We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”

Urang mungkas hiji artikel panganyarna ku hiji petikan tina *Prophets and Kings*, nalika Sadérék White nétélakeun yén Daniel keur narékahan “ngartos hubungan anu aya antara panawanan salila tujuh puluh taun, sakumaha geus dinubuatkeun ku Yermia, jeung dua rébu tilu ratus taun anu dina titingalian anjeunna ngadangu utusan sawarga ngadawuh bakal kaliwat saméméh panyucian tempat suci Allah.”

“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.

“Ku hiji paningal séjén deui cahaya anu leuwih jentre dipaparinkeun ngeunaan kajadian-kajadian mangsa nu bakal datang; sarta dina ahir ieu paningal Daniel ngadangu ‘hiji anu suci keur nyarita, sarta anu suci séjén nanya ka anu suci tangtu anu keur nyarita téa, Sabaraha lilana ieu paningal?’ Daniel 8:13. Waleran anu dipasihkeun, ‘Nepi ka dua rébu tilu ratus poé; tuluy Bait Suci bakal disucikeun deui’ (ayat 14), ngeusian anjeunna ku kabingungan. Kalawan sagemblengna manah anjeunna neangan harti paningal éta. Anjeunna teu bisa ngartos patalina antara panawanan tujuh puluh taun, sakumaha geus dipramalkeun ku jalan Yeremia, jeung dua rébu tilu ratus taun anu dina paningal ku utusan sawarga dinyatakeun bakal kaliwat saméméh disucikeunana Bait Suci Allah. Malaikat Jibril maparin tafsiran sabagian ka anjeunna; tapi waktu nabi ngadangu kecap-kecap, ‘Paningal éta … bakal pikeun loba poé,’ anjeunna tumpur. ‘Kami, Daniel, tumpur,’ kitu catetan pangalamanana, ‘sareng gering sababaraha poé; sanggeus éta abdi hudang deui, teras ngalaksanakeun pagawéan raja; sareng abdi kacida kacengangen ku paningal éta, nanging teu aya anu ngartos kana éta.’ Ayat 26, 27.” Prophets and Kings, 553, 554.

The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.

Kaum Millerit henteu kungsi nepi ka hiji pamahaman anu lengkep ngeunaan amanat dasar anu ku maranéhna diproklamasikeun. Nalika waktuna sumping, nyaéta nalika Singa tina kaom Yuda ngupayakeun maparin katerangan anu leuwih jero ngeunaan “tujuh masa,” maranéhna asup kana pangalaman Laodikea, sarta tujuh taun ti harita nampik sakabéh caang ngeunaan “tujuh masa” éta. Maranéhna henteu kungsi ningali hubungan anu lengkep antara tujuh puluh taun jeung dua rébu tilu ratus taun, anu ku Daniel geus dipaluruh kalayan gemet pikeun kahartos. Daniel ngawakilan umat Allah dina poé-poé panungtungan.

The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.

Nagara ngararasakeun Sabat-sabatna téh mangrupa bagian tina perjangjian anu dipasihkeun ka Israél baheula, anu ngawengku pituduh ngeunaan reureuhna nagara unggal taun katujuh. Éta perjangjian ngawengku siklus tujuh taun anu diulang tujuh kali. Éta ngawengku ngabébaskeun jeung mulangkeun deui harta banda sarta budak-budak dina ahir tujuh siklus tina tujuh taun (opat puluh salapan taun) dina mangsa pangéling-ngéling anu katelah Yobel. Bangsa Yahudi henteu taat kana prinsip-prinsip perjangjian éta, sarta 2 Babad nétélakeun yén tujuh puluh taun panangkaran, anu diucapkeun ku nabi Yermia, ngawakilan opat ratus salapan puluh taun saméméhna tina pangrebélan. Dina opat ratus salapan puluh taun, lamun Israél baheula taat kana parentah-parentah dina éta perjangjian sakumaha anu ditepikeun dina Imamat dua puluh lima, tangtu bakal aya jumlahna tujuh puluh taun di antarana nalika nagara ngareureuh. Sataun nurutkeun Alkitab téh tilu ratus genep puluh poé, sarta tilu ratus genep puluh poé dikalikeun ku tujuh (“tujuh kali”) sarua jeung dua rébu lima ratus dua puluh poé.

