A Word of Clarification
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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.
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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.
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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.
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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.
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“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.
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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.
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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.
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“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.
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Habakkuk's Two Tables 2 of 95
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Understanding the Millerite Calendar and the Tarrying Time
Mangertèni Kalender Millerite lan Wektu Tundha##
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.
In your notes, on the third paragraph from Damsteegt, it says, "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."
Ing cathetan panjenengan, ing paragraf katelu saka Damsteegt, kapratelakaké, “Sanajan petungan Karaite kang nuduhaké pungkasaning taun Yahudi ing rembulan anyar tanggal 17 April 1844 dipunremeni ing terbitan-terbitan périodik utama kaum Millerit, mayoritas para pitados ngarahaké pangajab marang tanggal 21 Maret 1844 minangka wekdal wangsulé Kristus. Ing sanjabaning gerakan Millerit, tanggal 21 Maret misuwur kanthi wiyar lan ana pangajab umum banget yèn ing tanggal iku bakal ana karuntuhan tuntas tumrap kabèh sistem Adventisme.”
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 Nentèni lan Wahyu 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.
Dinten menika, kula badhé ngginakaken wekdal langkung kathah kanggé nyemak wekdal panundhan. Menika wigati, awit kita saweg ngrembag wahyu kapisanipun Ellen White, ing pundi piyambakipun ngandika bilih pepadhang padhang ing wiwitaning margi tumuju Swarga punika yaiku Midnite Cry, lan manawi panjenengan nyelaki pepadhang punika, panjenengan badhé tibra saking margi tumuju Swarga. Kula saweg nyobi nduduhaken bilih Midnite Cry wonten ing wahyunipun punika nyakup sajarah kabèh saking Pekabaran 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 panemuku pribadi, aku ora nduwèni masalah kanggo ngandharaké yèn Panguwuh Tengah Wengi ing sesanti mau, kang dumunung ing wiwitaning path lan mancorongaké pepadhang sadawaning dalan, nggambarake sajarahé para Millerit wiwit taun 1840 tekan 1844. Dinamika sajarah iku kudu dimangertèni kanthi trep. Kaleksanané Panguwuh Tengah Wengi iku dhéwé dumadi wiwit tanggal 12 Agustus nganti 17 Agustus, nalika warta iku dipratelakaké ing Exeter Camp Meeting, banjur wong-wong mau nglantaraké warta iku watara rong sasi—September lan Oktober, rong sasi lan limang dina. Sadurungé tanggal 22 Oktober, wong-wong mau lagi nyawisaké rawuhipun Gusti. Mangsa rong sasi iki minangka sajarahé Panguwuh Tengah Wengi. Nanging, panjenengan ora bisa mangertèni mangsa iki tanpa mangertèni langkah-langkah kang nuntun mlebu menyang ing kono. Kanggo aku, Panguwuh Tengah Wengi, kanthi luwih mligi, yaiku sajarah jaman tarrying time, kang terus lumaku nganti 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.
Pesening Malaékat Kapindho rawuh ing wulan Juni 1842 lan kaparingan kakuwatan lumantar pesen Serahe Tengah Wengi, tanggal 12–17 Agustus 1844, ing Exeter Camp Meeting.
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 saking katelu pesen punika inggih menika bilih nalika Pesen Malaékat Kaping Sepisan rawuh ing taun 1798, boten wonten satunggal tiyang kemawon ingkang mangertos punika. Gusti ngangkat William Miller dados utusan Pesen Malaékat Kaping Sepisan, nanging boten ngantos taun 1818—rong puluh taun salajengipun—Miller wiwit mangertos pesen punika. Pesen punika rawuh, nanging mbutuhake wekdal sadèrèngipun umat Allah ngakeni punika, lajeng pesen punika kaparingi kakuwatan.
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
Mangsa Tundha lan Pamecut Wengi Tengah 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 kautus kanggo mitulungi Malaékat kang gagah prakosa saka swarga, lan aku krungu swara-swara kang kaya muni ana ing saindenging papan: “Padha metua saka ing kono, hé umat-Ku, supaya kowé aja nganti dadi wong kang melu ana ing dosa-dosané, lan supaya kowé aja nganti nampani bebayané; awit dosa-dosané wus nganti tekan swarga, lan Gusti Allah wus ngélingi pialané.” Pesen iki katon kaya minangka tambahan marang pesen katelu,”—Saiki, dhèwèké lagi waé ngutip Wahyu 18:4, “Padha metua saka ing kono, hé umat-Ku, . . . .” Lan dhèwèké ngandika, “Pesen iki katon kaya minangka tambahan marang pesen [Malaékat] katelu lan nyawiji karo iku, kaya padhané panguwuh 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.
"Pesen iki katon kaya minangka tambahan tumrap pesen katelu lan manunggal karo pesen iku, kaya panguwuh ing tengah wengi manunggal karo pesen malaékat kapindho ing taun 1844. Kamulyaning Allah mapan ing sandhuwuré para suci kang sabar, kang ngentèni,"—Kamulyaning Allah mapan ing sandhuwuré sapa? Para kang sabar—apa? Kang ngentèni. Para suci kang sabar, kang ngentèni. Inggih? Para suci kang ngentèni; amarga saiki kita ana ing sajarah nalika ramalan ngandika, "Rahayu wong kang ngentèni, lan tekan marang angka 1335. Sanadyan wahyu iku katingalé suwe, nanging entènana." Wong-wong kang bakal nampani pambutahan Roh Suci iku para suci kang ngentèni.
