatipun. Ing sih-rahmatipun, Panjenenganipun netepaken badhé maringi malih satunggal bukti dhateng piyambakipun bilih Panjenenganipun punika Sang Mulihaken, Ingkang piyambak kemawon saged ndadosaken gesang lan kalanggengan kapadhangaken. Punika badhé dados bukti ingkang boten saged dipunsalahartosi déning para imam. Punika sababipun Panjenenganipun nundha tindak dhateng Betania.” The Desire of Ages, 529.

He tarried to give them one more evidence that He had the ability to bring the dead to life.

Panjenengané ngentèni supaya maringi marang wong-wong mau sawiji bukti manèh yèn Panjenengané kagungan kasektèn kanggo nguripaké wong mati.

This crowning miracle, the raising of Lazarus, set the seal of God on His work and claim to divinity.

Mujijat puncak iki, yaiku wungunipun Lazarus, maringi pepesthening Allah marang pakaryanipun lan pratelanipun minangka Ilahi.

At the Midnight Cry, the Lord is raising up the wise virgins. This is an illustration of the sealing process. The Millerites were being sealed, providing an illustration of the sealing of the 144,000.

Nalika Pambengoking Tengah Wengi, Gusti lagi ngedegaké para prawan wicaksana. Iki minangka gambaran bab proses pemeteraian. Para Millerit lagi dipeteraèkaké, mènèhi sawijining gambaran bab pemeteraiané wong 144.000.

The lesson of Lazarus is that Christ can take someone dead in trespasses and sins and bring them to life.

Piwulang saka Lazarus iku manawa Kristus saged njupuk wong sing wis mati ana ing kaluputan lan dosa-dosane, banjur nguripake maneh.

In the passage of Lazarus, Christ defines death as sleep.

Ing pethikan bab Lazarus, Kristus netepake pati minangka turu.

They are all sleeping. He is tarrying. He will resurrect Lazarus, bringing them to life and placing His seal upon them. This is His crowning miracle.

Kabeh padha turu. Panjenengane lagi ngentèni. Panjenengane bakal nguripaké manèh Lazarus, nggawa wong-wong mau marang urip lan masang paternan Panjenengane ing dhèwèké. Iki mukjijat Panjenengane kang paling luhur.

In our history, when He seals the 144,000, He lifts them up as an ensign.

Ing sajarah kita, nalika Panjenengané masekaké meterai marang wong 144.000, Panjenengané ngluhuraké wong-wong mau dadi panji-panji.

Zechariah says that ensign is as jewels in a crown. This is His crowning act.

Zakharia ngandika bilih panji punika kados permata wonten ing makutha. Punika tumindakipun ingkang ngluhuraken makutha-Nipun.

With the outpouring and opening up of truth in the Millerite history, the tarrying time marks when the Lord opens up the truth. The ladder, with angels ascending and descending, is where the sealing process takes place.

Kanthi pambabar lan kabukane kayektèn ing sajarah Millerite, wektu tundha iku nandhani nalika Gusti mbikak kayektèn. Tangga, kanthi para malaékat munggah lan mudhun, iku panggonan lumakuning prosès panyegelan.

The Triumphal Entry and the Midnight Cry

Mlebu Kanthi Kamulyan lan Pambengok Wengi Tengah

Now we look at the Triumphal Entry. Notice what Sister White compares the Triumphal Entry to the Spirit of Prophecy, volume 4, page 250.

Saiki kita mirsani Mlebet kanthi Kamenangan. Gatekna apa sing dipadhakake dening Sister White marang Mlebet kanthi Kamenangan iku ing Spirit of Prophecy, jilid 4, kaca 250.

"The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ's triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, 'Blessed is he that cometh in the name of the Lord!' [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, 'Behold, the Bridegroom cometh!'"

