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

Habakkuk's Two Tables 2 of 95

Dua Tabel Habakuk 2 tina 95

Understanding the Millerite Calendar and the Tarrying Time

Ngartos Kalender Millerite jeung Wanci Ngantosan

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

Dina presentasi urang nu pamungkas, timbul patalékan kumaha 22 Oktober 1844 tiasa janten poe kasapuluh dina bulan katujuh lamun 22 Maret 1844 téh poe kahiji dina bulan kahiji. Kaum Millerit dina Maret 1844 salah ngartos naon anu ku maranéhna dianggap minangka ahir taun 1843. Sanggeus éta kuciwa, maranéhna nalungtik deui cara ngitung waktu numutkeun Kitab Suci. Ieu dijelaskeun dina buku Gerhard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, hususna dina kaca 89 jeung 92. Nalika maranéhna yakin yén 1843 geus lekasan, maranéhna meunteun deui dua unsur dina pamahaman maranéhna ngeunaan waktu: parobahan ti 1843 ka 1844, jeung poe-poe anu nandaan awal jeung ahir taun-taun, sangkan maranéhna tiasa ngitung poe kasapuluh dina bulan katujuh.

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

Kuring remen nekenkeun yén ti tanggal 22 Maret nepi ka 22 Oktober téh tujuh bulan. Kuring henteu nyarankeun yén ieu téh Gerakan Bulan Katujuh, nanging matak narik yén kaum Millerite percaya yén tanggal 22 Maret téh penting, sarta éta mangpaat minangka patokan dina pikiran—tujuh bulan sanggeusna mawa anjeun ka tanggal 22 Oktober. Ieu téh kanyataan.

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

Kuciwa jeung mangsa panundaan téh lain panggenepan hiji nubuat waktu, tapi sabalikna mangrupa balukar tina salah paham urang Millerit. Salah paham maranéhna éta nu ngagenepan mangsa panundaan jeung kuciwa; teu aya nubuat husus anu nyebutkeun yén mangsa panundaan bakal dimimitian dina hiji titik nu tangtu. Kayakinan maranéhna yén taun 1843 geus kaliwat dina tanggal 22 Maret 1844 ngahasilkeun kuciwa éta.

Damsteegt says:

Damsteegt nyarios:

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

Sanaos itungan Karait nu nandakeun ahir taun urang Yahudi dina bulan anyar tanggal 17 April 1844 dipikaresep dina majalah-majalah utama Millerite, kalolobaan jalma nu percaya ngarepkeun tanggal 21 Maret 1844 minangka waktu mulangna Kristus. Di luar gerakan Millerite, tanggal 21 Maret geus kacida dipikawanohna, sarta aya pangharepan nu kacida sumebarna yén sakabéh sistem Adventisme bakal diruntuhkeun sagemblengna dina tanggal éta.

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

Kamari maca yén Miller ngarep-ngarep kana tanggal éta. Kalolobaan kaum Millerit museurkeun paningalna kana tanggal éta, malah para lawanna ogé nyaho éta sarta ngawaskeunana minangka bukti yén kaum Millerit téh palsu. Ieu mangrupa pamahaman anu baku. Sanggeus éta kaliwat, maranéhna mimiti nalungtik nubuat-nubuat ngeunaan waktu kalawan leuwih taliti, anu tuluy ngarahkeun maranéhna ka 22 Oktober 1844. Ieu nyadiakeun hiji titik rujukan pikeun patalékan anu mucunghul kamari.

The Tarrying Time and Ellen White’s First Vision

Mangsa Nungguan jeung Visi Kahiji Ellen White

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

Dinten ieu, abdi hoyong nyéépkeun waktos langkung seueur pikeun nalungtik waktos panundaan. Ieu penting, sabab urang nuju nyanghareupan visi munggaran Ellen White, nalika anjeunna nyarios yén cahaya caang di awal jalan ka Surga éta nyaéta Midangpeuting Teriakan, sarta upami anjeun mungkir kana éta cahaya, anjeun bakal murag tina jalan ka Surga. Abdi keur ngupayakeun mintonkeun yén Midangpeuting Teriakan dina visina ngawengku sakumna sajarah Amanat Malaikat Kadua.

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

Sacara pribadi, kuring teu boga masalah pikeun nyebutkeun yén Panyambat Tengah Peuting dina éta tetempoan, anu aya dina awal jalan sarta nyorotkeun cahaya sapanjang jalan, ngagambarkeun sajarah kaum Millerit ti taun 1840 nepi ka 1844. Dinamika sajarah éta kudu dipikaharti kalayan bener. Palaksanaan Panyambat Tengah Peuting éta sorangan lumangsung ti tanggal 12 Agustus nepi ka 17 Agustus, nalika éta amanat dipidangkeun dina Exeter Camp Meeting, tuluy maranéhna mawa éta amanat kira-kira salila dua bulan—Séptémber jeung Oktober, dua bulan lima poé. Saméméh 22 Oktober, maranéhna keur nyiapkeun diri pikeun datangna Gusti. Mangsa dua bulan ieu téh mangrupa sajarah Panyambat Tengah Peuting. Sanajan kitu, anjeun moal bisa ngartos mangsa ieu lamun teu ngartos léngkah-léngkah anu nganteur kana éta. Pikeun kuring, Panyambat Tengah Peuting téh, sacara leuwih husus, sajarah mangsa ngadagoan, anu diteruskeun nepi ka 22 Oktober 1844.

Locating the Three Angels’ Messages

Milarian Tilu Malaikat

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

Ieu téh sajarah ti taun 1840 nepi ka 1844. Aya sababaraha petikan dina Roh Nubuat di mana Sister White nétélakeun ka urang yén urang kudu terang di mana nempatkeun éta pesen-pesen. Nalika anjeun mimiti nangtukeun tempat éta pesen-pesen, anjeun bakal nyadar yén sakabéh pesen éta sumping dina hiji titik waktu nu tangtu sarta sanggeus éta dipaparin kakawasaan.

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

Malaikat Kahiji sumping dina taun 1798 dina Wanci Ahir, nalika Kitab Daniel dibuka meteraina sarta aya paningkatan pangaweruh. Pekabaran Malaikat Kahiji dipaparin kakawasaan dina 11 Agustus 1840, nalika prinsip sataun-sapoe dikukuhkeun pikeun saalam dunya, anu ngadatangkeun Malaikat tina Wahyu 10, anu ngalambangkeun dipaparin kakawasaanana Pekabaran Malaikat Kahiji.

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

Malaikat Kadua sumping dina bulan Juni 1842. Kamari urang maca yén dina bulan Juni 1842, Bapa Miller masihan runtuyan presentasi anu kadua di garéja Casco Street. Iwal ti sababaraha pangecualian, garéja-garéja Protestan nutup panto-pantona. Ku kituna, dina bulan Juni 1842, Talu Malaikat Kadua sumping, sabab nalika hiji garéja Protestan nutup panto na ngalawan Talu Malaikat Kahiji, éta jadi bagian ti Babul. Talu Malaikat Kadua téh hiji panggero kaluar ti Babul. Éta sifatna progresif.

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

Ibu White ngabejaan ka urang yén sanajan golongan Protestan mimiti nutup panto-pantona dina bulan Juni 1842, panggero pikeun kaluar ti Babul—eusi tina Amanat Malaikat Kadua—saleresna can dimimitian nepi ka usum panas taun 1844.

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

Pesen Malaikat Kadua sumping dina bulan Juni taun 1842 sarta dipaparin kakawasaan ku pesen Jerit Tengah Peuting, tanggal 12–17 Agustus 1844, dina Exeter Camp Meeting.

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

Malaikat Katilu sumping dina tanggal 22 Oktober 1844, sabab dina poé éta jalan asup ka Tempat Nu Pangsucina dibuka, tempat jalma-jalma tiasa ngartos yén Kristus ayeuna teh Imam Agung di Tempat Nu Pangsucina. Di dinya, peti perjangjian dipikawanoh, sarta dina éta peti aya Sapuluh Parentah. Nalika Sister White dibawa asup ka Tempat Nu Pangsucina sarta ningali Sapuluh Parentah, manéhna ningali yén Parentah Sabat caang ngaleuwihan nu séjén, nandaan pentingna Sabat dina Pekabaran Malaikat Katilu. Ieu bakal janten ujian ngeunaan Sabat atawa Minggu. Dina tanggal 22 Oktober 1844, eusi Pekabaran Malaikat Katilu sumping.

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

Salah sahiji ciri tina katilu pesen éta nyaéta yén nalika Pesen Malaikat Kahiji sumping dina taun 1798, teu aya saurang ogé anu ngartos éta. Gusti ngangkat William Miller jadi utusan Malaikat Kahiji, tapi kakara dina taun 1818—dua puluh taun ti harita—Miller mimiti ngartos kana éta pesen. Pesen éta memang parantos sumping, tapi merlukeun waktu saméméh umat Allah ngakuan éta, sarta tuluy éta dipaparin kakawasaan.

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

Pesen Malaikat Kadua sumping dina Juni taun 1842, tapi teu aya saurang ogé ti kalangan Millerit dina taun 1842 anu mimiti nyebut garéja-garéja Protestan minangka Babul. Maranéhna can acan ngakuan éta harita. Ngan dina usum panas taun 1844 maranéhna mimiti ngakuan éta sarta nyaur jalma-jalma supaya kaluar ti garéja-garéja. Pesen éta sumping, tuluy kaharti, sarta satuluyna dipaparin kakawasaan.

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

Dina tanggal 22 Oktober 1844, nalika Hiram Edson nampi titingalian ngeunaan Kristus ngalih ti Tempat Suci ka Tempat Nu Mahasuci, maranéhna nampi sawatara caang ngeunaan robahna palayanan Kristus. Tapi dina tanggal 23 Oktober 1844, Hiram Edson can siap pikeun nulis hiji artikel atawa ngawawarkeun hiji hutbah ngeunaan poé Minggu minangka tanda sato galak. Maranéhna can ngartos Amanat Malaikat Katilu nepi ka sanggeus mangsa éta.