"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 tumancep ing para suci kang sabar lan ngentosi, lan kanthi tanpa wedi padha maringake pepeling pungkasan kang khidmat, mratelakake rubuhe Babil, sarta nyeluk umaté Allah supaya metu saka ing kono; supaya padha bisa uwal saka paukumané kang nggegirisi.” — Mesthi, iki tumrap jaman kita saiki; nanging, para suci kang ngentosi ing jaman kita saiki wis dilambangaké luwih dhisik déning para suci kang ngentosi ing Sajarah Millerit sing lagi kita rembug.
"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.
“Pepadhang sing dipancaraké marang wong-wong sing padha ngentosi iku nembus ing endi-endi, lan wong-wong sing duwé pepadhang sawatara ana ing pasamuwan-pasamuwan, sing durung krungu lan nolak telung piweling iku, padha nanggapi marang panyelukan mau, lan padha metu saka pasamuwan-pasamuwan sing wis rubuh.”—Iki yaiku “Metua saka ing kono, hé umat-Ku!” Iki ngrembug bab wong-wong sing metu saka pasamuwan-pasamuwan Babil ing jaman lan jangkah kita sawisé Hukum Minggu rawuh ing Amérika Sarékat. Iku yaiku pasamuwan-pasamuwan sing wis rubuh, 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 accountability 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 wis tekan ing umur tanggung jawab wiwit pawarta-pawarta iki diparingake, lan pepadhang madhangi wong-wong mau, lan wong-wong mau diparingi kaluwihan kanggo milih urip utawa pati.”—Saiki panjenenganipun ngandika bilih ana wong-wong ing gréja-gréja Protestan saiki sing wis tekan ing umur tanggung jawab wiwit tanggal 22 Oktober 1844; lan, prakara iki pancen mangkono. Wong-wong ing gréja-gréja Protestan saiki durung urip nalika Pesen Malaékat Katelu rawuh ing sajarah Millerit. Wong-wong mau ora dipasang tanggung jawab tumrap panolakan sing ditindakake déning gréja-gréja Protestan ing jamané dhéwé, lan iki minangka titik wigati kang kudu digatekake menawa panjenengan tau nyinaoni kepriyé sajarah Kristus nggambarake pungkasaning jagad; amarga, miturut teknisé lan sacara profetik, Yérusalèm bisa wae, lan mesthiné, wis dirusak 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 AD34 with the stoning of Stephen. At that point, Jerusalem, prophetically, was to be destroyed, but it was not destroyed until AD70. 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 AD34, 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 sing dipethak saka 2300 taun sing katandhani ing Daniel 8 lan Daniel 9 kanggo wong Yahudi. Pungkasaning 490 taun iku dumadi ing taun 34 Masehi kanthi dirajamé Stefanus nganggo watu. Ing wektu kuwi, sacara profètis, Yérusalèm kuduné bakal dirusak, nanging kutha iku ora dirusak nganti taun 70 Masehi. Ing The Great Controversy, Sister White ngandika bab sajarah iku kanthi teges sing padha. Panjenengané ngandika yèn ana bocah-bocah lan uga wong liya sing durung krungu pawarta Kristus lan para murid sadurungé taun 34 Masehi, lan Gusti Allah, ing sih-rahmaté, maringi wektu marang wong-wong mau supaya kapandengaké marang pawarta iku sadurungé karusakané Yérusalèm. Panjenengané negesi, kaya déné Kristus uga negesi, yèn karusakané Yérusalèm iku nggambaraké 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 pesen-pesen iki diparingaké, lan pepadhang madhangi wong-wong mau, lan wong-wong mau diparingi hak istiméwa kanggo milih urip utawa pati. Sawenèh milih urip, lan ngadeg jejeg bebarengan karo wong-wong kang ngarep-arep Gustiné rawuh, sarta netepi sakehing dhawuh Panjenengané. Pesen katelu iku kudu nindakaké pakaryané; kabèh wong kudu diuji lumantar pesen iku, lan wong-wong kang aji kudu katimbalan metu saka badan-badan agama. Ana sawijining daya kang maksa obahing wong-wong kang jujur, déné panyataning pangwasané Allah nahan para sanak-sedulur lan mitra-mitra ing rasa wedi lan kabendung, satemah wong-wong mau ora wani, malah uga ora kuwasa, ngalang-alangi wong-wong kang ngrasa pakaryaning Roh Allah tumrap dhiriné. Panggilan pungkasan iku kababar nganti tekan para batur-tukon kang mlarat, lan wong-wong saleh ing antarané, kanthi pangucap andhap asor, nglairaké kidung-kidung kabungahan kang lubèr-lubèr déning pemandengan marang kamardikané kang kabegjan, lan para bendara ora bisa nyegah wong-wong mau; amarga rasa wedi lan kaéraman njalari para bendara meneng. Kaelokan-kaelokan agung katindakaké, wong-wong lara padha diwarasaké, lan pratandha-pratandha lan kaélokan-kaélokan ndhèrèk para wong pracaya. Allah ana ing pakaryan iku, lan saben wong suci, tanpa wedi marang akibaté, ngetutaké keyakinaning batiné dhéwé, lan manunggal karo wong-wong kang netepi sakehing dhawuh Allah; lan wong-wong mau nglantaraké pesen katelu iku kanthi pangwasa. Aku weruh yèn pesen katelu bakal rampung kanthi pangwasa lan kakuwatan kang ngluwihi adoh tinimbang 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 inggil, kanthi rainé padhang kasinari, lan sumorot déning kasucèn pangabdian, padha maju nindakaké pakaryané, sarta martakaké pawarta saka swarga. Jiwa-jiwa kang kasebar ing sakabèhé badan-badan agama padha mangsuli marang panggilan iku, lan para kang aji padha enggal digawa metu saka pasamuwan-pasamuwan kang wis katetepaké kanggo karusakan, kaya déné Lot digawa metu kanthi rikat 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 to 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."