“Pitangis ing wengi tengah iku dudu utamane digawa lumantar panyaruweh, sanadyan bukti Kitab Suci cetha lan mesthekake. Ana daya kang nyurung banget kang ngancik jiwa. Ora ana mamang, ora ana pitakon. Nalika Gusti Kristus mlebet kanthi kamenangan menyang Yerusalem, wong akeh kang nglumpuk saka sakehing tlatah ing nagara kanggo ngrayakake riyaya padha mbludhag menyang Gunung Zaitun, lan nalika padha gabung karo rombongan kang ngiringi Gusti Yesus, padha kasurung dening semangating wektu iku, lan melu nggedhekake pameca, ‘Rahayu Panjenengane kang rawuh ing asmane Gusti!’ [Matius 21:9.] Mangkono uga para wong kang ora pracaya, sing padha teka mrono ing pakempalan-pakempalan Adventis—sawenehe amarga rasa kepingin weruh, sawenehe mung kanggo nggeguyu—ngrasa daya kang ngyakinake kang ndhereki pawarta, ‘Lah, Sang Panganten Kakung rawuh!’”

The Triumphal Entry represents the Midnight Cry.

Mlebetipun kanthi kamenangan punika nglambangaken Panguwuh Tengah Wengi.

Let us read what Sister White says about the Triumphal Entry in The Youth Instructor, February 21, 1901.

Mugi kita maos punapa ingkang dipunandharaken déning Sister White ngenani Mlebet Kanthi Kamenangan wonten ing The Youth Instructor, 21 Fèbruari 1901.

"The time of Christ's entry into Jerusalem was the most lovely season of the year. The mount of Olives was carpeted with green, and the groves were beautiful with varied foliage. From the regions round about Jerusalem many people had come to the feast with an earnest desire to see Jesus."

Wektu mlebué Kristus menyang Yérusalèm iku mangsa kang paling éndah sajroning taun. Gunung Zaitun kasaput ijo, lan pategalan-pategalané éndah kanthi warna-warni godhongé. Saka dhaérah-dhaérah ing sakubengé Yérusalèm akèh wong padha teka menyang pésta kanthi pepénginan kang temen-temen kanggo ndeleng Yésus.

Why? Because, they heard about Lazarus.

Napa? Amarga, wong-wong mau wis krungu bab Lazarus.

"The crowning miracle of the Saviour, in raising Lazarus from the dead, had had a wonderful effect upon the people, and a large and enthusiastic multitude was drawn to the place where Jesus was tarrying."

“Mujijat pamungkas kang mènèhi makutha marang pakaryané Sang Juru Slamet, nalika Panjenengané nguripaké manèh Lazarus saka ing pati, wis nggawa pengaruh kang nggumunaké marang rakyat, lan wong akèh kang gedhé cacahé sarta kebak semangat padha kapincut menyang panggonan ing ngendi Gusti Yésus lagi nginep.”

So, He is tarrying in Bethany before the Triumphal Entry.

Mulané, Panjenengané lagi ngentèni ing Betania sadurungé Mlebet Kamenangan.

This refers to the Tarrying Time.

Iki ngrujuk marang Wektu Tundha.

"The afternoon was half spent when Jesus sent his disciples to the village of Bethphage, saying: 'Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.'

Wayah soré wus lumaku satengah nalika Gusti Yesus utus para sakabate menyang désa Bètfagé, pangandikané: “Padha lumebua menyang désa ing ngarepmu, lan sanalika kowé bakal nemu kuldi wadon kaiket, lan anak kuldi ana bebarengan karo dheweke: culnana, lan gawanen mrene marang Aku. Lan manawa ana wong kandha apa-apa marang kowé, kandhanana, Gusti prelu marang iku; lan sanalika dhèwèké bakal nglilakaké iku lunga.”

"This was the first time during His ministry that Christ consented to ride, and the disciples interpreted this as a sign that He was about to assert His kingly power and authority, and take His position on David's throne. Joyfully they executed the commission. They found the colt, loosed him, and brought him to Jesus, who sat upon him. As Jesus took His seat upon the animal, the air was filled with acclamations of praise and triumph. He bore no outward sign of royalty, wore no dress of state, nor was He followed by soldiers. But He was surrounded by a company excited with expectancy. He had just raised the dead. The people thought He was coming to be the Savior of Israel. Who were these people?

