Habakkuk's Two Tables 3 of 95
Dua Loh Habakuk 3 tina 95
Introduction: The Foundation of Habakkuk's Two Tables
Panganteur: Dasar Dua Tabel Habakuk
This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.
Runtuyan ieu disebut Dua Méja Habakuk. Nepi ka ayeuna, urang geus nyokot sawatara bebeneran tina Bagan 1843 jeung 1850, lain pikeun mertahankeunana sacara biblikal dina tahap ieu, tapi pikeun netepkeun yén Ellen White ngadukung bebeneran-bebeneran ieu. Pamadegan urang nyaéta yén lamun anjeun nampik bebeneran-bebeneran dasar ieu, dina waktu anu sarua anjeun ogé keur nampik Roh Nubuat. Urang hayang nyatetkeun ieu heula dina rékaman.
Review of Millerite History and the Midnight Cry
Tinjauan Sajarah Millerite jeung Panjerit Peuting Tengtreman
In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.
Dina presentasi urang anu kahiji, urang ngaguratkeun sajarah kaum Millerites, nyaéta waymarks ti taun 1798 nepi ka 1844. Dina presentasi urang anu panungtung, urang nalungtik kalayan leuwih jero sajarah ti mangsa panundaan nepi ka nutupna panto dina 22 Oktober 1844, bari ngaidentipikasi mangsa éta minangka Midnight Cry. Midnight Cry asup kana sajarah dina Exeter Camp Meeting, 12–17 Agustus 1844, sarta lumangsung nepi ka 22 Oktober 1844. Mangsa panundaan, anu dimimitian dina Maret 1844, mangrupa bagian tina Midnight Cry jeung prosés panyucian anu nyiapkeun hiji umat pikeun ngawawarkeun pesenna.
We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.
Urang miharep geus netepkeun ieu dina hate jeung pikiran aranjeun kamari. Sakabéh gambaran dina Firman Allah ngeunaan mangsa ngantosan nyaritakeun ngeunaan ahir dunya. Ellen White, nalika méré pedaran ngeunaan 1 Korinta 10:11, nyebutkeun, "Masing-masing nabi baheula nyarios leuwih pikeun jaman urang tibatan pikeun jaman nalika maranéhna hirup." 1 Korinta 10:11 nyebutkeun, "Ayeuna sakabéh hal ieu kajadian ka maranéhna pikeun jadi conto: sarta hal-hal éta geus ditulis pikeun pangwuruk ka urang, anu geus kasorang ku ahir dunya." Sajarah kaum Millerite téh mangrupa sajarah ngeunaan naon anu bakal lumangsung dina ahir dunya. Sakabéh sajarah Alkitab ngeunaan mangsa ngantosan jeung naon anu nyusul sanggeusna ngagambarkeun naon anu bakal lumangsung dina mangsa ngantosan kaum Millerite jeung Midang Peuting. Urang kudu ngartos hal-hal ieu sabab sajarah bakal diulang deui.
The 2520: Ellen White's Endorsement
2520: Pangrojong Ellen White
We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.
Urang parantos ngulik perkara anu kahiji dina bagan-bagan ieu, sanajan urang henteu seueur nyebatkeunana. Doktrin anu kahiji anu rék urang tétélakeun yén Ellen White sacara écés ngadukungna nyaéta 2520. Dua pemaparan anu munggaran dirarancang pikeun nungtun urang ka dieu. Isukan isuk, urang baris mimiti nganggapkeun perkara Daily dina bagan ieu.
Remembering the Lord's Leading and Teaching
Mémutan Pamingpin sareng Pangajaran Gusti
Let's begin with Life Sketches, page 196: "We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.
Hayu urang mimitian ku Life Sketches, kaca 196: “Urang teu boga nanaon anu kudu dipikasieun pikeun mangsa nu bakal datang, iwal lamun urang mopohokeun jalan anu ku Gusti dipingpin ka urang, jeung pangajaran-Na dina sajarah urang nu geus kaliwat.” Hiji-hijina hal anu kudu dipikasieun ku saurang Kristen pikeun mangsa nu bakal datang nyaéta murag tina jalan jeung leungit. Hal anu matak sieun téh nyaéta henteu meunang hirup langgeng. Di dieu, Sister White nyebutkeun yén urang teu boga nanaon anu kudu dipikasieun pikeun mangsa nu bakal datang iwal dua hal. Ieu mangrupa petikan anu ilahar dina Roh Nubuat dina Adventisme, tapi jarang pisan aya anu ngajentrekeun pamingpinan naon jeung pangajaran naon anu ku anjeunna dimaksud.
We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.
Urang baris némbongkeun yén kapamingpinan anu ku manéhna dirujuk téh nya éta sajarah Jerit Tengah Peuting. Dina sajarah Jerit Tengah Peuting, Kristus nu mingpin dina mangsa kalantaran, dina datangna jeung diproklamasikeunana Jerit Tengah Peuting, sarta dina ditutupna panto dina 22 Oktober 1844. Anjeunna ngarancang éta sajarah pikeun ngahasilkeun hiji umat anu ku iman bisa asup babarengan jeung Anjeunna ka Rohangan Nu Mahakudus. Urang kuduna ngarasa sieun lamun nepi ka mopohokeun éta sajarah anu husus, kitu deui pangajaran-pangajaran-Na.
We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.
Urang bakal némbongkeun yén aya hiji ajaran husus anu ngahasilkeun Pekik Tengah Peuting. Ajaran éta lain runtuhna Kakaisaran Ottoman dina 11 Agustus 1840, lain ogé kaayaan jalma paéh, anu mucunghul dina sajarah Amanat Malaikat Kadua dina Sajarah Millerite. Éta téh hiji ajaran husus dina Sajarah Millerite anu ngahasilkeun Pekik Tengah Peuting, tempat Gusti mingpin, sarta urang teu boga nanaon anu kudu dipikahariwang ngeunaan mangsa nu bakal datang iwal lamun urang mopohokeun pamingpinan-Na jeung pangajaran-Na.
We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again:
Urang ngusulkeun yén lambang boh pamingpinan-Na boh pangajaran-Na téh nyaéta Midang Peuting. Hayu urang baca deui petikan ieu tina paningal munggaran Ellen White:
"On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."
Dina ieu jalan, umat advent keur ngumbara ka kota anu ayana di tungtung jalan anu leuwih jauh. Di tukangeun maranéhna, di awal jalan, aya hiji cahaya caang anu dipasang, anu ku saurang malaikat ka sim kuring dipedar minangka panjerit tengah wengi. Cahaya ieu nyaangan sapanjang jalan, sarta méré cahaya pikeun suku maranéhna, sangkan maranéhna henteu titeuleum. Upama maranéhna ngajaga panon maranéhna tetep neuteup ka Yesus, anu aya pas di hareupeun maranéhna, nungtun maranéhna ka kota éta, maranéhna aman. Tapi teu lila sabagian jadi cape, sarta nyarita yén kota éta masih kénéh jauh pisan, sedengkeun maranéhna nyangka geus sakuduna asup ka dinya ti saméméhna. Tuluy Yesus nguatkeun maranéhna ku ngangkat panangan katuhu-Na anu mulya, sarta tina panangan-Na kaluar hiji cahaya anu ngalambai ngaliwatan rombongan advent, tuluy maranéhna ngagorowok, “Haleluya!” Nu séjén kalayan gagabah mungkir kana cahaya anu aya di tukangeun maranéhna, sarta nyarita yén lain Allah anu geus nungtun maranéhna nepi ka sajauhna kitu.
They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry.
Maranéhna keur mungkir kana Ceurik Tengah Peuting, jeung patalina jeung Ceurik Tengah Peuting, maranéhna ngabantah yén Gusti henteu nungtun maranéhna dina Ceurik Tengah Peuting. Maranéhna mungkir kana pamingpinan Allah dina Ceurik Tengah Peuting.
"The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."