“Lan ana wong loro malaékat teka ing Sodom ing wayah soré; lan Lot lungguh ana ing gapurané Sodom; lan nalika Lot weruh wong-wong mau, banjur ngadeg kanggo nyongsong wong-wong mau; lan sujud kanthi rai tumungkul ing lemah. Lan banjur ngandika, Lah, para gustiku, mugi karsa mampir menyang omahé kawula, lan nginep sewengi, sarta mbasuh sampéyané; tembé panjenengan bakal tangi ésuk-ésuk lan nerusaké lampah panjenengan. Nanging wong-wong mau padha matur, Ora; awit kawula badhé nginep ing dalan wengi iki. Nanging Lot nyuwuni kanthi banget; mula wong-wong mau banjur mampir menyang panggonané, lan mlebu ing omahé; lan Lot damelaké pésta kanggo wong-wong mau, sarta manggang roti tanpa ragi, lan wong-wong mau padha mangan. Nanging sadurungé padha sare, wong-wong lanang ing kutha iku, iya wong-wong lanang ing Sodom, ngubengi omah mau, saka sing tuwa tekan sing enom, kabèh wong saka saben pojok. Lan padha nyeluk marang Lot, sarta matur marang dhèwèké, Endi wong-wong sing bengi iki teka marang kowé? Gawanen metu marang aku kabèh, supaya aku kabèh bisa wanuh karo wong-wong mau. Lan Lot metu menyang wong-wong mau ana ing lawang, banjur nutup lawang saka mburiné. Lan ngandika, Kawula nyuwun, para sadulur, aja padha tumindak ala mangkono. Lah, aku duwé anak wadon loro sing durung wanuh karo wong lanang; mugi kula gawanen metu marang panjenengan, lan tindakna marang wong-wong mau miturut sing becik ing paningal panjenengan; mung marang wong-wong iki aja nindakaké apa-apa; awit mulané wong-wong iki padha teka ana ing sangisoré ayoman payonku. Nanging wong-wong mau padha matur, Mundura. Lan padha matur manèh, Wong siji iki teka mung kanggo numpang manggon, nanging arep dadi hakim; saiki aku kabèh bakal tumindak luwih ala marang kowé tinimbang marang wong-wong mau. Lan padha meksa banget marang wong iku, yaiku Lot, lan nyedhak arep ndhobrak lawang. Nanging wong-wong mau ngetokaké tangané, banjur narik Lot mlebu omah menyang cedhaké, lan nutup lawang mau. Lan wong-wong sing ana ing lawang omah iku padha dipatèni mripaté déning kabutan, saka sing cilik tekan sing gedhé; nganti wong-wong mau 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, "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."
Suster White nyariosaken bab satunggaling proses pangujian ingkang maju sethithik-sethithik ing jamanipun Kristus lan ing jamanipun para Millerit, ingkang maringi gambaran babagan proses pangujian ingkang maju tumrap kita. Ing Early Writings, kaca 259, piyambakipun 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." Salajengipun piyambakipun ngandika, "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."
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 ngenani Malaékat Kapindho iku sajatiné sajarahé Lot. Kalih malaékat rawuh ing kutha (Juni 1842), Pesen Malaékat Kapindho tumeka, lan Lot ndadèkaké wong-wong mau nginep sawengi (Wektu Nglentèr). 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.
From Patriarchs and Prophets, pages 313–314: "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.' The forty days' tarry in the mount did not include the six days of preparation."
Saka Patriarchs and Prophets, kaca 313–314: "Ing dina kapitu, yaiku dina Sabat, Musa katimbali munggah menyang ing méga. Méga kang kandel mau kabuka ana ing ngarsané sakehé Israèl, lan kamulyaning Pangéran murub metu kaya geni kang ngentekaké. 'Lan Musa mlebu ing satengahing méga mau, banjur munggah menyang ing gunung; lan Musa ana ing gunung patang puluh dina lawan patang puluh bengi.' Patang puluh dina anggoné nganti ana ing gunung iku ora kalebu nem dina pandadaran."
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.
Sajrone panjenengané ana ing gunung iku, Musa nampi pitedah-pitedah bab anggawé sawijining pasucèn, ing kono ngarsané Ilahi bakal katuduhaké kanthi mligi. “Padha gawénaa pasucèn kanggo Aku, supaya Aku bisa dedalem ana ing satengahé wong-wong mau” (Pangentasan 25:8), mengkono 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.
Exodus 24:1, 6-8 (KJV): "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. . . . 6And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. 7And 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. 8And 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."