The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.

Tujuh puluh taun téh raket pisan patalina jeung tanah anu meunang waktu reureuh, anu ogé raket pisan patalina jeung “tujuh kali.” Daniel keur ngupayakeun supaya “ngartos kana patalina” antara “pangbuangan tujuh puluh taun” jeung “dua rébu tilu ratus taun” “saméméh panyucian tempat suci Allah.” Ku kituna anjeunna keur ngupayakeun ngartos kana patalina antara titingalian “chazon” jeung titingalian “mareh.” Mustahil pikeun ngartos patalina éta lamun teu ngakuan reureuhna tanah dina Imamat dua puluh lima jeung dua puluh genep dina patalina jeung pangbuangan tujuh puluh taun anu diucapkeun ku Yermia. Lamun anjeun teu percaya yén “tujuh kali” ngagambarkeun hiji mangsa nubuat salila dua rébu lima ratus dua puluh taun, anjeun ngaluarkeun diri sorangan tina golongan jalma-jalma anu dilambangkeun ku Daniel dina poé-poé panungtungan. Kaum Millerit percaya yén “tujuh kali” téh hiji nubuat waktu, tapi Adventisme ayeuna henteu deui.

Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.

Daniel, saperti sakabéh nabi, ngagambarkeun umat Allah dina ahir dunya, jeung katerangan Sister White ngeunaan kahayangna pikeun ngartos hubungan antara tujuh puluh taun (the “seven times”) jeung dua rébu tilu ratus taun, ngawakilan kahayang anu kudu dipiboga ku umat Allah dina poé-poé panungtungan. Sakumaha geus ditepikeun dina tulisan-tulisan saméméhna, teu aya bebeneran anu digambarkeun dina bagan 1843 jeung 1850 anu henteu sacara langsung dirojong (sacara terus-terusan diulang) dina tulisan-tulisan Sister White.

Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.

Mutiara-mutiara Miller bakal nyorot sapuluh kali leuwih caang dina Panjerit Tengah Peuting di poé-poé panungtungan, sarta ku kituna, éta mutiara-mutiara ngalambangkeun ujian panungtungan pikeun para parawan Adventisme. Mutiara-mutiara éta téh bebeneran-bebeneran dasar anu dilambangkeun dina papan-papan Habakuk, jeung mutiara-mutiara dina peti anu diteundeun dina hiji méja di tengah kamar Miller. Ujian dasar téh nyaéta ujian panungtungan, tapi kitu deui kakawasaan Roh Nubuat. Nolak bebeneran-bebeneran dasar, anu dina impian Miller dilambangkeun minangka mutiara-mutiara, hartina dina waktos anu sarua nolak Roh Nubuat.

“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). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.

Panipuan anu pangpamungkasna ti Sétan nyaéta ngajadikeun kasaksian Roh Allah teu aya gunana. “Lamun teu aya tetenjoan, bangsa jadi binasa” (Siloka 29:18). Sétan bakal damel kalawan licik, ku rupa-rupa cara jeung ngaliwatan rupa-rupa sarana, pikeun ngagoyahkeun kapercayaan umat sesa Allah kana kasaksian anu sajati. Anjeunna bakal ngawanohkeun tetenjoan palsu pikeun nyasabkeun, sarta bakal nyampurkeun anu palsu jeung anu sajati, nepi ka jalma-jalma jadi jijik, ku kituna maranéhna bakal nganggap sagala hal anu ngagem ngaran tetenjoan minangka hiji rupa fanatisme; tapi jiwa-jiwa anu jujur, ku ngabandingkeun anu palsu jeung anu sajati, bakal dipaparin kamampuhan pikeun ngabédakeun antara éta.” Selected Messages, jilid 2, 78.