Iki minangka sapisanan sajrone paladosanipun Kristus Panjenenganipun kersa nitih, lan para sakabat mangertos punika minangka pratandha bilih Panjenenganipun badhé enggal negesaken kakuwasan lan wewenang karajanipun, sarta mundhut papanipun wonten ing dhamparing Dawud. Kanthi kabingahan, para sakabat nindakaken tugas ingkang kaparingaken punika. Wong-wong mau manggih pedhet kuldi punika, nglereni tali pengikatipun, lan nggawa dhateng Gusti Yesus, ingkang lajeng lenggah ing inggilipun. Nalika Gusti Yesus lenggah ing satunggaling kéwan punika, angin kebak swanten pujian lan kamenangan. Panjenenganipun boten nggadhahi pratandha karaton ingkang katingal saking njawi, boten ngagem busana kabesaran nagari, lan boten dipuniringi para prajurit. Nanging Panjenenganipun dipunubengi déning satunggaling golongan wong ingkang kapenuhan pangajeng-ajeng. Panjenenganipun nembe nguripaken tiyang pejah. Wong akèh ngira bilih Panjenenganipun rawuh badhé dados Juruwilujengipun Israèl. Sinten ta wong-wong punika?

"Many flatter themselves that the hour of Israel's emancipation is at hand. In imagination they see the Roman army dispersed, and driven from Jerusalem, and the Jewish nation once more free from the yoke of the oppressor. From lip to lip the question passes, 'Will he at this time restore again the kingdom to Israel?' Many in the throng recall the word of the prophet: 'Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass.' Each strives to excel the other in responding to the prophetic past. The shout echoes from mountain and valley, 'Hosanna to the Son of David:'—the Midnight Cry—'Blessed is he that cometh in the name of the Lord; hosanna in the highest.'

Akeh wong nglipur awake dhewe manawa wektune emansipasiné Israèl wis cedhak. Ing pangangen-angen padha weruh wadya perang Rum buyar lan kasirnakaké saka Yérusalèm, lan bangsa Yahudi sapisan manèh bébas saka gandhenging wong kang nindhes. Saka lathi menyang lathi pitakon iku nyebar, “Apa Panjenengané ing wektu iki bakal mulihaké manèh karajan kanggo Israèl?” Akeh ing tengahing wong akèh iku kèlingan marang pangandikané nabi: “Padha bungaha kalawan sanget, he putri Sion; surak-suraka, he putri Yérusalèm: lah, ratumu rawuh marang kowé: Panjenengané adil lan nggawa karahayon; andhap asor, lan nitih kuldi.” Saben wong padha ngudi ngungkuli liyané sajroning nanggapi masa kapungkur kang profètis iku. Suraké kumandhang saka gunung lan lembah, “Hosana marang Putrané Dawud:” — Panjerité Tengah Wengi — “Rahayu Panjenengané kang rawuh ing asmané Pangéran; hosana ing papan kang Mahaluhur.”

No mourning or wailing was heard in that procession. Those who had once been blind, but whose eyes had been healed by the Son of God, led the way.

Ing prosesi iku ora ana swara pasungkawa utawa sesambat sing keprungu. Wong-wong sing biyèn tau wuta, nanging mripaté wis dipulihaké déning Putraning Allah, padha mimpin ing ngarep.

Who leads the way? Those who used to be Laodicean's.

Sapa sing nuntun dalan? Wong-wong sing biyèn klebu golongan Laodikea.

"They pressed close to Jesus, while one whom He had raised from the dead led the animal He rode. Those once deaf and dumb, now healed, helped to swell the glad hosannas. Cripples, now walking, broke down palm branches and strewed them in His path.

Padha padha nglumpuk nyedhaki Gusti Yesus, dene wong siji kang wus Panjenengane tangèkaké saka ing antarané wong mati nuntun kéwan kang ditumpaki Panjenengané. Wong-wong kang biyèn budheg lan bisu, saiki wus kasarasaké, mèlu nggedhèkaké pamuji hosana kang bungah. Wong lumpuh, saiki wus bisa lumaku, methik pang-pang palem lan nyawuraké ana ing dalan kang bakal diliwati Panjenengané.

"The leper, once shut out from society, was there, cleansed by the Saviour's power. He laid his garment in the path of the Saviour, exclaiming, 'O give thanks unto the Lord; for he is good: for his mercy endureth forever.'

Wong lara, sing biyèn diasingaké saka masarakat, ana ing kono, wis kasucekaké déning kakuwataning Juru Slamet. Dhèwèké nggelaraké sandhangané ing dalaning Juru Slamet, karo nguwuh, “Dhuh saosa panuwun marang Sang Yéhuwah; awit Panjenengané iku becik: awit sih-kadarmanipun langgeng ing salawas-lawasé.”

