We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
Urang geus dibéjaan yén, “Allah nungtun pikiran William Miller kana nubuat-nubuat sarta maparin anjeunna cahaya anu agung ngeunaan kitab Wahyu.” Miller kahalangan ku sajarah tempat anjeunna dihudangkeun pikeun ngartos “cahaya anu agung” anu aya dina pasal dua welas, tilu welas, genep welas, tujuh welas, jeung dalapan welas tina kitab Wahyu, sabab pasal-pasal éta ngaidentifikasi pagawéan karajaan-karajaan nubuatan anu teu bisa anjeunna tingali tina sudut pandang sajarahna.
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
Caang anu dipasihkeun ka Miller ngeunaan kitab Wahyu nya éta Garéja-garéja, Meterai-meterai, jeung Tarompet-tarompet, sarta tilu Tarompet panungtungan éta, anu diidéntifikasi minangka “tilu Cilaka,” anu digambarkeun dina dua loh Habakuk. “Caang gedé” anu dipasihkeun ka Miller dina kitab Wahyu nyangkem peran Islam dina nubuatan Alkitab. Sanajan kitu, éta “caang gedé” ogé diwatesan ku kaayaan sajarah zamanna.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Tujuh garéja di Asia téh mangrupa sajarah garéja Kristus dina tujuh wangunna, dina sakabéh liku-likuna jeung péngkolan-péngkolanana, dina sakabéh kamakmuranana jeung kasangsaraanana, ti jaman rasul-rasul nepi ka ahir dunya. Tujuh segel téh mangrupa sajarah ngeunaan kalakuan kakawasaan-kakawasaan jeung raja-raja bumi ka luhur garéja, sarta panangtayungan Allah ka umat-Na dina mangsa anu sarua. Tujuh tarompét téh mangrupa sajarah ngeunaan tujuh hukuman anu has jeung beurat anu dikirim ka bumi, atawa karajaan Rum. Jeung tujuh bokor téh nyaéta tujuh bala anu pamungkas anu dikirim ka Rum Kapapaan. Campur jeung ieu aya loba deui kajadian séjén, dianyamkeun ka jerona kawas walungan-walungan cabang, sarta ngeusian walungan agung nubuat, nepi ka sakabéhna tungtungna nganteurkeun urang kana sagara kalanggengan.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Ieu, numutkeun ka kuring, nya éta rarancang nubuat Yohanes dina kitab Wahyu. Jeung jalma anu hayang ngartos ieu kitab, kudu miboga pangaweruh anu jero ngeunaan bagian-bagian séjén tina pangandika Allah. Perlambang jeung métafora anu digunakeun dina ieu nubuat, henteu kabéh dijelaskeun dina kitab anu sarua, tapi kudu kapanggih dina nabi-nabi séjén, sarta dijelaskeun dina petikan-petikan Kitab Suci anu séjén. Ku sabab éta écés yén Allah parantos ngarancang sangkan sakabéh éta ditalungtik, nyaéta pikeun meunangkeun pangaweruh anu écés ngeunaan bagian naon waé.” William Miller, Miller’s Lectures, jilid 2, ceramah 12, 178.
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
Tengetan yén Miller ngartos tujuh bala panungtungan minangka tujuh panghukuman ka Roma kapapaan. Anjeunna teu tiasa ngartos yén Roma kapapaan dipaparinkeun tatu nu matak paéh anu baris diubaran. Anjeunna ngakuan tujuh tarompét minangka “sajarah tujuh panghukuman anu has tur beurat anu dikirim ka bumi, atawa karajaan Romawi,” nanging teu sanggup ngabédakeun antara karajaan Roma kapir jeung Roma kapapaan. Ku sabab éta, kamampuhanana pikeun ningali bédana antara opat tarompét kahiji jeung tilu tarompét panungtungan jadi kawates.