Cahaya di tukangeun maranéhna pareum, nepi ka suku-sukuna katutupan ku poek sampurna, tuluy maranéhna titajong, leungit tetempoan kana tanda jeung ka Yesus, sarta murag ti jalan éta turun ka dunya poek jeung jahat di handap.
The Midnight Cry in Context
Panggero Wengi dina Kontéks
We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.
Urang baris nengetan deui sajarah Midnét Cry pikeun nempatkeun éta dina kontéksna saméméh urang ngabahas 2520.
From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."
Tina The Great Controversy, kaca 391–395: “Waktu kaliwat anu ku maranéhna mimitina diarep-arep minangka waktos kadatangan Gusti, nya éta dina cinyusu taun 1844,”—ieu téh mangsa nunda, kuciwa anu kahiji—“jalma-jalma anu ku iman ngarep-ngarep kana nembongan-Na, salila sawatara waktu kagulung ku mamang jeung kateupastian. Sedengkeun dunya nganggap yén maranéhna geus tumpur pisan sarta kabuktian keur nyangking hiji kasasab, sumber panglipur maranéhna tetep aya dina firman Allah. Loba anu terus nalungtik Kitab Suci, mariksa deui bukti-bukti iman maranéhna jeung taliti ngulik nubuat-nubuat pikeun meunangkeun caang anu leuwih jembar.”
If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here.
Lamun loba anu ngalakukeun kitu, hartina aya sawatara anu henteu. Ieu henteu nyebut “maranéhna”; tapi nyebut “loba” — di dieu aya dua golongan.
"The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.
Kasaksian Alkitab anu ngarojong kana pendirian maranéhna katingalina écés tur ngayakinkeun. Tanda-tanda anu teu bisa kasasarkeun nunjuk kana datangna Kristus anu geus deukeut. Berkah husus ti Gusti, boh dina patobatna jalma-jalma dosa boh dina hudang deui kahirupan rohani di antara urang Kristen, geus méré kasaksian yén eta warta teh asalna ti Surga. Jeung sanajan jalma-jalma anu percaya teu bisa ngajelaskeun kuciwa maranéhna, maranéhna tetep yakin yén Allah geus mingpin maranéhna dina pangalaman maranéhna baheula.
"Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."
Nyangkaruk dina nubuatan-nubuatan anu ku maranéhna dianggap lumaku pikeun mangsa datangna anu kadua, aya pangajaran anu husus disaluyukeun jeung kaayaan maranéhna anu pinuh ku kateupastian jeung harepan tegang, sarta ngadorong maranéhna supaya ngadagoan kalayan sabar dina iman yén naon anu ayeuna poék pikeun pangartina maranéhna, engké dina waktuna bakal dijadikeun écés.
In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.
Dina éta paragraf, disebutkeun, “Ngahiji pageuh jeung nubuat-nubuat anu ku maranéhna dianggap lumaku pikeun mangsa kadatangan anu kadua . . . .” Nubuat naon anu ku maranéhna dipercaya lumaku pikeun Kadatangan anu Kadua? 2520, 2300, jeung 1335. Maranéhna percaya yén katilu nubuat waktu ieu réngsé dina taun 1843, sarta éta téh Kadatangan anu Kadua.
"Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"
Di antara nubuatan-nubuatan itu adalah nubuatan dalam Habakuk 2:1–4: “Kami baris nangtung dina pangjagaan kami, jeung nempatkeun diri kami dina munara, sarta baris nenjo pikeun ningali naon anu ku Mantenna bade didawuhkeun ka kami, jeung naon anu ku kami bade dijawab nalika kami ditegor. Jeung PANGERAN ngawaler ka kami, sarta ngandika, Tulis éta tetenjoan, jeung écéskeun dina loh-loh, supaya anu macana bisa lumpat. Sabab éta tetenjoan téh masih pikeun waktu anu geus ditangtukeun, tapi dina tungtungna éta bakal nyarita, sarta moal bohong; sanajan éta lila datangna, antosan éta; sabab éta pasti bakal datang, moal ngalaheut. Tingali, jiwana anu ngagedéan diri henteu lempeng dina dirina: tapi anu bener bakal hirup ku iman-na.”
As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: 'The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.'
Ti awal kénéh dina taun 1842, pituduh anu dipasihkeun dina ieu nubuat pikeun “nulis eta tetenjoan, jeung nganyatakeunana kalayan écés dina papan-papan, supaya anu maca eta bisa lumpat,” ngagerakkeun Charles Fitch pikeun nyusun hiji bagan nubuat guna ngajelaskeun tetenjoan-tetenjoan dina kitab Daniel jeung Wahyu. Medalna ieu bagan dianggap minangka kacumponan parentah anu dipasihkeun ku Habakuk. Sanajan kitu, dina mangsa harita teu saurang ogé nengetan yén dina nubuat anu sarua ditepikeun aya hiji katembongna reureuh dina kacumponan eta tetenjoan—hiji mangsa panyarean. Sanggeus kuciwa éta, ieu ayat Kitab Suci katembong kacida pentingna: “Sabab eta tetenjoan téh masih pikeun waktu anu geus ditangtukeun, tapi dina ahirna eta bakal nyarita, sarta moal ngabohong; sanajan eta nyangsaya, antosan ku maneh; sabab pasti bakal datang, moal nyangsaya. . . . Anu bener bakal hirup ku iman-na.”
The 1843 Chart and the Spirit of Prophecy
Bagan 1843 jeung Roh Nubuat
It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.
Henteu jadi soal naha anjeun ngalakukeun pagawean biasa atawa pagawean anu henteu biasa—istilah anu dipaké ku Ellen White pikeun pagawean konferénsi jeung pagawean anu ngabiayaan diri sorangan, masing-masing. Boh anjeun indit ka palayanan-palayanan mandiri anu mingpin dina Adventisme atawa ka General Conference atawa ka Biblical Research Institute, lamun anjeun nanya ka maranéhna ngeunaan 1843 Chart, maranéhna bakal nyebut, "Aya loba kasalahan dina Chart ieu." Maranéhna teu satuju jeung Ellen White, anu nyebut yén Gusti nahan panangan-Na kana "hiji kasalahan" dina sawatara angka dina Chart ieu.
But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.
Tapi maranéhna ogé nempatkeun dirina dina posisi ngalawan Firman Allah. Dina Habakuk disebutkeun yén ieu tetenjoan “moal . . . bohong.” Tetenjoan anu ku para Pionir kudu ditempatkeun dina Bagan 1843, sarta anu mémang ku maranéhna dipigawé, nyaéta hiji panggenepan tina Habakuk 2. Ieu téh tetenjoan anu kudu ku maranéhna ditempatkeun dina Bagan ieu, sarta Habakuk 2 nyebutkeun yén ieu tetenjoan “moal . . . bohong.” Ku kituna, lamun anjeun nyebut yén Bagan ieu “pinuh ku kasalahan,” anjeun keur ngalawan boh Roh Nubuat boh Alkitab.
"A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."
Sawareh tina nubuat Yézékiel ogé jadi sumber kakuatan jeung panglipur pikeun nu percaya: “Sumping ka abdi pangandika PANGERAN, saur-Na, Hé anak manusa, paribasa naon éta anu maranéh boga di tanah Israél, pokna, Poe-poé dipanjangkeun, sarta unggal tetempoan gagal? Ku sabab éta béjakeun ka maranéhna, Kieu timbalan Gusti ALLAH. . . . Poe-poé geus deukeut, jeung kalaksanakeunana unggal tetempoan. . . . Kami bakal ngandika, sarta pangandika anu ku Kami diucapkeun bakal kajadian; éta moal dipanjangkeun deui.” “Jalma-jalma ti kulawarga Israél nyebut, Tetempoan anu anjeunna tempo téh pikeun loba poé ka hareup, sarta anjeunna bernubuat ngeunaan mangsa anu masih jauh. Ku sabab éta, sebutkeun ka maranéhna, Kieu timbalan Gusti ALLAH; Moal aya deui sahiji ogé pangandika Kami anu dipanjangkeun, tapi pangandika anu ku Kami geus diucapkeun bakal dilaksanakeun.” Yézékiel 12:21–25, 27, 28.