"The healed demoniac was there, now in his right mind, adding his testimony: 'The Lord hath done great things for me, whereof I am glad.'

Wong sing kasarasukan dhemit kang wus kasaras waras iku ana ing kono, saiki wus waras budine, nambah paseksene: “Pangéran wus nindakaké prakara-prakara gedhé tumrap aku, kang marga saka iku aku bungah.”

"The restored dead were there, praising Him. The widow and the orphan told of His wonderful works. Little children, those healed of diseases, and those brought back from the grave, bestrewed the path of the Redeemer with palm branches and flowers."

Wong-wong mati sing wis dibalekaké urip ana ing kono, padha memuji Panjenengané. Randha lan bocah yatim nyritakaké pakaryan-pakaryan Panjenengané kang nggumunaké. Bocah-bocah cilik, wong-wong sing wis diwarasaké saka lelara, lan wong-wong sing wis digawa bali saka kubur, nyebari dalan Sang Juru Panebus nganggo pang-pangé kurma lan kembang.

So, Jesus tarries in the House of the Poor, referring to the Tarrying Time.

Mulané, Gusti Yésus ndherek lami ing Omahé Wong Mlarat, kang ngrujuk marang Wektu Tundha.

Why? Because He is about to pour out His Holy Spirit and open their understanding, referring to the Midnight Cry.

Punapa? Awit Panjenengané badhé nyirami Roh Suci-É lan mbikak pangertosanipun, inggih punika ngrujuk dhateng Panguwuh Wengi Tengah.

In this story, He is coming as a King, referring to October 22, 1844. Does Jesus come to receive a kingdom on October 22, 1844? Yes.

Ing crita iki, Panjenengané rawuh minangka Raja, nuduhaké tanggal 22 Oktober 1844. Apa Gusti Yesus rawuh kanggo nampani karajan ing tanggal 22 Oktober 1844? Inggih.

This is the Triumphal Entry, and there are those who will raise the Midnight Cry.

Iki iku Mlebu Kanthi Kamenangan, lan ana wong-wong sing bakal nguwuhaké Pambengok Tengah Wengi.

Who are these people? They are those transformed by the power of Christ.

Sinten tiyang-tiyang punika? Piyambakipun punika tiyang-tiyang ingkang sampun kaowahi déning panguwaosipun Kristus.

The message of Christ's righteousness, His power to change us from blind to seeing, from dead to living, from leper to pure, is carried in the history of the Triumphal Entry, prefiguring the Midnight Cry. What carries that message?

Pesen bab kabenerané Kristus, pangwasané Panjenengané kanggo ngowahi kita saka wuta dadi weruh, saka mati dadi urip, saka lara kusta dadi resik, kagawa ing sajarah mlebu kanthi kamenangan, kang dadi pralambang tumrap Pambengoking Wengi Tengah. Apa kang nggawa pesen iku?

What is Christ riding upon? An ass. It is the Message of Islam that carries the message of Christ's righteousness.

Kristus nitih apa? Sawijining kuldi. Yaiku Pesen Islam kang nggawa pesen kabenerané Kristus.

In 1840, the empowerment of the First Angel's Message was connected to the restraint of Islam. The First Message leads to the Second Message; they cannot be separated.

Ing taun 1840, pangwujudan kakuwataning Pesen Malaékat Kapisan kagandhèng karo dikekangé Islam. Pesen Kapisan nuntun marang Pesen Kapindho; kalorone ora bisa dipisahaké.

The First Message carries the Second Message.

Pesen Kapisan ngemot Pesen Kapindho.

The First Message was confirmed when Islam was restrained, fulfilling prophecy. This confirmation empowered the First Angel's Message and led to the Protestants closing their doors against it.

Pesen Kaping Sepisan kaestokaké nalika Islam kasandhet, minangka kawujudaning wangsit. Kaestokan iki nguwataké Pesen Malaékat Kaping Sepisan lan ndadèkaké para Protestan nutup lawang-lawangé marang pesen iku.

The closing of the doors by the Protestant churches was the rejection of the Message of Islam.