We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.

Urang ayeuna keur nyanghareupan paningkatan pangaweruh anu kajadian dina sajarah kaum Millerite ti 1798 nepi ka 1844, tapi urang ogé netelakeun yén sanajan kaum Millerite leres dina nerapkeun nubuat, maranéhna diwatesan ku sajarah tempat maranéhna dihudangkeun. Urang ayeuna aya dina poé-poé panungtungan, jeung dina generasi pamungkas (kaopat) Adventisme. Dina mangsa ieu, Adventisme geus kitu keneh didoktrin ku tradisi jeung kabiasaan (permata palsu), nepi ka henteu deui terang naon ari bebeneran-bebeneran dasar téh. Henteu nyaho naon éta bebeneran-bebeneran téh nyegah Adventisme tina ngartos kana pentingna éta bebeneran-bebeneran, sarta ngajadikeun euweuh hartina parentah-parentah anu terus-terusan diulang pikeun ngajaga jeung miara éta bebeneran-bebeneran.

Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.

Saméméh urang neraskeun deui kana tafsiran Jibril ngeunaan titingalian Walungan Ulai, urang baris ngabahas heula sababaraha perkara anu patalina jeung bebeneran-bebeneran dasar sarta kawibawaan Roh Nubuat. Para teolog modéren ngabantah yén petikan di handap ieu netelakeun yén nubuat waktu anu pangpanjangna dina Alkitab téh nyaéta dua rébu tilu ratus taun.

“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.

Pangalaman para murid anu ngawawarkeun “injil Karajaan” dina mangsa kadatangan Kristus anu kahiji, miboga padanan dina pangalaman jalma-jalma anu ngumumkeun amanat ngeunaan kadatangan-Na anu kadua. Sakumaha para murid indit ngawawarkeun, “Waktuna geus sampurna, Karajaan Allah geus caket,” kitu deui Miller jeung rerencangan-Na ngumumkeun yén mangsa nubuat anu pangpanjangna jeung anu pamungkas anu ditembongkeun dina Alkitab geus meh lekasan, yén pangadilan geus caket, sarta yén Karajaan anu langgeng baris diasupkeun. Pangwawaraan para murid ngeunaan waktu téh dumasar kana tujuh puluh minggu dina Daniel 9. Amanat anu dipasihkeun ku Miller jeung rerencangan-Na ngumumkeun réngséna 2300 poé dina Daniel 8:14, anu ku éta tujuh puluh minggu téh mangrupa sabagianana. Pangwawaraan duanana dumasar kana kacumponan bagian anu béda tina mangsa nubuat anu agung anu sarua.

“Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.

“Jiga murid-murid anu kahiji, William Miller jeung rerencangan-rerencanganana ogé henteu, ku dirina sorangan, ngartos sapinuhna kana harti anu jero tina pesen anu maranéhna bawa. Kasalahan-kasalahan anu geus lila ngakar di jero garéja ngahalangan maranéhna nepi ka henteu ngahontal panafsiran anu leres ngeunaan hiji titik penting dina nubuat. Ku sabab kitu, sanajan maranéhna ngawartakeun pesen anu ku Allah geus dipercayakeun ka maranéhna pikeun dipasrahkeun ka dunya, tapi ku lantaran salah paham kana hartina, maranéhna ngalaman kaciwa.” The Great Controversy, 351.

The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.