Two Classes of Worshippers
Dua Golongan Nu Nyembah
Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.
Catet yén anjeunna keur nyarita ngeunaan dua golongan anu nyembah. Anjeunna nyebutkeun yén loba jalma, nalika kuciwa ieu datang, terus nalungtik nubuat-nubuat, anu nuduhkeun yén aya hiji golongan anu henteu neraskeun. Urang baris meunangkeun cahaya anu leuwih loba ngeunaan bédana dua golongan éta.
The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.
Kacumponan Habakuk 2:1–4 teh nya éta Bagan 1843 ieu jeung Bagan 1850. Malah dina Habakuk, ayat 4 nyebutkeun yén jalma bener bakal hirup ku iman-na, jeung jalma anu haténa diangkat ka luhur. Ieu ngajentrekeun dua golongan panyembah. Sajarah Gorowok Tengah Peuting ngahasilkeun dua golongan panyembah, jeung dua golongan éta téh anu disanghareupan dina Habakuk.
In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.
Dina paragraf salajengna, sanggeus ngarujuk ka Habakuk 2 jeung Yehezkiel, anjeunna nangtukeun salah sahiji golongan: "jalma-jalma anu ngantosan." Saha ari jalma-jalma anu ngantosan? Maranéhna nyaéta jalma-jalma anu ngalaksanakeun Daniel 12, "Bagja jalma anu ngantosan, sarta nepi ka 1335." Golongan ieu nya éta jalma-jalma anu ngantosan.
"The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."
Anu ngantosan téh gumbira, yakin yén Anjeunna anu terang tungtung ti mimiti geus ningal ka handap ngaliwatan mangsa-mangsa, sarta, ku sabab geus ningali ti heula kuciwa maranéhna, geus maparin ka maranéhna kecap-kecap pangwawuh jeung pangharepan.
We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.
Aya saurang sadérék awéwé anu nelepon, anu geus sababaraha taun digawé di salah sahiji nagara Éropa Wétan. Anjeunna asalna ti dinya, tuluy pindah ka Amérika Sarikat, sarta nalika anjeunna ngartos ieu pesen, anjeunna pindah deui ka dinya. Anjeunna geus nyanghareupan panolakan, nepi ka kulawarga garéja baheulana ngahubungi para pamingpin di nagarana pikeun “nutup panto pikeun anjeunna.” Anyar-anyar ieu, Gusti muka panto pikeun anjeunna ngabagikeun ieu pesen ka sababaraha golongan.
She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.
Anjeunna nelepon tadi isuk-isuk, ngedalkeun yén salah sahiji halangan téh masalah transportasi. Maranéhna peryogi mobil pikeun iinditan jeung ngajar ieu talatah, tapi henteu miboga dana. Pas maranéhna nepi ka ieu tempat, rerencangan ti Amérika Sarikat, anu dipaparin kasadaran ku Gusti, ngirimkeun artos anu cekap pikeun meuli mobil.
This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."
Ieu nya éta rupa pangalaman anu keur kaalaman ku jalma-jalma nu ngalaman kuciwa. Maranéhna memang kuciwa, tapi Gusti nungtun maranéhna ka Kitab Suci pikeun nguatkeun haténa, saur-Na, “Kuciwa ieu lumangsung ku pituduh Kami. Sing terus maju.”
"Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."
“Lamun lain ku ayana bagéan-bagéan Kitab Suci anu ngingetan maranéhna sangkan nungguan kalayan kasabaran sarta pageuh nyekel kayakinan maranéhna kana firman Allah, iman maranéhna tangtu geus gagal dina mangsa pencobaan éta.”
The Parable of the Ten Virgins and the Tarrying Time
Pasemon ngeunaan Sapuluh Parawan sarta Mangsa Panundaan
Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.
Perhatikeun kumaha Sister White ngahubungkeun pasemon Sapuluh Parawan jeung Habakkuk 2, sabab duanana ngabahas hiji mangsa antosan sarta dua golongan panyembah.
"The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"
Pasemon ngeunaan sapuluh parawan dina Mateus 25 ogé ngagambarkeun pangalaman umat Advent. Dina Mateus 24, minangka jawaban kana patanyaan murid-murid-Na ngeunaan tanda datangna-Na jeung ahir dunya, Kristus geus nunjukkeun sawatara kajadian anu pangpentingna dina sajarah dunya jeung garéja ti advent-Na anu kahiji nepi ka advent-Na anu kadua; nyaéta, karuksakan Yerusalem, kasangsaraan anu gedé ka garéja dina mangsa panganiayaan kapir jeung kapapaan, poékna panonpoé jeung bulan, sarta ragragna béntang-béntang. Sanggeus éta Anjeunna nyarioskeun ngeunaan datangna-Na dina karajaan-Na, sarta ngedalkeun éta pasemon anu ngajelaskeun dua golongan hamba anu ngarep-ngarep kana panembongan-Na. Bab 25 dibuka ku kecap-kecap: “Mangka Karajaan Sawarga bakal dipapandékeun ka sapuluh parawan.” Di dieu dipintonkeun garéja anu hirup dina poé-poé panungtungan,
Now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.
Ayeuna, anjeunna keur nerapkeun ieu kana Sajarah Millerite, tapi tengetan naon anu anjeunna nyebutkeun—“Di dieu dipintonkeun gareja anu hirup dina poé-poé panungtungan,”—saha “gareja anu hirup dina poé-poé panungtungan” téh? Éta téh urang.
"The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"
“Hal anu sarua anu dituduhkeun dina panutup pasal 24. Dina ieu misil, pangalaman maranéhna digambarkeun ku kajadian-kajadian dina hiji perkawinan Timur. ‘Mangka Karajaan Sawarga bakal dipapandekeun ka sapuluh parawan, anu nyandak lampu-lampuna, tuluy maranehna indit mapag panganten lalaki. Jeung lima di antarana wijaksana, jeung lima deui bodo. Ari anu bodo nyandak lampu-lampuna, tapi teu mawa minyak babarengan jeung éta; sedengkeun anu wijaksana mawa minyak dina wadahna babarengan jeung lampu-lampuna. Barang panganten lalaki lila datangna, maranehna kabeh jadi ngantuk tuluy saré. Jeung dina tengah peuting aya sora nu nyambuang, Tingali, panganten lalaki datang; geura maraneh kaluar mapag anjeunna.’”
"The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.
Kadatang Kristus, sakumaha diumumkeun ku amanat malaikat kahiji, kaharti minangka dilambangkeun ku datangna panganten lalaki. Réformasi anu nyebar lega dina pangwawaran ngeunaan kadatangan-Na anu geus caket saluyu jeung kaluarna para parawan. Dina ieu misil, saperti dina Mateus 24, aya dua golongan anu digambarkeun. Maranéhna kabéh geus nyokot lampu maranéhna, nyaéta Alkitab, sarta ku cahyana geus indit kaluar pikeun nepungan Panganten Lalaki. Tapi ari anu bodo nyokot lampu maranéhna tanpa minyak, anu wijaksana mah nyokot minyak dina bejana maranéhna. Anu wijaksana geus narima rahmat Allah, kakawasaan Roh Suci anu ngalahirkeun deui jeung maparin pencerahan, anu ngajadikeun firman-Na jadi lampu pikeun suku maranéhna. Maranéhna nalungtik Kitab Suci pikeun nyaho bebeneran sarta kalawan daria neangan kasucian hate jeung kahirupan. Maranéhna ieu miboga pangalaman pribadi jeung iman ka Allah sarta ka firman-Na, anu teu bisa diruntuhkeun ku kuciwa jeung panundaan. Anu séjén gerak ku dorongan rasa, ngandelkeun iman dulur-dulur saimanna, ngarasa cukup ku émosi anu hadé tapi kurang pamahaman anu jero ngeunaan bebeneran atawa karya rahmat anu sajati. Maranéhna henteu siap pikeun panundaan jeung kuciwa. Nalika pangudag datang, iman maranéhna ragrag, sarta lampu maranéhna hurungna beuki taram.