Panutupan lawang-lawang déning gréja-gréja Protestan iku minangka panolakan marang Pesen Islam.

The Millerite history prefigures our history.

Sajarahé kaum Millerit nggambaraké luwih dhisik sajarah kita.

The message of Christ's righteousness in the sealing time of the 144,000, when the Lord pours out His Holy Spirit and opens the Scriptures to the Laodicean's and lepers of Adventism, is again carried by the ass—the Message of Islam.

Pesen bab kabenerané Kristus ing mangsa panyegelané 144.000, nalika Gusti nyiramaké Roh Suciné lan mbikak Kitab Suci marang wong-wong Laodikia lan para lepra ing Adventisme, sepisan manèh diasta déning kuldi—Pesen Islam.

"In the summer and autumn of 1844 the proclamation, 'Behold, the Bridegroom cometh,' was given. The two classes represented by the wise and foolish virgins were then developed—one class who looked with joy to the Lord's appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the parable, when the bridegroom came, 'they that were ready went in with him to the marriage.' The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. . . ." The Great Controversy, 427

Ing mangsa panas lan mangsa gugur taun 1844, pawarta, “Lah, Sang Pengantèn kakung rawuh,” wus diparingaké. Rong golongan kang dipralambangaké déning para prawan kang wicaksana lan kang bodho banjur katon cetha—golongan siji kang nyawang rawuhipun Gusti kanthi kabungahan, lan kang wus kanthi tekun nyawisaké dhiri kanggo pepanggihan kaliyan Panjenengané; golongan sijiné, kang kaprabawan déning rasa wedi lan tumindak mung saka pepénginan kang dumadakan, wus rumangsa cukup mung kanthi téyori bab kayektèn, nanging padha kakurangan sih-rahmaté Allah. Ing pasemon punika, nalika sang pengantèn kakung rawuh, “wong-wong kang wus siyap padha lumebu bebarengan karo dhèwèké menyang pésta palakraman.” Rawuhipun sang pengantèn kakung, kados ingkang kapratelakakén ing ngriki, kalampahan sadèrèngipun palakraman. Palakraman punika nglambangaké panampanipun Kristus dhateng karajanipun. . . . The Great Controversy, 427

The Triumphal Entry is the King coming. On October 22, 1844, He receives the Kingdom. This is the Triumphal Entry.

Mlebu Kanthi Kamenangan iku rawuhipun Sang Prabu. Ing tanggal 22 Oktober 1844, Panjenenganipun nampi Kratonipun. Punika Mlebu Kanthi Kamenangan.

It is in this time period that the two classes are being sealed into their fate.

Ing kurun wektu iki loro golongan mau lagi kasirat menyang nasibé.

"The proclamation, 'Behold, the Bridegroom cometh,' in the summer of 1844, led thousands to expect the immediate advent of the Lord. At the appointed time the Bridegroom came, not to the earth, as the people expected, but to the Ancient of Days in heaven, to the marriage, the reception of His kingdom. 'They that were ready went in with Him to the marriage: and the door was'—what?—'shut.' They were not to be present in person at the marriage; for it takes place in heaven, while they are upon the earth. The followers of Christ are to 'wait for their Lord, when He will return from the wedding.' Luke 12:36. But they are to understand His work, and to follow Him by faith as He goes in before God. It is in this sense that they are said to go in to the marriage." The Great Controversy, 427.

Pracelan, “Lah, Sang Manten Kakung rawuh,” ing mangsa panas taun 1844, nuntun èwonan wong supaya ngarep-arep rawuhipun Gusti kanthi enggal. Ing wektu kang wis katetepake, Sang Manten Kakung rawuh, dudu menyang bumi, kaya kang diarep-arep déning wong akèh, nanging menyang Kang Sepuhing Jaman ing swarga, menyang pestha palakrama, yaiku nampani karajanipun. “Wong-wong kang wus siyap padha lumebet bareng Panjenengané menyang palakrama; lan lawang punika”—apa?—“katutup.” Wong-wong mau ora bakal ana ing palakrama iku kanthi badané dhéwé; amarga palakrama iku kalakon ing swarga, déné wong-wong mau isih ana ing bumi. Para pandhèrèk Kristus kudu “ngentosi Gustiné, nalika Panjenengané badhé wangsul saking pestha palakrama.” Lukas 12:36. Nanging wong-wong mau kudu mangertèni pakaryanipun, lan ngetutaké Panjenengané lumantar pracaya nalika Panjenengané lumebet ing ngarsanipun Gusti Allah. Ing pangertèn punika wong-wong mau diarani lumebet menyang palakrama.” The Great Controversy, 427.