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

Warta Malaikat Katilu jadi dipaparinkeun kakuatan, sakumaha dipikanyaho ku umat Advent Poé Katujuh, nalika Malaikat Kaopat tina Wahyu 18 ngagabung ka dinya. Pikeun aranjeun anu nuju nyaksian ieu ngalangkungan LiveStreaming atawa engké dina DVD, sigana aranjeun hoyong ngabantah ngeunaan waktuna Malaikat Kaopat ngagabung ka Malaikat Katilu dina tanggal 11 Séptémber 2001. Dina ieu titik, kami teu keur ngadamel bantahan naon-naon ngeunaan éta, tapi kami ogé teu mungkir éta: Malaikat Kaopat ngagabung ka Malaikat Katilu nalika Menara Kembar runtuh, sarta di dieu Warta Malaikat Katilu dipaparinkeun kakuatan.

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

Katilu Amanat Malaikat ieu miboga ciri-ciri kieu: maranéhna sumping, kaharti, tuluy dipaparin kakawasaan.

The Two Door Closings and Temple Cleansings

Dua Panutupan Panto jeung Panyucian Bait Allah

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

Dina bulan Juni 1842, hiji panto mimiti nutup, ditandaan ku gereja-gereja Protestan anu nutup panto-pantona ngalawan Pekabaran Malaikat Kahiji. Dina awal sajarah ieu, urang ningali hiji panto keur nutup, jeung dina ahir sajarah ieu—sajarah Malaikat Kadua—panto éta nutup deui, nya éta panto kana Tempat Suci, panto dina misil Sapuluh Parawan.

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

Dua panutupan panto ieu penting pikeun dicatet, utamana lamun anjeun bade ngabahas dua panyucian Bait Suci. Kristus nyucikeun Bait Suci dua kali nalika Anjeunna aya di bumi, sarta Sadérék White nyaritakeun ka urang yén bakal aya dua panyucian Bait Suci dina ahir dunya, sakumaha ogé kajadian dina jaman kaum Millerit. Panyucian-panyucian Bait Suci dina jaman Millerit tiasa ditandaan dina panutupan panto dina Juni 1842—panto kahiji Bait Suci, nyaéta Protestanisme—jeung dina panyucian Bait Suci anu kadua, nalika panyucian Bait Suci kaum Millerit parantos réngsé.

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

Urang bade ningali mangsa panundaan. Dina sajarah Malaikat Kadua ieu, mangsa panundaan téh dimimitian dina 22 Maret 1844, sarta diwatesan ku dua panyucian Bait Suci. Éta téh Amanat Malaikat Kadua.

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

Ieu ogé mangrupa carita ngeunaan Gideon. Dina carita Gideon aya dua kali panyucian, anu jadi salah sahiji lambang tina dua panyucian Bait Allah jeung Pesen Malaikat Kadua.

The Tarrying Time and the Midnight Cry in Prophecy

Wanci Tundaan jeung Ceurik Tengah Peuting dina Nubuat

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

Hayu urang ngamimitian pangajaran urang ku hiji cutatan tina Spiritual Gifts, jilid 1, kaca 195, 196. Urang keur nalungtik mangsa tunda pikeun ngartos patalina jeung Seruan Tengah Peuting, sabab urang teu hayang nampik cahaya Seruan Tengah Peuting; lamun urang ngalakukeun kitu, urang bakal murag tina jalan ka dunya jalma-jalma jahat di handap.

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

Malaikat-malaikat diutus pikeun nulungan malaikat anu kawasa ti sawarga, sarta sim kuring ngadangu sora-sora anu mani kadéngé saolah-olah di mana-mana, “Kaluarlah ti dirina, eh umat Kami, supaya maranéh ulah milu nyokot bagian dina dosa-dosana, jeung supaya maranéh ulah narima tina bala-balana; sabab dosa-dosana geus ngahontal ka sawarga, sarta Allah geus ngélingan kajahatan-kajahatanana. Ieu amanat téh sigana mangrupa panambahan kana amanat katilu,”—Ayeuna, manéhna kakara nyutat Wahyu 18:4, “Kaluarlah ti dirina, eh umat Kami, . . . .” Jeung manéhna nyebutkeun, “Ieu amanat téh sigana mangrupa panambahan kana amanat [Malaikat] katilu sarta ngahiji jeung éta, sakumaha ceurik tengah peuting ngahiji jeung amanat malaikat kadua dina taun 1844.”

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

Pesen Malaikat Kadua sumping dina bulan Juni 1842, sarta Pék Tengah Wengi ngahiji jeung éta dina bulan Agustus 1844. Curahan Roh ka luhur ieu pesen—panggero kaluar ti Babul—mangrupa sajarah anu dipaké ku Sister White pikeun ngajelaskeun sajarah 11 Séptémber 2001, nalika Pesen Malaikat Katilu dihijikeun ku Malaikat Kaopat. Malaikat Kaopat nyaéta nalika Malaikat Perkasa tina Wahyu 18 turun.

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

“Talatah ieu katingalina minangka hiji tambihan kana talatah katilu sarta ngahiji jeung éta, sakumaha ceurik tengah wengi ngahiji jeung talatah malaikat kadua dina taun 1844. Kamulyaan Allah netep kana para suci anu sabar, anu keur ngadagoan,”—ka saha kamulyaan Allah netep? Kana anu sabar—anu naon? Ngadagoan. Para suci anu sabar, anu keur ngadagoan. Muhun? Para suci anu keur ngadagoan; sabab urang ayeuna aya dina sajarah anu ku nubuat disebutkeun, “Bagja jalma anu ngadagoan, sarta nepi ka 1335. Sanajan tetenjoan éta lila, antosan éta.” Jalma-jalma anu baris narima pancuran Roh Suci téh nya éta para suci anu keur ngadagoan.

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

“Kamulyaan Allah tumurun kana jalma-jalma suci anu sabar tur ngadagoan, sarta maranéhna kalayan teu sieun maparin panggeuing panungtungan anu khidmat, ngawartakeun rubuhna Babul, jeung nyaur umat Allah supaya kaluar ti dinya; sangkan maranéhna luput tina hukumanana anu matak pikasieuneun.”—Tangtu baé, ieu téh aya dina jaman urang ayeuna; nanging, jalma-jalma suci anu ngadagoan dina jaman urang ayeuna geus diprapangjakeun ku jalma-jalma suci anu ngadagoan dina Sajarah Millerite anu keur urang titenan.

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

“Caang anu dipancarkeun ka jalma-jalma anu keur ngadagoan nembus ka mana-mana, sarta sakur anu miboga cahaya naon baé di garéja-garéja, anu can ngadangu jeung nampik kana tilu amanat éta, ngabales kana éta panggero, sarta ninggalkeun garéja-garéja anu geus ragrag.”—Ieu téh “Kaluar maraneh ti dinya, eh umat Kami!” Ieu nyarita ngeunaan jalma-jalma anu kaluar ti garéja-garéja Babul dina jaman urang ayeuna sanggeus Hukum Minggu datang ka Amérika Sarikat. Maranéhna nyaéta garéja-garéja anu geus ragrag, nya éta garéja-garéja Babul.

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

“Loba jalma geus nepi kana umur tanggung jawab ti saprak ieu pesen-pesen dipasihkeun, jeung cahaya geus nyorot ka maranéhna, sarta maranéhna dipaparinkeun hak istiméwa pikeun milih hirup atawa maot.”—Ayeuna anjeunna keur nyebutkeun yén aya jalma-jalma di gereja-gereja Protestan ayeuna anu geus nepi kana umur tanggung jawab ti saprak 22 Oktober 1844; jeung, éta memang kitu. Jalma-jalma di gereja-gereja Protestan ayeuna can hirup waktu Amanat Malaikat Katilu sumping dina Sajarah Millerite. Maranéhna henteu dipikagung jawabkeun kana panolakan anu dilakukeun ku gereja-gereja Protestan dina jaman maranéhna sorangan, jeung ieu mangrupa hiji perkara pokok anu kudu diperhatikeun lamun anjeun kungsi ngulik kumaha sajarah Kristus ngagambarkeun ahir dunya; sabab, sacara teknis, sacara nubuat, Yerusalem bisa waé, saéstuna kuduna, geus dibinasakeun dina AD34.

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

Aya 490 taun mangsa cobaan anu dipotong pikeun urang Yahudi tina 2300 taun anu ditandaan dina Daniel 8 jeung Daniel 9. Éta 490 taun réngsé dina taun 34 Masehi ku rajamna Stefanus. Dina waktos éta, sacara nubuat, Yerusalem kuduna dibinasakeun, tapi henteu dibinasakeun nepi ka taun 70. Dina The Great Controversy, Sister White nyebutkeun hal anu sarua ngeunaan sajarah éta. Anjeunna nyebutkeun yén aya barudak jeung anu lian anu can ngadangu amanat Kristus jeung para murid saméméh taun 34, sarta Allah dina rahmat-Na masihan ka maranéhna waktu pikeun dihadepkeun kana amanat éta saméméh karuksakan Yerusalem. Anjeunna netelakeun, sakumaha ogé Kristus netelakeunana, yén karuksakan Yerusalem ngagambarkeun ahir dunya.

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

Sajarah éta ngalambangkeun sajarah anu keur dipedar ku anjeunna. Nalika Hukum Minggu datang ka Amérika Sarikat sarta pesen éta ahirna nepika ka garéja-garéja nu geus ragrag, umat Allah anu ayeuna aya di Babul moal ditanggungjawabkeun ku panolakan anu kungsi dilakukeun ku garéja-garéja maranéhna atawa ku karuhun maranéhna dina abad ka-19.