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
Miller henteu sanggup ngarti yén hukuman-hukuman anu didatangkeun ka Roma téh mangrupa tanggapan Allah kana paneguhan poé Minggu, sabab kaum Millerit dina sajarahna kénéh nyembah dina poé Minggu. Miller leres dina ngakuan yén tarompét-tarompét téh mangrupakeun hukuman-hukuman ka Roma, tapi alesan husus naha hukuman-hukuman éta didatangkeun, jeung bédana antara opat Tarompét anu kahiji jeung tilu Tarompét anu panungtung, masih kawates, atawa henteu aya pisan. Dina pamadegan anu kawates kitu, “permata” tina tilu cilaka Islam téh tetep diasupkeun kana bagan-bagan anu diarahkeun ku panangan Allah, sarta teu meunang dirobah.
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
Pamahaman anu dipaparin caang ngamungkinkeun saurang murid nubuat anu “wijaksana” pikeun ngaku yén Allah lain waé ngailhaman jalma-jalma suci anu nyerat Alkitab, tapi Anjeunna ogé ngawas jeung ngatur pagawean jalma-jalma anu narjamahkeun Alkitab King James, sarta Anjeunna sacara husus nyebutkeun yén Anjeunna ngagunakeun rupa pangawasan ilahi anu sarua dina nyusunna dua bagan suci.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
“Permata” Miller ngeunaan Tarompét kalima, kagenep, jeung katujuh (Islam), ngagenclang sapuluh kali leuwih caang dina poé-poé panungtungan, sabab éta nangtukeun poko bahasan tina Sasambat Tengah Peuting anu pamungkas. Poko bahasan tina Sasambat Tengah Peuting dina sajarah kaum Millerite nyaéta tanggal kacindekan tina période-période nubuat, jeung dina harti ieu, amanat “Sasambat Tengah Peuting” dina poé-poé panungtungan (anu nyaéta amanat Islam tina Balai katilu), geus dipratipakeun ku tanggal 22 Oktober 1844. Tanggal éta dina sajarah kaum Millerite ngaratipakeun hukum Minggu anu baris geura datang, jeung boh 22 Oktober 1844 boh hukum Minggu dipratipakeun ku salib, anu mangrupa kacindekan tina Asupna Kameunangan Kristus.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
“Mutiara” Miller ngeunaan Sangkakala kalima, kagenep, jeung katujuh (Islam), nyorot sapuluh kali leuwih caang dina poé-poé panungtungan, sabab éta ngaidentipikasi Islam saluyu jeung téma gerakan pembaruan poé-poé panungtungan, nyaéta Islam tina Cilaka katilu. Ku sabab éta, salaku téma gerakan pembaruan panungtungan tina saratus opat puluh opat rébu, éta geus dilambangkeun ku téma unggal gerakan pembaruan saméméhna, boh éta téma “kabangkitan” dina gerakan pembaruan Kristus, téma “waktu nubuat” dina sajarah kaum Millerit, téma “peti Allah” dina gerakan pembaruan Daud, atawa téma “perjangjian” dina gerakan pembaruan Musa.
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
Naha kajadian salib, tanggal 22 Oktober 1844, atawa rupa-rupa téma tina gerakan-gerakan réformasi, unggal tanggal jeung téma ngawakilan hiji patalékan ujian hirup-atawa-paéh pikeun generasi dina mangsa éta. “Permata” Miller ngeunaan tilu Cilaka Islam mangrupa hiji patalékan ujian hirup-atawa-paéh, sakumaha digambarkeun dina misil sapuluh parawan dina istilah “minyak.” Permata-permata Miller dina awal impianana ngagurilap kawas panonpoé, tapi dina ahir impianana éta ngagurilap “sapuluh kali leuwih caang”. Permata-permata Miller téh ibarat minyak tanah (minyak lampu) dina sajarah kaum Millerit, tapi kiwari permata-permata éta téh suluh rokét!