Scriptural References to the Tarrying Time

Rujukan Kitab Suci tumrap Wektu Nundha##

A few Scriptures highlight the tarrying time. We will go through them quickly and close with a statement by Sister White.

Sawetara nas Kitab Suci nyorot wektu tundha iku. Kita bakal nliti kabeh mau kanthi cepet lan nutup kanthi sawijining pratelan saka Sister White.

While the bridegroom tarried, they all slumbered and slept. Matthew 25:5.

Nalika pangantèn lanang mau nganti ngentèni suwé, wong-wong mau kabèh padha ngantuk lan banjur turu. Matius 25:5.

Right here, March 22, 1844, referring to the Tarrying Time.

Ing kene piyambak, 22 Maret 1844, ngrujuk marang Wektu Tundha.

March 22, 1844, is not a prediction of Bible prophecy. It is the date the Millerites misunderstood, but it produced the first disappointment and marked the tarrying time.

Tanggal 22 Maret 1844 dudu sawijining ramalan nubuatan Kitab Suci. Iku minangka tanggal sing disalahpahami déning para Millerit, nanging ngasilaké kuciwa kapisan lan nandhani wektu tundha.

The Scriptures do not claim that God produces the tarrying time. It is the people's misunderstanding that produces it: 'Though the vision tarry, wait for it, for it will not tarry, it does not lie.'

Kitab Suci ora mratelakaké yèn Gusti Allah sing ndadèkaké wektu tundhané. Sing njalari iku pangertené umat sing klèru: “Sanadyan wahyu iku katingal kèri, entènana, awit iku ora bakal kèri, lan ora goroh.”

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12-13.

Rahayu wong kang ngenteni, lan tumeka ing sewu telung atus telung puluh lima dina. Nanging sira, lumakua ing dalanira nganti tekan pungkasane: amarga sira bakal ngaso, lan ngadeg ing pandumanira ing pungkasaning dina-dina. Daniel 12:12-13.

You can read this two ways. Either way:

Panjenengan saged maos punika kanthi kalih cara. Kanthi cara ingkang pundi kemawon:

Blessed is he that waiteth, and blessed is he that cometh to the 1335. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.

Binerkahan wong kang ngenteni, lan binerkahan wong kang tekan ing 1335. Nanging lakua dalanmu nganti tekan wekasané: awit kowé bakal ngaso, lan bakal ngadeg ana ing pandumanmu ing wekasaning dina-dina.

The blessing of coming to the 1335 is not just about reaching the end of the time prophecy. The 1335 ends in 1843 on the Chart. The blessing is not just the end of the prophecy, but the experience of the tarrying time. The blessing takes place between the Tarrying Time and October 22, 1844. This is where you are to wait. "Blessed is he who waiteth."

Berkah saka tekaning 1335 iku ora mung prakara nggayuh pungkasaning wangsit wekdal. Ing bagan, 1335 iku pungkasané ana ing taun 1843. Berkah iku ora mung pungkasaning wangsit, nanging uga pangalamané wekdal ngentosi. Berkah iku dumadi ing antarané Wekdal Ngentosi lan 22 Oktober 1844. Ing kéné panggonanmu kudu ngentosi. “Rahayu wong kang ngentosi.”

And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:18.

Mulane Pangeran bakal ngentèni, supaya Panjenengané paring sih-rahmat marang kowé, lan mulane Panjenengané bakal kaluhurna, supaya Panjenengané nresnani kowé kalawan welas-asih; awit Pangeran iku Allah kang adil ing pangadilan; rahayu kabèh wong kang ngentèni Panjenengané. Yesaya 30:18.

The waiting is from the Tarrying Time to October 22, 1844. If you are waiting for Him, you will be blessed.

Panantènan iku wiwit saka Wektu Tarrying nganti tanggal 22 Oktober 1844. Manawa kowé ngentèni Panjenengané, kowé bakal oleh berkah.