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

Loba anu geus nepi kana umur tanggung jawab saprak ieu talatah-talatah dipasihkeun, sarta cahaya geus nyaangan maranéhna, jeung maranéhna dipaparinkeun hak istiméwa pikeun milih hirup atawa paéh. Sababaraha milih hirup, sarta nangtung babarengan jeung jalma-jalma anu ngadagoan Gustina, sarta ngajaga sagala parentah-Na. Talatah katilu kudu ngalaksanakeun padamelanana; sakumna jalma kudu diuji ku éta, sarta jalma-jalma anu adi kudu dipanggil kaluar tina badan-badan agama. Hiji kakawasaan anu ngadesek ngalantarankeun jalma-jalma anu jujur maju, sedengkeun pintonan kakawasaan Allah nahan dina sieun jeung kakendelan para dulur baraya jeung rerencangan, nepi ka maranéhna teu wani, jeung teu boga kakuatan ogé, pikeun ngahalangan jalma-jalma anu ngarasakeun karya Roh Allah kana dirina. Panggero anu panungtungan dibawa nepi ka para budak miskin ogé, sarta jalma-jalma saleh di antara maranéhna, kalayan ungkapan anu handap asor, ngalungkeun lagu-lagu kabungahan anu ngaleuwihan dina ngarep-ngarep kana kabébasan maranéhna anu bagja, sarta para dununganana teu sanggup nahan maranéhna; sabab sieun jeung kahéranan ngajadikeun maranéhna cicingeun. Mujijat-mujijat anu agung dilakukeun, anu gering diubaran, sarta tanda-tanda jeung kaajaiban-kaajaiban nuturkeun jalma-jalma anu percaya. Allah aya dina ieu padamelan, sarta unggal santo, teu sieun ku balukarna, nuturkeun kayakinan tina nuranina sorangan, sarta ngahiji jeung jalma-jalma anu ngajaga sagala parentah Allah; sarta maranéhna ngagelorakeun talatah katilu kalayan kakawasaan. Kuring ningali yén talatah katilu bakal ditutup kalayan kakawasaan jeung kakuatan anu jauh ngaleuwihan panyambat tengah peuting.

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

Dina ieu dua paragraf, ieu geus kadua kalina manéhna ngabandingkeun sajarah urang dina Hukum Minggu di ahir dunya jeung sajarah Pekik Tengah Peuting. Dina kahiji kalina, manéhna nyebutkeun yén Malaikat Nu Kawasa tina Wahyu 18 ngahiji jeung Malaikat Katilu sakumaha Pekik Tengah Peuting ngahiji jeung Malaikat Kadua. Sanajan manéhna keur nyanghareupan sajarah krisis Hukum Minggu, écés pisan yén manéhna ngagunakeun sajarah Malaikat Kadua minangka titik rujukan. Ieu téh sajarah-sajarah anu sajajar.

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

“Abdi-abdi Allah, anu dipaparin kakawasaan ti luhur, kalayan rarayna kasinarkeun, sarta moncorong ku pangbakti suci, indit ngalaksanakeun pagawéan maranéhna, sarta ngawartakeun amanat ti sawarga. Jiwa-jiwa anu paburencay di sakuliah golongan-golongan agama ngawalon kana panggero éta, sarta jalma-jalma anu mulya gancang diguar kaluar ti garéja-garéja anu geus ditangtukeun pikeun binasa, sakumaha Lot diguar kaluar ti Sodom saméméh karuksakanana.”

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

Lamun nyanghareupan panggero pikeun kaluar ti Babul, boh dina ahir dunya boh dina Amanat Malaikat Kadua, Lot téh hiji lambang tina éta sajarah jeung karuksakan Sodom.

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

Lamun anjeun ngartos Daniel 11 kalawan leres, dina ayat 41 Raja ti Kalér asup ka tanah anu mulya sarta loba anu dijungkiringkeun, tapi “anu bakal luput tina leungeunna, nya éta Edom, Moab, jeung para pamingpin bani Amon.” Moab jeung Amon téh anak-anak ti dua putri Lot. Kulawarga Lot ngalambangkeun jalma-jalma anu luput tina leungeun kapapaan dina mangsa krisis Hukum Minggu.

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

Sadérék White ngagunakeun perlambang ieu. Garéja-garéja anu ragrag dilambangkeun ku Lot, sarta jalma-jalma anu mulya digancangkeun kaluar ti garéja-garéja anu geus ditangtukeun pikeun binasa, sakumaha Lot digancangkeun kaluar ti Sodom saméméh karuksakanana. Umat Allah dipanteskeun jeung dikuatkeun ku kamulyaan anu unggul anu murag ka maranéhna kalayan kalimpahan anu beunghar, nyiapkeun maranéhna pikeun nahan jam panggoda. Sora anu loba kadéngé di mana-mana, nyebut, “Di dieu kasabaran para wali; di dieu jalma-jalma anu ngajaga parentah-parentah Allah, jeung iman ka Yesus.”

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

Nalika manéhna keur nyarioskeun ngeunaan panggero kaluar ti Babul dina ahir dunya, manéhna ngagunakeun sajarah Amanat Malaikat Nu Kadua dina mangsa gerakan Millerite pikeun ngajelaskeun éta panggero. Amanat Malaikat Nu Kadua téh mangrupa panggero kaluar ti Babul, sarta sajarah ieu janten tipéologi pikeun sajarah krisis Hukum Minggu.

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

Salah sahiji rujukan Alkitabiah anu dipaké ku Ellen White pikeun ngagambarkeun sajarah ieu nyaéta carita ngeunaan Sodom jeung Gomora. Urang baris maca tina Kajadian 19:1-11, anu mangrupa bagian tina carita Lot.

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

Tuluy datang dua malaikat ka Sodom dina waktu burit; sarta Lot linggih di lawang gerbang Sodom. Barang Lot ningali maranéhna, tuluy manéhna gugah nepungan maranéhna, sarta sujud kalayan beungeutna nyanghareup ka taneuh. Saur anjeunna, “Tenjona, nun gusti-gusti abdi, mugi aranjeun kersa nyimpang heula ka bumi abdi, abdi aranjeun, sarta reureuh sapeuting, kumbah suku aranjeun, tuluy isuk-isuk pisan aranjeun tiasa angkat neruskeun lalampahan.” Tapi maranéhna ngawaler, “Henteu; kami rek cicing di jalan sapeuting.” Tapi Lot kacida maksa pisan ka maranéhna; ku sabab kitu maranéhna nyimpang ka anjeunna, tuluy lebet ka imahna. Lajeng anjeunna ngayakeun salametan pikeun maranéhna, ngadamel roti teu diragikeun, sarta maranéhna tuang. Tapi saméméh maranéhna sare, urang-urang kota éta, nyaéta lalaki-lalaki Sodom, ngurilingan imah éta, boh nu kolot boh nu ngora, sakumna rahayat ti saban juru. Maranéhna nyaur ka Lot, pokna ka anjeunna, “Di mana jalma-jalma nu sumping ka maneh peuting ieu? Bawa kaluar ka kami, supaya kami bisa nyaho maranéhna.” Tuluy Lot kaluar ngadeukeutan maranéhna ka lawang panto, sarta nutup panto di tukangeunna. Pokna, “Mugi ulah, dulur-dulur, ulah kitu jahatna. Tenjona, abdi boga dua putri anu can kungsi nyaho lalaki; mugi ku abdi dibawa kaluar ka aranjeun, tuluy lakonan ka maranéhna sakumaha nu dipikaresep ku aranjeun; ngan ka ieu jalma-jalma ulah nanaon, sabab ku hal éta maranéhna geus sumping handapeun kalangkang hateup abdi.” Tapi maranéhna ngajawab, “Mundur!” Sarta maranéhna nyebut deui, “Jalma ieu datang ka dieu ngan saukur numpang cicing, ayeuna hayang jadi hakim! Ayeuna kami bakal nyieun leuwih goréng ka maneh ti batan ka maranéhna.” Tuluy maranéhna ngadesek pisan ka éta lalaki, nyaéta Lot, sarta maranéhna ngadeukeutan rék ngaremukkeun panto. Tapi éta jalma-jalma téh ngulurkeun leungeunna, narik Lot asup ka jero imah ka maranéhna, tuluy nutup panto. Jeung maranéhna neunggeul jalma-jalma nu aya di lawang panto imah éta ku kabutaan, boh nu leutik boh nu gedé, nepi ka maranéhna kacapean néangan pantona.

Progressive Testing and the Tarrying Time

Pangujian Nu Maju Jeung Mangsa Panantian

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

Dulur White nyarioskeun ngeunaan hiji prosés pangudagan anu lumangsung sacara maju dina mangsa Kristus jeung dina mangsa golongan Millerite, anu ngagambarkeun hiji prosés pangudagan anu maju pikeun urang. Dina Early Writings, kaca 259, anjeunna nyarios:

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

“Jalma-jalma anu henteu daék narima amanat Yohanes Pambaptis moal bisa meunang mangpaat tina pangajaran Yesus, kitu deui maranéhna moal bisa meunang mangpaat tina palayanan Kristus di Bait Suci di luhur.” Saterusna anjeunna nyebutkeun, “Jalma-jalma anu henteu narima Amanat Malaikat Kahiji moal bisa meunang mangpaat tina Amanat Malaikat Kadua, kitu deui maranéhna moal bisa meunang mangpaat tina Seruan Tengah Peuting.”

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

Dina éta petikan dina Early Writings, 259, nalika panto ditutup dina mangsa Kristus, urang Yahudi aya dina poek anu sampurna, lolong.

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

Sajarah Millerite ngeunaan Malaikat Kadua nyaéta sajarah Lot. Dua malaikat datang ka kota (Juni 1842), Pekabaran Malaikat Kadua sumping, sarta Lot ngajadikeun maranéhna cicing heula sapeuting (Mangsa Nungguan). Aya hiji pangadilan, tuluy hiji panto katutup (22 Oktober 1844).

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

Urang baris niténan deui hiji sajarah Kitab Suci anu dina éta aya hiji mangsa panundaan nu sajajar jeung Sajarah Millerite, saméméh ngarakit ieu sakabéhna.

Moses, the Sanctuary, and the Tarrying Time

Musa, Tempat Suci, jeung Mangsa Panantian

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

Sajarah salajengna nyaéta Musa nampi parentah ngeunaan ngadegkeun tempat suci jeung Hukum Taurat.