Éta petikan nyebutkeun yén, “Miller jeung para réréncanganana ngumumkeun yén mangsa nubuat anu pangpanjangna jeung anu pamungkas anu dipintonkeun dina Kitab Suci geus méh béak,” sarta para ahli teologi ngaku yén mangsa nubuat anu pangpanjangna jeung anu pamungkas téh nyaéta dua rébu tilu ratus taun. Maranéhna satuluyna ngaku yén ieu anu keur ditunjuk ku Sadérék White dina petikan éta, sabab, ceuk maranéhna, manéhna keur langsung nyarioskeun mangsa dua rébu tilu ratus taun. Maranéhna buta kana sagala patalina antara tujuh puluh taun jeung mangsa dua rébu tilu ratus taun. Maranéhna buta kana cahaya anu keur ditéangan ku Daniel sangkan kaharti.

Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.

Ellen White téh saurang Millerite, sarta anjeunna terang kana amanat-amanat anu geus ditempatkeun dina bagan panaratas 1843, jeung dina bagan panaratas 1850 anu diterbitkeun ku F. D. Nichols. Bagan 1850, anu dihasilkeun ku Nichols, dipersiapkeun di imah Nichol dina mangsa anu sarua nalika James jeung Ellen White cicing babarengan jeung Nichols. Mangsa nubuat anu pangpanjangna dina Alkitab, anu dilambangkeun dina duanana bagan éta, lain dua rébu tilu ratus taun, tapi “tujuh kali,” dina Imamat dua puluh genep.

To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”

Nyanggakeun yén petikan saméméhna téh hiji idéntifikasi anu diilhamkeun ngeunaan dua rébu tilu ratus taun minangka mangsa nubuat anu pangpanjangna jeung panungtungna, sarua waé jeung ngajadikeun tulisan-tulisan Sister White silih bantah sorangan. Lamun anjeunna percaya kana naon anu diklaim ku para teolog ngeunaan petikan ieu, mangka naon hartina nalika anjeunna ngesahkeun bagan-bagan anu ngadukung “tujuh kali?”

“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.” Early Writings, 74.

“Kuring geus ningali yén bagan 1843 dipingpin ku panangan Gusti, jeung yén éta henteu pantes dirobah; yén angka-angkana téh sakumaha anu Anjeunna kersa; yén panangan-Na aya di luhurna sarta nyumputkeun hiji kasalahan dina sawatara angka éta, nepi ka teu aya saurang ogé anu bisa ningali éta, dugi panangan-Na dipiceun.” Early Writings, 74.

Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”

Jalma-jalma anu hayang mertahankeun tradisi jeung dongéng-dongéngna bisa waé ngabantah yén dina bagan taun 1843, Gusti nahan panangan-Na dina luhureun kasalahan “tujuh kali,” nepi ka engké Anjeunna miceun panangan-Na. Masalahna tina anggapan éta nyaéta yén Sadérék White netelakeun iraha Gusti miceun panangan-Na tina angka-angka éta; panangan-Na geus dipiceun saméméh 22 Oktober 1844, pas sanggeus kuciwa anu kahiji. Dina kasaksianana ngeunaan éta kajadian, anjeunna nunjukkeun kasalahan anu dibenerkeun, sarta écés yén kasalahan éta lain “tujuh kali.”

“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 was explained. 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.” Early Writings, 237.

“Jalma-jalma anu satia, anu kuciwa, anu teu bisa ngarti ku naon Gustina maranéhna teu sumping, henteu diantep dina poek. Deui maranéhna ditungtun ka Alkitabna pikeun nalungtik mangsa-mangsa nubuat. Leungeun Gusti dicabut tina angka-angka éta, sarta kasalahan éta dijelaskeun. Maranéhna ningali yén mangsa-mangsa nubuat éta nepi ka 1844, sarta yén bukti anu sarua anu ku maranéhna geus ditepikeun pikeun némbongkeun yén mangsa-mangsa nubuat éta réngsé dina 1843, ngabuktikeun yén éta bakal mungkas dina 1844.” Early Writings, 237.

When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.