Pangentasan 24:1, 6-8 (KJV): "Panjenengane banjur ngandika marang Musa, Munggaha sowan marang Pangeran Yehuwah, kowé, lan Harun, Nadab, lan Abihu, sarta pitung puluh para pinituwa Israèl; lan padha nyembaha saka kadohan. . . . 6Musa banjur mundhut sapéranganing getih, setengahé dilebokaké ing bokor-bokor; lan sapéranganing getih kang setengah manèh disirataké marang mesbèh. 7Panjenengané banjur mundhut kitab prejanjian iku lan diwacakaké ana ing pangrungoné bangsa iku; lan wong-wong mau padha matur, Sadhéngah kang wus kapangandikakaké déning Pangeran Yehuwah bakal padha daklakoni, lan bakal padha mituhu. 8Musa banjur mundhut getih iku lan nyirataké marang bangsa iku, sarta ngandika, Lah, iki getihing prejanjian, kang wis katetepaké déning Pangeran Yehuwah karo kowé kabèh ngenani sakehing pangandika iki."
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.
Exodus 24:12-18 (KJV): "12And 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. 13And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. 14And 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. 15And Moses went up into the mount, and a cloud covered the mount. 16And 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. 17And 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. 18And 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."
Pangentasan 24:12-18 (KJV): "12Lan Pangeran Yehuwah ngandika marang Musa, Munggaha marang Aku ing gunung, lan tetepana ana ing kana: lan Aku bakal maringi kowe loh-loh watu, lan angger-anggering Toret, lan pepakon-pepakon kang wis Suntulis; supaya kowe bisa mulangake iku marang wong-wong mau. 13Mulané Musa jumeneng, sarta Yosua, abdiné; lan Musa munggah menyang gunung Allah. 14Lan Musa ngandika marang para pinituwa, Entenana ana ing kéné kanggo aku, nganti aku bali manèh marang kowé: lan lah, Harun lan Hur padha ana bebarengan karo kowé: manawa ana wong duwé prekara apa waé, muga sowan marang wong-wong mau. 15Lan Musa munggah menyang gunung, lan méga nutupi gunung iku. 16Lan kamulyaning Pangeran Yehuwah mapan ana ing Gunung Sinai, lan méga nutupi gunung iku lawasé nem dina: lan ing dina kapitu Panjenengané nimbali Musa saka ing tengahing méga. 17Lan paningaling kamulyaning Pangeran Yehuwah iku kaya geni kang ngobong nganti tumpes ana ing pucaking gunung, ana ing paningaling para anak Israèl. 18Lan Musa lumebu ing tengahing méga lan munggah menyang gunung: lan Musa ana ing gunung patang puluh dina lawasé lan patang puluh bengi."
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 satunggaling wekdal tundha. Ing salebeting wekdal punika, kalih loh punika nglambangaken prajanjian, lan Gusti mlebet ing prajanjian sarta maringi Musa piwulang bab anggenipun yasa 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 Nunggu 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.
"44And 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. 45Then opened he their understanding, that they might understand the scriptures. 46And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: 47And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. 48And ye are witnesses of these things. 49And, 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."
"44Panjenengané [Yésus] banjur ngandika marang wong-wong mau, Iki tembung-tembung kang wus Dakucapaké marang kowé nalika Aku isih ana bebarengan karo kowé, yaiku yèn samubarang kabèh kang katulis ana ing angger-anggeré Musa, lan ing para nabi, lan ing kitab Masmur, bab Aku, iku kudu kalakon. 45Banjur Panjenengané mbikak pangertèné wong-wong mau, supaya padha bisa mangertèni Kitab Suci. 46Lan Panjenengané ngandika marang wong-wong mau, Mangkono wis katulis, lan mangkono Sang Kristus kudu nandhang sangsara, lan wungu saka ing antarané wong mati ing dina katelu: 47Lan supaya mratobat lan pangapuraning dosa kawartakaké ing asmane marang sakèhé bangsa, wiwit saka Yérusalèm. 48Lan kowé iki para seksi tumrap prakara-prakara mau. 49Lan lah, Aku ngutus prasetyané Rama-Ku marang kowé: nanging kowé padha tetepa ana ing kutha Yérusalèm, nganti kowé kasandhangi kakuwatan saka ing luhur."
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 Wewangsit lan Wektu Tundha
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 kana lah kita tumuju kanthi sakabèhé 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. 50And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. 51And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. 52And they worshipped him, and returned to Jerusalem with great joy; . . ." Luke 24:44-52 (KJV).
“Nanging kowe padha manggona ana ing kutha Yerusalem, nganti kowe kaparingan kakuwatan saka ing dhuwur.” 50 Panjenengane banjur nuntun wong-wong mau metu nganti tekan Bètani, lan Panjenengane ngangkat tangan-Nya, sarta mberkahi wong-wong mau. 51 Lan kelakon, nalika Panjenengane mberkahi wong-wong mau, Panjenengane kapisah saka wong-wong mau, lan kaangkat menyang swarga. 52 Wong-wong mau banjur nyembah marang Panjenengane, lan bali menyang Yerusalem kanthi kabungahan gedhé; . . .” Lukas 24:44-52 (KJV).
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 wewengkon pinggirané Yerusalem, watara sak mil lan setengah ing sanjabané kutha. Ing jamané Gusti Yesus, iku kalebu adoh, awit wong-wong tindak ing endi-endi kanthi mlaku.