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

Dina poe katujuh, nyaéta poé Sabat, Musa dipanggil naék ka jero mega. Mega nu kandel éta muka dina paningal sakumna Israil, sarta kamulyaan PANGERAN mancur kaluar saperti seuneu anu ngaduruk nepi ka tumpur. “Jeung Musa asup ka tengah mega éta, tuluy naék ka gunung; sarta Musa aya di gunung opat puluh poé opat puluh peuting.” Patriarchs and Prophets, 313, 314.

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

Cicing opat puluh poé di gunung éta henteu kaasup genep poé pangsadiaan.

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

Salila mangsa sajarah ieu, Musa nyangking 46 poé narima pituduh ngeunaan ngawangun Bait Allah, anu sajajar jeung 46 taun ti 1798 nepi ka 1844 nalika Gusti ngadegkeun Bait Allah Millerite, jeung 46 taun pangwangunan deui Bait Allah ku Herodes anu kacatet dina Yohanes 2:20, kitu deui 46 kromosom tina bait manusa. Salila genep poé éta, Yosua aya babarengan jeung Musa, sarta duanana dahar manna jeung nginum tina walungan leutik anu mudun ti gunung. Yosua henteu asup kana mega babarengan jeung Musa, tapi tetep di luar, dahar jeung nginum unggal poé bari ngantosan mulangna Musa, sedengkeun Musa puasa salila opat puluh poé.

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

Salila anjeunna cicing di gunung, Musa nampi parentah pikeun ngadegkeun hiji tempat suci, anu di jerona ayana ilahi bakal dinyatakeun sacara husus. “Jeung maranéhna kudu nyieun pikeun Kami hiji tempat suci, supaya Kami bisa cicing di antara maranéhna” (Budalan 25:8), kitu parentah Allah.

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

Di dieu urang manggihan angka 46 pakait jeung pangwangunan tempat suci.

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

Urang bakal maca tina Kitab Budalan sarta nengetan hiji mangsa panantian dina carita ieu, sabab éta ngalambangkeun heula mangsa panantian dina jaman Kristus, dina jaman kaum Millerit, jeung dina ahir dunya. Mangsa panantian éta ngahasilkeun kaayaan anu ngamungkinkeun Pekik Tengah Peuting diproklamasikeun sarta ngahasilkeun dua golongan panyembah. Tanpa mangsa panantian éta, dinamika sajarah éta moal kabentuk pikeun naon anu ku Pangeran rek dihontal dina Pekik Tengah Peuting. Urang kudu ningali naon anu dilambangkeun ku mangsa panantian éta.

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

Sarta Anjeunna ngandika ka Musa, “Naék ka payuneun PANGERAN, maneh, jeung Harun, Nadab, jeung Abihu, sarta tujuh puluh kokolot Israél; maranéh kudu nyembah ti kajauhan. . . . Tuluy Musa nyokot satengah tina getih éta, terus diasupkeun kana mangkuk-mangkuk; satengah deui tina getih éta diprénjétkeunana kana altar. Geus kitu anjeunna nyokot kitab perjangjian, tuluy dibacakeun ka payuneun rahayat; sarta maranéhna ngalahir, ‘Sagala anu geus diucapkeun ku PANGERAN bakal ku kami dilaksanakeun, sarta kami bakal nurut.’ Tuluy Musa nyokot getih éta, diprénjétkeun kana rahayat, sarta pokna, ‘Tingal ieu getih perjangjian, anu geus didamel ku PANGERAN jeung maranéh, perkara sakabéh ieu pangandika.’ Budalan 24:1, 6-8.

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

Dina mangsa 46 poé ieu, ieu Mangsa Ngareret, nyaéta nalika Gusti keur ngasup kana hiji perjangjian jeung hiji umat.

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

Naha Gusti ngadamel perjangjian jeung kaum Millerit dina sajarah ieu? Enya.

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

Naha Anjeunna ngadamel perjangjian jeung garéja Kristen dina poé Pentakosta dina mangsa Kristus? Leres.

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

Ku kituna, mangsa ngadagoan ieu mangrupakeun salah sahiji tanda jalan PANGERAN dina asup kana perjangjian jeung hiji umat.

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

Jeung PANGERAN ngandika ka Musa, “Naék ka Kami ka gunung, tuluy cicing di dinya; sarta Kami baris maparin ka maneh loh-loh batu, hiji hukum, jeung parentah-parentah anu geus Kami tuliskeun, supaya ku maneh diajarkeun ka maranéhna.” Geus kitu Musa gugah, jeung Yosua, palayanna; tuluy Musa naék ka gunung Allah. Sarta saur anjeunna ka para kokolot, “Antosan aranjeun di dieu pikeun kami, nepi ka kami datang deui ka aranjeun; jeung behold, Harun jeung Hur aya jeung aranjeun: lamun aya saha baé anu boga perkara, sing datang ka maranéhna.” Tuluy Musa naék ka gunung, sarta gunung éta katutupan ku méga. Jeung kamulyaan PANGERAN netep di Gunung Sinai, sarta méga éta nutupan éta salila genep poé; ari dina poé katujuh Anjeunna nyaur ka Musa ti tengah méga. Jeung paningal kana kamulyaan PANGERAN téh kawas seuneu anu ngahakan di puncak gunung dina panon urang Israil. Tuluy Musa asup ka tengah méga sarta naék ka gunung; jeung Musa aya di gunung salila opat puluh poé jeung opat puluh peuting. Budalan 24:12-18.

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

Dina sajarah Musa, urang ningali hiji mangsa nungguan. Dina mangsa ieu, dua loh batu ngalambangkeun perjangjian, sarta Gusti keur ngadamel perjangjian jeung méré pituduh ka Musa ngeunaan ngawangun Bait Suci.

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

Ti taun 1798 nepi ka taun 1844, salila 46 taun éta, Gusti keur ngadegkeun Bait Allah Millerite sangkan Anjeunna tiasa asup kana perjangjian jeung Israil modéren.

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

Mangsa nu kakara urang baca ngeunaan Musa jeung waktu antosan para kokolot anu 70 téh dina sajarah Alkitab disebut Pentakosta—lima puluh poé sanggeus Paska. PANGERAN maréntahkeun Israil supaya miéling Pentakosta salalawasna. Dina Perjangjian Anyar, Pentakosta jadi puseur perhatian garéja Kristen mula-mula, pikeun miéling sajarah ieu pisan. Urang manggihan unsur-unsur anu sarua dina Pentakosta dina jaman Kristus, dina sajarah kaum Millerit, jeung unsur-unsur ieu baris diulang deui dina ahir dunya.

Pentecost and the Tarrying Time in the New Testament

Pentekosta jeung Mangsa Ngadagoan dina Perjangjian Anyar

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

Hayu urang nengetan Pentakosta tina Lukas 24:44-52, dina carita jalan ka Émaus.

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

Saméméhna dina Injil Lukas, dua murid anu keur leumpang jeung Yesus nyuhunkeun ka Anjeunna supaya cicing heula jeung maranéhna. Alkitab ngagunakeun kecap “tarry.” Aya hiji mangsa nungguan anu ditandaan di dinya, tapi urang rék nandaan mangsa nungguan anu béda dina sajarah anu sarua ieu.

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

Sarta Anjeunna [Yesus] ngandika ka maranéhna, “Ieu téh kecap-kecap anu ku Kami geus diucapkeun ka aranjeun waktu Kami masih nyarengan aranjeun, yén sagala perkara anu geus dituliskeun dina Hukum Musa, dina kitab para nabi, jeung dina Jabur ngeunaan Kami, kudu kalakonan.” Tuluy Anjeunna muka pangarti maranéhna, supaya maranéhna ngartos kana Kitab Suci. Sarta Anjeunna ngandika ka maranéhna, “Kieu geus dituliskeun, sarta kieu Kristus kudu nandangan sangsara, jeung hudang tina maot dina poe katilu; sarta yén tobat jeung panghampura dosa kudu diwawarkeun dina ngaran-Na ka sakabeh bangsa, dimimitian ti Yerusalem. Jeung aranjeun téh saksi-saksi tina ieu perkara. Jeung, tenjo, Kami ngutus jangji Rama Kami ka aranjeun; tapi aranjeun kudu tetep cicing di kota Yerusalem, nepi ka aranjeun dipaparin kakawasaan ti nu Maha Luhur.”

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

Mangsa nungguan éta ditandaan ku parentah supaya nungguan di Yerusalem pikeun narima kakawasaan. Di dinya lumangsung pangwidian kana éta pesen pikeun urang Millerit.

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

Ngarereh hartina ngadagoan. “Bagja jalma anu ngadagoan.” Pikeun naon? Pikeun kakawasaan.

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

Anjeun moal tiasa ngartos kalayan leres pangkakuatanana Seruan Tengah Peuting iwal lamun ngartos waktos ngadagoan, tempat maranéhna diparentahkeun pikeun ngantosan kakawasaan éta. Ieu mangrupakeun bagian tina carita éta. Sangkan caang anu diteundeun di tukangeun anjeun tetep neraskeun nyaangan, anjeun kudu ngartos sakabéh sajarahna.

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

Anjeun can acan ningali ka mana ieu nuju ngarah, tapi isukan bakal écés.

The Three Prophecies and the Tarrying Time

Tilu Ramalan jeung Waktu Tunda

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

Tilu nubuat nungtun kaum Millerit kana hiji kasalahpahaman anu nyababkeun waktu panundaan jeung kuciwa anu kahiji. Ieu tilu nubuat téh nya éta tilu anu sarua anu ceuk William Miller dipasihkeun ka anjeunna minangka pangmimitianana: 1335, 2520, jeung 2300 poé.

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

Lamun anjeun ngarti yén waktu reureuh téh mangrupa hiji bagian husus tina Seruan Tengah Peuting, anjeun kudu nanya naon anu ngahasilkeun waktu reureuh éta. Anu ngahasilkeunana nyaéta tilu nubuat waktu ieu: 1335, 2520, jeung 2300.