"While the bridegroom tarried," When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.
“Sabot panganten lalaki tunda,” iraha Panganten Lalaki tunda? 22 Maret 1844. Anjeunna tunda. Naon anu bade kajadian ayeuna? Dua golongan ieu bade dinyatakeun.
When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.
Nalika urang mopohokeun Sasambat Tengah Peuting jeung murag tina jalan ka dunya jahat di handap, urang nembongkeun yén urang henteu ngartos kana Injil. Injil Nu Langgeng téh nyaéta padamelan Kristus dina ngahasilkeun dua golongan anu nyembah, dumasar kana hiji pesen nubuat anu nguji. Ti mangsa tunda nepi ka panutupan panto, ieu téh puncak tina Injil Nu Langgeng. Di dieu, Gusti nyandak dua golongan dina mangsa tunda, bari narékahan mingpin maranéhna kana Pangadilan babarengan jeung Anjeunna, sarta ngalangkungan maranéhna kana hiji prosés pangrojong pikeun ngabuktikeun naha maranéhna saéstuna boga minyak atawa henteu. Ieu téh puncak tina padamelan Kristus dina misahkeun emas tina kokotorna, gandum tina jukut liar, anu wijaksana tina anu bodo.
"While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."
“Sawaktu pangantén lalaki lila datangna, maranéhna kabéh ngantuk tuluy saré.” Ku lila datangna pangantén lalaki téh digambarkeun kaliwatanana waktu nalika Gusti dipiharep sumping, kuciwa, jeung saolah-olah aya panundaan. Dina mangsa kateupastian ieu, minat jalma-jalma anu dangkal jeung satengah hate téh geuwat mimiti goyah, sarta tarékah maranéhna jadi ngendor; tapi jalma-jalma anu iman maranéhna dumasar kana pangaweruh pribadi kana Alkitab miboga batu karang handapeun sukuna, anu moal tiasa kabasuh ku ombak kuciwa. “Maranéhna kabéh ngantuk tuluy saré;” hiji golongan dina kaacuhan jeung ninggalkeun imanna, sedengkeun golongan nu séjén sabar nungguan nepi ka cahaya anu leuwih écés dipasihkeun. Sanajan kitu, dina peuting pangudag ieu, golongan anu pamungkas téh katingalina nepi ka sawatara darajat leungit sumanget jeung kasatiaanana. Jalma-jalma anu satengah hate jeung dangkal moal tiasa deui nyarande kana iman dulur-dulurna. Unggal jalma kudu nangtung atawa ragrag pikeun dirina sorangan.
When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.
Nalika kasusah téh datang, aya dua golongan anu mimiti sare ku cara nu béda; nanging parawan-parawan anu wijaksana gé kaleungitan sabagian tina sumangetna. Gusti nuju mingpin dina ieu perkara, supaya nalika amanat Gorowok Tengah Peuting sumping dina Pasamoan Kemah di Exeter, Anjeunna ngalaksanakeun hiji pagawéan di antara maranéhna.
The Testing Process: The Tarrying Time and the Midnight Cry
Prosés Pangwujudan: Wanci Ngantosan jeung Ceurik Tengah Peuting
From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.
Tina Spirit of Prophecy, jilid 4, kaca 228: Inget yén ieu prosés—Panggero Tengah Peuting, ti Mangsa Nungguan nepi ka nutupna panto—nyaéta PANGERAN keur nguji umat-Na. Panggero Tengah Peuting dina Exeter Camp Meeting, dina pangwartana nepi ka 22 Oktober 1844, ngan saukur hiji bagian tina éta sajarah. Éta teu bisa dipisahkeun tina mangsa nungguan, anu nyiapkeun pangaruh Panggero Tengah Peuting di antara dua golongan anu nyembah. Maranéh kudu ngartos Panggero Tengah Peuting, sabab lamun henteu, maranéh bakal murag tina jalan.
"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods", in the plural. "Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"
Gusti ngarancang pikeun nguji umat-Na. Panangan-Na nutupan hiji kasalahan dina pangitungan mangsa-mangsa nubuat. Panangan-Na, panangan Gusti, nutupan hiji kasalahan anu husus dina pangitungan mangsa-mangsa nubuat, “dina wangun jamak.” “Kaum Adventis henteu manggihan kasalahan éta, ogé éta henteu kapanggih ku para lawanna anu pangdiajarna. Nu panungtung nyarios, ‘Pangitungan anjeun ngeunaan mangsa-mangsa nubuat téh leres. Aya hiji kajadian anu agung rék lumangsung; tapi éta lain anu diramalkeun ku Tuan Miller; éta téh patobatna dunya, lain datangna Kristus anu kadua kalina.’”
The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.
Mangsa pangharepan geus kaliwat, sarta Kristus henteu nembongan pikeun ngabébaskeun umat-Na. Jalma-jalma anu kalayan iman jeung kanyaah anu tulus ngantosan Jurusalametna ngalaman kuciwa anu pait. Sanajan kitu, Gusti parantos ngalaksanakeun maksud-Na: Anjeunna parantos nguji hate jalma-jalma anu ngaku keur ngantosan pintonan-Na. Di antara maranéhna aya loba anu didorong ku kasieun tinimbang ku kanyaah kana bebeneran. Nalika kajadian anu diarep-arep téh henteu kajadian, jalma-jalma ieu nyatakeun yén maranéhna henteu kuciwa; maranéhna mémang can kungsi percaya yén Kristus bakal sumping. Maranéhna kaasup anu pangheulana ngahinakeun kasedihan jalma-jalma anu leres-leres percaya.
This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.
Ieu téh tujuan Gusti. Urang teu boga nanaon anu kudu dipikasieun ngeunaan mangsa nu bakal datang, iwal lamun urang mopohokeun kumaha Gusti geus mingpin urang dina pangalaman urang baheula, sarta teu aya nanaon anu kudu dipikasieun iwal lamun urang mopohokeun pangajaran Gusti dina pangalaman urang baheula. Kami ngusulkeun yén pamingpinan ieu teu bisa dipisahkeun tina pangajaran-Na.
Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.
Skétsa Kahirupan James White jeung Ellen G. White 1888, kaca 186–187: “Allah nguji sarta ngabuktikeun umat-Na ku kaliwatna waktu dina taun 1843. Kasalahan—hiji kasalahan anu husus—anu maranéhna lakukeun dina ngitung mangsa-mangsa nubuat teu langsung kapanggih, sanajan ku jalma-jalma nu diajar luhur anu ngalawan pamadegan jalma-jalma anu keur ngarep-ngarep datangna Kristus. Para sarjana anu jero ieu netelakeun yén Tuan Miller bener dina itunganana ngeunaan waktu, sanajan maranéhna ngabédakeun pamadegan jeung anjeunna ngeunaan kajadian anu bakal ngamahkotaan mangsa éta. Tapi maranéhna, jeung umat Allah anu keur nungguan, sarua aya dina hiji kasalahan dina pasualan waktu.”
"We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.
Urang sapinuhna percaya yén Allah, dina hikmah-Na, parantos netepkeun supaya umat-Na ngalaman hiji kuciwa, anu kacida merenahna pikeun nembongkeun hate sarta ngamekarkeun karakter anu sajati—lain ngan ukur pikeun nembongkeun hate maranéhna, tapi ogé pikeun ngamekarkeun karakter maranéhna, nepi ka ngahontal hiji titik anu ku éta bakal kabuktian dina krisis anu datang dina Midangdong Tengah Peuting. Jalma-jalma anu narima talatah malaikat kahiji lantaran sieun kana hukuman-hukuman Allah, lain lantaran maranéhna nyaah ka bebeneran sarta ngaharepkeun warisan di Karajaan Sawarga, ayeuna katémbong dina cahaya maranéhna anu sajati. Maranéhna kaasup anu pangheulana ngahina jalma-jalma anu kuciwa, anu kalayan tulus ngarep-ngarep sarta nyaah kana datangna Yesus. Ujian Allah anu pangnyuliksikna ieu nembongkeun karakter anu sajati tina jalma-jalma anu bakal nyingkahan tanggung jawab jeung cap éra ku jalan mungkir kana iman maranéhna dina waktu panggoda.
Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.
Maranéhna anu geus kuciwa henteu ditinggalkeun dina poék; sabab ku nalungtik mangsa-mangsa nubuat kalawan doa anu sungguh-sungguh, kasalahan éta kapanggih—nya éta hiji kasalahan anu tunggal—jeung ku nuturkeun garis patlot nubuat sapanjang mangsa panundaan. Dina pangharepan anu pinuh ku kabungah kana kadatangan Kristus, panundaan anu katingalina dina titingalian téh henteu acan diperhatoskeun, sarta éta jadi hiji kajutan anu nyeri jeung teu disangka-sangka. Sanajan kitu, cobaan ieu téh kacida diperlukeunana pikeun ngamekarkeun jeung nguatkeun jalma-jalma anu tulus percaya kana bebeneran. Mangsa panundaan téh kacida diperlukeunana. Éta lain ngan ukur baris nembongkeun dua golongan jeung mimiti ngamekarkeun watak maranéhna anu engké bakal ditembongkeun dina sajarah Seruan Tengah Peuting nepi ka panutupan panto, tapi ogé diperlukeun pikeun nguatkeun maranéhna anu bakal kaluar dina pihak anu bener dina pasualan éta. Anjeun teu bisa misahkeun mangsa panundaan tina Seruan Tengah Peuting atawa tina panutupan panto.
When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.
Nalika anjeun mungkir Midnigh Cry, anjeun keur mungkir sajarah éta pisan. Midnigh Cry téh lain saukur pesen Samuel Snow dina Exeter Camp Meeting; éta téh pangalaman mangsa panantian. Di dieu pisan Gusti mingpin. Urang teu boga nanaon anu kudu dipikawirakeun pikeun mangsa nu bakal datang, iwal lamun urang mopohokeun pamingpinan Gusti dina sajarah urang baheula—ieu sajarah mangsa panantian jeung Midnigh Cry, tempat Anjeunna nganteurkeun Injil Langgeng kana puncakna dina Sajarah Millerite, nepi ka ngahasilkeun dua golongan anu nyembah.
Early Writings, page 74: "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."
Tulisan-Tulisan Mimiti, kaca 74: “Abdi parantos ningali yén bagan taun 1843 parantos dipingpin ku panangan Gusti, sareng yén éta teu kedah dirobih; yén angka-angkana téh sakumaha anu dipikahoyong ku Mantenna; yén panangan-Na aya di luhureun éta sarta nyumputkeun hiji kasalahan dina sawatara angka, nepi ka euweuh saurang ogé anu tiasa ningali éta, dugi ka panangan-Na dipiceun.”
The Mystery of Iniquity and the Testing Process
Rusiahna Kadurhakaan jeung Prosés Pangudian
If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.
Lamun urang boga waktu, urang tiasa ngabahas rusiah kajahatan. Rusiah kajahatan tiasa miboga leuwih ti hiji harti anu leres, nanging dina ieu bagian kecap éta nujul kana padamelan Iblis dina nyampurkeun kajahatan jeung kahadéan, bebeneran jeung kasalahan, dina sajarah-sajarah suci nalika Gusti nguji umat-Na. Dina sajarah-sajarah suci dina Kitab Suci, nalika Gusti mawa umat-Na kana hiji prosés panggeuing, anjeun bakal salawasna ningali rusiah kajahatan—kagiatan Iblis dina nyampurkeun bebeneran jeung kasalahan. Nalika jalma-jalma sumping kana titik panggeuing ieu, rusiah kajahatan geus ngahalangan kajelasan pasualan-pasualan éta.
When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.
Nalika mangsa pangujian Nuh sumping, Kitab Suci nyarios ka urang yén bibit Iblis parantos dicampurkeun jeung bibit Allah saméméh éta. Ieu anu nyababkeun rusiah kajahatan tergenepan dina jaman Nuh, anu ditepikeun dina Kajadian minangka putra-putra Allah nyokot putri-putri manusa jadi pamajikan—campurna dua bibit éta, rusiah kajahatan anu ngawalkeun pangujian Nuh.
At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.
Dina ujian Musa jeung Laut Beureum, Kitab Suci ngajelaskeun kumaha Israél, anu bakal diuji di Laut Beureum jeung di Sinai, geus diruksak ku pangajaran Mesir sanggeus maranéhna lila cicing di dinya. Éta téh rasiah kajahatan—kapangaruhan ku pangajaran satanis.
In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.
Dina mangsa urang Yahudi, ajaran Yunani anu nyiapkeun jalan pikeun Sanhedrin nolak prosés pangujian maranéhna.
In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.
Dina sajarah Millerite, jalma-jalma Millerite dina garéja-garéja Protestan kakara baé kaluar tina 1260 taun pangaruh Kapapaan, anu ngarusak siki anu murni ku siki anu najis, nepi ka ngahasilkeun hiji rusiah kajahatan anu miheulaan ujian dina sajarah Millerite.
That is the mystery of iniquity that is always present.
Éta téh rusiah kajahatan anu salawasna aya.
If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.
Upami hidep nalungtik kumaha rusiah kajahatan digawe, tingal ka Patriarchs and Prophets, bab kahiji. Sister White nyaritakeun ka urang kumaha Sétan ngalaksanakeun rusiah kajahatan di Sawarga. Bakal aya hiji ujian di Sawarga ngeunaan malaikat-malaikat mana anu bakal tetep cicing jeung mana anu bakal disingkirkeun, sarta Sétan keur ngalaksanakeun rusiah kajahatan éta pas di Sawarga saméméh prosés pangujian éta.
Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.
Sétan ngalakukeun ieu ku nyelapkeun mamang, nempatkeun kecapna di luhur Firman Allah, sarta anu leuwih penting deui, ku mingpin batur supaya ngedalkeun ajaran-ajaranna anu palsu—hiji kagiatan anu jahat. Manéhna bakal nempatkeun mamang kana pikiran anjeun, tuluy anjeun indit jeung ngedalkeun mamang éta ka hiji golongan. Lamun aya anu ngeluh ngeunaan mamang éta, maranéhna bakal ngeluh ngeunaan anjeun, lain ngeunaan manéhna.
Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.
Anyar kénéh, saurang pendéta di Spokane, Washington, masihan komentar ngeunaan Early Writings, kaca 74, bari nyebut, "Abdi ningali kana kamus dina mangsa jeung jaman Ellen White, nyaéta Webster's Dictionary, sarta figures téh henteu aya patalina pisan jeung aritmatika." Kalolobaan jalma anu ngadéngé éta moal mariksa deui, sarta bakal percaya ka anjeunna. Sahenteuna, pendéta éta keur nyebarkeun mamang ngeunaan naon anu dilambangkeun ku figures dina petikan ieu; sabenerna mah, anjeunna keur ngabohong. Webster's 1828 Dictionary nyebut kieu: FIGURE, n. Dina aritmatika, hiji lambang anu nandakeun hiji bilangan, saperti 2, 7, 9.
He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."
Manehna keur ngedalkeun mamang, ngalakonan pagawean anu digambarkeun minangka rusiah kajahatan. Manehna keur némbongkeun ka urang Advent, lamun maranéhna daék ningali, yén dina mangsa ieu dina sajarah bumi, maranéhna kudu ngartos bebeneran ku dirina sorangan sarta ulah ngadéngékeun manusa; sabab, ". . . rusiah kajahatan geus mimitian digawé: . . . ."
Early Writings, page 74: ". . . that the figures were as He wanted them, that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."
Tulisan-Tulisan Mimiti, kaca 74: “. . . yén éta angka-angka téh sakumaha anu dipikahoyong ku Mantenna, yén panangan-Na aya di luhureun sarta nyumputkeun hiji kasalahan dina sawatara angka éta, ku kituna taya saurang ogé anu bisa ningalina, nepi ka panangan-Na dicabut.”
It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.