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, "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."
Ing Early Writings, kaca 247, nalika ngandharake bab Sajarah Millerite, Sister White ngandika, “Wong-wong kang kasoran pangarep-arepé mau weruh saka Kitab Suci manawa padha ana ing mangsa tundhaning wektu, lan manawa padha kudu kanthi sabar ngenteni kasampurnaning wahyu iku. Bukti kang padha, kang nuntun wong-wong mau ngarep-arep rawuhipun Gustiné ing taun 1843, uga nuntun 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
Wektuné Yakub Nglereh lan Prajanjianipun
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, wiwit ayat 10, nedahake bilih cariyosipun Yakub nggambaraken sadurungipun pungkasaning jagad. Putra-putranipun Yakub makili 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.
Genesis 28:10-15 (KJV): "10And Jacob went out from Beersheba, and went toward Haran. 11And 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. 12And 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. 13And, 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: 14And 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. 15And, 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."
Purwaning Dumadi 28:10-15 (KJV): “10Lan Yakub tindak metu saka Bersyeba, tumuju menyang Haran. 11Lan dhèwèké tekan ing sawijining panggonan, lan nginep ana ing kono sewengi muput, awit srengéngé wis surup; banjur dhèwèké njupuk sawetara watu saka panggonan kono lan digawe ganjel sirahé, sarta banjur tilem ana ing panggonan iku. 12Lan dhèwèké ngimpi, lah ana andha kang jejeg ana ing bumi, lan pucuké nggayuh tekan swarga; lan lah para malaékaté Allah padha munggah lan mudhun ana ing kono. 13Lan lah, Pangéran jumeneng ana ing sandhuwuré, lan ngandika: Ingsun iki Pangéran Allahé Abraham, bapakmu, lan Allahé Iskak; tanah panggonan anggonmu mapan iki bakal Sunparingaké marang kowé lan marang turunmu; 14lan turunmu bakal dadi kaya bledugé bumi, lan kowé bakal sumebar mangulon, mangétan, ngalor, lan ngidul; lan ana ing kowé lan ana ing turunmu kabèh kaum ing bumi bakal oleh berkah. 15Lan lah, Ingsun nunggil karo kowé, lan bakal njaga kowé ana ing sakèhé panggonan sing koktujoni; lan Ingsun bakal ngirid kowé bali manèh menyang tanah iki; awit Ingsun ora bakal ninggal kowé, nganti Ingsun wis nindakaké apa kang wus Sunandikakaké marang kowé.”
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.
Genesis 28:16-17 (KJV): "16And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. 17And 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."
Purwaning Dumadi 28:16-17 (KJV): "16Banjur Yakub tangi saka turune, lan ngandika, Satemene Pangeran Yehuwah ana ing panggonan iki; lan aku ora sumurup bab iku. 17Lan dheweke dadi wedi, sarta ngandika, Saèstu nggegirisi panggonan iki! Iki ora liya kajaba padalemane Allah, lan iki gapuraning swarga."
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 Tengah Wengi kumandhang, para prawan Millerit padha tangi lan dadi Padalemaning Allah. Panjenengane mlebet ing prejanjian karo wong-wong mau, ndadekake wong-wong mau Israel jaman modern.
Genesis 28:18-19 (KJV): "18And 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. 19And he called the name of that place Bethel: but the name of that city was called Luz at the first."
Purwaning Dumadi 28:18-19 (KJV): “18Esuk-esuk Yakub banjur tangi, njupuk watu kang wus dipasrahake dadi sandaran sirahé, banjur diadegaké dadi tugu, lan ing pucuké diwutahi lenga. 19Panggonan iku banjur diarani Betel; nanging biyèn kutha iku jenengé Luz.”
"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.”
Genesis 28:20-22 (KJV): "20And 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, 21So that I come again to my father's house in peace; then shall the Lord be my God: 22And 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."
Purwaning Dumadi 28:20-22 (KJV): "20Lan Yakub banjur kaiket ing sesumpahan, pangandikane, Manawa Gusti Allah karsa nunggil karo aku, lan ngreksa aku ana ing dalan kang dakliwati iki, lan maringi aku roti kanggo dipangan lan sandhangan kanggo diagem, 21supaya aku bisa bali menyang omah bapakku kanthi tentrem; mulane Sang Yehuwah bakal dadi Gusti Allahku: 22Lan watu iki, kang wus dakadegake dadi tugu, bakal dadi padalemaning Allah: lan saka samubarang kabèh kang Paduka paringake marang aku, satemene aku bakal masrahake saprasepuluh marang Paduka."
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.
Prasetyané Yakub iku mlebu ing prajanjian. Panjenengané nyuwun marang Gusti Allah supaya ngreksa dhèwèké ana ing dalan mau—Lelakon-Lelakon Kuna—lan maringi roti supaya dipangan. Kaum Millerit kudu mangan roti 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.