Nalika panangan Gusti “dileupaskeun tina bagan-bagan éta, sarta kasalahanana dijelaskeun,” harita maranéhna tuluy ngakuan “yén bukti anu sarua anu ku maranéhna geus diajukeun pikeun némbongkeun yén mangsa-mangsa nubuat réngsé dina taun 1843, ngabuktikeun yén éta sabenerna bakal tamat dina taun 1844.” Mangsa-mangsa nubuat anu mula-mulana disangka réngsé dina taun 1843, digambarkeun dina bagan 1843, nyaéta bagan anu dipaké ku masing-masing tina tilu ratus pangkotbah Millerite. Mangsa-mangsa nubuat anu digambarkeun dina bagan éta anu réngsé dina taun 1843, nyaéta dua rébu tilu ratus taun tina Daniel pasal dalapan, ayat opat welas, dua rébu lima ratus dua puluh taun tina Imamat dua puluh genep, jeung sarébu tilu ratus tilu puluh lima taun tina Daniel dua welas. Sanggeus kuciwa anu kahiji, Gusti nyabut panangan-Na tina kasalahan éta, tuluy kaum Millerite ngakuan yén bukti anu sarua anu nandaan panutupan mangsa-mangsa nubuat dina taun 1843, saenyana ngabuktikeun yén mangsa-mangsa éta tamat dina taun 1844.

The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”

Bagan taun 1850 dijieun dina taun 1850, sarta mimiti dijual dina bulan Januari taun 1851. Ellen White nyatet yén bagan éta ogé mangrupa panggenapan tina Habakkuk, sakumaha anjeunna ogé kungsi nyatet ngeunaan bagan taun 1843. Bagan éta ogé ngagambarkeun mangsa nubuat anu pangpanjangna salaku “tujuh kali” dina Imamat dua puluh genep.

“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

“Kuring ningali yén Allah aya dina penerbitan bagan ku Sadérék Nichols. Kuring ningali yén aya hiji nubuat ngeunaan bagan ieu dina Alkitab, jeung lamun bagan ieu dipidangkeun pikeun umat Allah, lamun ieu cekap pikeun nu saurang, éta ogé cekap pikeun nu séjén, jeung lamun nu saurang perelu bagan anyar nu dilukis dina ukuran nu leuwih gedé, sakabéh ogé merlukeunana sarua pisan.” Manuscript Releases, jilid 13, 359.

To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.

Ngaku yén rujukan Sister White kana kanyataan yén kaum Millerite “ngawawarkeun yén mangsa nubuat anu pangpanjangna jeung anu panungtung anu ditepikeun dina Alkitab geus rék béak,” téh leres, sabab maranéhna mémang kitu. Ngaku yén “mangsa nubuat” anu “pangpanjangna” téh nyaéta dua rébu tilu ratus taun, ngajadikeun kasaksian Sister White nentang dirina sorangan, sarta nentang catetan sajarah. Percaya kana dongéng éta hartina percaya kana kabohongan, jeung dina poé-poé panungtung jalma-jalma anu milih percaya kana kabohongan, ngalakukeun kitu sabab maranéhna henteu nyaah kana bebeneran.

Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.

Isa teu ngainokulasi Diri-Na ku cara mujijat ku hiji jinis anestesia ilahi sangkan tiasa ngalangkungan sangsara salib. Isa nandangan sangsara kalayan sangsara ilahi, anu jauh ngaleuwihan naon baé nu sanggup ditanggung ku mahluk ciptaan-Na. Sanajan kitu, umat manusa diciptakeun nurutkeun gambar-Na, sarta ilham netelakeun yén umat manusa kudu meunang kameunangan sakumaha Anjeunna parantos meunang kameunangan. Naon anu ngamungkinkeun Kristus tahan dina sangsara salib téh nyaéta hiji sipat anu kagungan ku Anjeunna, anu ogé dipiboga ku umat manusa.

Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.