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
Urang Milerit ngartos, sarta leres nerapkeun, nubuat waktu ngeunaan Islam tina Cilaka anu kadua, anu kacumponan dina 11 Agustus 1840, tapi pamahaman maranéhna ngeunaan Cilaka anu katilu, nyaéta Tarompét anu Katujuh, teu sanggup ningali datangna Cilaka anu katilu salaku hiji panghukuman kana karajaan anu kagenep dina nubuat Alkitab, sabab maranéhna teu ningali karajaan anu kalima, komo deui karajaan anu kagenep dina nubuat Alkitab. Sanajan kitu, “cahaya anu agung” ngeunaan Wahyu anu dipasihkeun ka Miller kudu nyorot sapuluh kali leuwih caang dina “Midnight Cry” dina poé-poé panungtung.
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
Kayaktian-kayaktian anu kagambarkeun dina dua papan Habakkuk téh dina hakékatna mangrupakeun kayaktian-kayaktian anu geus kacumponan dina sajarah baheula. Bagan-bagan éta dumasar kana nubuat-nubuat waktu anu ku Miller dipingpin pikeun dihimpun, sarta sakabéh nubuat waktu éta geus réngsé dina taun 1844. Nubuat-nubuat waktu éta bakal nyorot leuwih caang dina poé-poé panungtung, sabab bakal katémbong sarua talitina ayeuna sakumaha talitina dina sajarah Millerite, nanging éta henteu ngandung prédiksi waktu anu langsung pikeun poé-poé panungtung. Sanajan kitu, éta nyayagikeun tipe-tipe nubuat anu ngulang deui tina sajarah-sajarah anu ku éta diwakilan dina mangsa baheula, tapi ku sawatara permata Miller, prédiksi-prediksi nu bakal datang kagambarkeun sacara langsung.
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
Padamelan Kristus di Bait Suci sawarga anu dimimitian dina taun 1844, terus lumangsung nepi ka éta padamelan réngsé. Nubuat ngeunaan dua rébu tilu ratus poé, jeung padamelan panyucian anu ditunjuk ku éta nubuat, masih kénéh “dina prosés kacumponan,” sakumaha anu ditegeskeun ku Sister White ngeunaan walungan Ulai jeung Hiddekel, ku kituna éta nubuat boga kacumponan dina ahir dunya.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Cahaya anu ditampi ku Daniel ti Allah dipasihkeun hususna pikeun poé-poé panungtungan ieu. Titingalian anu anjeunna tingali di sisi walungan Ulai jeung Hiddekel, eta walungan-walungan gedé di Sinear, ayeuna keur lumangsung dina prosés panggenepanna, sarta sakabéh kajadian anu geus dinubuatkeun baris geura tumerap.” Testimonies to Ministers, 112.
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
Sabagian tina titingalian dina Daniel pasal tujuh jeung dalapan, anu aya dina dua tabél éta, can kénéh bakal kajadian, sabab duanana nunjuk ka pagawéan Kristus di tempat suci. Sanajan kitu, sajarah karajaan-karajaan dina nubuat Kitab Suci dina dua pasal éta réngsé ku Roma kapausan narima tatu maotna. “Batu” anu “dicukil tina gunung lain ku leungeun”, jeung karajaan ka dalapan dina Daniel dua, masih kénéh bakal datang. Tapi sabagéan gedé tina naon anu dilambangkeun dina bagan-bagan éta dina patalina jeung Daniel pasal dua, tujuh, jeung dalapan geus kacumponan.
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
Pagawean Kristus di Bait Suci, jeung Cilaka katilu tina Islam, dina hakekatna mangrupakeun dua jejer anu ngawakilan sajarah nubuat sanggeus mangsa kaum Millerite. Bareng jeung dua téma éta, aya sajarah poé-poé panungtungan anu dilambangkeun nalika dua bagan éta dihijikeun kana hiji garis. Nalika éta dipigawé, kuciwa anu kahiji dina taun 1843, sakumaha digambarkeun dina bagan kahiji, manggihan pangbeneranana dina bagan kadua. Babarengan, éta ngahasilkeun jeung ngaidentipikasi “sajarah anu disumputkeun” tina Tujuh Guludug, anu ayeuna keur dibuka segelna patalina jeung dibukana segel Wahyu Isa Al Masih.
