Habakkuk's Two Tables 3 of 95
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Introduction: The Foundation of Habakkuk's Two Tables
Pambuka: Dhasaring Rong Tabelé Habakuk
This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.
Reroncèn punika sinebut Kalih Papanipun Habakuk. Ngantos sapunika, kita sampun ngrembag sawetawis kayekten saking Bagan 1843 lan 1850, boten kanggé mbélani punika kanthi alkitabiah ing wekdal punika, nanging kanggé netepaken bilih Ellen White nyarujuki kayekten-kayekten punika. Pratelan kita inggih punika bilih manawi panjenengan nampik kayekten-kayekten dhasar punika, ing wekdal ingkang sami panjenengan ugi nampik Rohing Ramalan. Kita kersa ndamel punika kacathet rumiyin.
Review of Millerite History and the Midnight Cry
Tinjauan Sajarah Millerite lan Panggih Tengah Wengi
In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.
Ing pawartos kawitan kita, kita sampun ngandharaken sajarahipun para Millerit, tenger-tenger wekdal saking taun 1798 dumugi 1844. Ing pawartos pungkasan kita, kita nyemak kanthi langkung cermat sajarah saking wekdal tundha dumugi panutupaning lawang ing tanggal 22 Oktober 1844, kanthi nandhesaken bilih wekdal punika inggih punika Pambengoking Tengah Wengi. Pambengoking Tengah Wengi mlebet ing sajarah wonten ing Camp Meeting Exeter, 12–17 Agustus 1844, lan lajeng lumampah dumugi 22 Oktober 1844. Wekdal tundha, ingkang kawiwitan ing Maret 1844, punika minangka bagean saking Pambengoking Tengah Wengi lan saking proses panyucèkaken ingkang nyawisaken satunggaling umat supados martakaken pesenipun.
We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.
Wingi kita ngarep-arep bisa netepake prakara iki ana ing sajroning ati lan pikiran panjenengan. Kabèh ilustrasi ing Sabdaning Allah ngenani mangsa tundha iku ngandharake bab wekasaning jagad. Ellen White, nalika maringi katrangan babagan 1 Korinta 10:11, ngandika, "Saben nabi kuna ngandika luwih akèh tumraping jaman kita tinimbang tumraping jaman nalika wong-wong mau urip." 1 Korinta 10:11 ngandika, "Saiki samubarang iki kabèh kelakon marang wong-wong mau minangka tuladha; lan iku kabèh katulis kanggo pepeling kita, kita kang marang kita wekasaning jagad wis tekan." Sajarah kaum Millerite iku sawijining sajarah bab apa sing bakal kalakon ing wekasaning jagad. Kabèh sajarah Kitab Suci ngenani mangsa tundha lan apa sing tumuli ngetutake iku nggambarake apa sing bakal kalakon ing mangsa tundhane kaum Millerite lan Panguwuh Tengah Wengi. Kita prelu mangerteni prakara-prakara iki awit sajarah bakal kaulang maneh.
The 2520: Ellen White's Endorsement
2520: Panegesané Ellen White
We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.
Kita sampun ngrembag prakawis kapisan ing bagan-bagan punika, sanadyan kita dereng kathah nyebatakenipun. Doktrin kapisan ingkang badhe kita tedahaken bilih Ellen White kanthi cetha ndhukung punika inggih 2520. Kalih presentasi ingkang kapisan kaatur supados nuntun kita dumugi ing ngriki. Sesuk enjing, kita badhe wiwit nimbang Babagan Daily ing Bagan punika.
Remembering the Lord's Leading and Teaching
Ngelingi Pimpinan lan Piwulangé Gusti
Let's begin with Life Sketches, page 196: "We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.
Ayo kita wiwiti saka Life Sketches, kaca 196: “Kita ora duwe apa-apa kang kudu diwedeni tumrap mangsa ngarep, kajaba manawa kita lali marang dalan kang wis dilakoni déning Gusti nuntun kita, lan piwulange Panjenengane sajroning sajarah kita ing jaman biyèn.” Sawijining prakara siji-sijiné kang kudu diwedeni déning wong Kristen tumrap mangsa ngarep yaiku tiba saka dalan lan banjur kasasar. Prakara kang pantes diwedeni iku dudu ora olèh urip langgeng. Ing kéné, Sister White ngandika yèn kita ora duwe apa-apa kang kudu diwedeni tumrap mangsa ngarep kajaba rong prakara. Iki minangka pérangan wacana kang lumrah ing Roh Nubuat sajroning Adventisme, nanging arang banget ana wong kang njlentrehaké tuntunan apa lan piwulang apa kang dipunmaksud déning panjenengané.
We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.
Kita bakal nduduhaké yèn “panuntun” kang dipunmaksud déning dhèwèké iku yaiku sajarah Midnite Cry. Ing sajarah Midnite Cry, Kristus nuwun tuntunan ing wektu antarané tundha, rawuhipun lan pawartosing Midnite Cry, sarta katutupé lawang ing tanggal 22 Oktober 1844. Panjenenganipun ngrancang sajarah punika supaya ngasilaké satunggaling umat kang bisa lumebet lumantar pracaya bebarengan kaliyan Panjenenganipun menyang Papan Mahasuci. Kita prayoga rumangsa wedi manawa nganti lali marang sajarah tartamtu punika, uga marang piwulang-piwulangipun.
We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.
Kita badhé nedahaké bilih wonten sawijining piwulang tartamtu ingkang ngasilaké Pambengok Wengi Tengah. Piwulang punika sanès ambrukipun Kakaisaran Ottoman tanggal 11 Agustus 1840, ugi sanès kawontenanipun para tiyang pejah, ingkang medal wonten ing sajarahipun Pesen Malaékat Kapindho wonten ing Sajarah Millerite. Piwulang punika inggih sawijining piwulang tartamtu wonten ing Sajarah Millerite ingkang ngasilaké Pambengok Wengi Tengah, papanipun Gusti nuntun, lan kita boten gadhah punapa-punapa ingkang kedah dipunwedèni tumrap mangsa ngajeng kejawi menawi kita nglalèkaké pituduhipun lan piwulangipun.
We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again: "On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."
Kula ngusulaken bilih pralambang saking pitedahipun saha piwulangipun kalihipun punika inggih Sang Sora Pangenget Wengi Tengah. Sumangga kita maos malih pethikan punika saking wahyu kapisan Ellen White: “Ing margi punika umat advent sami mlampah tumuju dhateng kitha ingkang mapan wonten ing pucuking margi. Wonten satunggaling pepadhang padhang kasangga wonten ing wingkingipun ing wiwitaning margi, ingkang malaékat ngandika dhateng kula bilih punika sora pangenget wengi tengah. Pepadhang punika madhangi sadawaning margi, sarta maringi pepadhang dhateng sikilipun, supados piyambakipun boten kesandhung. Manawi mripatipun tetep tumancep dhateng Gusti Yesus, ingkang wonten sakedhik ing ngajengipun, nuntun piyambakipun dhateng kitha, mila piyambakipun aman. Nanging boten dangu, sawetawis dados sayah, sarta ngandika bilih kitha punika taksih tebih sanget, lan piyambakipun ngantos-antos sampun mesthinipun mlebet wonten ing ngriku langkung rumiyin. Mila Gusti Yesus paring pengkuwatan dhateng piyambakipun kanthi ngangkat asta tengenipun ingkang mulya, lan saking astanipun medal satunggaling pepadhang ingkang ngibar-ngibar nglangkungi golongan advent, lan piyambakipun sami sesorah, ‘Alleluia!’ Liyanipun kanthi sembrana nyélaki pepadhang ing wingkingipun, sarta ngandika bilih sanès Gusti Allah ingkang sampun nuntun piyambakipun medal ngantos tebih mekaten.”
They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry. "The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."
Padha nyangkal Pambengoking Wengi Tengah, lan sajroning gegayutan karo Pambengoking Wengi Tengah, padha mbantah manawa Gusti ora nuntun wong-wong mau ana ing Pambengoking Wengi Tengah. Padha nyangkal tuntunaning Allah ana ing Pambengoking Wengi Tengah. "Pepadhang ing wingkingé wong-wong mau banjur mati, nganti sikilé katilar ing pepeteng kang sampurna, lan wong-wong mau kesandhung lan kelangan pandeleng marang tenger lan marang Gusti Yesus, banjur tiba saka dalan mau mudhun menyang donya ing ngisor kang peteng lan duraka."
The Midnight Cry in Context
Sesambat Tengah Wengi ing Konteksipun
We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.
Kita badhé nyawang malih sajarah Babakan Wengi supaya dipunpasang wonten ing konteksipun rumiyin sadèrèngipun kita ngrembag bab 2520.
From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."
Saka The Great Controversy, kaca 391–395: “Nalika wekdal kang ing kono rawuhipun Gusti kapisan kaajeng-ajeng sampun kalampahan, ing mangsa semi taun 1844,”—punika wekdal tundhanipun, pejah pangajeng-ajeng ingkang kapisan—“tiyang-tiyang ingkang kanthi iman sampun nyumerepi rawuhipun Panjenenganipun, sawetawis wekdal katut ing salebeting mangu-mangu lan boten mesthi. Nalika jagad nganggep bilih piyambakipun sampun kalah babar pisan lan kabukten ngugemi sawijining kapitadosan ingkang klentu, sumber panglipuripun taksih Sabda Allah. Kathah ing antawisipun lajeng nerusaken nelusuri Kitab Suci, nyemak malih bukti-bukti kapitadosanipun lan kanthi teliti nyinau pameca-pameca supados pikantuk pepadhang ingkang langkung kathah.”
If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here. "The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.
Yèn akèh wong nindakaké mangkono, tegesé ana sawatara sing ora. Ing kono ora katulis “wong-wong mau”; nanging “akèh”—ana rong golongan ing kéné. “Kasaksianing Kitab Suci kang nyengkuyung kalungguhane padha katon cetha lan mesthekaké. Tanda-tanda kang ora bisa kliru nuduhaké yèn rawuhipun Kristus wis cedhak. Pangéraning berkah mirunggan saka Gusti, sajroning pitobating para wong dosa lan uriping maneh kauripan rohani ana ing antarané para wong Kristen, wus dadi kasaksian yèn pawarta mau asalé saka Swarga. Lan sanadyan para pracaya ora bisa nerangaké kuciwane, wong-wong mau rumangsa yakin yèn Gusti Allah wis nuntun wong-wong mau ing pengalamané ing jaman kang wus kapungkur.”
"Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."
Kaajut sajroning ramalan-ramalan kang wis padha dianggep tumrap wektu rawuhipun kaping kalih punika, wonten piwulang ingkang mligi dipunrancang cocog kaliyan kawontenanipun ingkang kebak kahanan boten mesthi lan ngantos-antos, sarta nyemangati piyambakipun supados ngentosi kanthi sabar wonten ing iman bilih menapa ingkang sapunika taksih peteng tumrap pangertosanipun, ing wektunipun badhe kapratelakaken kanthi cetha.
In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.
Ing paragraf iku, kasebut mangkene, “Kasinambung raket karo ramalan-ramalan kang wis padha dianggep déning wong-wong mau minangka kang lumaku tumrap wektu rawuhipun kaping pindho . . . .” Ramalan-ramalan apa kang padha diyakini déning wong-wong mau lumaku tumrap Rawuhipun Kaping Pindho? 2520, 2300, lan 1335. Wong-wong mau pracaya yèn katelu ramalan wektu iki kabèh pungkasane ana ing taun 1843, lan iku Rawuhipun Kaping Pindho.
"Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. 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. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"
Ing antarané ramalan-ramalan mau ana ramalan ing Habakkuk 2:1–4: “Aku bakal ngadeg ana ing menara pangawasanku, lan mapan ana ing menara, lan bakal nyawang kanggo weruh apa kang bakal Panjenengané dhawuhaké marang aku, lan apa kang bakal dakwangsuli nalika aku ditegur. Lan Pangéran mangsuli aku, pangandikané: Tulisen wahyu iku, lan gamblangna ana ing papan-papan, supaya sing maca bisa mlayu. Awit wahyu iku isih kanggo wektu kang wis katetepaké, nanging ing wekasané bakal ngandika, lan ora bakal goroh: sanadyan katon suwé tekane, tetepa ngentèni iku; amarga mesthi bakal kelakon, ora bakal kendhat. Lah, nyawané wong kang kumaluhuraké awake dhéwé iku ora bener ana ing sajroné dhèwèké: nanging wong mursid bakal urip marga saka pracayané.”
As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: '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. . . . The just shall live by his faith.'
Wiwit taun 1842, pituduh kang kaparingake ana ing wangsit iki supaya "nulis wahyu iku, lan njlentrehake kanthi cetha ana ing papan-papan, supaya wong kang maca iku bisa mlayu," ndadosake Charles Fitch ngupaya nyawisake sawijining bagan kenabian kanggo nerangake wahyu-wahyu Daniel lan Kitab Wahyu. Panyebaran bagan iki dianggep minangka kasampurnaning dhawuh kang kaparingake marang Habakuk. Nanging, ing wektu iku ora ana wong kang nyumurupi manawa ana sawijining panundha kang katon ana ing kaleksananing wahyu mau—yaiku mangsa tundha—kang uga katuduhake ana ing wangsit sing padha. Sawisé kuciwa iku, ayat Kitab Suci iki katon banget wigatine: "Sebab wahyu iku isih tumrap wektu kang wis katetepake, nanging ing pungkasané bakal ngandika lan ora bakal goroh; senajan katon tundha, antengenana, amarga mesthi bakal kelakon, ora bakal tundha. . . . Wong mursid bakal urip marga saka pracayané."
The 1843 Chart and the Spirit of Prophecy
Bagan 1843 lan Roh Nubuat
It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.
Ora dadi prekara apa kowé nindakake pagawéan biasa utawa pagawéan sing ora biasa—tetembungan sing digunakaké Ellen White kanggo nyebut pagawéan konferènsi lan pagawéan swadaya, kanthi runtut. Apa waé, manawa kowé lunga menyang pelayanan-pelayanan swadaya sing mimpin ing Adventisme utawa menyang General Conference utawa Biblical Research Institute, manawa kowé takon marang wong-wong mau bab Chart 1843, wong-wong mau bakal kandha, "Ana akèh kasalahan ing Chart iki." Wong-wong mau ora sarujuk karo Ellen White, sing ngandika yèn Gusti nyangga astanipun ing ndhuwur "sawijining kasalahan" ing sapérangan angka ing Chart iki.
But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.
Nanging wong-wong mau uga nempatake awake dhewe nglawan Sabda Jahwéh. Ing kitab Habakuk, katulisan bilih sesanti iki “bakal . . . ora goroh.” Sesanti sing para Pionir kuduné pasang ing Chart 1843, lan pancèn wis padha tindakaké, iku minangka panggenapaning Habakuk 2. Iki sesanti sing kudu padha pasang ing Chart iki, lan Habakuk 2 ngandika bilih sesanti iki “bakal . . . ora goroh.” Mulané, nalika kowé ngandika bilih Chart iki “kebak kaluputan,” kowé lagi nglawan loro-loroné, yaiku Rohing Ramalan lan Kitab Suci.
"A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."
Salah sawijiné pérangan saka pameca Ezékiel uga dadi sumber kakuwatan lan panglipur tumrap para pitados: “Pangandikané Pangéran rawuh marang aku, pangandikané, Hé anaking manungsa, paribasan apa ta kang kokduwèni ana ing tanah Israèl, mangkéné, Dina-dina iku saya kawuwuhan dawa, lan saben wahyu dadi ora kasembadan? Mulané kandhaa marang wong-wong mau, Mangkéné pangandikané Pangéran Allah. . . . Dina-dina iku wis cedhak, lan kaleksanané saben wahyu. . . . Aku bakal ngandika, lan tembung kang bakal Dakucapaké iku bakal kalakon; ora bakal kawuwuhan dawa menèh.” “Wong-wong saka brayat Israèl padha kandha, Wahyu kang dideleng déning wong iku kanggo akèh dina kang bakal teka, lan dhèwèké medhar pameca bab jaman-jaman kang isih adoh. Mulané kandhaa marang wong-wong mau, Mangkéné pangandikané Pangéran Allah; Ora ana manèh tembung-tembung-Ku kang bakal kawuwuhan dawa, nanging tembung kang wus Dakucapaké bakal kelakon.” Ezékiel 12:21–25, 27, 28.
Two Classes of Worshippers
Loro Golongan Wong Kang Nyembah
Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.
Gatekna manawa dhèwèké lagi ngandharaké bab rong golongan para panyembah. Dhèwèké ngandika yèn akèh wong, nalika kuciwa iki teka, tetep nerusaké nyinaoni ramalan-ramalan, sing nuduhaké yèn ana siji golongan sing ora nerusaké. Kita bakal oleh pepadhang sing luwih akèh bab bédané loro golongan mau.
The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.
Kagenepanipun Habakuk 2:1–4 punika inggih punika Bagan 1843 punika lan Bagan 1850 punika. Malah ing kitab Habakuk, ayat 4 ngandika bilih tiyang mursid badhé gesang awit saking imanipun, lan tiyang ingkang manahipun kaangkat inggil. Punika njlentrehaken kalih golongan tiyang ingkang nyembah. Sajarah Midining Pambengok ngasilaken kalih golongan tiyang ingkang nyembah, lan kalih golongan punika dipunandharaken wonten ing kitab Habakuk.
In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.
Ing paragraf sabanjuré, sawisé nyebut Habakuk 2 lan Yehezkiel, dhèwèké ngenali salah siji golongan: "para wong kang ngentèni." Sapa para wong kang ngentèni iku? Yaiku wong-wong kang nggenepi Daniel 12, "Rahayu wong kang ngentèni, lan tekan ing 1335." Golongan iki yaiku para wong kang ngentèni.
"The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."
Wong-wong kang padha ngenteni iku bungah, pracaya manawa Panjenengane kang sumurup pungkasane wiwit saka wiwitane wis nyawang mudhun ngliwati jaman-jaman, lan, merga wis nyumurupi sadurunge kuciwané wong-wong mau, Panjenengane wus maringi marang wong-wong mau pangandika kang kebak panglipur lan pangarep-arep.
We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.
Kula nate nampi telpon saking satunggal sadèrèk putri ingkang sampun makarya wonten ing salah satunggaling nagari Éropa Wétan sawatawis taun. Panjenenganipun aslinipun saking ngriku, lajeng pindhah dhateng Amérikah Sarékat, lan nalika panjenenganipun mangertos pesen punika, panjenenganipun lajeng wangsul malih. Panjenenganipun sampun ngadhepi panolakan, kanthi kulawarga pasamuwanipun ingkang rumiyin ngubungi para pimpinan ing nagarinipun supados "nutup lawang tumrap panjenenganipun." Bubar punika, Gusti mbikak lawang kanggé panjenenganipun supados saged mbagekaken pesen punika dhateng kelompok-kelompok.
She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.
Panjenenganipun nelpon ing ésuk iki, ngaturaké bilih salah satunggaling alangan inggih punika prakawis transportasi. Panjenenganipun mbetahaken mobil kanggé lelampahan lan mulangaken pesen punika, nanging boten gadhah dana. Sanalika panjenenganipun dumugi ing papan punika, para mitra saking Amérika Sarékat, awit kasurung déning Gusti, ngintun dana ingkang cekap kanggé mundhut satunggaling mobil.
This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."
Iki minangka jinis pangalaman kang dumadi tumrap wong-wong kang kuciwa. Wong-wong mau padha kuciwa, nanging Gusti nuntun wong-wong mau marang Kitab Suci kanggo ngiyatake atine, pangandikane, "Kuciwaning iki dumadi saka pituduh-Ku. Tetepa lumaku maju."
"Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."
Yèn ora marga ana pérangan-pérangan Kitab Suci kang ngélingaké wong-wong mau supaya ngentèni kanthi sabar lan tetep nyekeli kanthi teguh kapitadosané marang pangandikané Allah, mesthiné imané wis ambruk ing wektu pacoban kang abot iku.
The Parable of the Ten Virgins and the Tarrying Time
Pasemon bab Sepuluh Praawan lan Wektu Tundhae rawuhipun Pangéran
Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.
Prhatikan kados pundi Sister White nggandhèngaké pasemon Bab Sepuluh Prawan kaliyan Habakuk 2, awit kaloronipun sami ngrembag bab wekdal tundha lan kalih golongan tiyang ingkang nyembah.
"The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"—now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.
Pasemon bab sepuluh prawan ing Matius 25 uga nggambarake pengalaman umat Advent. Ing Matius 24, minangka wangsulan tumrap pitakoné para murid bab tandha tekane Panjenengané lan bab pungkasaning jagad, Kristus wis nedahake sawetara prastawa kang paling wigati sajroning sajarah donya lan greja wiwit saka rawuhé kang kapisan nganti rawuhé kang kapindho; yaiku, karusakaning Yerusalem, kasangsaran gedhé tumrap greja ana ing sangisoring panganiaya kapir lan kapausan, petenging srengéngé lan rembulan, sarta lintang-lintang kang padha gugur. Sawisé iku Panjenengané ngandika bab rawuhé ing karajan-Nya, lan nyritakake pasemon kang nerangake rong golongan abdining kang ngenteni penampakané. Bab 25 dibukak kanthi tembung: “Nalika iku Kratoning Swarga bakal dipadhakake karo sepuluh prawan.” Ing kéné digambarake greja kang urip ana ing dina-dina pungkasan,"—saiki, dhèwèké lagi nerapake iki marang Sajarah Millerit, nanging gatèkna apa kang diucapake—"Ing kéné digambarake greja kang urip ana ing dina-dina pungkasan,"—sapa “greja kang urip ana ing dina-dina pungkasan” iku? Yaiku kita.
"The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"
Kang padha uga dipratandhakaké ing pungkasan bab 24. Ing pasemon iki, pengalamané padha digambaraké lumantar kedadéan-kedadéan sajroning pakawinan Wétan. “Banjur Kratoning Swarga iku bakal dipadhakaké karo sapuluh prawan, kang padha nggawa damar-damarné lan metu nyongsong pangantèn lanang. Lan lima ana ing antarané kang wicaksana, lan lima kang bodho. Kang bodho padha nggawa damar-damarné, nanging ora nggawa lenga bebarengan karo kuwi; nanging kang wicaksana padha nggawa lenga ana ing wadhah-wadhahé bebarengan karo damar-damarné. Saréné pangantèn lanang iku lereh teka, kabèh padha ngantuk lan turu. Lan ing tengah wengi ana swara sesambat, Lah, pangantèn lanang teka; metua sira kabèh nyongsong dhèwèké.”
The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.