Ningali ka Yesus, anu jadi pangarang jeung panyampurna iman urang; anu ku sabab kabungah anu geus ditetepkeun di payuneun Anjeunna, Anjeunna tahan nanggung salib, henteu nganggap hina kana kaéra, sarta ayeuna linggih di sisi katuhu tahta Allah. Ibrani 12:1.

Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.

Isa tahan kasangsaraan salib téh, ku sabab aya hiji tujuan anu geus dipasang di payuneun Mantenna; jeung urang geus dijadikeun nurutkeun gambar-Na, ku kituna urang téh mahluk anu didorong ku tujuan. Ieu mangrupa bagian tina rarancang urang. Lamun urang geus kabawa kana kapercayaan yén ngartos kana dasar-dasar Adventisme téh henteu penting, urang moal boga pangjurung pikeun ngalakukeun éta hal pisan. Hiji-hijina pangjurung ilahi anu bisa dihudangkeun ku Roh Suci pikeun nungkulan kaayaan Laodikia éta nyaéta kanyaah ka bebeneran. Kanyaah ka bebeneran bakal diuji ku ayana kabiasaan-kabiasaan jeung tradisi-tradisi anu gampang ditarima, anu dirancang pikeun ngareunahkeun ceuli urang anu gatel. Lamun dina kanyamanan Laodikia urang teu boga kahayang pikeun ngartos bebeneran pikeun diri urang sorangan, urang bakal leungit. Ieu téh kaayaan Adventisme ayeuna.

Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.

Daniél téh hiji conto umat Allah dina poé-poé panungtungan anu ku jalan kecap nubuat keur ngupayakeun ngartos hubungan antara panawanan tujuh puluh taun jeung nubuat dua rébu tilu ratus taun. Ngenalkeun nubuat dua rébu tilu ratus taun minangka mangsa nubuat anu pangpanjangna jeung anu pamungkas téh sarua jeung nampik bebeneran-bebeneran dasar Adventisme, sarta dina waktu anu sarua nampik kawibawaan Roh Nubuat. Ngaku yén nalika kaum Millerit nepikeun mangsa nubuat anu pangpanjangna jeung anu pamungkas, éta téh dua rébu tilu ratus taun, sarua jeung nampik catetan sajarah.

“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.” Life Sketches, 196.

“Urang teu boga naon-naon anu kudu dipikasieun ngeunaan mangsa nu bakal datang, iwal lamun urang poho kana jalan kumaha Gusti parantos nungtun urang, jeung kana pangajaran-Na dina sajarah kahirupan urang baheula.” Life Sketches, 196.

Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.

Jibril sumping pikeun masihan ka Daniel pangarti ngeunaan duanana titingalian “mareh” jeung “chazon”, sarta anjeunna maréntahkeun Daniel supaya dina pikiran misahkeun éta dua titingalian, sanajan écés yén duanana miboga patalina dina nubuat. Titingalian éta ngawengku karajaan-karajaan dina nubuat Alkitab dina pasal tujuh jeung dalapan, anu mangrupa pangulangan sarta pangjentrekan leuwih jembar tina karajaan-karajaan anu sarua dina pasal dua. Éta katerangan ngawengku dialog sawarga anu ngagambarkeun hiji titingalian minangka panginjak-injakan ka Bait Suci Allah jeung umat-Na, sarta titingalian séjén ngeunaan karya mulangkeun umat jeung Bait Suci.

As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”

Nalika Jibril nepikeun tafsiran éta, anu ahirna jadi inti tina pesen anu diproklamasikeun ku kaum Millerit, aya hiji patalina antara dua tetenjoan éta, anu kudu diperhatikeun ku jalma-jalma anu ngalaksanakeun parentah pikeun nyieun pamisahan dina pikiran ngeunaan tafsiran éta. Salah sahiji bédana ditepikeun ku dua kecap anu duanana ditarjamahkeun jadi “ditangtukeun.”

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.