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
Eta “sajarah nu disumputkeun” téh disusun dumasar kana “kaleresan,” nyaéta tilu aksara Ibrani anu, lamun digabungkeun, ngawangun kecap “kaleresan.” Kecap éta kabentuk ku aksara kahiji, katilu welas, jeung panungtung dina alfabét Ibrani, sarta ngagambarkeun Yesus lain ngan ukur minangka Kaleresan, tapi ogé minangka Alfa jeung Omega. Eta “sajarah nu disumputkeun” dimimitian jeung dipungkas ku hiji kuciwa, sarta miboga pemberontakan di tengahna, sabab “tilu welas” téh hiji bilangan anu ngagambarkeun pemberontakan.
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
Taun 1843, sakumaha digambarkeun dina bagan kahiji, nandakeun kuciwa anu kahiji sarta datangna mangsa nungguan. Mangsa nungguan ngantarkeun kana datangna amanat Patinggaring Tengah Peuting, di dinya pemberontakan para parawan bodo dimanifestasikeun. Amanat Patinggaring Tengah Peuting tuluy diproklamasikeun nepi ka kuciwa anu pamungkas. “Sajarah nu disumputkeun” tina Patinggaring Tengah Peuting éta diulang deui (nepi ka hurup-hurupna pisan) dina poé-poé panungtungan.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Kuring remen diarujuk kana misil tina sapuluh parawan, lima di antarana wijaksana, jeung lima bodo. Misil ieu geus digenepan tur baris digenepan nepi ka unggal jéntréna, sabab éta miboga panerapan husus pikeun mangsa ieu, sarta, saperti amanat malaikat katilu, geus digenepan sarta bakal terus jadi bebeneran kiwari nepi ka panutup jaman.” Review and Herald, 19 Agustus 1890.
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
Lamun kahartos kalawan leres, pernyataan saméméhna netelakeun yén hiji-hijina golongan jalma dina poé-poé panungtungan anu miboga kamungkinan pikeun jadi parawan bodo atawa parawan wijaksana téh nyaéta jalma-jalma anu aya dina hiji golongan anu geus ngalaman hiji kuciwa. Kuciwa éta anu ngahasilkeun mangsa nunda, sarta éta pasemon anu “geus kacumponan sarta bakal kacumponan nepi ka hurup-hurupna pisan” dumasar kana pangaruh-pangaruh anu dihasilkeun sacara batiniah di jero para parawan salila mangsa nunda anu dimimitian ku hiji kuciwa. Kuciwa anu maéhan “dua saksi” di jalan kota éta, sarta ngurangan maranéhna jadi tulang-tulang paéh anu garing di lebak pati, kajadian dina 18 Juli 2020. Adventisme, sacara umum, teu aub dina kuciwa éta. Sabalikna mah, maranéhna malah ngarayakeun ramalan anu gagal éta nalika “dua saksi” keur ngagolér paéh di jalan. NePi ka hurup-hurupna pisan hartina “nepi ka hurup-hurupna pisan”.
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
Dina sajarah Millerite, umat pajangjian nu baheula (Protestantisme) ngarayakeun ramalan anu gagal taun 1843 (kuciwa kahiji), sarta dina éta waktos kaum Protestan geus ngaliwatan wates masa pangujian probation maranéhna. Masa pangujian éta geus dimimitian dina 11 Agustus 1840, nalika malaikat anu gagah tina Wahyu sapuluh turun dina kasorangna ramalan waktu ngeunaan Woe kadua (Islam). Kaum Protestan nampik waktu nubuat dina kuciwa kahiji, sabab ramalan anu salah éta méré alesan ka maranéhna pikeun henteu deui neangan bebeneran. Téma sadaya tanda jalan dina sajarah Millerite nyaéta “ramalan waktu”.