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

Lamun anjeun nolak nubuatan 2520 jeung 1335, anjeun mungkir Seruan Tengah Peuting sarta murag tina jalan ka dunya jahat di handap.

That is where we are heading with all this.

Éta tempat anu keur dituju ku urang dina sakabéh ieu.

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

Maranéhna tinggal ngadagoan sabab maranéhna kudu ngantosan kakawasaan ti luhur, sarta dina Sajarah Millerite, kakawasaan éta nya éta Seruan Tengah Peuting.

But tarry ye in the city of Jerusalem, until ye be endued with power from on high. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy. Luke 24:49-52.

Tapi maraneh kudu nungguan heula di kota Yerusalem, nepi ka maraneh dipaparin kakuatan ti luhur. Tuluy Anjeunna mingpin maranehna ka luar nepi ka Betania, sarta Anjeunna ngangkat panangan-Na, tuluy ngaberkahan maranehna. Jeung kajadian, basa Anjeunna keur ngaberkahan maranehna, Anjeunna papisah ti maranehna, sarta diangkat ka sawarga. Jeung maranehna nyembah ka Anjeunna, tuluy mulang deui ka Yerusalem kalawan kabungah anu kacida gedéna. Lukas 24:49-52.

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

Betania téh hiji wewengkon pinggiran Yerusalem, kira-kira satengah mil satengah di luar kota. Dina jaman Isa, ieu mangrupa jarak anu cukup penting, lantaran jalma-jalma ka mana-mana leumpang.

Bethany means 'House of the Poor.'

Betania hartina “Imah Jalma Miskin.”

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

Tempat nu pangdipikaresep ku Yesus nyaéta Bétania, tempat Lasarus, Maryam, jeung Marta cicing.

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

Pantes diperhatikeun yén Asupna Kameunangan téh mangrupa sajarah anu dipaké ku Sister White pikeun ngajelaskeun Teriakan Tengah Peuting.

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

Saméméh Yesus asup ka Yerusalem dina Asupna Kameunangan, Anjeunna cicing heula di Bétania, Imahna Nu Miskin. Aya mangsa nungguan anu miheulaan Asupna Kameunangan, sakumaha ogé aya mangsa nungguan anu miheulaan Ceurik Tengah Peuting. Éta téh sajarah-sajarah anu sajajar, tapi urang masih kénéh nuju nyanghareupan Lukas 24:44-52 sarta ngantosan jeung cicing di Yerusalem.

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

Dina Early Writings, kaca 247, nalika nyarioskeun sajarah Millerite, Sister White ngadawuh:

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

Jalma-jalma anu kuciwa éta ningali tina Kitab Suci yén maranéhna aya dina mangsa panundaan, sarta yén maranéhna kudu sabar ngantosan kasampurnaan tetenjoan éta. Bukti anu sarua anu nuntun maranéhna pikeun ngarep-ngarep Gustina dina taun 1843, nuntun maranéhna pikeun ngarep-ngarep ka Anjeunna dina taun 1844.

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

Dina Sasambat Tengah Peuting, pamahaman urang Millerit kana Kitab Suci dibukakeun.

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

“Jalma-jalma nu kuciwa” tina kuciwa nu kahiji ningali tina Kitab Suci yén maranéhna aya dina mangsa ngadagoan, sarta bukti anu sarua anu geus nungtun maranéhna pikeun ngaramalkeun taun 1843 minangka waktu mulangna Gusti, ayeuna ngabuktikeun taun 1844.

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

Naon anu geus dipidamel ku Gusti ka maranéhna? Anjeunna muka pangartina. Ieu téh hiji sajarah anu sajajar jeung sajarah para murid.

Jacob’s Tarrying Time and the Covenant

Wanci Ngadagoan Yakub jeung Perjangjian

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

Aya hiji mangsa nungguan dina carita Yakub. Mangsa nungguan ieu ngajentrekeun loba bebeneran nubuat, sanajan urang ngan ukur baris nyabak sawatara di antarana.

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

Kajadian 28, dimimitian ti ayat 10, némbongkeun yén carita Yakub téh ngalambangkeun ahir dunya. Putra-putra Yakub ngawakilan 144.000 jiwa dina ahir dunya.

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

Yakub ngagaduhan putra-putra ti opat awéwé—dua pamajikan, nyaéta Rakhel jeung Léa, sarta dua gundik. Anjeunna kudu digawé pikeun meunangkeun pamajikan-pamajikanna: 2520 poé pikeun Léa jeung 2520 poé pikeun Rakhel. Dina carita Yakub, urang ningali duanana 2520 éta, anu ngalambangkeun Karajaan Kalér jeung Karajaan Kidul.

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

Yakub mangrupakeun lambang tina Sajarah Millerite jeung 144.000. Caritana kedah masihan cahaya ka urang dina ahir dunya.

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

Tuluy Yakub angkat ti Bersyeba, lalu indit nuju ka Haran. Diya tepi anjeunna nepi ka hiji tempat, tuluy cicing di dinya sapeuting, lantaran panonpoé geus surup; anjeunna nyokot sababaraha batu ti éta tempat, dijadikeun pangnanggeuy sirahna, tuluy ngagolér di dinya pikeun sare. Geus kitu anjeunna ngimpi; jeung lah, aya hiji tangga ditegakkan dina bumi, pucukna ngahontal ka sawarga; jeung lah, malaikat-malaikat Allah naék jeung turun dina éta tangga. Jeung lah, PANGERAN ngadeg di luhur éta, sarta ngandika, Kami teh PANGERAN, Allah Ibrahim, bapa maneh, jeung Allah Ishak; tanah tempat maneh keur ngagolér ieu ku Kami bakal dipaparinkeun ka maneh jeung ka turunan maneh: Jeung turunan maneh bakal jadi saperti lebu taneuh, jeung maneh bakal sumebar ka kulon, ka wetan, ka kalér, jeung ka kidul: jeung dina maneh sarta dina turunan maneh sakumna kulawarga di bumi bakal diberkahan. Jeung lah, Kami nyarengan maneh, sarta bakal ngajaga maneh di sakur tempat anu ku maneh dijugjug, sarta bakal mawa maneh mulang deui ka ieu tanah; sabab Kami moal ninggalkeun maneh, nepi ka Kami ngalaksanakeun naon anu geus Kami pidangkeun ka maneh. Kajadian 28:10-15.

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

Pangeran keur ngiket perjangjian jeung Yakub. Nalika Pangeran ngiket perjangjian jeung Musa sarta Israél, aya mangsa reureuh; nalika Anjeunna ngiket perjangjian jeung Yakub, aya mangsa reureuh; nalika Anjeunna ngiket perjangjian jeung Israél modéren dina Sajarah Millerite, aya mangsa reureuh; jeung nalika Anjeunna ngiket perjangjian jeung garéja Kristen dina poé Pentakosta, aya mangsa reureuh.

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

Dina ieu carita, salila mangsa ngadagoan téh, Gusti muka pamahaman umat-Na kana Firman-Na, anu dilambangkeun ku tangga kalayan malaikat naék jeung turun—lambang komunikasi antara Allah jeung manusa.

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

Tuluy Yakub hudang tina saréna, tuluy pokna, "Saéstuna PANGERAN aya di ieu tempat; ngan kuring teu nyaho." Geus kitu anjeunna sieun, sarta pokna deui, "Sakumaha matak ngageterna ieu tempat! Ieu lain tempat séjén, iwal ti bumi Allah, jeung ieu téh panto sorga." Kajadian 28:16, 17.

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

Dina Ceurik Peuting Wengi, para parawan Millerite keur hudang sarta janten Bait Allah. Anjeunna keur asup kana perjangjian jeung maranéhna, ngajadikeun maranéhna Israil modéren.

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

Isuk-isuk kénéh Yakub hudang, tuluy nyokot batu anu geus dipakéna keur pangapungan sirah, terus ngadegkeun éta batu jadi tugu, sarta ngucurkeun minyak kana pucukna. Sarta anjeunna nyebut ngaran éta tempat Betel; ari ngaran kota éta ti heula mah Luz. Kajadian 28:18, 19.

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

“Luz” dirobah. Kaum Milleris lain umat Allah dina taun 1798. Sajarah kaum Milleris téh nyaéta sajarah kumaha Mantenna asup kana perjangjian jeung maranéhna sarta ngajadikeun maranéhna umat-Na, ku ngarobah maranéhna tina “Luz” jadi “Bethel.”

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

Tuluy Yakub ngucapkeun kaul, pokna, “Lamun Allah nyarengan ka abdi, sarta ngajaga abdi dina ieu jalan anu ku abdi dijalani, jeung maparin roti keur didahar, jeung papakéan keur dipaké, nepi ka abdi mulang deui ka bumi rama abdi kalayan karapihan, mangka PANGERAN bakal jadi Allah abdi; sarta ieu batu, anu ku abdi geus ditegakkeun jadi tugu, bakal jadi bait Allah; jeung tina sagala anu ku Gusti dipaparin ka abdi, saéstuna abdi bakal masrahkeun sapersapuluh ka Gusti.” Kajadian 28:20-22.

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

Sumpah Yakub téh mangrupa asup kana perjangjian. Anjeunna nyuhunkeun ka Allah sangkan ngajaga anjeunna dina jalan éta—Jalan-jalan Heubeul—jeung maparin anjeunna roti pikeun didahar. Kaum Millerite kudu dahar roti maranéhna sorangan jeung ulah balik deui kana kabodoan Protestan.

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

Lamun urang tetep ngadahar roti anu dipaparinkeun ku Allah ka urang, Mantenna bakal ngajaga perjangjian-Na jeung urang. Roti jeung pakean dina nadzar Yakub ngalambangkeun bebeneran-bebeneran dina Bagan 1843, anu ku Ellen White disebut Batu Jaman-Jaman—Jalan-jalan Heubeul jeung roti.