Tujuh puluh minggu geus ditangtukeun pikeun bangsamu jeung pikeun kota suci anjeun, pikeun ngaréngsékeun palanggaran, jeung pikeun ngadamel ahir tina dosa-dosa, jeung pikeun ngayakeun panebusan pikeun kajahatan, jeung pikeun ngawanohkeun kabeneran anu langgeng, jeung pikeun ngameterkeun tetenjoan jeung nubuat, jeung pikeun ngurapan Anu Maha Suci. Ku sabab éta, terangkeun jeung pahamanlah, yén ti mimiti kaluarna parentah pikeun mulangkeun jeung ngawangun Yerusalem nepi ka Al-Masih, Pangeran éta, bakal aya tujuh minggu, jeung genep puluh dua minggu; alun-alun bakal diwangun deui, kitu deui témbokna, sanajan dina mangsa kasusah. Jeung sanggeus genep puluh dua minggu, Al-Masih bakal dipaéhan, tapi lain pikeun dirina sorangan; jeung rahayat ti pangeran anu bakal datang bakal ngancurkeun kota jeung tempat suci éta; jeung ahirna bakal datang kawas caah, jeung nepi ka ahir perang karuksakan-karuksakan geus ditangtukeun. Jeung manéhna bakal ngukuhkeun perjangjian jeung loba jalma salila hiji minggu; jeung di tengah minggu éta manéhna bakal nyababkeun kurban jeung persembahan eureun, jeung ku lantaran sumebarna kajijikeun-jijikeun, manéhna bakal ngajadikeun éta tumpur, nepi ka panyampurnaanana, jeung naon anu geus ditangtukeun bakal dituangkeun ka anu dijadikeun tumpur. Daniel 9:24–27.

Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.

Tujuh puluh minggu (opat ratus salapan puluh taun) geus ditangtukeun pikeun umat jeung kota suci. Kecap anu ditarjamahkeun jadi “ditangtukeun” hartina “dipotong kaluar”, jeung kecap éta nandakeun hiji mangsa atawa mangsa pangujian pikeun urang Yahudi jeung Yerusalem. Eta ogé ngalambangkeun mangsa pambarontakan anu nyababkeun karuksakan Yerusalem jeung panawanan salila tujuh puluh taun. Ku kituna, opat ratus salapan puluh taun éta tuluy “ditangtukeun”, dimimitian ti dekret katilu. Opat ratus salapan puluh taun pambarontakan anu kahiji nyababkeun tilu serangan Nebukadnesar, karuksakan ahir Yerusalem, jeung panyebaran sarta panawanan salila tujuh puluh taun ka Israil literal di Babul literal.

The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.

Kaputusan anu kahiji nandaan ahir pangbuangan jeung awal padamelan ngawangun deui Yerusalem. Kaputusan anu katilu nandaan mimiti dua rébu tilu ratus taun. Kadatangan malaikat anu kahiji nandaan ahir pangbuangan Israil rohani di Babul rohani salila sarébu dua ratus genep puluh taun, sarta éta nandaan awal hiji mangsa opat puluh genep taun, nalika Kristus ngagunakeun golongan Millerite pikeun kaluar tina pangbuangan sarta ngadegkeun hiji bait rohani.

The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.

Kecap anu ditarjamahkeun dua kali jadi “ditangtukeun” dina ayat dua puluh genep jeung dua puluh tujuh téh nyaéta “charats,” sarta hartina “nganyenyeri” jeung “hiji katangtuan”. Sacara nubuat geus “ditangtukeun” yén kapausan bakal narima hiji “tatuna” anu matak paéh, dina ahir indignasi anu kahiji. Ieu téh kecap anu sarua anu dipaké ku Daniel dina pasal sabelas, ayat tilu puluh genep.