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
Dina tanggal 11 Séptémber 2001, malaikat dina Wahyu dalapan welas turun dina waktos kacumponan nubuat tina Woe katilu (Islam). Jejer sakabéh patok jalan dina poé-poé panungtungan téh Islam. Kaceuceub kahiji nandaan ahir hiji beberesih ka umat perjangjian baheula, sabab umat perjangjian baheula harita dibéré alesan pikeun henteu deui néangan bebeneran. Ti harita mangsa pangujian mimiti pikeun “para parawan” dina poé-poé panungtungan, sabab mangsa pangujian ka umat perjangjian baheula anu dimimitian ku turunna malaikat, réngsé dina kaceuceub kahiji. Ku kituna, pangujian ka jalma-jalma anu dilambangkeun minangka parawan dimimitian, sarta prosés pangujian éta ahirna bakal nembongkeun naha para parawan téh bodo atawa wijaksana.
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
Di antara kuciwa anu kahiji jeung anu panungtung aya pekabaran Seruan Tengah Peuting. Jejer pekabaran Seruan Tengah Peuting pikeun kaum Millerit nyaéta “waktu”, jeung jejer pekabaran Seruan Tengah Peuting dina poé-poé panungtung nyaéta “Islam”. Dina impian Miller anjeunna dihudangkeun ku hiji sora tarik (seruan), sarta dina waktu éta, permata-permatana ngagurilap sapuluh kali leuwih caang tibatan baheulana. Permata-permata dina bagan-bagan anu sacara langsung nangtukeun hiji ramalan pikeun poé-poé panungtung nyaéta Islam jeung pangadilan panalungtikan. Ku kituna, ujian-ujian tina “pekabaran” Seruan Tengah Peuting jeung tina “pangalaman” anu dilambangkeun ku pangadilan panalungtikan, lain pikeun umat perjangjian anu baheula, tapi pikeun maranéh anu ngaku dirina minangka parawan-parawan panungtung.
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
Gambaran anu dihasilkeun nalika duanana bagan dihijikeun, anu nandaan sajarah tina kuciwa anu kahiji nepi ka anu panungtungan, nandakeun yén dina mangsa nalika “sajarah nu disumputkeun” tina Tujuh Guludug keur lumangsung, pagawean panungtungan tina pangadilan pamariksaan keur diréngsékeun. Pagawean panungtungan éta nya éta panyegelan ka saratus opat puluh opat rébu, sarta éta lumangsung salila “mangsa kasusah” dina Daniel salapan, salila ngamurkaan bangsa-bangsa dina Wahyu sabelas, panahanan “opat angin” dina Wahyu pasal tujuh, “nahanana angin kasar dina poé angin wétan,” dina Yesaya pasal dua puluh tujuh, jeung pangwatesan kana “kuda amarah anu keur neangan pikeun ngaleupas sarta mawa pati jeung karuksakan” ka dunya. Sakabéh saksi nabi ieu ngawakilan Islam tina Cilaka anu katilu, sakumaha digambarkeun dina bagan-bagan suci.
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
Tilu unsur poko tina dua bagan suci Habakuk anu sacara husus nyangkem kajadian-kajadian anu dina mangsa nu bakal datang ti saprak dipedalkeunana eta bagan, nya eta panyegelan saratus opat puluh opat rebu, Islam, jeung kacumponan misil sapuluh parawan. Eta bagan nangtukeun hiji prosés pangujian jeung panyegelan boh kana hiji “pangalaman” boh kana hiji “amanat”. Pangalaman anu diperlukeun pikeun parawan bodo teh nya eta “Kristus di jero maraneh, pangharepan kamulyaan”, anu ngagambarkeun kasampurnaan anu dilambangkeun ku saratus opat puluh opat rebu.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
Malah rasiah anu geus disumputkeun ti jaman-jaman jeung ti turunan-turunan, tapi ayeuna geus dinyatakeun ka para wali-Na: ka maranehna Allah kersa ngabéjakeun naon kabeungharan kamulyaan tina ieu rasiah di antara bangsa-bangsa sanés; nyaéta Kristus aya di jero aranjeun, pangharepan kamulyaan: Anjeunna anu ku kami diwartakeun, bari mapatahan unggal jelema, jeung ngajar unggal jelema dina sagala hikmah; supaya kami tiasa nampilkeun unggal jelema sampurna dina Kristus Yesus. Kolosa 1:26–28.