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

“Tarajang anu ku Yakub katingali dina tetenjoan peuting, handapna nangtung dina bumi sarta undakan pangluhurna ngahontal ka langit nu pangluhurna; Allah nyalira aya di luhur tarajang éta, sarta kamulyaan-Na nyorot kana unggal undakan; malaikat naék jeung turun dina ieu tarajang anu caang ngagenclang, mangrupa lambang komunikasi anu terus-menerus dijaga antara dunya ieu jeung tempat-tempat sawarga. Allah ngalaksanakeun kersa-Na ngaliwatan perantaraan para malaikat sawarga dina paguneman anu teu pegat jeung umat manusa. Tarajang ieu nembongkeun hiji saluran komunikasi anu langsung jeung penting jeung pangeusi bumi ieu. Tarajang éta ngagambarkeun Sang Panebus dunya pikeun Yakub, anu ngahubungkeun bumi jeung sawarga jadi hiji. Saban jalma anu geus ningali bukti jeung cahaya bebeneran sarta narima bebeneran éta, bari ngaku iman-na ka Yesus Kristus, nyaéta saurang misionaris dina harti kecap anu pangluhurna. Anjeunna téh nu narima banda-banda sawarga, sarta jadi kawajibanana pikeun maparinana ka batur, nyebarkeun naon anu geus ditarimana.” Fundamentals of Christian Education, 270.

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

Nalika Anjeunna muka pamahaman maranéhna dina mangsa nungguan, Anjeunna ngalakukeun éta ku ngutus malaikat naék jeung turun dina tangga.

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

Lamun anjeun geus narima bebeneran, anjeun miboga tanggung jawab pikeun ngabagikeunana. Lamun anjeun nyumponan tanggung jawab anjeun, anjeun jadi éta tangga—saluran komunikasi. Urang dipanggil pikeun jadi éta saluran.

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

Tangga éta ngalambangkeun Kristus; Mantenna téh saluran komunikasi antara sawarga jeung bumi, sarta para malaikat mudik-mandir dina pasawangan anu terus-terusan jeung umat manusa nu geus ragrag. Kecap-kecap Kristus ka Nathanael saluyu jeung gambaran tangga éta, nalika Anjeunna ngandika, “Saéstuna, saéstuna, Kami nyebut ka aranjeun, saterusna aranjeun bakal ningali sawarga muka, jeung para malaikat Allah naék jeung turun ka luhur Putra Manusa.” Di dieu Jurusalamet ngawanohkeun diri-Na salaku tangga mistik, anu ngajadikeun komunikasi antara sawarga jeung bumi jadi mungkin. Review and Herald, 11 Nopémber 1890.

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

Yakub boga mangsa nungguan; anjeunna nungguan sarta ngimpi ngeunaan tangga, anu ngalambangkeun Gusti muka pangarti kana Firman-Na ka umat-Na salila mangsa nungguan éta. Dina sajarah ieu, Gusti keur ngadamel perjangjian jeung umat-Na, nyandak maranéhna ti Luz sarta ngajadikeun maranéhna Betel—Bait Allah.

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

Saluran komunikasi anu dilambangkeun ku para malaikat nu naék jeung nurun dina tangga, anu nyaéta Kristus, ogé dilambangkeun dina kitab Zakharia. Sister White méré panarangan ngeunaan ieu dina Review and Herald, 20 Juli 1897, sanajan anjeunna ngagunakeun lambang anu béda.

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

“Anu dipaparinan minyak anu ngadeg di gigireun Gusti nu ngawasa sakumna bumi, miboga kalungguhan anu baheula dipasrahkeun ka Sétan minangka kerub nu nangtayungan. Ku mahluk-mahluk suci anu ngurilingan tahta-Na.”

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

Naon anu disebut “mahluk-mahluk suci” teh? Malaikat. “Ku jalan mahluk-mahluk suci anu ngurilingan tahta-Na, Gusti ngajaga komunikasi anu teu pegat jeung pangeusi bumi.” Eta teh tangga. Ngan, di dieu Sister White moal ngagunakeun tangga minangka lambang.

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

“Minyak emas téh ngalambangkeun rahmat anu ku Mantenna Allah ngajaga supaya lampu-lampu jalma-jalma anu percaya tetep kacukupan, sangkan teu kedip-kedip tuluy pareum. Upama lain ku sabab minyak suci ieu dituang ti sawarga dina pesen-pesen ti Roh Allah, kuasa-kuasa kajahatan bakal miboga kakawasaan sapinuhna kana manusa.”

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

Gusti dihina lamun urang henteu narima pangandika-pangandika anu Anjeunna kirimkeun ka urang. Ku kituna urang nolak minyak emas anu rek dicurangkeun-Na kana jiwa urang supaya disalurkeun ka jalma-jalma anu aya dina poek. Nalika panggero datang, “Tingali, panganten lalaki keur sumping; kaluarlah maraneh nepungan anjeunna,” jalma-jalma anu teu narima minyak suci, anu teu miara kurnia Kristus dina hate maranéhna, bakal manggihan, kawas parawan-parawan bodo, yén maranéhna henteu siap nepungan Gustina. Maranéhna henteu boga, dina dirina sorangan, kakawasaan pikeun meunangkeun éta minyak, sarta kahirupan maranéhna jadi ruksak. Tapi lamun Roh Suci Allah dipénta, lamun urang neneda, sakumaha Musa neneda, “Tingalikeun ka abdi kamulyaan-Mu,” kanyaah Allah bakal dicurangkeun ka jero hate urang. Ngaliwatan pipa-pipa emas, minyak emas éta bakal disalurkeun ka urang. “Lain ku kawasa, lain ku kakuatan, tapi ku Roh Kami, saur PANGERAN semesta alam.” Ku narima cahya-cahya caang ti Panonpoé Kabeneran, barudak Allah mancarkeun cahaya minangka lampu-lampu di dunya. Review and Herald, July 20, 1897.

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

Dina carita Yakub, urang manggihan carita Sajarah Millerite. Aya hiji mangsa nungguan, sarta anjeunna ningali tangga anu ngalambangkeun komunikasi antara Sawarga jeung Bumi.

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

Zakaria nyaritakeun ka urang ngeunaan dua pipa emas. Hiji tangga miboga dua rel utama, tapi ku Zakaria éta disebut dua pipa emas.

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

Urang kudu narima pesen-pesen anu turun ti tangga Sawarga sarta nepikeun éta ka batur. Lamun urang ngalakukeun kitu, urang jadi bagian tina éta tangga, bagian tina prosés panyampaian.

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

Sadérék White ngahubungkeun ieu kana misil ngeunaan Sapuluh Parawan.

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

Dina Sajarah Millerite, maranéhna keur ngalaksanakeun misil ti Sapuluh Parawan. Mangsa antosan Yakub nyaéta mangsa antosan dina Mateus 25 jeung Habakuk 2: “Sanajan tetenjoan téh lila datangna, antosan éta.”

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

Carita Yakub jeung Jakaria téh mangsa ngadagoan anu sarua.

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

Mangsa ngadagoan éta nandaan, di antara perkara séjén, yén Gusti geus rék nambahan pamahaman para pengikut-Na kana Firman Allah. Lamun anjeun henteu narima éta Minyak Suci, anjeun téh parawan bodo.

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

Nalika hidep nepi ka ieu sajarah, nalika panto nutup jeung hidep téh parawan bodo, Sister White nyarios, “Ieu kecap-kecap anu pangsedihna anu kungsi kadéngé, ‘Kami henteu wanoh ka aranjeun.’”

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

Maneh moal misahkeun waktu nungguan ti Pageriekan Tengah Peuting. Waktu nungguan ngahasilkeun curahan Roh Suci, anu muka pangartian umat Allah kana Firman dina Pageriekan Tengah Peuting sarta nyadiakeun minyak anu ngabédakeun parawan-parawan anu wijaksana ti anu bodo.

The Tarrying Time and Christ’s Crowning Miracle

Masa Ngadagoan jeung Mujijat Pangutamana Kristus

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

Aya mangrupa hiji mangsa ngadagoan nalika Kristus ngalaksanakeun padamelan-Na anu pangluhurna—ngahirupkeun deui Lasarus.

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

Isa nampi eta beja, “Lasarus gering. Sumping, rawat anjeunna.” Tapi Isa henteu langsung angkat.

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

Sister White nyarios yén murid-murid kasandung ku hal ieu. Maranéhna héran naha Anjeunna moal nulungan sobat-Na, atawa ngabuktikeun kakawasaan-Na minangka Al Masih. Tapi Anjeunna reureuh.

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

“Dina ngalambatkeun datang ka Lasarus, Kristus miboga maksud kanyaah ka jalma-jalma anu can narima ka Anjeunna. Anjeunna nunda heula, supaya ku ngahudangkeun Lasarus tina maot Anjeunna bisa maparin ka umat-Na anu teuas beuheung jeung teu percaya hiji bukti deui yén saéstuna Anjeunna teh ‘kabangkitan jeung hirup.’ Anjeunna teu tega miceun sagala harepan pikeun umat éta, domba-domba nu miskin jeung nyasar ti kulawarga Israil. Haté-Na remuk ku karana maranéhna teu daék tobat. Dina rahmat-Na Anjeunna boga maksud méré ka maranéhna hiji bukti deui yén Anjeunna teh Nu Mulangkeun, hiji-hijina Anu sanggup nembongkeun hirup jeung kaabadian. Ieu bakal jadi hiji bukti anu moal bisa disasatkeun hartina ku para imam. Ieu sababna Anjeunna ngalambatkeun angkat ka Bétania.” The Desire of Ages, 529.

He tarried to give them one more evidence that He had the ability to bring the dead to life. This crowning miracle, the raising of Lazarus, set the seal of God on His work and claim to Divinity. At the Midnight Cry, the Lord is raising up the wise virgins. This is an illustration of the sealing process. The Millerites were being sealed, providing an illustration of the sealing of the 144,000. The lesson of Lazarus is that Christ can take someone dead in trespasses and sins and bring them to life. In the passage of Lazarus, Christ defines death as sleep. They are all sleeping. He is tarrying. He will resurrect Lazarus, bringing them to life and placing His seal upon them. This is His crowning miracle. In our history, when He seals the 144,000, He lifts them up as an ensign. Zechariah says that ensign is as jewels in a crown. This is His crowning act.