Éta téh salah ngarahkeun, sarta para ahli téologi mindeng ngalakukeun kitu. Lamun rék ngartos naon hartina hiji kecap dina Alkitab atawa Roh Nubuat, ulah heula néangan ka kamus; tingal heula ka nabi. Contona, Daniel ngagunakeun kecap Ibrani rum dina Daniel 8:11, anu ditarjamahkeun jadi “dicabut.” Jalma-jalma nyangka éta hartina “dileungitkeun,” padahal Daniel ngagunakeun rum lima kali deui, sarta éta teu kungsi hartina “nyabut” — hartina “ngangkat luhur jeung ngamulyakeun.” Ku kituna, nganggap yén rum dina Daniel 8:11 hartina “nyabut” téh hartina nuturkeun tradisi, lain nurutkeun cara Daniel ngagunakeun éta kecap.
Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.
Kitu deui, dina hal Ellen White: Upama anjeun hayang nyatakeun yén dina Early Writings, 74, kecap "figures" hartina gambar seni atawa grafik, anjeun bisa waé nyebut, "Kamus dina jaman Ellen White henteu nyebutkeun yén figures hartina aritmatika," bari ngandelkeun yén kalolobaan jalma moal mariksa. Tapi lamun maranéhna mariksa, maranéhna bakal manggihan yén figures mémang hartina aritmatika.
But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.
Tapi tempat anu pangheulana kudu didatangan téh ka Ellen White sorangan: naon anu dimaksud ku anjeunna ku figures? Dina Early Writings, kaca 74, anjeunna nyebut, "His hand was over and hid a mistake in some of the figures," sarta dina kaca 236 anjeunna nyebut, "His hand covered a mistake in the reckoning of the prophetic periods." Nabi awéwé éta netelakeun yén dina istilahna, figures ngawakilan période-période nubuat—aritmetikana, lain karya gambarna.
So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.
Jadi, naon anu dipangku ku panangan-Na ku Gusti? Mantenna nahan panangan-Na kana hiji kalepatan dina pangitungan mangsa-mangsa nubuat—nya éta angka-angkana.
Ellen White's Endorsement of the 2520
Pangukuhan Ellen White kana 2520
This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.
Ieu inti tina ieu perkara. Loba anu nepikeun amanat anu sarua jeung anu ku kami ditepikeun, sarta kami ngadukung maranéhna. Tapi lamun nyanghareupan perkara 2520 jeung naha Ellen White yakin yén éta téh hiji nubuat anu sah, ieu lah arguménna—ieu lah buktina sarta ieu tempat anu sakuduna ku aranjeun dijadikeun titik awal. Sakabéh argumén séjén ogé sah jeung leres, tapi ieu lah titik awalna.
In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time, the first disappointment.
Dina Early Writings, kaca 74, nalika disebutkeun yén Gusti nahan panangan-Na kana hiji kasalahan dina sawatara angka, anjeunna ngajelaskeun harti éta dina buku anu sarua, dina kaca 236: "Kuring ningali umat Allah pinuh ku kabagjaan dina pangharepan, ngadagoan Gustina. Tapi Allah netepkeun pikeun nguji maranéhna." Anjeunna keur nyarita ngeunaan Tarrying Time, kuciwa anu kahiji.
She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.
Anjeunna lain keur nyarioskeun ngeunaan Kaceuceubna dina 22 Oktober 1844, sabab maranéhna ogé baris diuji di dinya; tapi di dieu anjeunna keur nyarioskeun ngeunaan mangsa ngadagoan: "Allah ngararancang pikeun nguji maranéhna." "Leungeun-Na nutupan hiji kasalahan dina itungan mangsa-mangsa nubuat." Kumaha Anjeunna rék nguji maranéhna ku mangsa ngadagoan éta? Ku nahan leungeun-Na di luhur pamahaman maranéhna ngeunaan mangsa-mangsa nubuat. Maranéh teu boga nanaon anu kudu dipikasieun ngeunaan mangsa nu bakal datang, iwal lamun urang mopohokeun kumaha Gusti geus mingpin urang dina mangsa kaliwat, dina sajarah kaum Millerit jeung pangajaran-pangajaran-Na.
These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
Mangsa-mangsa nubuat ieu nya éta piwuruk anu ngahasilkeun waktu ngadagoan. “Panangan-Na nutupan hiji kasalahan dina pangitungan mangsa-mangsa nubuat. Jalma-jalma anu ngarep-ngarepkeun Gustina henteu manggihan kasalahan ieu,”—hiji kasalahan—“jeung jalma-jalma anu pangdiajarna anu ngalawan kana waktu éta ogé gagal ningali éta. Allah ngarancang supaya umat-Na ngalaman hiji kuciwa. Waktuna kaliwat, sarta jalma-jalma anu geus ngarep-ngarep kalayan suka bungah kana Jurusalametna jadi sedih jeung leutik hate, ari jalma-jalma anu henteu nyaah kana datangna Isa, tapi narima amanat éta ku lantaran sieun, malah bungah yén Anjeunna henteu sumping dina waktu anu diarepkeun. Pangakuanana henteu mangaruhan haté sarta henteu nyucikeun hirup. Kaliwatna waktu éta kacida merenahna pikeun nembongkeun haté-haté anu saperti kitu. Maranéhna anu pangheulana malik sarta ngahina jalma-jalma anu nalangsa jeung kuciwa, anu saenyana nyaah kana datangna Jurusalametna. Kuring ningali hikmah Allah dina nguji umat-Na sarta maparin ka maranéhna hiji tés anu ngajalajah pisan pikeun nembongkeun jalma-jalma anu bakal surut sarta balik undur dina jam pangcobaan.
Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.
Isa jeung sakumna pasukan sawarga nenjo kalayan kanyaah jeung asih ka jalma-jalma anu kalayan harepan anu amis geus lila ngarep-ngarep ningali Anjeunna anu dipikanyaah ku jiwana. Malaikat-malaikat ngapung ngurilingan maranéhna, pikeun nguatkeun maranéhna dina jam panggeuingna. Ari jalma-jalma anu ngalalaworakeun narima pesen sawarga, ditinggalkeun dina poek, sarta amarah Allah hurung ka maranéhna, sabab maranéhna henteu daék narima caang anu ku Anjeunna geus dikintunkeun ka maranéhna ti sawarga. Ari jalma-jalma satia éta, anu kuciwa, anu teu bisa ngarti naha Gustina henteu sumping, henteu ditinggalkeun dina poek. Maranéhna deui dipingpin kana Kitab Suci maranéhna pikeun nalungtik mangsa-mangsa nubuat. Panangan Gusti dicabut tina angka-angka éta, sarta kasalahan éta—tunggal—dipedar.
Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.
Di dieu anjeunna ngajelaskeun kasalahan dina angka-angka dina Bagan 1843, sarta anjeunna geus netepkeun yén angka-angka éta ngawakilan période-période nubuat. “Maranehna ningali yén période-période nubuat éta nepi ka 1844, jeung yén bukti anu sarua anu ku maranehna geus ditepikeun pikeun némbongkeun yén période-période nubuat ditutup dina 1843, ngabuktikeun yén éta bakal réngsé dina 1844.” Tamat pasualan! Ellen White nempatkeun cap persetujuanna kana 2520.
There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.
Dina Bagan 1843, ngan aya tilu mangsa nubuat anu ku maranéhna kaharti réngsé dina taun 1843: 1335, 2520, jeung 2300. Allah nahan panangan-Na kana hiji kasalahan dina sawatara angka—nya éta mangsa-mangsa nubuat dina Bagan ieu—nepi ka panangan-Na dicabut. Nalika Anjeunna nyabut panangan-Na, jalma-jalma satia anu keur ngadagoan dipingpin pikeun nalungtik deui mangsa-mangsa nubuat éta, sarta maranéhna manggihan yén bukti anu sarua anu saméméhna ngarahkeun maranéhna pikeun ngedalkeun yén mangsa-mangsa nubuat éta ditutup dina taun 1843, tuluy dipikawanoh ngabuktikeun yén dua di antarana réngsé dina taun 1844.