Fundamentals of Christian Education, page 270: "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, kaca 270: “Tangga kang dideleng Yakub ing wahyu wengi, dhasaré mapan ana ing bumi lan undhakané kang paling dhuwur nganti tekan swarga kang linuhung; Gusti Allah piyambak ana ing sandhuwuré tangga iku, lan kamulyan-Nipun madhangi saben undhakan; para malaékat padha munggah lan mudhun ana ing tangga padhang sumilak iku, iku minangka pralambang saka sesambungan kang ajeg lestari antarané jagad iki lan papan-papan kaswargan. Gusti Allah nglaksanani kersanipun lumantar pangantarané para malaékat swarga ing patemon kang terus-terusan karo umat manungsa. Tangga iki nyethakaké saluran sesambungan kang langsung lan wigati karo para pedununging bumi iki. Tangga iku nglambangaké Juru Panebusing jagad marang Yakub, Panjenengané kang nyawijèkaké bumi lan swarga. Saben wong kang wis ndeleng bukti lan pepadhanging kayektèn lan nampani kayektèn iku, kanthi ngakoni pracayané marang Gusti Yésus Kristus, iku sawijining misionaris ing pangertèn kang paling dhuwur saka tembung iku. Panjenengané iku panampa bandha-bandha kaswargan, lan iku dadi kuwajibané kanggo mratélakaké, nyebaraké apa kang wis ditampané.”
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.
Review and Herald, November 11, 1890: "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, 11 November 1890: "Tangga iku nggambarake Kristus; Panjenengane iku saluran sesambungan antarane swarga lan bumi, lan para malaékat padha munggah lan mudhun sajroning pasrawungan kang tanpa pedhot karo umat manungsa kang wus tiba ing dosa. Pangandikané Kristus marang Natanaèl selaras karo gambaran tangga iku, nalika Panjenengane ngandika, 'Satemen-temene, satemen-temene, Aku ngandika marang kowé, Sawisé iki kowé bakal weruh swarga kabukak, lan para malaékaté Allah munggah lan mudhun ana ing ndhuwuré Putraning Manungsa.' Ing kéné Sang Juru Wilujeng mratélakaké dhiriné piyambak minangka tangga mistis, kang ndadèkaké sesambungan antarane swarga lan bumi dadi bisa kalakon."
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,"—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.
“Para ingkang katetepaké déning jumenenging pangurapan, ingkang ngadeg wonten ing sacedhakipun Gusti, panguwasaning salumahing bumi, gadhah kalenggahan ingkang sapisan kaparingaken dhateng Sétan minangka kerub ingkang nyarubi. Lumantar para titah suci ingkang ngubengi dhamparipun,”—Punapa “para titah suci” punika? Para malaékat. “Lumantar para titah suci ingkang ngubengi dhamparipun, Gusti njagi sesambungan ingkang tanpa kendhat kaliyan para pendhudhuk bumi.” Punika tangganipun. Namung, wonten ing ngriki Sister White boten badhé migunakaken tangga punika dados pralambangipun.
"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 lumantar iku Gusti Allah njaga supaya damar-damaré para pracaya tansah kapenuhan, supaya ora kedhep-kedhep lan banjur mati. Saupama dudu amarga lenga suci iki kaesokaké saka swarga lumantar pesen-pesené Rohing Allah, para agènsi 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 Allah kaaibaké nalika kita ora nampani pawartos sing Panjenengané kirimaké marang kita. Mangkono kita nampik lenga emas sing Panjenengané arep nuangaké menyang jiwa kita supaya disaluraké marang wong-wong sing ana ing pepeteng. Nalika swara panguwuh teka, “Lah, pangantèn lanang teka; metua kowe kanggo manggihi dhèwèké,” wong-wong sing durung nampani lenga suci, sing durung ngreksa sih-rahmaté Kristus ana ing sajroning atiné, bakal nemokaké, kaya para prawan kang bodho, yèn dhèwèké ora siyap kanggo manggihi Pangérané. Ing sajroning awaké dhéwé, dhèwèké ora nduwèni kakuwatan kanggo olèh lenga iku, lan uripé dadi ambruk. Nanging manawa Roh Suciné Gusti Allah dijaluk, manawa kita nyuwun kanthi temen, kaya Musa naté nyuwun, “Tuduhna kamulyan-Mu marang aku,” katresnané Gusti Allah bakal kacurahaké ana ing ati kita. Lumantar pipa-pipa emas, lenga emas iku bakal disaluraké marang kita. “Dudu marga saka kakuwatan, utawa saka daya, nanging marga saka Roh-Ku, mangkono pangandikané Pangéran Gustine sarwa tumitah.” Kanthi nampani sorot padhang saka Srengéngé Kabeneran, anak-anaké Gusti Allah madhangi kaya pepadhang ana ing donya.” Review and Herald, July 20, 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 staves or rails, but Zechariah calls them two golden pipes.
Zakharia nyariosaken dhateng kita bab kalih pipa emas. Satunggal andha gadhah kalih cagak utawi rel utama, nanging Zakharia nyebatipun kalih 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 kaum Millerit, wong-wong mau lagi netepi pasemon bab Sepuluh Prawan. Wektu panyegahané Yakub iku wektu panyegahan ing Matius 25 lan Habakuk 2: "Sanadyan wahyu iku katingalé suwe tumekané, antènana."
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 panjenengan tekan ing sajarah iki, nalika lawang katutup lan panjenengan dadi prawan bodho, Sister White ngandika, "Tembung-tembung sing paling ngenes sing tau kaprungu, '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 sawijining wektu tundha nalika Kristus nindakake pakaryan puncaké—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.
Ibu White ngandika bilih para murid kesandhung bab prakara punika. Wong-wong mau padha gumun, punapa sebabipun Panjenenganipun mboten badhé mitulungi mitranipun, utawi mbuktèkaken pangwaosipun minangka Mesias. Nanging Panjenenganipun ngetanggel.