Rawuhipun Kristus, kados ingkang dipunwartakaken déning pawartos malaékat kapisan, dipunmangertosi minangka ingkang ka pralambangaké déning rawuhipun pangantèn kakung. Reformasi ingkang nyebar wiyar ing sangandhaping pawartos bab rawuhipun ingkang enggal punika jumbuh kaliyan medalipun para prawan. Ing pasemon punika, kados ugi wonten ing Matius 24, dipunpratélakaken kalih golongan. Sedaya sampun nggadhahi damaripun, yaiku Kitab Suci, lan lumantar pepadhanging punika sampun medal manggihi Pangantèn Kakung. Nanging nalika para ingkang bodho nggawa damaripun tanpa lenga, para ingkang wicaksana nggawa lenga wonten ing wadhahipun. Para ingkang wicaksana sampun nampi sih-rahmatipun Gusti Allah, yaiku daya pambabar-malih lan pencerahan saking Roh Suci, ingkang ndadosaken Sabdanipun dados damar tumrap sukunipun. Wonten ing padosing kayekten, piyambakipun nyinau Kitab Suci lan kanthi temen ngupadi kasucèning manah sarta pagesangan. Para punika kagungan pengalaman pribadi lan iman dhateng Gusti Allah tuwin Sabdanipun, ingkang boten saged dipunruntuhaken déning kuciwa lan tundhaning wekdal. Dene sanès-sanèsipun lumampah namung saking dorongan raos, gumantung dhateng imanipun para sadèrèkipun, marem kaliyan raos-raos ingkang sae nanging boten kagungan pangertosan ingkang jangkep bab kayekten utawi pakaryaning sih-rahmat ingkang sajatos. Piyambakipun boten siyap ngadhepi tundha lan kuciwa. Nalika pacoban rawuh, imanipun sirna daya, lan pepadhanging damaripun dados surem.
"While the bridegroom tarried,"
“Nalika pangantèn lanang punika kèndel rawuhipun,”
When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.
Nalika Panganten Kakung katingal lami rawuhipun? 22 Maret 1844. Panjenenganipun katingal lami rawuhipun. Menapa ingkang badhé kelampahan sapunika? Kalih golongan punika badhé kaandharaken.
When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.
Nalika kita lali marang Panguwuh Tengah Wengi lan tiba metu saka margi tumuju ing donya ala ing ngisor, kita nedahaké yèn kita ora mangertèni Injil. Injil Langgeng iku pakaryané Kristus ing ngasilaké rong golongan para nyembah, adhedhasar sawijining pekabaran nubuatan kang nyoba. Wiwit wektu ngentèni nganti katutupé lawang, iki minangka pucaking Injil Langgeng. Ing kéné, Pangéran njupuk rong golongan ing wektu ngentèni, ngupaya nuntun wong-wong mau mlebu ing Pengadilan bebarengan karo Panjenengané piyambak, lan nglewataké wong-wong mau lumantar sawijining prosès panggodhogan kanggo mbuktèkaké apa satemené padha nduwèni lenga utawa ora. Iki minangka pucaking pakaryané Kristus anggoné misahaké emas saka rereged, gandum saka alang-alang, wong wicaksana saka wong bodho.
"While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."
“Nalika sang panganten kakung kèndel, kabèh padha ngantuk lan turu.” Kanthi kèndelé sang panganten kakung, kagambarake lumakuné wektu nalika Gusti kaajab rawuh, rasa kuciwa, lan kayadéné tundhaning wektu. Ing mangsa kebimbangan iki, minaté wong-wong kang cethek lan setengah ati rauh wiwit goyah, lan upayané saya kendho; nanging wong-wong kang pracayané dhedhasar marang kawruh pribadi ngenani Kitab Suci nduwèni watu karang ing sangisoring sikilé, kang ora bisa kasirnakaké déning ombaking rasa kuciwa. “Kabèh padha ngantuk lan turu;” golongan siji ana ing rasa ora peduli lan ninggal pracayané, déné golongan sijiné sabar ngentosi nganti pepadhang kang luwih cetha kaparingaké. Nanging ing wengiing pacoban, golongan kang pungkasan iku katon kaya kelangan, ing sawatara bab, semangat lan pangabektiné. Wong-wong kang setengah ati lan cethek ora bisa manèh nyandhak marang pracayané para saduluré. Saben wong kudu madeg utawa tiba kanggo awaké dhéwé.
When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.
Nalika kuciwa iku dumadi, ana rong golongan sing wiwit padha turu kanthi cara sing beda; nanging para prawan wicaksana uga kelangan sapérangan saka semangaté. Gusti mirengaké lan nuntun ana ing prakara iki, supaya nalika pawarta Panguwuh Tengah Wengi tekan ing Exeter Camp Meeting, Panjenengané nglaksanani sawijining pakaryan ana ing antarané wong-wong mau.
The Testing Process: The Tarrying Time and the Midnight Cry
Proses Pangujian: Wektu Tundha lan Pambengoking Tengah Wengi
From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.
Saking Spirit of Prophecy, jilid 4, kaca 228: Elinga manawa proses iki—Sesambat Tengah Wengi, wiwit saka Wektu Nglereh nganti tumutupé lawang—iku Gusti lagi nyobi umaté. Sesambat Tengah Wengi ing Exeter Camp Meeting, sajroning pangumumané nganti 22 Oktober 1844, mung salah siji pérangan saka sajarah iku. Iki ora bisa dipisahaké saka wektu nglereh, kang nyawisaké tumrap akibaté Sesambat Tengah Wengi ana ing antarané rong golongan para panyembah. Kowé kudu mangertèni Sesambat Tengah Wengi, awit manawa kowé ora mangertèni, kowé bakal kesasar saka dalan.
"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods, in the plural. Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"
Allah ngersakaké mbuktèkaké umaté. Tangané nutupi sawijining kaluputan ing petungan bab wektu-wektu kenabian. Tangané, tangané Gusti, nutupi sawijining kaluputan kang mirunggan ing petungan bab wektu-wektu kenabian, ing wangun jamak. Para Adventis ora nemokaké kaluputan iku, lan kaluputan iku uga ora katemokaké déning para mungsuhé sing paling sarjana. Wong-wong mau ngandika, “Petunganmu bab wektu-wektu kenabian iku bener. Sawijining prastawa gedhé wis arep kalakon; nanging iku dudu apa sing diramalaké déning Bapak Miller; iku yaiku pertobataning donya, lan dudu rawuh kaping pindhoné Kristus.”
The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.
Mangsa pangajeng-ajeng iku wus kapungkur, lan Kristus ora ngatingal kanggo ngluwari umaté. Wong-wong sing wus ngentèni Juruwilujengé kanthi pracaya lan katresnan kang tulus ngrasakaké kuciwa kang pait. Nanging Pangéran wus netepi karsané: Panjenengané wus nguji ati wong-wong sing ngakoni yèn padha ngentèni rawuhipun. Ing antarané wong-wong mau ana akèh sing kasurung déning rasa wedi tinimbang déning katresnan marang kayektèn. Nalika prastawa sing diajeng-ajeng mau ora kelakon, wong-wong iki mratelakaké yèn padha ora kuciwa; wiwit mula padha ora tau pracaya yèn Kristus bakal rawuh. Wong-wong mau kalebu sing kapisan padha ngguyoni kasangsarané para pracaya sejati.
This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.
Punika ancasipun Gusti. Kita boten gadhah punapa-punapa ingkang kedah dipunwedeni tumrap mangsa ngajeng, kajawi menawi kita kesupen kados pundi Gusti sampun nuntun kita ing pengalaman kita ingkang sampun kapengker, lan boten wonten ingkang kedah dipunwedeni kejawi menawi kita kesupen piwulangipun Gusti ing pengalaman kita ingkang sampun kapengker. Kita ngaturaken bilih panjenengan boten saged misahaken tuntunan punika saking piwulangipun.
Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.
Skètsa Urip James White lan Ellen G. White 1888, kaca 186–187: "Allah nyoba lan mbuktekake umaté lumantar lumakuning wektu ing taun 1843. Kalepatan mau—kalepatan tunggal—kang padha ditindakaké déning wong-wong mau nalika ngetung mangsa-mangsa kenabian, ora enggal katemu malah déning para wong pinter kang nentang panemuné wong-wong kang ngenteni rawuhipun Kristus. Para sarjana kang jero kawruh iki mratelakaké bilih Pak Miller bener ing petungané bab wektu, senadyan padha mbantah piyambakipun ing bab prastawa kang bakal makuthani mangsa iku. Nanging wong-wong mau, lan umat Allah kang ngenteni, padha ana ing kalepatan kang padha tumrap pitakonan bab wektu. "
We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.
Kawula pitados satemen-temene bilih Gusti Allah, ing kawicaksananipun, sampun ngrancang supados umatingipun ngadhepi satunggaling kuciwa, ingkang pancen prayogi sanget kangge mbabar manah lan ngrembakakaken watak ingkang sajati—boten namung kangge mbabar manahipun, nanging ugi kangge ngrembakakaken watakipun, ngantos dumugi ing satunggaling tataran ing ngendi punika badhe kabuktekaken wonten ing mangsa krisis ingkang dumados nalika Panguwuh Tengah Wengi. Tiyang-tiyang ingkang nampi pekabaran malaékat kapisan awit saking ajrih dhateng paukumanipun Gusti Allah, sanes amargi tresna dhateng kayekten lan kapéngin nampi warisan wonten ing Kratoning Swarga, sapunika kacetha wonten ing pepadhanging sipatipun ingkang satemenipun. Piyambakipun kalebet ingkang wiwitan piyambak anggènipun ngina para tiyang ingkang kuciwa, ingkang kanthi tulus ngangen-angen lan tresna dhateng tekaping Gusti Yesus. Ujianipun Gusti Allah ingkang paling njlimet punika mbabar watak-watak ingkang sajati saking tiyang-tiyang ingkang badhe nyingkiri tanggel jawab lan cacad awit nyélaki imanipun piyambak ing wekdal pacoban.
Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.
Wong-wong kang wus nandhang kuciwa iku ora ditinggal ana ing pepeteng; awit nalika padha nliti mangsa-mangsa ramalan kanthi pandonga kang temen-temen, kasalahan iku kapanggih—yaiku sawijining kasalahan tunggal—lan panandhaning potlot ramalan iku katlusur mudhun lumantar mangsa tundha. Ing pangajab kang kebak kabungahan tumrap rawuhipun Sang Kristus, katundhaning wahyu kang katon iku durung kaetung, lan iku dadi sawijining kagetan kang nglarani lan ora kinira-kira. Nanging pancen pacoban iki dhewe banget perlu kanggo ngembangake lan nguwatake para pracaya kang tulus marang kayekten. Mangsa tundha iku banget perlu. Iku ora mung arep mbabarake wong loro golongan lan miwiti ngembangake watake, kang bakal kababar ana ing sejarah Pekik Tengah Wengi tekan panutupan lawang, nanging uga perlu kanggo nguwatake wong-wong kang bakal metu ana ing sisih kang bener saka perkara iki. Sampeyan ora bisa misahake mangsa tundha saka Pekik Tengah Wengi utawa panutupan lawang.
When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.