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
Saratus opat puluh opat rébu téh digambarkeun minangka sakelompok jalma anu geus kaluar tina hiji “panawanan”. Panawanan anu sacara langsung digambarkeun dina kitab Wahyu nyaéta panawanan dina kaayaan paéh di jalan salila tilu satengah poé, sakumaha digambarkeun dina Wahyu pasal sabelas. Panawanan tina maot simbolis ngagambarkeun “tujuh kali” dina Imamat dua puluh genep, sarta panawanan éta merlukeun diwujudkannana tobat, sakumaha dipidangkeun ku doa Daniel, dina pasal salapan.
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
Nalika tulang-tulang garing anu paéh dihirupkeun deui, maranéhna langsung diangkat jadi hiji “panji”. Dina kaayaan paéh, Kristus can aya di jero maranéhna, nyaéta pangharepan kamulyaan. Bagian tina tobat anu diperlukeun ti maranéhna nya éta pangakuan yén maranéhna geus leumpang sabalikna ti Allah, sarta yén Allah ogé geus leumpang sabalikna ti maranéhna. Nalika maranéhna nyumponan sarat-sarat anu sacara nubuat geus ditangtukeun, harita Kristus “sumping ngadadak ka Bait-Na”, sarta “pangalaman” anu diperlukeun pikeun jadi anggota tina panji anu tuluy diangkat éta kahontal.
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
“Pangalaman” anu digambarkeun nalika dua bagan dihijikeun, kacumponan ku pagawean panungtungan Kristus di Bait Suci sawarga. “Pangalaman” éta dilambangkeun ku titingalian “mareh”, nyaéta titingalian ngeunaan “panémbong”. Ari “amanat” anu diperlukeun téh nya éta titingalian “chazon”, ngeunaan sajarah nubuat. “Amanat” éta dipikawanoh minangka amanat ngeunaan pangadilan Allah anu geus ngadeukeutan kana dunya anu murtad, anu diwujudkeun ku Islam tina Cilaka anu katilu.
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
Dina taun 1856, Gusti neangan pikeun ngaréngsékeun pangwangunan deui Yerusalem rohani dina Adventisme. Dina mangsa datangna tilu malaikat ti taun 1798 nepi ka 1844, bait Millerite geus diwangun dina luhureun dasar-dasarna, anu dilambangkeun minangka “permata” dina impian Miller, sakumaha diwakilan ku kayaktian-kayaktian nubuatan dina dua bagan panaratas (1843 jeung 1850) anu ngalaksanakeun Habakuk pasal dua. Satuluyna Mantenna mingpin umat-Na pikeun ngadegkeun témbok hukum Sabat poe katujuh-Na, sarta mulangkeun maranéhna ka “jalan-jalan heubeul” Israil kuna pikeun ngaréngsékeun pagawéan “jalan pikeun dilalampahan”. TAPI, jalan heubeul éta ngamuat hiji doktrin, hiji nubuatan, anu dirancang pikeun nguji jeung misahkeun maranéhna. Dina taun 1863, Adventisme gagal dina ujian “tujuh kali”, sarta mimiti ngumbara di padang gurun Laodikia.
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
Tanggal 22 Oktober 1844 ngalambangkeun undang-undang Minggu anu baris geura sumping, sarta dina mangsa undang-undang Minggu éta pagawean bakal diréngsékeun, sakumaha dilambangkeun ku opat puluh salapan taun ngarampungkeun jalan jeung témbok dina mangsa kasusah, sakumaha diidéntifikasi ku Daniel.
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. Daniel 9:25.