Anjeunna ngadagoan heula pikeun méré ka maranéhna hiji bukti deui yén Anjeunna boga kamampuhan pikeun ngahudangkeun nu maot jadi hirup. Mujijat pangluhurna ieu, nyaéta ngahirupkeun deui Lasarus, nandeskeun cap Allah kana padamelan-Na jeung kana pangakuan-Na kana Kaallahan. Dina Seruan Tengah Peuting, Gusti keur ngangkat para parawan nu wijaksana. Ieu mangrupa hiji gambaran tina prosés pangecapan. Kaum Millerit keur dicap, nyadiakeun hiji gambaran ngeunaan pangecapan ka 144.000. Pangajaran tina carita Lasarus nyaéta yén Kristus tiasa nyandak hiji jalma anu maot dina palanggaran jeung dosa-dosa tuluy ngahirupkeun manehna. Dina petikan ngeunaan Lasarus, Kristus netepkeun maot minangka saré. Maranéhna sadayana keur saré. Anjeunna keur ngadagoan. Anjeunna baris ngahudangkeun Lasarus, ngahirupkeun maranéhna sarta nempatkeun cap-Na ka maranéhna. Ieu téh mujijat pangluhurna-Na. Dina sajarah urang, nalika Anjeunna ngecap 144.000, Anjeunna ngangkat maranéhna jadi hiji panji. Sakaria nyebutkeun yén panji éta ibarat permata-permata dina hiji makuta. Ieu téh kalakuan pangluhurna-Na.

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

Kalawan dipicurkeunana sarta dibukana bebeneran dina sajarah Millerite, mangsa reureuh nandaan waktu nalika Gusti muka bebeneran. Tangga, anu ku malaikat naék jeung turun, nya éta tempat lumangsungna prosés pamaséhan.

The Triumphal Entry and the Midnight Cry

Asupna Kameunangan jeung Panyaur Tengah Peuting

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

Ayeuna urang nengetan Asupna kalayan Kameunangan. Titénan kana naon anu ku Sister White dipadankeun jeung Asupna kalayan Kameunangan dina Spirit of Prophecy, jilid 4, kaca 250.

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

“Panggero peuting henteu sakitu dibawa ku bantahan, sanajan bukti Kitab Suci écés tur taya bantahanana. Aya hiji kakawasaan anu ngadorong pisan nu ngiringan éta, anu ngagerakkeun jiwa. Teu aya mamang, teu aya pananya. Dina waktu Kristus asup ka Yerusalem kalayan kamulyaan kameunangan-Na, jalma-jalma anu karumpul ti sagala penjuru nagara pikeun ngayakeun pésta, daratang ka Gunung Zaitun, sarta nalika maranéhna ngahiji jeung rombongan anu ngiring-ngiring Yesus, maranéhna kagugah ku ilham éta waktu, tuluy ngagedékeun sora pamuji, ‘Mugia diberkahan Anjeunna anu sumping dina nami Gusti!’ [Matthew 21:9.] Kitu deui, jalma-jalma anu teu percaya anu ngadaratang ka pasamoan-pasamoan Advent—aya nu ku panasaran, aya ogé nu saukur rék ngahina—ngarasakeun kakawasaan anu ngayakinkeun anu ngiring kana éta amanat, ‘Tingali, Panganten lalaki sumping!’”

The Triumphal Entry represents the Midnight Cry.

Asupna Anu Mulya ngalambangkeun Sora Tengah Peuting.

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

Hayu urang maca naon anu dicarioskeun ku Sister White ngeunaan Asupna Kameunangan dina The Youth Instructor, 21 Pébruari 1901.

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

Wanci Kristus lebet ka Yerusalem téh mangsa anu pangéndeuna dina sataun. Gunung Zaitun katutupan ku héjo, sarta rungkun-rungkunna éndah ku rupa-rupa daun. Ti wewengkon-wewengkon sakurilingeun Yerusalem loba jelema geus daratang ka pésta éta kalayan kahayang anu satemenna pikeun ningali Yesus.

Why? Because, they heard about Lazarus.

Naha? Sabab, maranéhna ngadéngé ngeunaan Lasarus.

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

Mujijat puncak ti Jurusalamet, nalika ngahudangkeun Lasarus tina maot, geus méré pangaruh anu kacida matak héranna ka rahayat, sarta balaréa anu gedé jeung pinuh ku sumanget katarik datang ka tempat Yesus keur cicing.

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

Ku sabab kitu, Anjeunna keur ngadagoan di Bétania saméméh asupna ka Yérusalém kalayan kamulyaan.

This refers to the Tarrying Time.

Ieu nuduhkeun kana Waktu Ngadagoan.

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

Peuting geus satengah kaliwat nalika Isa ngutus murid-murid-Na ka lembur Bétfagé, saur-Na: “Maraneh geura indit ka lembur anu aya hareupeun maraneh, sarta saketika kénéh maraneh bakal manggihan hiji keledé keur kabeungkeut, jeung anakna aya jeung manéhna; leupaskeun éta, tuluy bawa ka Kami. Jeung lamun aya nu nyarita naon-naon ka maraneh, kudu kieu ceuk maraneh: Gusti peryogi ka éta; sarta saketika kénéh manéhna bakal nganteurkeun éta.”

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

Ieu teh kahiji kalina salila palayanan-Na Kristus satuju pikeun nunggang, sarta para murid napsirkeun ieu minangka tanda yén Anjeunna geus badé némbongkeun kakawasaan jeung kawibawaan karajaan-Na, sarta nyekel kalungguhan-Na dina tahta Daud. Kalawan bungah maranéhna ngalaksanakeun parentah éta. Maranéhna manggihan anak kalde éta, ngaleupaskeunana, tuluy mawa ka Yesus, anu linggih dina tonggongna. Nalika Yesus nyicingan korsi-Na dina éta sasatoan, hawa pinuh ku sora-sora pujian jeung kameunangan. Anjeunna henteu mawa tanda lahiriah karajaan, henteu ngagem pakéan kabangsawanan, sarta henteu dituturkeun ku para soldadu. Tapi Anjeunna dikurilingan ku sakumpulan jalma anu kacida kabina-binana ku pangharepan. Anjeunna kakara ngahirupkeun deui jalma paéh. Jalma-jalma nyangka yén Anjeunna keur sumping pikeun jadi Jurusalamet Israil. Saha maranéhna ieu?

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

Loba jalma muji dirina sorangan yén waktuna pembebasan Israél geus caket. Dina imajinasi maranéhna, maranéhna ningali pasukan Rum paburencay, sarta diusir ti Yerusalem, jeung bangsa Yahudi sakali deui bébas tina kuk nu nindes. Ti biwir ka biwir patalékan éta sumebar, “Naha dina waktu ieu Mantenna rék mulangkeun deui karajaan ka Israél?” Loba dina riungan ngélingan kana pangandika nabi: “Sing girang kacida, hé putri Sion; sing surak, hé putri Yerusalem: tenjo, Rajamu sumping ka maneh: Anjeunna adil, jeung mawa kasalametan; handap asor, sarta nunggang kana kalde.” Unggal jalma narékahan pikeun ngaleuwihan nu séjén dina ngabales kana perkara nubuat nu baheula. Sorana ngagema ti gunung jeung lebak, “Hosana ka Putra Daud:” — Ceurik Tengah Peuting — “Mugia rahayu Anjeunna anu sumping dina nami Gusti; hosana di nu pangluhurna.”

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

Teu aya duka cita atawa ceurik nalangsa anu kadéngé dina éta iring-iringan. Jalma-jalma anu baheula kungsi lolong, tapi panonna geus disageurkeun ku Putra Allah, mingpin jalan.

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

Saha nu mingpin jalan? Jalma-jalma anu baheulana kaasup urang Laodikea.

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

Aranjeunna ngurubet deukeut ka Isa, sedengkeun saurang anu ku Mantenna geus dihudangkeun tina maot nungtun sato tunggangan-Na. Maranéhna anu baheula pireu jeung bisu, ayeuna geus cageur, turut ngagedékeun hosana anu pinuh kabagjaan. Jalma-jalma lumpuh, anu ayeuna geus bisa leumpang, muragkeun dahan-dahan korma sarta nyebarkeunana dina jalan anu bakal kaliwatan ku Anjeunna.

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

Nu kungsi lepra, anu baheulana dijauhkeun ti masarakat, aya di dinya, geus disucikeun ku kakawasaan Jurusalamet. Anjeunna ngagolérkeun pakéanana dina jalan anu kaliwatan ku Jurusalamet, bari ngagero, “Mugi sukur ka PANGERAN; margi Anjeunna teh sae: margi welas asih-Na langgeng salalawasna.”

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

Anu kasurupan anu geus dicageurkeun téh aya di dinya, ayeuna geus waras pikiranna, nambahan kasaksianana: “PANGERAN geus ngalakukeun hal-hal anu agung pikeun kuring, ku sabab éta sim kuring bungah.”

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

Anu geus dihirupkeun deui aya di dinya, muji ka Anjeunna. Randa jeung yatim nyaritakeun padamelan-padamélan-Na anu ajaib. Barudak leutik, maranéhanana anu geus dicageurkeun tina panyakit, jeung anu geus dibalikeun deui ti kubur, nyebarkeun dahan-dahan korma jeung kembang-kembang dina jalan Sang Penebus.

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

Ku kituna, Isa liren di Bait Nu Miskin, ngarujuk kana Mangsa Tarying.

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

Naha? Sabab Anjeunna badé nyurahkeun Roh Suci-Na sarta muka pangarti maranéhna, nu ngarujuk kana Pekik Tengah Peuting.

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

Dina ieu carita, Anjeunna sumping salaku Raja, nu ngarujuk ka 22 Oktober 1844. Naha Yesus sumping pikeun narima hiji karajaan dina 22 Oktober 1844? Enya.

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

Ieu teh Asupna Kameunangan, sarta aya jalma-jalma anu baris ngangkat Ceurik Tengah Peuting.