Nalika panjenengan nyélaki Pambengok Tengah Wengi, panjenengan sajané lagi nyélaki sajarah iku dhéwé. Pambengok Tengah Wengi iku dudu mung pawartané Samuel Snow ing Exeter Camp Meeting; iku ya pengalamaning mangsa panundhan. Ing kéné Gusti wis nuntun. Kita ora nduwèni apa-apa kang kudu diwedèni tumrap mangsa ngarep, kajaba manawa kita lali marang tuntunané Gusti ing sajarah kita ing mangsa kapungkur—yaiku sajarah mangsa panundhan lan Pambengok Tengah Wengi, ing ngendi Panjenengané nglantaraké Injil Langgeng tekan pucaké sajroning Sajarah Millerit, sarta ngasilaké rong golongan wong nyembah.
Early Writings, page 74: "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."
Tulisan-Tulisan Wiwitan, kaca 74: “Aku wis nyumurupi yèn bagan taun 1843 iku dituntun déning asta Sang Pangéran, lan yèn bagan iku ora kena diowahi; yèn angka-angka iku kaya sing Panjenengané kersakaké; yèn asta-Nya ana ing sadhuwuré lan ndhelikaké sawijining kaluputan ing sawetara angka, supaya ora ana wong siji waé sing bisa ndeleng, nganti asta-Nya dipun singkiraké.”
The Mystery of Iniquity and the Testing Process
Rahasia Kadurjanan lan Proses Pangujian
If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.
Manawi kita kagungan wekdal, kita saged ngrembag bab rahasia duraka. Rahasia duraka saged kagungan langkung saking satunggal teges ingkang leres, nanging ing ngriki punika nedahaken pakaryaning Iblis ing nyampur piala kaliyan kabecikan, kayekten kaliyan kalepatan, wonten ing sajarah-sajarah suci nalika Gusti nyobi umatipun. Ing sajarah-sajarah suci ing Kitab Suci, nalika Gusti ngirid umatipun mlebet ing satunggaling proses pangujian, panjenengan badhe tansah ningali rahasia duraka—pakaryaning Iblis ing nyampur kayekten kaliyan kalepatan. Nalika tiyang-tiyang dumugi ing titik pangujian punika, rahasia duraka sampun ngredupaken prakawis-prakawis ingkang dipunprelukaken.
When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.
Nalika mangsaning panggodhane Nuh tumeka, Kitab Suci nyariosaken dhateng kita bilih wijinipun Iblis sampun kacampur kaliyan wijinipun Allah sadèrèngipun punika. Prakawis punika ingkang njalari rahsaning duraka kasampurnakaken ing mangsanipun Nuh, ingkang kaandharaken wonten ing Purwaning Dumadi minangka para putraning Allah ngasta para putrinipun manungsa dados garwa—campuraning kalih wiji punika, rahsaning duraka ingkang ndhisiki panggodhane Nuh.
At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.
Nalika ana ing pacobanipun Musa lan Seganten Abang, Kitab Suci nerangake kepriye Israel, sing bakal dipun pacobi ana ing Seganten Abang lan ing Sinai, sampun dados rusak dening piwulang-piwulang Mesir sawisé dangu manggen ana ing kono. Punika ingkang dados rahasia duraka—kaprabawan dening piwulang-piwulang setan.
In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.
Ing jamané wong-wong Yahudi, piwulang Yunani-lah sing nyawisaké dalan tumrap Sanhedrin supaya nolak prosès pangujiané.
In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.
Ing sajarah Millerite, para Millerit ing pasamuwan-pasamuwan Protestan lagi wae metu saka 1260 taun pangaribawa Kepausan, kang ngrusak wiji kang murni kanthi wiji kang najis, lan ngasilaké sawijining rahasia kadurakan sing ndhisiki ujian sajarah Millerite.
That is the mystery of iniquity that is always present.
Iku rahasia pialang sing tansah ana.
If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.
Manawa panjenengan nyinaoni carané rahasia kadurakan iku makarya, bukakna Patriarchs and Prophets, bab kapisan. Sister White ngandharaké marang kita kepriyé Satan ngrampungaké rahasia kadurakan ana ing Swarga. Bakal ana ujian ana ing Swarga ngenani malaékat endi sing bakal tetep lan endi sing bakal disingkiraké, lan Satan lagi ngrampungaké rahasia kadurakan mau ana ing kana, ing Swarga, sadurungé proses ujian kasebut.
Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.
Sétan nindakaké iki kanthi nyisipaké mamang, ngunggulaké tembungé dhéwé ngungkuli Sabdané Gusti Allah, lan sing luwih wigati, kanthi nuntun wong liya supaya ngandharaké piwulangé kang palsu—sawijining pakaryan kang ala lan peteng. Dhèwèké bakal nandur mamang ing atimu, banjur kowé bakal lunga lan ngandharaké mamang iku marang saklompok wong. Manawa ana wong sing sambat merga mamang iku, sambaté bakal ditujokaké marang kowé, dudu marang dhèwèké.
Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.
Bubar iki, sawiji pandhita ing Spokane, Washington, mratelakake komentar ngenani Early Writings, kaca 74, mangkene, "Aku lunga menyang kamus ing jaman lan mangsané Ellen White, yaiku Webster's Dictionary, lan figures ora ateges apa-apa sing ana gegayutané karo aritmetika." Akèh wong sing krungu iku mesthi ora bakal mriksa piyambak lan bakal pracaya marang dhèwèké. Sakecaké, pandhita iku lagi nyebar mamang bab apa sing dilambangaké déning figures ing pethikan iki; satemené, dhèwèké lagi goroh. Webster's 1828 Dictionary kandha mangkene: FIGURE, n. Ing aritmetika, sawijining tandha kang nedahaké angka, kayata 2, 7, 9.
He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."
Panjenengané lagi ngandharaké mangu-mangu, nindakake pakaryan sing digambarake minangka rahasia piala. Panjenengané lagi nandhani marang wong-wong Advent, manawa padha gelem ndeleng, yèn ing wektu iki sajrone sajarah bumi, kowé kudu mangertèni bebener kuwi kanggo awakmu dhéwé lan aja ngrungokaké manungsa; awit, ". . . rahasia piala iku wus wiwit makarya: . . . ."
Early Writings, page 74: ". . . that the figures were as He wanted them, that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."
Tulisan-Tulisan Wiwitan, kaca 74: ". . . manawa angka-angka mau padha kaya sing Panjenengane kersakaké, manawa asta-Nya ana ing dhuwuré lan nutupi sawiji kaluputan ing sapérangan angka mau, supaya ora ana siji waé sing bisa ndeleng iku, nganti asta-Nya dipunbusak."
It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.
Iku minangka pangarah-aran kang nyasabaké, lan para teolog asring nindakaké iku. Manawa panjenengan kepéngin mangertèni apa tegesé sawijining tembung ing Kitab Suci utawa Rohing Ramalan, panjenengan aja dhisik nggoleki ing kamus; panjenengan kuduné ndeleng marang nabi. Upamané, Daniel migunakaké tembung Ibrani rum ing Daniel 8:11, kang diterjemahaké minangka “dipunpendhet.” Wong-wong ngira tegesé “dipunilangaké,” nanging Daniel migunakaké rum kaping lima manèh, lan ora tau tegesé “nyirnakaké” utawa “mendhet adoh”—tegesé yaiku “ngangkat munggah lan ngluhuraké.” Mulané, nganggep yèn rum ing Daniel 8:11 tegesé “dipunilangaké” iku ateges ngetutaké tradhisi, dudu cara Daniel migunakaké tembung iku.
Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.
Mangkono uga tumrap Ellen White: Yèn panjenengan arep ngaku yèn ing Early Writings, 74, “figures” tegesé figuran seni utawa grafis, panjenengan bisa uga kandha, “Kamus ing jamané Ellen White ora ngandharaké yèn figures tegesé aritmetika,” kanthi ngendelaké yèn akèh wong ora bakal mriksa. Nanging manawa wong-wong iku mriksa, wong-wong bakal nemokaké yèn figures pancèn tegesé aritmetika.
But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.
Nanging papan kapisan sing panjenengan tuju iku marang Ellen White piyambak: apa sing dipunmaksud kaliyan figures? Ing Early Writings, kaca 74, piyambakipun ngandika, "His hand was over and hid a mistake in some of the figures," lan ing kaca 236 piyambakipun ngandika, "His hand covered a mistake in the reckoning of the prophetic periods." Sang nabi wadon punika nedahaken bilih ing terminologinipun, figures punika ngrujuk dhateng periode-periode nabi—aritmetikanipun, boten karya seninipun.
So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.
Mulané, apa sing dipangayomi déning Gusti kanthi asta-Né? Panjenengané ngasta pangayoman marang sawijining kaluputan ing itungan mangsa-mangsa kenabian—yaiku angka-angkane.
Ellen White's Endorsement of the 2520
Pangukuh Ellen White tumrap 2520
This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.
Iki inti pokoké. Akeh wong ngaturaké pesen sing padha kaya sing kita aturaké, lan aku ndhukung wong-wong mau. Nanging nalika nerangaké prakara 2520 lan pitakon apa Ellen White pracaya yèn iku sawijining ramalan sing sah, iki bantahané—iki buktiné lan saka kéné kowé kudu miwiti. Kabèh bantahan liyané sah lan bener, nanging iki titik wiwitané.
In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time [March 22, 1844], the first disappointment.
Ing Early Writings, kaca 74, nalika kapratelakake bilih Gusti nyarèkaken asta-Nipun ing sadhuwuring sawijining kalepatan ing sawenèhing angka, piyambakipun njlentrehaken tegesipun punika ing kitab ingkang sami, ing kaca 236: "Aku nyumurupi umatipun Allah kanthi kabingahan wonten ing pangajeng-ajeng, ngentosi Gustiipun. Nanging Allah ngersakaken mbuktèkaken wong-wong mau." Piyambakipun saweg ngandharaken bab Wektu Tundha [22 Maret 1844], kuciwa ingkang kapisan.
She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about March 22, 1844, the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.
Dhèwèké ora lagi ngandharaké bab Kacuwan ati tanggal 22 Oktober 1844, amarga ana ing kono uga wong-wong mau bakal kabuktèkaké; nanging ing kéné dhèwèké lagi ngandharaké bab 22 Maret 1844, yaiku mangsa nundha: “Allah ngrancang kanggo mbuktèkaké wong-wong mau.” “Astane nutupi sawijining kaluputan ing itungan wektu-wektu nabi.” Kepriyé Panjenengané arep mbuktèkaké wong-wong mau lumantar mangsa nundha iku? Yaiku kanthi nyèlèhké astanipun ing ndhuwur pangertené wong-wong mau bab wektu-wektu nabi. Kowé ora nduwé apa-apa sing kudu diwedèni tumrap mangsa ngarep, kajaba manawa kita lali kepriyé Gusti wis nuntun kita ing jaman kapungkur, ing sajarahé kaum Millerit lan piwulang-piwulangé.
These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
Mangsa-mangsa kenabian iki minangka piwulang-piwulang sing njalari wektu panundhan. “Astane nutupi sawijining kaluputan ana ing petungan mangsa-mangsa kenabian. Wong-wong sing ngarep-arep Gustine ora nemokake kaluputan iki,”—sawijining kaluputan—“lan wong-wong sing paling sinau sing nentang wektu iku uga gagal nyumurupi. Allah netepake manawa umat-Nya kudu nemoni kuciwa. Wektu iku kliwat, lan wong-wong sing wus ngenteni kanthi pangajab kabungahan marang Juru Slamete dadi susah lan remuk semangate, dene wong-wong sing ora tresna marang rawuhipun Gusti Yesus, nanging nampa pawarta iku marga saka wedi, padha bungah manawa Panjenengane ora rawuh ing wektu sing dikarepake. Pangakené wong-wong mau ora nyentuh ati lan ora nyucekake urip. Kliwating wektu iku wis diatur kanthi becik kanggo mbabar ati-ati sing kaya mangkono. Wong-wong kuwi sing kapisan murtad lan ngolok-olok wong-wong sing susah lan kuciwa, yaiku wong-wong sing satemene tresna marang rawuhipun Juru Slamete. Aku weruh kawicaksanané Allah nalika nyobi umat-Nya lan maringi marang wong-wong mau sawijining ujian sing nyelidiki, supaya kacethakaké sapa waé sing bakal mundur lan mbalik ing wektu pencobaan.
Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.
Gusti Yesus lan sakèhé bala swarga mandeng kanthi kebak welas asih lan katresnan marang wong-wong sing kanthi pangarep-arep kang manis wus suwe ngentèni arep ndeleng Panjenengané kang ditresnani déning nyawané. Para malaékat padha nglayang ana ing sakiwa-tengené wong-wong mau, kanggo nyantosakaké wong-wong mau ing jam panggodhané. Wong-wong sing wis nglirwakaké nampani pawarta swarga mau ditinggal ana ing pepeteng, lan bebenduné Allah murub marang wong-wong mau, amarga padha ora gelem nampani pepadhang kang wus Panjenengané utus saka swarga marang wong-wong mau. Nanging wong-wong kang setya nanging kuciwa mau, kang ora bisa mangertèni yagéné Gustiné ora rawuh, ora ditinggal ana ing pepeteng. Manèh wong-wong mau dituntun marang Kitab Suciné kanggo nliti wektu-wektu pangujanan. Astané Pangéran dicopot saka angka-angka iku, lan kaluputan iku—mung siji—diterangaké.
Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.
Ing kéné dhèwèké nerangaké kaluputan ing angka-angka kang ana ing Chart 1843, lan dhèwèké wis cetha netepaké yèn angka-angka kuwi makili mangsa-mangsa kenabian. “Wong-wong mau weruh yèn mangsa-mangsa kenabian iku ngantos tekan taun 1844, lan yèn bukti kang padha padha aturaké kanggo nduduhaké yèn mangsa-mangsa kenabian iku rampung ing taun 1843, jebulé mbuktèkaké yèn mangsa-mangsa mau bakal mungkasi ing taun 1844.” Pungkasaning rembug! Ellen White maringi meterai pangestu dhateng 2520.
There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.
Mung ana telung wektu sunnat ing Bagan 1843 kang padha dimangertèni yèn pungkasané ana ing taun 1843: yaiku 1335, 2520, lan 2300. Gusti Allah nahan astanipun ing ndhuwur sawijining kaluputan ing sawatara angka—yaiku wektu-wektu sunnat ing Bagan iki—nganti astanipun dipunuculaké. Nalika Panjenengané nguculaké astanipun, para wong setya kang padha ngentosi dipunpandhegani supaya nyinau manèh wektu-wektu sunnat mau, lan banjur padha nemokaké yèn bukti kang padha sing nuntun wong-wong mau sadurungé kanggo nyatakaké yèn wektu-wektu sunnat iku katutup ing taun 1843, nalika semana dipunanggep mbuktèkaké yèn loro ing antarané mau pungkasané ana ing taun 1844.
The 1335 begins in AD508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.
1335 diwiwiti ing taun Masehi 508 lan rampung ing taun 1843. 2520 diwiwiti ing taun 677 SM lan kena pengaruh kapenuhaning taun. Para Pelopor ngira yèn iku rampung ing taun 1843, nanging sawisé iku padha mangertèni yèn bukti sing padha kang nuntun wong-wong mau mrédhiksi taun 1843 mbuktèkaké yèn ramalan 2520 rampung ing taun 1844. Ramalan 2300 diwiwiti ing taun 457 SM, lan wong-wong mau wis ngira yèn iku rampung ing taun 1843, nanging sawisé rasa kuciwa iku, lumantar panalitené ngenani periode-periode ramalan, padha nyadhari yèn iku rampung ing taun 1844.
There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.
Mung ana telung ramalan sing padha prédhiksi bakal rampung ing taun 1843, lan salah siji pancen rampung: 1335. Ramalan iki dudu sing dipuncekel déning Gusti kanthi asta-Nya. Ramalan iki nandhani sajarahé wong-wong Millerit wiwit saka Wektu Panundhan, lumantar Saur Tengah Wengi, nganti tekan 22 Oktober 1844.
In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.
Ing pamedharan wingi, kita mungkasi nganggo pethikan iki saka Ellen White: "Rahayu mripate wong-wong kang weruh prakara-prakara kang katon ing taun 1843 lan 1844." Iki yaiku, "Rahayu wong kang teka marang 1843." Ing paragraf sabanjuré, dheweke ngandika, "Pekabaran iku wus kaparingaké. Lan aja nganti ana tundha ing mbalèni pekabaran iku, awit pratandha-pratandhaning jaman lagi kaleksanan; pakaryan panutup kudu katindakaké. Sawijining pakaryan gedhé bakal katindakaké sajroning wektu kang cendhak. Sawijining pekabaran bakal enggal kaparingaké manut panetepané Gusti Allah, kang bakal ngrembaka dadi sesambat sora. Banjur Daniel bakal ngadeg ing bagéané, kanggo mènèhi paseksèné." Manuscript Releases, jilid 21, 437.
Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful one sees in 1843 and 1844 is a blessing that leads him into the Most Holy Place.
Dhaniel ngadeg ana ing pandumané iku ayat 13 saka Daniel 12. “Rahayu mripat sing ndeleng prakara-prakara kang katon ing taun 1843 lan 1844” iku ayat 12. Ellen White paring komentar ilahi tumrap Daniel 12:12–13, ngandharake manawa ayat-ayat iki dudu ngenani sawijining wangsit wektu, nanging ngenani sawijining pengalaman kang nyakup taun 1843 lan 1844, kang lair saka sawijining salah paham bab taun 1843 sing ngasilake wektu tundha. Nalika wektu tundha iku teka, “Rahayu wong kang ngenteni.” Sanadyan wahyu iku tundha, entenana iku. Rahayu wong kang setya ngenteni wiwit saka Wektu Tundha nganti lawang ditutup. Apa kang dideleng déning wong kang setya ing taun 1843 lan 1844 iku sawijining berkah kang nuntun dhèwèké mlebu ing Papan Mahasuci.
The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.
Ramalan 1335 rampung ing taun 1843, nandhani rawuhipun Panguwuh Wengi Tengah. Perangan wektu ramalan 2520 lan 2300 rampung ing taun 1844. Ellen White ngandika bilih bukti ingkang sami ingkang nuntun piyambakipun ngumandhangaken bilih 2520, 2300, lan 1335 rampung ing taun 1843, lajeng dipunmangertosi minangka bukti bilih wekdal-wekdhal punika badhe pungkasan ing taun 1844.
"Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.
Padhang saka Sabdaning Allah madhangi kaanane, lan wong-wong mau nemokake manawa ana wektu tundha—“Sanadyan iku [wahyu iku] kaya-kaya suwe kelakoné, tetepa ngenteni iku.” Ing katresnané marang rawuhé Sang Kristus sing enggal, wong-wong mau wis ora nggatekake ditundhané wahyu iku, kang wis kaetang kanggo nyatakaké sapa para wong kang satemené ngenteni. Manèh, wong-wong mau nduwèni sawijining titik wektu. Nanging aku weruh manawa akèh saka wong-wong mau ora bisa munggah ngluwihi rasa kuciwane kang abot, supaya bisa nduwèni drajat sregep lan semangat kang wis nandhani pracayané ing taun 1843.
Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."
Sétan lan para malaékaté menang nglawan wong-wong mau, lan wong-wong sing ora gelem nampa pekabaran iku padha ngluhuraké awaké dhéwé merga pangadilané sing adoh pandelengé lan kawicaksanané amarga ora nampa kasasaran mau, kaya kang padha diarani déning wong-wong kuwi. Wong-wong mau ora nyadari yèn padha nampik pituturé Allah tumrap awaké dhéwé, lan padha nyambut gawé sarujuk karo Sétan lan para malaékaté kanggo mbingungaké umaté Allah, kang lagi nglakoni urip manut pekabaran sing diutus saka swarga."
In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 was to prove that they ended in 1844.
Ing sajarah iki, ana rong golongan wong kang padha ngabekti. Golongan kang ora setya moyoki wong-wong kang padha ngenteni, nanging wong-wong kang padha ngenteni iku dituntun bali marang wektu-wektu nabi, lan padha mangerteni manawa bukti kang padha kang wis nuntun wong-wong mau ngenali pungkasaning 2520 lan 2300 ing taun 1843, iku uga kanggo mbuktekake manawa wektu-wektu mau rampung ing taun 1844.
Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.
Sanadyan wong-wong kang nunggu wis mangertèni prakara iki, semangaté marang Gusti ora kaya nalika sadurungé kuciwa kang kapisan. Wong-wong kang nunggu bakal kaobong manèh déning pawarta Bab Tangi Tengah Wengi. Wong-wong kang nunggu wis padha mangertèni taun 1844, pungkasaning ramalan-ramalan, sadurungé Tangi Tengah Wengi.
The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.
Pesen Pambengok Wengi ngidinaké wong-wong kang padha ngentosi supaya bisa nemtokaké tanggal 22 Oktober 1844. Kanthi katrangan iku, prakara mau dudu mung dumadi ing sapérangan wektu ing taun 1844, nanging ing dina iki piyambak, lan iku kang maringi daya marang pesen mau.
Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.
Apa panjenengan ndeleng prosèsé? Piwulang-piwulang sing ngasilaké pengalaman iki iku ana telung ramalan: 1335, 2300, lan 2520.
After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.
Sawisé nyadhari prakara iki, banjur padha wiwit martakake, "Metua saka Babil." Iki iku Pesen Malaékat Kapindho.
Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.
Sumangga kita cetha: Punapa ingkang rampung ing wekdal tundha punika? Panganggènipun Bagan 1843. Wong-wong mau nyingkiraké Bagan punika amarga sapunika padha mangertosi bilih Gusti badhé rawuh ing taun 1844, déné Bagan punika nyebataké 1843. Mila, Bagan punika dipunsisihaké tumrap sajarah Pesen Malaékat Kapindho.
What becomes their message in the history of the Second Angel? The last paragraph explains.
Punapa ingkang dados pesenipun wonten ing sajarahipun Malaékat Kaping Kalih? Paragraf pungkasan nerangaken punika.
"The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."
Para pracaya ing sajroning pesen iki padha katindhes ana ing gréja-gréja. Sajrone sawatara wektu, wong-wong kang ora gelem nampani pesen iku katetangi déning rasa wedi supaya ora nindakaké apa kang dadi gegayuhaning atiné; nanging lumakuning wektu mbabar raosé kang satemené. Wong-wong iku kepéngin mbungkem paseksèn kang dirasakaké kudu diwedharaké déning para kang ngentèni, yaiku yèn mangsa-mangsa kenabian iku ngluwihi tekan taun 1844.
What prophetic periods? The 2520, the 2300, and the 1335. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520- and the 2300-year prophecies.