Ku sabab kitu, kanyahoan jeung sing dipikaharti, yén ti mimiti kaluarna parentah pikeun mulangkeun jeung ngawangun deui Yerusalem nepi ka Sang Al Masih, Pangeran, bakal aya tujuh minggu, jeung genep puluh dua minggu: jalan-jalan bakal diwangun deui, kitu deui tembokna, sanajan dina mangsa-mangsa kasusah. Daniel 9:25.
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
Sakabéh nabi satuju jeung silih saluyu, sarta “mangsa kasusah” dina Daniel ogé diidéntifikasi dina petikan tina Early Writings anu ku urang geus dipertimbangkeun.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Dina waktu éta, nalika pagawéan kasalametan geus ampir réngsé, kasusah bakal datang ka bumi, sarta bangsa-bangsa bakal bendu, sanajan kitu bakal ditahan sangkan henteu ngahalangan pagawéan malaikat katilu. Dina waktu éta, ‘hujan panungtungan,’ atawa kaségéran ti payuneun Gusti, bakal datang, pikeun méré kakawasaan ka sora tarik malaikat katilu, sarta nyiapkeun umat suci sangkan sanggup tetep ngadeg dina mangsa nalika tujuh bala anu pamungkas bakal dituangkeun.” Early Writings, 85.
We will continue this study in the next article.
Urang baris neraskeun ulikan ieu dina artikel salajengna.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Salami jalma-jalma anu ngaku kana kayaktian téh keur ngalalayanan Sétan, kalangkang narakana bakal motong pandangan maranéhna ngeunaan Allah jeung sawarga. Maranéhna bakal jadi kawas jalma-jalma anu geus leungit kanyaahna nu ti heula. Maranéhna moal bisa ningali kana réalitas anu langgeng. Anu geus diparancahkeun ku Allah pikeun urang digambarkeun dina Zakaria, pasal 3 jeung 4, sarta 4:12–14: ‘Sarta kuring ngawalon deui, sarta nyarios ka anjeunna, Naon ieu dua dahan zaitun anu ku jalan dua pipa emas ngocorkeun minyak emas tina dirina sorangan? Sarta anjeunna ngawalon ka kuring sarta ngandika, Naha maneh teu nyaho naon ieu téh? Sarta kuring nyarios, Henteu, gusti abdi. Tuluy anjeunna ngandika, Ieu téh dua jalma anu diurapan, anu nangtung di gigireun Pangéran sakuliah bumi.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Gusti teh pinuh ku sagala sarana. Mantenna teu kakurangan fasilitas naon-naon. Nya ku lantaran kurangna iman urang, kadunyaan urang, omongan urang nu murahan, katut kateupercayaan urang, anu kaciri dina paguneman urang, bayangan poék téh ngumpul ngurilingan urang. Kristus henteu dinyatakeun dina kecap atawa dina watak minangka Anjeunna anu saéstuna matak dipikacinta sagemblengna, jeung nu pangutama di antara sapuluh rébu. Lamun jiwa geus ngarasa cukup ku ngangkat dirina kana kasia-siaan, Roh Gusti téh saeutik pisan nu bisa dipigawé pikeun éta jiwa. Paningal urang nu pondok ngan ningali kalangkang, tapi teu bisa nenjo kamulyaan nu aya saluareunana. Para malaikat keur nahan opat angin, anu digambarkeun minangka kuda ngamuk nu hayang ngaleupas jeung ngagabrug nyorang saluhureun sakuliah beungeut bumi, mawa karuksakan jeung pati dina lalampahanana.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Naha urang rek kénéh saré dina pasisian pisan dunya langgeng? Naha urang rek tumpul, tiis, jeung paéh? Duh, mugia di pasamuan-pasamuan urang aya Roh jeung napas Allah anu dihembuskeun ka umat-Na, sangkan maranéhna nangtung dina suku-sukuna sarta hirup. Urang kudu ningali yén jalanna sempit, jeung panto gerbangna sesek. Tapi lamun urang ngaliwatan panto gerbang anu sesek éta, legana taya watesna.” Manuscript Releases, jilid 20, 217.