The Desire of Ages, page 529: "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, kaca 529: "Nalika nglelet rawuhipun dhateng Lazarus, Kristus kagungan ancas sih tumrap tiyang-tiyang ingkang dereng nampi Panjenenganipun. Panjenenganipun lereh, supados kanthi ngangèkaken Lazarus saking antawisipun tiyang pejah, Panjenenganipun saged maringi dhateng umatipun ingkang wangkang lan boten pitados punika satunggal bukti malih bilih Panjenenganipun satemenipun punika 'wunguning pati lan panguripan.' Panjenenganipun boten kersa nilar sedaya pangajeng-ajeng tumrap bangsa punika, wedhus-wedhus mlarat lan kesasar saking brayatipun Israèl. Manahipun remuk amargi katobatannipun ingkang boten wonten. Ing sih-rahmatipun Panjenenganipun ngarsakaken maringi dhateng piyambakipun satunggal bukti malih bilih Panjenenganipun punika Sang Mulihakên, Kang Munggal ingkang piyambak saged ndadosaken gesang lan kalanggengan sumunar cetha. Punika badhé dados satunggal bukti ingkang boten saged dipunsalahtegesi déning para imam. Punika sababipun Panjenenganipun nglelet tindak dhateng Bètani."
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 in Spirit of Prophecy, volume 4, page 250.
Saiki kita ndeleng Mlebetipun Kanthi Kamenangan. Gatekna dhateng punapa ingkang dipadakaké déning Sister White antawisipun Mlebetipun Kanthi Kamenangan punika lan 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.
Sumangga kita maos punapa ingkang dipunwucalaken déning Sister White bab 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."—Why? Because, they heard about Lazarus.
“Wektu lumebuné Kristus menyang Yérusalèm iku mangsa sing paling éndah ing salawasé taun. Gunung Zaitun katutupan ijo royo-royo, lan pategalané endah déning warna-warni godhong-godhongan. Saka wewengkon ing sakiwa-tengené Yérusalèm akèh wong padha teka menyang pésta iku kanthi pepénginan sing temen-temen kanggo ndeleng Gusti Yésus.”—Apa sebabé? Amarga, wong-wong kuwi 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." So, He is tarrying in Bethany before the Triumphal Entry.
“Kaelokan puncak sang Juruwilujeng, nalika mbangèkaké Lazarus saka antarané wong mati, wis nuwuhaké pangaribawa kang nggumunaké tumrap rakyat, lan ana wong akèh banget, kanthi semangat kang murub, padha katarik menyang papan panggonané Gusti Yésus nalika Panjenengané lagi ngentèni ana ing kono.” Mangkono, Panjenengané lagi ngentèni ing Bètani sadurungé Mlebet Kanthi 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.
Iki minangka kaping pisanan sajrone pangladèné Kristus anggoné Panjenengané sarujuk numpak, lan para murid nerangaké prakara iki minangka pratandha yèn Panjenengané wus arep nglantaraké kakuwasan lan panguwasa karajané, sarta mapanaké kalungguhané ana ing dhamparé Dawud.
Joyfully they executed the commission. They found the colt, loosed him, and brought him to Jesus, who sat upon him.
Kanthi suka cita wong-wong mau nindakaké dhawuh mau. Wong-wong mau banjur nemokaké kuldi enom iku, nguculi, lan nggawa marang Gusti Yésus, kang banjur lenggah ing dhuwuré.
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.
Nalika Gusti Yesus lenggah ing sadhuwuring kéwan iku, swasananing awang-awang kebak sora pangalembana lan kamenangan. Panjenengané ora nggadhahi pratandha karaton apa waé ing njabané, ora ngagem busana kabesaran, lan ora katut dening para prajurit. Nanging Panjenengané kaubengi déning sakelompok wong kang kaobong déning pangajab kang kebak antisipasi.
He had just raised the dead. The people thought He was coming to be the Savior of Israel. Who were these people?
Panjenengané énggal waé wis nguripaké wong mati. Wong akèh padha ngira Panjenengané rawuh kanggo dadi Juru Slameté Israèl. Sapa wong-wong iki?
"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.
Wong-wong mau padha ngerubungi Gusti Yesus kanthi cedhak, dene ana siji kang wus Panjenengane wungokake saka ing pati nuntun kéwan kang ditumpaki. Wong-wong kang biyèn budheg lan bisu, saiki wus kasarasaké, padha melu ngunggahaké hosana kang bungah. Wong-wong pincang, saiki wus bisa mlaku, padha mecahi pang-pang palem lan nyebarake ana ing dalan kang bakal diliwati Panjenengane.
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 kusta, sing biyèn kausir saka patemoning masyarakat, ana ing kono, wus kasucekaké déning kakuwatané Sang Juru Slamet. Panjenengané nylemakaké sandhangané ana ing dalané Sang Juru Slamet, karo ngucap, “He padha saosa sukur marang Pangéran; awit Panjenengané becik: awit sih-kadarmané langgeng ing selawas-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 kang wus mari saka kasurupan dhemit iku ana ing kono, saiki wis waras budine, nambahi paseksene: “Gusti wus nindakaké prakara-prakara gedhé tumrap aku, mulané 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 kauripaké manèh ana ing kono, padha memuji Panjenengané. Randha lan anak yatim nyritakaké pakaryan-pakaryan Panjenengané kang nggumunaké. Bocah-bocah cilik, wong-wong sing wis kasarasaké saka lelara, lan wong-wong sing wis digawa bali saka kubur, nyaraki dalané Sang Juru Panebus kanthi pang-pang 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.