Mangsa-mangsa nabi sing endi? 2520, 2300, lan 1335. Iku pesené ing sajarah iki. Saiki wong-wong kuwi padha matur, "Saiki aku padha mangerténi! Ramalan-ramalan iki ngrembaka tekan taun 1844." Pesené ing sajarah Paseru Wengi Tengah yaiku ramalan 2520 lan ramalan 2300 taun.
"For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."
Sajroning sawatara wektu, wong-wong kang ora gelem nampani kabar iku dicekel dening rasa wedi nganti ora wani nindakaké apa kang dadi pangrasaning atiné; nanging lumakuné wektu mbabar raosé kang sejati. Wong-wong mau kepéngin mbungkem paseksèn kang dirasa kudu disandhang déning wong-wong kang ngentèni, yaiku yèn mangsa-mangsa pitu nubuatan mau nganti tekan taun 1844. Kanthi cetha para pracaya nerangaké kaluputané—kaluputan kang mirunggan—lan mratélakaké alesan-alesané apa déné wong-wong mau ngarep-arep Gustiné rawuh ing taun 1844. Para panentangé ora bisa ngaturaké bantahan apa-apa marang alesan-alesan kang kuwat kang wus diajukaké. Nanging bebenduning pasamuwan-pasamuwan mau murub; wong-wong mau wis manteb ora gelem ngrungokaké bukti, lan arep ngasingaké paseksèn iku saka pasamuwan-pasamuwan, supaya wong liya ora bisa krungu.
What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.
Apa kang kelakon manawa panjenengan ngaturaké 2520 gegandhèngan karo 2300 dina? Ing Sajarah Millerit, panjenengan bakal kasingkiraké saka gréja-gréja, lan ana upaya kanggo mbungkam pesen iku.
"Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.
Wong-wong sing ora wani nahan pepadhang kang wis diparingaké Allah marang wong liya, padha kausir metu saka pasamuwan-pasamuwan; nanging Gusti Yesus nunggil karo wong-wong mau, lan wong-wong mau padha kabungahan ana ing pepadhanging pasuryané Panjenengané. Wong-wong mau wis kapacakaké kanggo nampani piwelingé malaékat kapindho." Early Writings, 235–237.
Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.
Tanpa mlebu ing sawijining panaliten babagan 2520, kang arep kita tuduhaké yaiku yèn Ellen White maringi segel pambenarané marang 2520. Menawa kowé ora bisa ndeleng iki, kowé prelu ndedonga supaya Gusti Yesus nyingkiraké sisik saka mripatmu. Ellen White ngandika yèn bukti kang padha, kang nuntun wong-wong mau kanggo mratelakaké 1843, banjur katitik mbuktekaké yèn periode-periode kenabian iku pungkasané dumadi ing 1844. Panjenengané tansah nandhani periode-periode kenabian, utawa angka-angka iku, ing wangun jamak. Mung ana telung periode kenabian ing Bagan 1843 kang pungkasané ana ing 1843.
The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.
Sing rampung ing taun 1843, yaiku 1335, mbutuhake, miturut katemtuan tata basa sing bener, paling sethithik rong mangsa kenabian supaya dheweke bisa ngandika “angka-angka” lan “mangsa-mangsa kenabian.” Manawa ana telu lan siji dijupuk, mula loro sing dheweke sarujuki iku yaiku 2520 lan 2300, tanpa preduli apa wae sing bisa diucapake déning wong liya.
In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.
Ing sajarah punika, kalebet Kaciwan Agengipun para Adventis tanggal 22 Oktober 1844, Gusti lagi ngasilaken satunggaling pengalaman ing ngendi piyambakipun kapisahaken saking greja-greja supados saged madeg boten ing sangisoring pangaribawanipun manungsa, nanging ing sangisoring Sabdaning Allah. Piyambakipun mbetahaken pengalaman punika supados gadhah iman kanggé lumebet dhateng Papan Mahasuci bebarengan kaliyan Yesus Kristus. Panjenenganipun lagi nyampurnakaken piyambakipun kanggé ndadosaken Injil Langgeng dumugi ing kasampurnanipun.
Testimony of the Pioneers: James White and Uriah Smith
Paseksènipun para Pelopor: James White lan Uriah Smith
Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.
Sabanjuré, kita kagungan kalih Panjurung Pambuka, James White lan Uriah Smith. Punika para priya utama ingkang dipunrujuk déning para teolog modern kanggé nyariosaken bilih James White nampik 2520 ing taun 1863 lan bilih Uriah Smith nampik punika wonten ing seratan-seratanipun ing taun 1870-an lan 1880-an.
We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.
Kita badhé wangsul dhateng taun 1844 lan sawetawis wekdal sasampunipun, supados mirsani kados pundi James White lan Uriah Smith njlentrehaken sajarah ingkang sami punika ingkang nembe dipunandharaken déning Ellen White. Panjenenganipun ngandharaken bab periode-periode kenabian lan Gusti nyingkiraken asta-Nipun sarta ndadosaken kalepatan punika katingal, mekaten ugi kalih Perintis punika.
Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.
Ellen White ora nyebat “2520” utawa “pitu kaping,” nanging Uriah Smith lan James White nyebat. Wong-wong mau njlentrehake kanthi cetha bilih mangsa-mangsa sunnat ingkang dipunakeni ing sajarah punika inggih punika 2520 lan 2300.
James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."
James White, Review and Herald, jilid 1, 9 Juli 1851: “Ana wong sing mbantah, ‘Aku ora pracaya manawa pamecahe bengok ing wayah tengah wengi iku wis tau kaparingake.’ Mangkono uga kita ora pracaya manawa pamecahe bengok ing wayah tengah wengi iku wis kita rungokake, utawa manawa iku bakal tau kelakon. Bengok ing Matius 25:6, ‘Lah, panganten lanang rawuh,’ iku ana ing sajarahing palakrama wetan. Nanging manawa pancen ana sawijining bengok kang kaparingake, lan ditampi kanthi sampurna déning sakèhing badan Advent ing mangsa gugur taun 1844, kang trep banget minangka bandhingan karo bengok ing wayah tengah wengi sajroning pasemon mau, iku ora kena dipungingkari déning wong-wong kang wis nduwèni pengalaman ana ing kono.”
James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.
James White lagi ngrembug sawijining sajarah nalika wong-wong padha nampik Panguwuh Tengah Wengi lan padha tiba metu saka dalan. Panjenengané lagi nanggapi prakara iki lan bakal ngrembug sajarah iki.
"It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."
"Iku rawuh ing wektu kang trep. Pambengoking pasemon mau enggal nyusul sawisé wektu tundha, sarta sawisé padha ngantuk lan turu. Iki dumadi sawisé wektu tundha kita, sawisé kita katilar pangarep-arep, lan tekan ing kuping kita nalika kita ana ing kahanan lesu. Pambengok mau nggugah sepuluh prawan mau, lan nuntun supaya padha ndandani damar-damare. Iki, kang katut ing panguwasa Sang Roh, nggugah umat Advent, lan nuntun dheweke nliti Kitab Suci kaya durung tau kelakon sadurungé, sarta masrahaké awake dhewe lan bandha kadonyané sakabèhé marang Gusti. Wong-wong kang nglairaké pambengok manawa Gusti bakal rawuh ing sasi kapitu, taun 1844, cetha weruh manawa wewaton-wewaton nabi tekan marang wektu iku; mula, bukti kang wus dipratelakaké saka wewaton-wewaton mau kanggo mbuktèkaké manawa Advent bakal kelakon ing taun 1843, nyatanaké manawa iku bakal kelakon ing taun 1844. Banjur kita weruh ana kasalahan ing cara ngetung mau kang mungkasi 2300 dina ing taun 1843. Ora ana siji waé saka wong-wong kang nulis nglawan Advent kang weruh iku. Astaning Providence—huruf gedhé 'P'—nutupi kasalahan iku—tunggal—nganti tekan waktuné supaya iku katon. Kasilapané ana ing njupuk 457 taun kebak saka 2300, kang nyisakké taun 1843, tanpa nggatekaké pérangan saka taun 457 S.M. kang wis kalampahan nalika dhawuh mau metu, wiwit saka kono 70 minggu diétung."
"Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"
“Pikiran kita katuntun marang titik wektu iku, [1843,] amarga saka kasunyatan yèn nalika sawetara jangka wektu nubuatan iku diitung wiwit taun-taun sing déning para ahli kronologi kang paling becik ditetepaké minangka panggenané kaleksanané prastawa-prastawa sing kudu nandhani wiwitané, kabèh iku katon pungkasané tumiba ing taun iku.”
Now he tells us the prophetic periods they thought terminated in 1843.
Saiki panjenenganipun ngandharaken dhateng kita bab mangsa-mangsa nubuat ingkang miturut pamanggihipun badhe wekasan wonten ing taun 1843.
"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.
"Nanging, iki mung katon kaya mangkono." Mung katon kaya mangkono manawa iku rampung ing taun 1843. Wong-wong mau bakal nemokake manawa iku rampung ing taun 1844.
"We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting BC677 from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into AD1844 as it might have commenced after the beginning of BC677.'
“Kula netepaké ‘pitu mangsa,’ utawa 2520 taun, wiwit saka panawané Manasye, kang, kanthi kasarujukan gedhé, déning para ahli kronologi dipasang ing 677 SM.” Iki lah mangsa-mangsa kenabian kang padha dirembug déning wong-wong mau. “Tanggal iki mung siji-sijiné tanggal kang tau kula etung wiwit minangka wiwitaning mangsa iki; lan manawa 677 SM dikurangi saka 2520 taun, kang kari iku 1843 M. Nanging, kula ora mirsani yèn, amarga dibutuhaké 677 taun kebak sadurungé Masehi lan 1843 taun kebak Masehi kanggo ngrampungaké 2520 taun, mula iku uga meksa kula ngluwihi mangsa iki tekan sajroning taun 1844 M, nganti sepira waé mangsa iku bisa waé diwiwiti sawisé wiwitan taun 677 SM.”
The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.
Mangsa-mangsa kenabian nalika “astaning Pangéraning Panyenggahan njaga tangané ana ing sadhuwuré kalepatan iku,” kalebu 2520.
Uriah Smith: "As time continued beyond AD1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into AD1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."
Uriah Smith: “Nalika wektu lumampah ngluwihi AD1843, akèh wong wiwit nliti sebab-sebab kuciwane wong-wong mau gegayutan karo taun pambebasan sing diarep-arep. Nalika semana banjur katitik, manawa manawa kabèh wektu-wektu nubuat iku diwiwiti ing taun-taun BC, ing ngendi kita tansah netepaké wiwitané, wektu-wektu mau siji-sijiné ora bakal rampung, sanajan miturut panganggep manawa kronologi kita lan tanggal wiwitané iku bener, nganti ing sajroning taun 1844. Mangkono, tumrap pitung mangsa, utawa 2520 taun, kang diwiwiti ing BC677—yubel agung, utawa 2450 taun [ora katuduhaké ing bagan 1843 utawa 1850.], kang diwiwiti ing BC607—lan 2300 tauné Daniel, kang diwiwiti ing BC457—amarga sapérangan saka saben taun iku, saka kang wektu-wektu nubuat mau siji-sijiné ditanggali, wis liwati sadurungé dumadiné sawatara kadadéan sing nandhani wiwitané, mula perlu manawa wektu-wektu mau ngambah tekan sakjeroning AD1844, sajauh wektu-wektu mau siji-sijiné diwiwiti sawisé wiwitan taun-taun BC kang saka kono wektu-wektu mau siji-sijiné diitung, supaya, salah siji, ngrampungaké cacah taun ing saben-sabené, utawa nguji bener-orané kronologi kita. Nanging ora ana pitutur apa-apa tumrap wektu, ing taun-taun BC mau siji-sijiné, nalika sawatara wektu mau wiwit; lan mulané wektu ing taun pungkasané, ora bisa ditandhani kanthi cetha lan trep.”
Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.
Uriah Smith lan James White loro-loroné neksèni manawa période-période kenabian kang diakoni pungkasané dumugi ing taun 1844 iku yaiku 2520 lan 2300 taun, kanthi migunakaké ungkapan-ungkapan kang padha kaya dene Ellen White ing Early Writings, kaca 236 lan salajengipun.
The Chain of Truth: William Miller's Commencement Points
Rentenganing Kayekten: Titik Wiwitanipun William Miller
Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"—Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.
Tulisan-Tulisan Wiwitan, kaca 230: "Allah ngutus malaékat-Né"—malaékat Gabriel—"supaya nyurung ati sawijining petani"—William Miller—"sing sadurungé ora pracaya marang Kitab Suci, supaya nuntun dhèwèké nliti wewaton-wewaton. Para malaékat Allah bola-bali nekani wong pilihan mau, kanggo nuntun pikirane lan mbukak marang pangertené wewaton-wewaton sing tansah dadi peteng tumrap umat Allah. Wiwitaning rerangkèning kayektèn kaparingaké marang dhèwèké, lan dhèwèké banjur katuntun nliti gegandhengan siji sawisé sijiné, nganti kanthi gumun lan kagum dhèwèké mandeng marang Sabdané Allah. Ing kono dhèwèké weruh rerangkèn kayektèn sing sampurna. Sabda sing biyèn dianggep ora kauningani saka ilham mau saiki kabukak ana ing sangarepé pandelengé sajroning kaéndahan lan kamulyané. Dhèwèké weruh manawa siji péranganing Kitab Suci nerangaké pérangan liyané,"—Gabriel nduduhaké marang dhèwèké cara sing kita sebut proof-texting, baris ing dhuwur baris, ing kéné sethithik lan ing kana sethithik.
Gabriel gave him the commencement of the chain of truth and the method of proof-texting.
Gabriel maringi dhèwèké wiwitané reranté kayekten lan cara nggunakaké ayat-ayat Kitab Suci minangka bukti.
William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A.D. 508."
William Miller, Advent Review and Sabbath Herald, 18 April 1854: “Saka panaliten luwih jero marang Kitab Suci, aku banjur nyimpulake yèn pitung mangsa kaunggulaning bangsa-bangsa kapir iku kudu diwiwiti nalika wong Yahudi mandheg dadi bangsa sing mardika, yaiku nalika panangkarané Manasye, kang déning para ahli kronologi sing paling becik ditemtokaké ing taun 677 S.M.; yèn 2300 dina iku diwiwiti bebarengan karo pitung puluh minggu, kang déning para ahli kronologi sing paling becik ditemtokaké wiwit taun 457 S.M.; lan yèn 1335 dina, kang diwiwiti kanthi dicabuté kurban saben dina lan ditegakké kekejèn sing njalari kaawon, [Daniel 12:11] kudu diitung wiwit ditegakké kaunggulaning Kepausan, sawisé dicabuté kekejèn-kekejèn kapir, lan kang, miturut para ahli sajarah sing paling becik sing bisa dakrujuk, kuduné ditemtokaké wiwit watara taun 508 M.”
Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are AD508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.
Ellen White ngandika bilih Gabriel maringi dhateng William Miller wiwitaning rentengan kayekten, lan William Miller nekseni bilih tiga titik wiwitan ingkang kaparingaken dhateng piyambakipun punika AD508, 677BC, lan 457BC. Piyambakipun kaparingi titik-titik wiwitaning ramalan-ramalan punika, ingkang ngasilaken sajarah Seruan Tengah Wengi, déning Malaékat Gabriel.
The Last Deception: Rejecting the Spirit of Prophecy
Pangapusaning Pangapesan: Nolak Rohing Ramalan
Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.
Selected Messages, buku 1, kaca 48: “Sétan iku . . . tansah nyurung apa kang palsu—supaya wong-wong kesasar adoh saka kayektèn. Pangapusan pungkasaning Sétan dhéwé yaiku ndadèkaké paseksèné Rohing Allah dadi tanpa daya.” Pangapusan pungkasané Sétan yaiku ngrusak Rohing Ramalan.
If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.
Manawa panjenengan nampik kayektèn-kayektèn dhasar iki, ing wektu kang padha panjenengan uga lagi nampik Roh Ramalan. Ellen White maringi pangestuné marang 2520. Nampik 2520, tegesé panjenengan mbuwang bebarengan prakara kang pokok lan prakara kang ora pokok.
"Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. 'Where there is no vision, the people perish' (Proverbs 29:18)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?
“Setan iku . . . saya-terusan nyurung prakara kang palsu—supaya manungsa kesasar saka kayekten. Pangapusan kang pungkasan banget saka Setan yaiku ndadèkaké paseksèné Rohing Allah dadi tanpa daya. ‘Ing papan kang ora ana wahyu, bangsa padha binasa’ (Wulang Bebasan 29:18).” Panjenengané lagi ngandika bab nampik Roh Ramalan lan, gegayutan karo iku, ngendika yèn manawa kowé nampik Roh Ramalan, ing papan kang ora ana wahyu, bangsa padha binasa. Apa ta wahyu iku? Menawa kowé nampik Roh Ramalan, wahyu apa kang ora kokduwèni?
"Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV). If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.
“Tulisen wahyu iku, lan gawea cetha ana ing papan-papan, supaya wong sing maca bisa mlayu.” Habakkuk 2:2 (KJV). Manawa kowé nampik Roh Ramalan, kowé bakal nampik Bagan 1843; lan manawa kowé nampik Bagan iki, kowé lagi nampik Roh Ramalan.
"Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.
“Sétan bakal makarya kanthi licik lan cerdik, nganggo manéka cara lan lumantar manéka piranti, kanggo ngoyak lan ngguncang kapercayan umat Allah kang kari tumrap paseksen kang sejati. Bakal ana rasa sengit kang diobong marang Paseksen-paseksen, kang sipaté satanis.” Kadhangkala kita mikir yèn “satanis” iku tegesé tumindak-tumindak kang peteng lan nggegirisi, nanging ing Patriarchs and Prophets kita diwulang yèn Sétan makarya kanthi nyusupaké mamang. Iku serangan satanis marang Roh Ramalan lan marang kayekten-kayekten dhasar iki. Iku kelakon lumantar wong-wong kang sajatiné kuduné kita precaya, sing nyusupaké mamang-mamang mau.
"There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.
“Bakal ana sengit kang disulut marang Paseksen-paseksen, kang asale saka Iblis. Pakaryané Iblis bakal ngrusak lan ngoyagaké iman pasamuwan-pasamuwan marang paseksen-paseksen mau, amarga sebab iki: Iblis ora bisa nduwèni dalan kang cetha mangkono kanggo nglebokaké pangapusan-pangapusané lan mbebat jiwa-jiwa ana ing kasasarane, manawa pepènget-pepènget, pamrayogan-pamrayogan, lan pitutur-pitutur saka Rohing Allah ditanggapi.” Selected Messages, buku 1, 48.
As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.
Nalika kita nggawa perkara iki marang sawijining panutup, nalika Sister White ngandika bilih kita ora duwe apa-apa kang kudu diwedeni tumrap mangsa ngarep kajaba manawa kita lali marang pimpinaning Gusti, aku ngandika bilih pimpinaning Gusti kang dipunwicarakaken déning dheweke iku yaiku sajarah wiwit Tarrying Time nganti lawang kang katutup—sajarah kang dipunlambangaké déning istilah, The Midnight Cry. Kita ora duwe apa-apa kang kudu diwedeni tumrap mangsa ngarep kajaba manawa kita lali kepriyé Gusti nuntun kita ana ing pengalaman The Midnight Cry, lan uga piwulang-piwulang kang gegandhèngan karo pimpinan iki. Piwulang-piwulang kang ngasilaké pengalaman iki yaiku telung ramalan wektu, kang diwiwiti déning tanggal-tanggal kang diparingaké marang William Miller déning Malaékat Gabriel. Kita ora duwe apa-apa kang kudu diwedeni tumrap mangsa ngarep kajaba manawa kita lali marang piwulang-piwulang iki, kalebu 2520, kang ngasilaké pengalaman The Midnight Cry nalika Gusti nuntun para Millerite lumantar pucaking Injil Langgeng.
Spalding and Magan, pages 305–306: "One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit." You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.
Spalding and Magan, kaca 305–306: "Sawijining prakara iku mesthi: para Adventis Dina Kaping Pitu kang ngadeg ing sangisoré panji-panji Iblis luwih dhisik bakal nilar pracayané marang pepènget lan panyaruwé kang kinandhut ana ing Testimonies of God's Spirit." Sampeyan nampik Dhasar-dhasaré, tegesé sampeyan lagi nampik Roh Ramalan. Yèn sampeyan nampik Roh Ramalan, sampeyan lagi nampik Dhasar-dhasaré. Kuwi lumaku bebarengan. Ing papan kang ora ana Roh Ramalan, ing kono ora ana wahyu.
"The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan's suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
Telpon marang pangudusan sing luwih jero lan paladosan sing luwih suci lagi kaatur, lan bakal terus kaatur. Sawatara wong sing sapunika ngandharake usul-usulé Iblis bakal bali marang akal sehaté. Ana wong-wong ing kalungguhan kapitadosan sing wigati sing durung mangertos kayekten kanggo jaman punika. Marang wong-wong mau, pekabaran iku kudu diparingake. Manawa padha nampani, Kristus bakal nampi wong-wong mau, lan bakal ndadosake padha dadi kanca nyambut-gawé bebarengan karo Panjenengané. Nanging manawa padha nampik ngrungokake pekabaran iku, padha bakal ngadeg ana ing sangisoring panji irengipun Sang Pangeraning Pepeteng.
"I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ's flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God's people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
Aku diprentah supaya ngandika manawa kayektèn kang aji banget kanggo jaman iki saya cetha kabukak marang pikiran manungsa. Ing pangertèn kang mirunggan, para priya lan para wanita kudu mangan dagingé Kristus lan ngombé getihé. Bakal ana pangrembakan ing pangerten, awit kayektèn iku bisa tansah ngrembaka tanpa kendhat. Panitah ilahi saka kayektèn bakal rawuh menyang pasamuan kang luwih cedhak lan saya luwih cedhak manèh karo wong-wong kang terus ngudi supaya wanuh marang Panjenengané. Nalika umaté Allah nampa pangandikané minangka roti saka swarga, wong-wong mau bakal mangertèni manawa tindak miyosé wus kacawisaké kaya wayah ésuk. Wong-wong mau bakal nampa kakuwatan rohani, kaya badan nampa kakuwatan jasmani nalika pangan dipangan.
"We do not half understand the Lord's plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
Kita boten mangertos kanthi sawegah-sewegah rencanaing Pangeran nalika ngentasaken para putraning Israel saking pangawulan ing Mesir, sarta nuntun wong-wong mau ngliwati ara-ara samun mlebet ing tanah Kanaan.
"As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people." Spalding and Magan, 305–306.