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

Saha jalma-jalma ieu? Maranéhna téh jalma-jalma anu dirobah ku kakawasaan Kristus.

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

Pesen ngeunaan kabeneran Kristus, kakawasaan-Na pikeun ngarobah urang tina nu buta jadi ningali, tina nu paéh jadi hirup, tina nu katarajang kusta jadi beresih, kaunggel dina sajarah Asupna Kameunangan, anu ngalambangkeun heula Panyambat Tengah Peuting. Naon anu mawa éta pesen?

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

Naon anu ditumpakan ku Al-Masih? Kalde. Nya éta Risalah Islam anu mawa risalah kabeneran Al-Masih.

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

Dina taun 1840, pangberdayaan Amanat Malaikat Kahiji aya patalina jeung dibatesanana Islam. Amanat Kahiji mingpin kana Amanat Kadua; éta duanana teu bisa dipisahkeun.

The First Message carries the Second Message.

Wawaran Kahiji mawa Wawaran Kadua.

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

Talatah Nu Kahiji ditegeskeun nalika Islam dibendung, minuhan nubuat. Ieu panguatan negeskeun Talatah Malaikat Nu Kahiji sarta nyababkeun golongan Protestan nutup panto-pantona pikeun narima éta talatah.

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

Nutupna panto-panto ku gereja-gereja Protestan téh mangrupa panolakan kana Pesen Islam.

The Millerite history prefigures our history.

Sajarah Millerite ngagambarkeun sajarah urang ti heula.

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

Amanat ngeunaan kabeneran Kristus dina mangsa panyegelan 144.000, nalika Gusti ngocorkeun Roh Suci-Na sareng muka Kitab Suci ka urang Laodikea jeung nu katarajang ku kusta dina Adventisme, deui-dieuna diangkut ku kalde—Amanat Islam.

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

Dina usum panas jeung usum gugur taun 1844, piwuruk, “Lah, Panganten Lalaki datang,” dipasihkeun. Dua golongan anu dilambangkeun ku parawan anu wijaksana jeung anu bodo harita jadi kaciri—hiji golongan anu ngarep-ngarep kalayan kabungah kana nembongna Gusti, sarta anu geus rajin nyiapkeun diri pikeun mapag Mantenna; golongan séjénna anu, kapangaruhan ku kasieun jeung lampah ku dorongan hate, geus ngarasa cukup ku hiji téori ngeunaan bebeneran, tapi taya kurnia Allah dina dirina. Dina éta misil, nalika panganten lalaki datang, “anu geus siap milu asup jeung manehna ka kawinan.” Datangna panganten lalaki, sakumaha anu ditepikeun di dieu, lumangsung saméméh kawinan. Kawinan téh ngalambangkeun panarimaan ku Kristus kana karajaan-Na. . . . The Great Controversy, 427

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

Asupna Nu Kameunangan teh datangna Sang Raja. Dina 22 Oktober 1844, Anjeunna nampi Karajaan. Ieu téh Asupna Nu Kameunangan.

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

Dina mangsa ieu lah dua golongan keur disegel kana takdirna.

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

Pangwartaan, “Tenjo, Panganten Lalaki teh dongkap,” dina usum panas taun 1844, ngabalukarkeun rébuan jalma ngarep-ngarep datangna Gusti anu geuwat. Dina waktu anu geus ditangtukeun éta, Panganten Lalaki sumping, lain ka bumi, sakumaha anu diarepkeun ku jalma-jalma, tapi ka Nu Sepuh Poe-poe di sawarga, kana perkawinan, nyaéta kana panarimaan Karajaan-Na. “Anu geus siap asup babarengan jeung Anjeunna kana perkawinan; sarta panto teh”—naon?—“ditutup.” Maranéhna lain pikeun hadir sacara jasmani dina perkawinan éta; sabab eta lumangsung di sawarga, ari maranéhna aya di bumi. Para pangiring Kristus kudu “ngadagoan Gustina, waktu Anjeunna baris mulang ti pesta kawinan.” Lukas 12:36. Tapi maranéhna kudu ngartos padamelan-Na, sarta ku iman nuturkeun Anjeunna nalika Anjeunna lebet ka payuneun Allah. Dina harti ieu maranéhna disebut asup kana perkawinan.” The Great Controversy, 427.

Scriptural References to the Tarrying Time

Rujukan Kitab Suci ngeunaan Waktu Ngadagoan

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

Sababaraha ayat Kitab Suci nandeskeun waktu panantian. Urang baris ngaliwatan éta kalayan gancang sarta mungkas ku hiji pernyataan ti Sister White.

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

Nalika pangantén lalaki téh ngalambat, maranéhna kabéh ngalengoh tuluy sararé. Mateus 25:5.

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

Tepat di dieu, 22 Maret 1844, nujul kana Waktu Nungguan.

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

22 Maret 1844 lain hiji ramalan nubuat Alkitab. Éta téh tanggal anu ku kaum Millerit disalahtafsirkeun, tapi éta nimbulkeun kuciwa anu kahiji sarta nandaan mangsa panundaan.

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

Kitab Suci henteu nyatakeun yén Allah nu nyababkeun waktu panyaréan éta. Nya éta kasalahpahaman umat anu nyababkeunana: “Sanajan tetenjoan éta siga nu laun datang, antosan éta, sabab éta moal laun datang, éta henteu ngabohong.”

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

Bagja jalma anu ngadagoan, sarta nepi ka sarébu tilu ratus tilu puluh lima poé. Tapi maneh, teruskeun jalan maneh nepi ka ahirna datang; sabab maneh bakal ngaso, sarta bakal nangtung dina bagian warisan maneh dina ahir poé-poé. Daniel 12:12, 13.

You can read this two ways. Either way:

Anjeun tiasa maca ieu ku dua cara. Ku cara naon waé:

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

Bagja jalma anu ngadagoan, jeung bagja jalma anu nepi ka 1335. Tapi maneh, teruskeun jalan maneh nepi ka ahir datang; sabab maneh bakal reureuh, sarta nangtung dina bagian maneh dina ahir poé-poé.

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

Berkah tina nepi ka 1335 téh lain ngan saukur ngeunaan ngahontal tungtung nubuat waktu. Dina Bagan, 1335 réngsé dina taun 1843. Berkah éta lain ngan ukur tungtung nubuatna, tapi pangalaman dina mangsa tundana. Berkah éta lumangsung antara Mangsa Tundana jeung 22 Oktober 1844. Di dinya anjeun kudu ngadagoan. “Bagja jalma anu ngadagoan.”

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

Ku sabab eta PANGERAN baris ngadagoan, supaya Mantenna maparin kanyaah ka maraneh; jeung ku sabab eta Mantenna baris dimulyakeun, supaya Mantenna nembongkeun rahmat ka maraneh: sabab PANGERAN teh Allah kaadilan; bagja sakabeh jalma anu ngadagoan ka Mantenna. Yesaya 30:18.

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

Ngadago téh ti mangsa Tarrying Time nepi ka 22 Oktober 1844. Lamun aranjeun ngadagoan Anjeunna, aranjeun bakal dipaparin berkah.

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

Sabab éta tetenjo téh pikeun waktu anu geus ditangtukeun; tapi dina ahirna éta baris nyarita, sarta moal ngabohong: sanajan karasa lila, antosan éta; sabab éta pasti bakal sumping, moal ngalambat. Habakuk 2:3.

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

Kasalahpahaman urang Millerite nu nyababkeun mangsa reureuh éta lumangsung. Tetenjoan téh pikeun hiji waktu nu geus ditangtukeun—22 Oktober 1844. Eta moal ngabohong, tapi maranéh bakal nyangka yén éta reureuh lantaran kasalahpahaman.

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

Naha Gusti ngararancang kasalahpahaman éta? Enya. Sister White nyarios kitu.

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

Pangeran ngadatangkeun salah paham éta ngaliwatan Bagan 1843. William Miller nyarios yén anjeunna henteu kantos netepkeun 1843 sacara pasti, tapi dina taun 1843 para dulur saiman nyuhunkeun anjeunna supaya mupus kecap “if” sarta nandaan 1843 minangka hiji waymark. Sister White nyarios yén ieu téh waymark nubuat, hiji panggenepan tina Habakkuk 2. Waymark ieu, ku cara dogmatis nandaan 1843, ngabalukarkeun waktu ngadagoan éta.

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

Bagja panon-panonna anu ningali hal-hal anu katingali dina taun 1843 jeung 1844. Pesen éta geus dipasihkeun. Jeung teu kedah aya panundaan dina ngulangan éta pesen, sabab tanda-tanda jaman keur kacumponan; pagawéan panutupan kudu diréngsékeun. Hiji pagawéan anu ageng bakal dipigawé dina waktu anu pondok. Hiji pesen moal lila deui bakal dipasihkeun ku katangtuan Allah anu bakal ngagedéan jadi sora panyaur anu tarik. Tuluy Daniel bakal nangtung dina bagianna, pikeun maparin kasaksianana." Manuscript Releases, jilid 21, 437.

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

Titenan Daniel 12:12, 13: “Bagja jalma anu ngadagoan, sarta nepi ka sarébu tilu ratus tilu puluh lima poé.”—“Bagja jalma anu nepi ka 1335. Bagja jalma anu nepi ka 1843,” éta ayat 12.

Verse 13:

Ayat 13:

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

Tapi angkatlah jalan maneh nepi ka ahirna sumping: sabab maneh bakal reureuh, sarta nangtung dina bagian maneh dina ahir poé-poé. Daniel 12:12, 13.

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

Sadérék White ngahijikeun ayat 12 jeung 13, kalayan nyarios yén berkah tina 1335 kacumponan dina taun 1843 jeung 1844. Ieu lain ngeunaan hiji titik waktu, tapi ngeunaan jalma-jalma anu ngadagoan Asupna Kameunangan Kristus ka Yerusalem, ngakuan para malaikat anu naék jeung turun dina tangga, sarta asup kana perjangjian jeung Gusti nalika Anjeunna maparin ka maranéhna dua loh perjangjian.