And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

Jeung raja éta bakal ngalampahkeun nurutkeun kahayangna sorangan; sarta manéhna bakal ngagedékeun dirina, jeung ngamulyakeun dirina saluhureun unggal allah, sarta bakal ngucapkeun perkara-perkara anu matak héran ngalawan Allahna sagala allah, sarta bakal hasil nepi ka amarah éta kalaksanakeun: sabab anu geus ditangtukeun éta bakal dipigawé. Daniel 11:36.

In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”

Dina ayat tilu puluh genep, “raja” téh nyaéta kapapaan. Kapapaan éta bakal jaya nepi ka taun 1798, nalika éta nampi tatu nu maéhan. Tuluy “amarah” nu kahiji kudu “dipungkas,” sabab “amarah” éta geus “ditangtukeun” (didékretkeun) supaya “dilaksanakeun.” Dina ahir amarah nu kahiji ngalawan karajaan kalér, nyaéta Israil, nu dimimitian dina taun 723 SM sarta réngsé dina taun 1798, kapapaan nampi hiji “tatu nu maéhan.” Kecap “ditangtukeun” hartina “tatu.”

And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

Jeung kuring ningali salah sahiji huluna saolah-olah kungsi tatu nepi ka maot; sarta tatu nu matak maot éta cageur deui; jeung sakumna dunya haréraneun tuluy nuturkeun sato galak éta. Wahyu 13:3.

The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.

Kerangka nubuat kaum Millerit didasarkan pada dua kuasa pembinasa, yakni paganisme yang kemudian disusul oleh kepausan. Mereka memahami bahwa kedua kuasa itu akan menginjak-injak ka Bait Suci sareng umatna, sebagaimana dilambangkan dina visi “chazon” dina kitab Daniel pasal dalapan ayat tilu welas.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Saterusna kuring ngadangu hiji jalma suci keur nyarios, tuluy aya jalma suci séjén nyarios ka jalma suci anu tangtu éta, anu keur nyarios, “Sabaraha lila bakal lumangsung éta titingalian ngeunaan kurban sapopoe, jeung palanggaran anu nyababkeun kasunyatan, nepi ka boh tempat suci boh pasukan dipasrahkeun pikeun diinjak-injak?” Daniel 8:13.

The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.

Kakawasaan pangpapaan anu ngadadak nganyahokeun éta tempat suci jeung pasukan kudu nginjak-injakna salila sarébu dua ratus genep puluh taun.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

Tapi palataran anu aya di luar Bait Allah ulah diukur, sabab eta geus dipasrahkeun ka bangsa-bangsa kapir; jeung kota suci bakal diinjak-injak ku maranehna salila opat puluh dua bulan. Jeung Kami bakal maparin kakawasaan ka dua saksi Kami, sarta maranehna bakal ngaramal salila sarébu dua ratus genep puluh poé, maké pakéan karung. Wahyu 11:2, 3.

At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.

Dina ahir amarah nu kahiji dina taun 1798, nubuat geus netepkeun pikeun “ngaluka” kapausan. Dina Daniel salapan, éta katetepan digambarkeun dina dua ayat panungtungan, sarta kecap anu dua kali ditarjamahkeun jadi “ditetepkeun” dina ayat-ayat éta patali jeung tetenjoan “chazon”, ari kecap anu ditarjamahkeun jadi “ditetepkeun” dina ayat ka dua puluh opat mah mangrupa kecap Ibrani anu béda sarta patali jeung tetenjoan “mareh”. Daniel, anu ngawakilan umat Allah dina poé-poé panungtungan, keur narékahan ngartos hubungan antara dua tetenjoan éta, anu ku Jibril geus diparéntahkeun sangkan dipisahkeun dina pangarti.

We will continue this subject in the next article.

Urang baris neraskeun ieu perkara dina artikel salajengna.

“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

“Allah henteu maparin ka urang hiji pesen anu anyar. Urang kudu ngumumkeun pesen anu dina taun 1843 jeung 1844 ngaluarkeun urang ti garéja-garéja séjén.” Review and Herald, 19 Januari 1905.