“Nalika kita nglumpukake sorot-sorot ilahi kang mencorong saka Injil, kita bakal oleh pangreten kang luwih cetha bab tatanan Yahudi, lan pangajab kang luwih jero marang kayektèn-kayektèné kang wigati. Panliti kita marang kayektèn isih durung jangkep. Kita lagi nglumpukake mung sawatara sorot pepadhang. Wong-wong kang ora saben dina dadi siswa Sabda iku ora bakal bisa mecahake prakara-prakara tatanan Yahudi. Wong-wong mau ora bakal mangertèni kayektèn-kayektèn kang diwulangake lumantar paladosan ing Padaleman Suci. Pakaryané Allah kaalang-alangi déning pangerten kadonyan babagan rancangan-Nya kang agung. Urip kang bakal teka bakal mbabar tegesing angger-angger kang diparingake déning Kristus, nalika Panjenengané kasamèkaké ing pilar méga, marang umaté.” Spalding and Magan, 305–306.
Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.
Para Adventis sing nampani tandha kewan mau, kang ngadeg ana ing sangisoring panji-panjié Sétan, luwih dhisik nampik Rohing Ramalan.
There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.
Ana rong golongan ing pethikan iki: yaiku wong-wong sing terus ngudi kanggo wanuh marang Sang Yehuwah, tetep mangan daginge lan ngunjuk rahe, sarta tetep nyinau Sabdaning Allah, lan wong-wong sing ora mangkono. Pangrembakaning kayektèn durung rampung; dheweke bakal nduwèni bab-bab kanggo diaturaké ngenani paladosan Papan Suci sing durung tau diaturaké nganti saiki. Dheweke bakal nekanaké owah-owahaning dispènsasi ing jamané Sang Kristus, kang dadi pralambang tumrap owah-owahan ing jaman Millerit, lan nuding maju marang dispènsasi nalika Sang Kristus ngalih saka Pengadilan tumrap Wong Mati menyang Pengadilan tumrap Wong Urip. Dheweke bakal nduwèni bab-bab kanggo diaturaké ngenani Papan Suci lan kepriyé Sang Yehuwah nandhani obahe Panjenengané ing owah-owahaning dispènsasi iki lumantar pangerahing Roh Panjenengané.
A couple more quotes and we are almost done.
Sawetawis kutipan malih, lan kita sampun meh rampung.
Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.
Para Advent sing ngreksa dina kapitu sing nampik Pambengoking Tengah Wengi iku tiba saka dalan, awit padha nampik panuntuning Gusti lan piwulang-piwulang doktrin sing ngasilake sajarah Pambengoking Tengah Wengi. Iku kang kudu kita wedi—nampik piwulang-piwulang mau lan ora mangerteni pengalaman iku. Kanthi mangkono, kita padha nampik Roh Nubuat.
Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.
Suster White maringi cap pambenarané marang 2520. Kita bakal nuduhaké kepriyé dheweke maringi cap pambenarané marang kabeneran-kabeneran liyané ing Chart 1843.
At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.
Ing wekasaning jagad, nalika kabeh iki tumeka ing pucaking Injil Langgeng sajroning sajarah kita, Adventisme bakal kaadhepi déning prosès pangulèn telung tataran sing wus dipralambangaké sadurungé, kaya katon ing pengalamanipun William Miller.
William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.
William Miller damel telung kalepatan: (1) Panjenenganipun nampik Panguwuh Wengi Pindho Welas lan tumiba saking margi dhateng jagading wong duraka ing ngandhap. (2) Sasampunipun punika, panjenenganipun ngandel dhateng pangaribawa manungsa, yaiku Joshua Himes. (3) Panjenenganipun nampik dina Sabat.
A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.
Ana pitakon kang muncul: “Apa dhèwèké nampik Sabat utawa Padaleman Suci?” Piwulang kang owah saka padaleman suci ing bumi menyang Padaleman Suci ing Swarga ing wektu iku bisa uga durung kasil dipahami kanthi sampurna déning Miller. Nalika Ellen White dipunpandhegani mlebet ing Papan Mahasuci, dhèwèké mirsa Sepuluh Préntah ana ing pethi prejanjian, lan Préntah Sabat kagungan padhang suci ing saubengé.
The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.
Bab ingkang dipun tolak déning Miller punika inggih Toretipun Allah—Sabat. Mila, Miller nolak Sesambat Tengah Wengi, lajeng gumantung dhateng daging, lan salajengipun nampi tandhanipun kéwan galak. Bab punika kaulang malih ing wekasaning jagad.
Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust." She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.
Testimonies, jilid 5, kaca 211: "Ing kéné kita nyumurupi yèn pasamuwan—papan suci kagungané Pangéran—yaiku sing kapisan ngrasakaké pukulan bebenduné Gusti Allah. Para wong tuwa, yaiku wong-wong kang wis diparingi pepadhang kang gedhé déning Gusti Allah lan kang wis ngadeg dadi para pangreksa kapentingan rohani umat, wus ngiyanati kapitadosané." Panjenengané lagi maringi katrangan ngenani Yèhezkièl 8 lan 9, yaiku panyegelan. Sister White ngandika yèn panyegelan ing Yèhezkièl 9 iku padha karo panyegelan ing Wahyu 7. Panjenengané lagi ngrembag bab mangsa wektu panyegelané 144.000. Panjenengané ngandika yèn wong-wong kang kuduné dadi para pangreksa wus ngiyanati kapitadosané.
"They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated." They are falling off the path.
“Padha njupuk pendirèn manawa kita ora prelu ngarep-arep mukjijat lan pangatoning kasunyataning pangwasané Allah kang cetha kaya ing jaman-jaman biyèn. Jaman wis owah.” Kalepatané kang kapisan yaiku nglawan Pambengoking Tengah Wengi, kanthi kandha, “Apa kang dumadi ing sajarah Pambengoking Tengah Wengi iki ora kaulang manèh.” Padha tumiba metu saka dalan.
"These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.
“Tembung-tembung iki ngukuhaké ora precayané wong-wong mau, lan wong-wong mau banjur ngandika: Pangéran ora bakal nindakaké kabecikan, lan uga ora bakal nindakaké piala. Panjenengané kakehan sih-rahmat kanggo nekani umaté kanthi paukuman. Mangkono ‘Katentreman lan kaslametan’ dadi pamasar saka wong-wong sing ora bakal ngangkat swarané manèh kaya slompret kanggo nduduhaké marang umaté Allah pamaréntahané, lan marang brayat Yakub dosa-dosané. Asu-asu bisu sing ora gelem nggero iku ya wong-wong sing ngrasaaké piwales adil saka Allah sing kaganggu kamulyané. Para priya, para prawan, lan bocah-bocah cilik kabèh padha tiwas bebarengan.” Testimonies, jilid 5, 211.
Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5 (KJV). If you trust in a man, your heart departs from the Lord.
Yeremia, nalika ngandika bab kegagalan kapindhone William Miller, ngendika, “Mangkene pangandikaning Pangeran; Kaipat-ipati wong kang ngendel marang manungsa, lan ndadèkaké daging dadi lengené, lan kang atiné nyingkur saka Pangeran.” Yeremia 17:5 (KJV). Manawa kowé ngendel marang manungsa, atimu nyingkur saka Pangeran.
The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.
Penampikan kapisan ing wekasan yaiku Pamecut Wengi-tengah, sawijining pangulangan saka panyingkapan panguwasané Allah. Penampikan kapindho yaiku ngendel marang daging. Penampikan katelu yaiku Undhang-undhang Minggu.
"There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.
Mung ana rong golongan. Saben golongan kanthi cetha kacap, salah siji nganggo segelé Gusti Allah kang gesang, utawa nganggo tandhané kéwan buas utawa reca-gambarané. Saben putra lan putri Adam milih salah siji, Kristus utawa Barabas, dadi panguwasané. Lan kabèh wong kang mapanaké awaké dhéwé ana ing sisih wong-wong kang ora setya, padha ngadeg ana ing sangisoré panji irengé Iblis, lan katamtokaké minangka wong kang nampik sarta ngina Kristus. Wong-wong kuwi katamtokaké minangka wong kang kanthi sengaja nyalibaké Gusti gesang lan kamulyan. Review and Herald, 30 Januari 1900.
One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.
Siji prakara mesthi: para Advent Hari Pitu kang ngadeg ana ing sangisoring panjining Iblis dhisik bakal nyingkirake kapitadosane marang Rohing Ramalan.
Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.
Adventisme mbaleni proses pangujian telung tataran sing wis digagalaké déning William Miller. Nanging para malaékat lagi ngentèni kanggo ngangkat Miller lan nggawa dhèwèké mulih marang Juruwilujengé. Kanggo para Adventis sing nampa tandha kéwan galak iku, para malaékat sing ngentèni wong-wong mau dudu para malaékat sing padha ngentèni Miller.
"Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.
Bola-bali kula sampun dipun têdahaken bilih pengalaman-pengalaman umatipun Allah ing jaman kapungkur boten kenging kaanggep dados kasunyatan-kasunyatan ingkang sampun pejah. Kita boten kenging ngladosi cathetan pengalaman-pengalaman punika kados dene ngladosi almanak taun kapengker. Cathetan punika kedah tansah dipun emut, awit sajarah badhé malih piyambak. Publishing Ministry, 175.
Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.
Kenging punapa kita kedah ngélingi Pambengok Wanci Tengah Bengi? Awit sajarah badhé kaulang malih. Ing sajarah punika, pekabaran ingkang badhé njalari goncangan punika inggih 2520 lan 2300; prakawis punika badhé ndadosaken tiyang-tiyang medal saking pasamuwan-pasamuwan.
But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:
Nanging, apa sajarah iki, yaiku Panguwuh Tengah Wengi, satemene bakal kaulang manèh, utawa mung sajarah waé? Gatekna kutipan sabanjuré iki:
"There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.
Ana sawijining jagad sing gumlethak ana ing piala, ing pangapusan lan kasasar, ana ing sajroning ayang-ayange pati piyambak,—turun turu, turun turu. Sapa sing ngrasakake rekasaing jiwa kanggo nggugah wong-wong mau? Swara apa kang bisa nggayuh wong-wong mau? Pikiran kawula kabekta menyang mangsa ngarep, nalika pratandha bakal diparingake. “Lah, Panganten Kakung rawuh; metua sira kanggo nemoni Panjenengane.” Nanging ana sawatara sing wis tundha anggone ngupaya lenga kanggo ngebaki lampune, lan kasep temen wong-wong mau bakal nemokake manawa watak, kang dilambangake déning lenga iku, ora bisa dipindhahake. Review and Herald, 11 Februari 1896.
This history of the Midnight Cry is repeated to the very letter.
Sajarah Babak Tengah Wengi iki katindakake maneh satemene tembung demi tembung.
Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.
Ellen White mangertos bilih 2520 punika satunggaling wangsit wekdal ingkang sah lan bilih punika dipunginakaken déning Gusti kanggo ngasilaken wekdal tundha, kuciwa ingkang ndadosaken pengalaman ingkang nyawisaken para priya lan wanita supados lumampah kanthi pitados mlebet ing Papan Ingkang Mahasuci sesarengan kaliyan Kristus.
We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.
Kita durung nyoba mbuktekake 2520 saka Kitab Suci nganti saiki. Ing panaliten babagan Loro Lohé Habakuk iki, kita luwih dhisik kepéngin njlentrehake kanthi cetha yèn Ellen White ndhukung doktrin-doktrin iki, sing saiki ditolak déning Adventisme; sawisé kuwi, kita bakal mlebu ing panaliten Alkitabiah.