The 1335 begins in 508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.
Masa 1335 dimimitian dina taun 508 sarta réngsé dina 1843. Masa 2520 dimimitian dina 677 SM sarta kapangaruhan ku kasampurnaan taun. Para Pelopor ngira yén éta réngsé dina 1843, tapi saterusna ngartos yén bukti anu sarua anu nuntun maranéhna pikeun ngaramal 1843 ngabuktikeun yén nubuat 2520 réngsé dina 1844. Nubuat 2300 dimimitian dina 457 SM, sarta maranéhna geus nyangka yén éta réngsé dina 1843, tapi sanggeus kuciwa éta, ngaliwatan panalungtikan maranéhna kana mangsa-mangsa nubuat, maranéhna sadar yén éta réngsé dina 1844.
There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.
Ngan aya tilu waé nubuat anu maranéhna ramalkeun bakal réngsé dina taun 1843, sarta salah sahijina enya réngsé: éta téh 1335. Nubuat ieu lain nubuat anu ku Gusti dicepeng ku panangan-Na. Ieu nandakeun sajarah kaum Millerite ti mangsa Tarrying Time, ngaliwatan Midnight Cry, nepi ka 22 Oktober 1844.
In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.
Dina pintonan kamari, urang mungkas ku cutatan ieu ti Ellen White: “Bagja panon-panonna anu ningali perkara-perkara anu katempo dina taun 1843 jeung 1844.” Ieu téh, “Bagja manéhna anu datang ka 1843.” Dina paragraf salajengna, anjeunna nyarios, “Pesen éta geus dipasihkeun. Jeung teu meunang aya panundaan dina ngulang deui pesen éta, sabab tanda-tanda jaman keur kalakonan; pagawean panutup kudu dirampungkeun. Hiji pagawean anu agung baris dipigawé dina waktu anu pondok. Hiji pesen baris geura dipasihkeun ku panangtuan Allah anu baris ngagedéan jadi sora tarik. Tuluy Daniel bakal nangtung dina bagianna, pikeun méré kasaksianana.” Manuscript Releases, jilid 21, 437.
Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful see in 1843 and 1844 is a blessing that leads him into the Most Holy Place.
Daniel nu nangtung dina bagianna téh aya dina ayat 13 tina Daniel 12. “Bagja panon anu ningali perkara-perkara anu katingali dina taun 1843 jeung 1844” téh ayat 12. Ellen White keur méré koméntar ilahi ngeunaan Daniel 12:12–13, nyarios yén ayat-ayat ieu lain ngeunaan hiji nubuat waktu, tapi ngeunaan hiji pangalaman anu ngawengku taun 1843 jeung 1844, anu dihasilkeun ku salah paham ngeunaan 1843 anu nimbulkeun hiji mangsa tunda. Nalika mangsa tunda datang, “Bagja jalma anu ngadagoan.” Sanajan éta titingalian tunda, antosan éta. Bagja jalma anu satia ngadagoan ti Mangsa Tunda nepi ka panto ditutup. Anu ditingali ku jalma-jalma satia dina taun 1843 jeung 1844 téh hiji berkah anu nganteurkeun anjeunna asup ka Pangsuci Maha Suci.
The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.
Ramalan 1335 tamat dina taun 1843, nandaan datangna Seruan Tengah Peuting. Mangsa-mangsa nubuatan 2520 jeung 2300 tamat dina taun 1844. Ellen White nyebutkeun yén bukti anu sarua anu nyurung maranéhna ngumumkeun yén 2520, 2300, jeung 1335 tamat dina taun 1843, tuluy dipikawanoh ngabuktikeun yén éta bakal lekasan dina taun 1844.
"Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.
Caang tina Firman Allah nyorot kana kaayaan maranéhna, sarta maranéhna manggihan aya mangsa ngadagoan—“Sanajan éta [tetempoan éta] lila datangna, antosan éta.” Dina kanyaah maranéhna kana datangna Kristus anu geuwat, maranéhna geus mopohokeun lila datangna tetempoan éta, anu dimaksudkeun pikeun nembongkeun jalma-jalma anu sajatina ngadagoan. Kitu deui maranéhna boga hiji patokan waktu. Tapi kuring ningali yén loba di antara maranéhna teu sanggup naék ngaleuwihan kuciwa anu jero pisan, nepi ka miboga darajat sumanget jeung tanaga anu kungsi nandaan iman maranéhna dina taun 1843.
"Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."
Sétan jeung malaikat-malaikatna meunang kameunangan atas maranéhna, sarta jalma-jalma anu henteu daék narima éta pesen muji dirina sorangan ku alesan yén pangadilan jeung hikmah maranéhna anu jauh paningalna téh bener ku sabab henteu narima kasasaran éta, sakumaha ceuk maranéhna. Maranéhna henteu nyadar yén maranéhna keur nampik piwuruk Allah anu nentang maranéhna sorangan, sarta keur gawe babarengan jeung Sétan katut malaikat-malaikatna pikeun ngabingungkeun umat Allah, anu keur ngalakonan pesen anu dikintunkeun ti sawarga.
In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 proved that they ended in 1844.
Dina ieu sajarah, aya dua golongan nu nyembah. Golongan anu teu satia ngahinakeun jalma-jalma anu ngadagoan, tapi jalma-jalma anu ngadagoan dipingpin balik ka mangsa-mangsa nubuat sarta nepi ka ngartos yén bukti anu sarua, anu ngarah maranéhna nangtukeun panutupna 2520 jeung 2300 dina taun 1843, ngabuktikeun yén éta tamat dina taun 1844.
Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.
Sanajan jalma-jalma anu ngadagoan geus ngaku ieu, maranéhna henteu deui hurung ku sumanget pikeun Gusti saperti saméméh kuciwa anu kahiji. Maranéhna bakal dihirupkeun deui ku pesen Tangis Tengah Peuting. Jalma-jalma anu ngadagoan geus ngartos 1844, ahirna nubuat-nubuat, saméméh Tangis Tengah Peuting.
The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.
Pesen Pating Kulem ngamungkinkeun jalma-jalma nu keur ngadagoan pikeun ngaidentipikasi tanggal 22 Oktober 1844. Kalawan katerangan éta, éta lain saukur kajadian di sawatara waktu dina taun 1844; éta kajadian dina poé ieu pisan, sarta hal éta mere kakuatan ka éta pesen.
Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.
Naha anjeun ningali prosésna? Pangajaran anu ngahasilkeun pangalaman ieu nyaéta tilu nubuatan: 1335, 2300, jeung 2520.
After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.
Sanggeus sadar kana ieu, maranéhna tuluy mimiti ngawawarkeun, "Kaluar ti Babul." Ieu teh Amanat Malaikat Kadua.
Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.
Hayu urang écés: naon anu réngsé dina mangsa panyarekan? Pamakéan Bagan 1843. Maranéhna nyingkirkeun Bagan ieu sabab ayeuna maranéhna ngartos yén Gusti bakal sumping dina taun 1844, sedengkeun dina Bagan éta ditulis 1843. Ku sabab kitu, maranéhna nempatkeun Bagan éta ka gigir dina sajarah Amanat Malaikat Kadua.
What becomes their message in the history of the Second Angel? The last paragraph explains.
Naon anu jadi amanat maranéhna dina sajarah Malaikat Kadua? Paragraf panungtungan ngajelaskeun éta.
"The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."
Para nu percaya kana pesen ieu ditindes di gereja-gereja. Sakedapan, maranéhna anu teu daék narima éta pesen dipendung ku kasieun nepi ka teu mintonkeun rasa anu sajatina aya dina haténa; nanging kaliwatna mangsa nembongkeun parasaan maranéhna anu sabenerna. Maranéhna hayang ngabendung kasaksian anu ku nu ngadagoan karasa wajib ditepikeun, yén mangsa-mangsa nubuat ngalegaan nepi ka taun 1844.
What prophetic periods? The 2520 and the 2300. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520 and the 2300-year prophecies.