Napa? Amarga Panjenengané badhé ngluberaké Roh Suci-Nya lan mbikak pangertosané wong-wong mau, nuding marang Pambengok Tengah Wengi.
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?
Pawarta bab kabenerané Kristus, daya Panjenengané kanggo ngowahi kita saka wuta dadi weruh, saka mati dadi urip, saka lara kusta dadi resik, kaemban ing sajarah Mlebeté kanthi Kaagungan, sing dadi pralambang saka Sesambaté Tengah Wengi. Apa sing ngemban pawarta 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.
Pawarta Kapisan dikukuhaké nalika Islam direm, saéngga ngebaki wangsit. Panyukuhan iki maringi kakuwatan marang Pawarta Malaékat Kapisan lan nuntun para Protestan nutup lawangé tumrap pawarta 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 panampikan marang Pesen Islam.
The Millerite history prefigures our history.
Sajarahé kaum Millerit mratandhani 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.
Pawarta bab kabenerané Kristus ing mangsa panyegelané 144.000, nalika Gusti nyiramaké Roh Suci Panjenengané lan mbukak Kitab Suci marang wong-wong Laodikia lan para lara kusta ing Adventisme, sapisan manèh kaasta déning kuldi—Pawarta Islam.
The Great Controversy, page 427: "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, kaca 427: “Ing mangsa panas lan mangsa gugur taun 1844, pawartos, ‘Lah, Sang Penganten Kakung rawuh,’ dipunwartakaké. Rong golongan ingkang dipunlambangaké déning para prawan ingkang wicaksana lan ingkang bodho punika lajeng kawiyaraké—golongan satunggal ingkang nyawang kanthi kabingahan dhateng rawuhipun Gusti, lan ingkang sampun kanthi temen nyawisaké dhiri kanggé manggihi Panjenenganipun; golongan sanèsipun ingkang, kaprabawan déning ajrih lan tumindak amargi dorongan sedhela, sampun marem namung kaliyan téyori bab kayekten, nanging tanpa gadhah sih-rahmatipun Allah. Ing pasemon punika, nalika Sang Penganten Kakung rawuh, ‘wong-wong kang wus siyaga padha mlebu bebarengan karo panjenengané menyang palakrama.’ Rawuhipun Sang Penganten Kakung, ingkang dipunandharaké ing ngriki, kalampahan sadèrèngipun palakrama. Palakrama punika nggambaraken panampan déning Sang Kristus dhateng Kratonipun. . . .”
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.
Matthew 25:5: "While the bridegroom tarried, they all slumbered and slept."
Matius 25:5: “Nalika pangantèn lanang iku kèndel rawuhipun, kabèh padha ngantuk lan turu.”
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.”
Daniel 12:12-13: "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 tekan ing sewu telung atus telung puluh lima dina. Nanging, lungaa ing dalanmu nganti tekan wekasané: amarga kowé bakal ngaso, lan bakal ngadeg ing pandumanmu ing pungkasaning dina-dina."
You can read this two ways. Either way, "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."
Panjenengan saged maos punika kanthi kalih cara. Kanthi cara ingkang pundi kemawon, “Rahayu wong kang ngentosi, lan rahayu wong kang tumeka ing 1335. Nanging kowe lunga ing dalanmu nganti wekasané rawuh: awit kowe bakal ngaso, lan 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.”
Isaiah 30:18: "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."
Yesaya 30:18: “Mulané Pangéran bakal ngentèni, supaya Panjenengané kersa ngasihi kowé; lan mulané Panjenengané bakal kaluhuraké, supaya Panjenengané ngetingalaké sih-rahmat marang kowé; awit Pangéran iku Allah kang adil; rahayu sakèhé wong kang ngentèni Panjenengané.”
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.
Habakkuk 2:3: "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 tumrap wektu kang wus katetepake; nanging ing pungkasané iku bakal ngandika lan ora bakal ngapusi. Sanadyan katon suwe, ngentènana iku; amarga mesthi bakal kelakon, iku ora bakal kendor.”
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.
Manuscript Releases, volume 21, page 437: "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, jilid 21, kaca 437: “Rahayu wong-wong kang mripate ndeleng prakara-prakara kang katon ing taun 1843 lan 1844. Pesen iku wis kaparingake. Lan ora kena ana tundha ing mbaleni pesen iku, awit pratandha-pratandhaing jaman lagi kalakon; pakaryan panutup kudu dirampungake. Sawijining pakaryan gedhe bakal katindakake sajrone wektu kang cendhak. Sawijining pesen bakal enggal kaparingake miturut panetepane Gusti Allah, kang bakal ngrembaka dadi panguwuh sora. Banjur Daniel bakal ngadeg ing pandumane, kanggo maringi paseksene.”
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: "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 (KJV).
Ayat 13: "Nanging lungaa ing dalanmu nganti tekan pungkasané: awit kowé bakal ngaso, lan bakal ngadeg ana ing bagéanmu nalika pungkasaning dina-dina." Daniel 12:12-13 (KJV).
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.