For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

Amarga wahyu iku isih tumraping wektu kang wis katetepake, nanging ing wekasaning wektu iku bakal ngandika lan ora goroh; sanadyan kaya dene nganti suwe, tetepana ngenteni iku; amarga mesthi bakal kelakon, lan ora bakal telat. Habakuk 2:3.

It was the misunderstanding of the Millerites that brought about the tarrying time. The vision is for an appointed time—October 22, 1844. It is not going to lie, but you will think it tarries because of misunderstanding.

Pangerten sing kliru saka para Millerit iku sing ndadèkaké dumadiné wektu tundha. Wahyu iku kanggo wektu sing wis katemtokaké—22 Oktober 1844. Wahyu iku ora bakal goroh, nanging kowé bakal ngira yèn iku kaya-kaya tundha marga saka pangerten sing kliru.

Did the Lord design the misunderstanding? Yes. Sister White says so.

Punapa Pangeran ingkang ngrancang salah paham punika? Inggih. Sister White ngandika mekaten.

The Lord produced the misunderstanding through the 1843 Chart. William Miller said he never conclusively stated 1843, but in 1843 the brethren asked him to remove the 'if' and mark 1843 as a waymark. Sister White says this is a prophetic waymark, a fulfillment of Habakkuk 2. This waymark, dogmatically marking 1843, produced the tarrying time.

Gusti nuwuhaké kesalahpahaman lumantar Bagan 1843. William Miller ngandika bilih piyambakipun boten nate kanthi mesthi netepaken taun 1843, nanging ing taun 1843 para sadulur nyuwun supados piyambakipun mbusak tembung “if” lan nandhani 1843 minangka sawijining tandha dalan. Sister White ngandika bilih punika minangka tandha dalan nabi, sawijining panggenapan saking Habakuk 2. Tandha dalan punika, kanthi dogmatis nandhani taun 1843, nuwuhaké wekdal tundha.

"Blessed are the eyes which saw the things that were seen in 1843 and 1844. The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.

“Rahayu mripat kang nyumurupi samubarang kang kasumurupan ing taun 1843 lan 1844. Pesen iku wus kaparingaké. Lan aja nganti ana tundha kanggo nglairaké manèh pesen iku, amarga pratandha-pratandhaning jaman lagi katetepaké; pakaryan panutup kudu katindakaké. Pakaryan gedhé bakal katindakaké sajroning wektu kang cendhak. Ora suwé menèh bakal ana pesen kang kaparingaké déning paneteping Allah, kang bakal ngrembaka dadi sesambat sora. Banjur Daniel bakal ngadeg ana ing pandumané, kanggo mènèhi paseksèné.” Manuscript Releases, jilid 21, 437.

Notice Daniel 12:12-13: "Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days."—"Blessed is he that comes to the 1335. Blessed is he that comes to 1843," that is verse 12.

Gatekna Daniel 12:12-13: "Rahayu wong kang sabar ngenteni lan tekan sewu telung atus telung puluh lima dina."—"Rahayu wong kang tekan 1335. Rahayu wong kang tekan 1843," iku ayat 12.

Verse 13:

Ayat 13:

But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12-13.

Nanging mlakua nganti tekan wekasané: amarga kowé bakal ngaso, lan jumeneng ana ing pandumanmu ing wekasaning dina-dina. Daniel 12:12-13.

Sister White ties together verses 12 and 13, saying the blessing of the 1335 is fulfilled in 1843 and 1844. It is not about a point in time, but about those who wait for the Triumphal Entry into Jerusalem by Christ, recognize the angels ascending and descending on the ladder, and enter into covenant with the Lord as He gives them the two tables of the covenant.

Suster White nggandhengaké ayat 12 lan 13, kanthi ngandika yèn berkah saka angka 1335 kawujud ing taun 1843 lan 1844. Prakara iku dudu ngenani sawijining titik wektu, nanging ngenani wong-wong kang ngentèni Mlebet Kamenangan menyang Yerusalem déning Kristus, mangertèni para malaékat kang munggah lan mudhun ing undhak-undhakan, lan lumebu ing prajanjian karo Gusti nalika Panjenengané maringi marang wong-wong mau loro lempéng prajanjian.