Mangsa-mangsa nubuatan naon? 2520 jeung 2300. Éta téh amanat maranéhna dina sajarah ieu. Ayeuna maranéhna nyebut, “Urang ngartos! Nubuatan-nubuatan ieu manjang nepi ka taun 1844.” Amanat maranéhna dina sajarah Pekik Tengah Peuting téh nya éta nubuatan 2520 jeung 2300 taun.
"For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."
Sawatara waktu, jalma-jalma anu henteu daék narima éta amanat kaampeuh ku kasieun nepi ka henteu ngalaksanakeun rasa anu aya dina haténa; tapi kalangkungna éta waktu nganyatakeun parasaan maranéhna anu sajatina. Maranéhna hayang ngagentoskeun kasaksian anu ku jalma-jalma nu ngadagoan dirasa wajib ditepikeun, yén mangsa-mangsa nubuat manjang nepi ka 1844. Kalawan écés, para mukmin ngajelaskeun kasalahan maranéhna—kasalahan anu luar biasa—sarta méré alesan-alesan naha maranéhna ngarep-ngarep Gustina dina taun 1844. Lawan-lawanna henteu sanggup mawa hiji-hijina dalil ogé ngalawan alesan-alesan anu kuat anu geus ditepikeun. Tapi amarah gareja-gareja hurung; maranéhna nekad henteu rék ngadéngékeun bukti, sarta nutup kasaksian éta ti gareja-gareja, supaya nu liana henteu bisa ngadéngéna.
What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.
Naon anu kajadian lamun anjeun ngawanohkeun 2520 dina patalina jeung 2300 poé? Dina Sajarah Millerite, anjeun bakal dipiceun ti garéja-garéja, sarta aya upaya pikeun ngabendung éta pesen.
"Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.
Jalma-jalma anu teu wani nahan ti batur cahaya anu geus dipaparinkeun ku Allah ka maranéhna, dipiceun ti garéja-garéja; tapi Isa nyarengan maranéhna, sarta maranéhna pinuh ku kabungah dina cahaya rai-Na. Maranéhna geus disiapkeun pikeun narima amanat malaikat anu kadua." Early Writings, 235–237.
Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.
Tanpa ngalebet kana hiji panalungtikan ngeunaan 2520, anu keur urang upayakeun témbongkeun téh yén Ellen White masangkeun cap pangesahanana kana 2520. Lamun anjeun teu tiasa ningali ieu, anjeun perlu neneda supaya Yesus nyabut sisik tina panon anjeun. Ellen White nyarios yén bukti anu sarua anu ngantunkeun maranéhna ngaramal taun 1843, tuluy katempo ngabuktikeun yén mangsa-mangsa nubuat ieu réngsé dina taun 1844. Anjeunna salawasna ngaidéntifikasi mangsa-mangsa nubuat, atawa angka-angka éta, dina wangun jamak. Dina Bagan 1843, ngan aya tilu mangsa nubuat anu réngsé dina taun 1843.
The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.
Anu memang réngsé dina 1843, nyaéta nu 1335, merlukeun, sangkan luyu jeung katatabahasaan, sahenteuna dua mangsa nubuat supaya manehna bisa nyebut “angka-angka” jeung “mangsa-mangsa nubuat.” Lamun aya tilu lajeng hiji dicabut, mangka dua anu ku manehna diaku téh nyaéta 2520 jeung 2300, henteu paduli kana naon baé anu didawuhkeun ku nu séjén.
In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.
Dina ieu sajarah, kaasup Kakecewaan Agung urang Adventis dina 22 Oktober 1844, Gusti keur ngawangun hiji pangalaman anu ku dinya maranéhna keur disingkirkeun ti gareja-gareja sangkan maranéhna nangtung lain dina pangaruh manusa, tapi dina Firman Allah. Maranéhna meryogikeun éta pangalaman supaya boga iman pikeun maju asup ka Rohangan Mahasuci babarengan jeung Yesus Kristus. Anjeunna keur nyampurnakeun maranéhna pikeun mawa Injil Langgeng kana kacindekan.
Testimony of the Pioneers: James White and Uriah Smith
Kasaksian Para Panaratas: James White sareng Uriah Smith
Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.
Salajengna, urang gaduh dua Panaratas, James White jeung Uriah Smith. Ieu téh jalma-jalma utama anu ku para teolog modéren dirujuk pikeun ngaku yén James White nampik 2520 dina taun 1863 sarta Uriah Smith nampik éta dina tulisan-tulisanana dina taun 1870-an jeung 1880-an.
We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.
Urang rék balik deui ka taun 1844 jeung teu lila sanggeus éta pikeun ningali kumaha James White jeung Uriah Smith ngajelaskeun sajarah anu sarua ieu anu kakara dijelaskeun ku Ellen White. Anjeunna nyarioskeun ngeunaan période-période nubuat jeung Gusti anu nyingkirkeun panangan-Na sarta ningali kasalahan éta, jeung kitu deui dua Pelopor ieu.
Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.
Ellen White henteu nyebut “2520” atawa “seven times,” tapi Uriah Smith jeung James White nyebut kitu. Maranéhna ngajelaskeun kalayan écés yén mangsa-mangsa nubuat anu diaku dina sajarah ieu nyaéta 2520 jeung 2300.
James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."
James White, Review and Herald, jilid 1, 9 Juli 1851: “Aya nu ngabantah, saur anjeunna, ‘Abdi teu percaya yén pamenta tengah peuting téh geus dipasihkeun.’ Kitu deui urang, teu percaya yén pamenta tengah peuting téh geus kadéngé ku urang, atawa yén éta bakal kungsi kadéngé ku urang. Pamenta dina Mateus 25:6, ‘Lah pangantén lalaki datang,’ aya dina sajarah hiji perkawinan di Wétan. Tapi yén hiji pamenta mémang geus dipasihkeun, sarta ditarima sapinuhna ku sakumna golongan Advent dina usum gugur taun 1844, anu kacocoganana hadé pisan jeung pamenta tengah peuting dina éta misil, henteu pantes dipungkir ku jalma-jalma anu kungsi boga pangalaman dina éta hal.”
James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.
James White nu keur nyanghareupan hiji sajarah nalika jalma-jalma nolak Miditnight Cry sarta murag kaluar tina jalan. Anjeunna keur ngawalon ieu sarta bakal ngabahas sajarah ieu.
"It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."
Éta datang dina waktos anu pas. Sora paharina éta pasemon geuwat nuturkeun kana panundaan, jeung kana kaayaan ngalamun sarta saré. Ieu nuturkeun panundaan urang, sanggeus urang ngalaman kuciwa, sarta nepi ka ceuli urang nalika keur dina kaayaan tumpur. Sora paharina éta ngahudangkeun sapuluh parawan, sarta nuntun maranéhna pikeun ngararapih lampu-lampuna. Ieu, dibarengan ku kakawasaan Roh, ngahudangkeun umat Advent, sarta nuntun maranéhna pikeun nalungtik Alkitab leuwih ti saméméhna, sarta pikeun nyucikeun dirina katut harta banda dunyawina sapinuhna ka Gusti. Jalma-jalma anu nyuarakeun paharina yén Gusti bakal sumping dina bulan katujuh, taun 1844, kalayan écés ningali yén mangsa-mangsa nubuat ngahontal nepi ka waktu éta; ku sabab kitu, bukti anu geus ditepikeun tina mangsa-mangsa éta pikeun ngabuktikeun yén Advent bakal aya dina 1843, sabenerna ngabuktikeun yén éta bakal aya dina 1844. Tuluy urang ningali aya kasalahan dina cara ngitung anu kitu, anu mungkaskeun 2300 poé dina taun 1843. Teu saurang ogé ti antara jalma-jalma anu nulis ngalawan Advent ningali éta. Panangan Panyalindungan Ilahi nutupan kasalahan éta nepi ka waktuna datang pikeun éta katingali. Kasalahanana aya dina nyokot 457 taun pinuh tina 2300, anu nyésakeun 1843, bari teu ngitung saeutik bagian tina taun 457 S.M. anu geus kaliwat nalika parentah éta dipedalkeun, anu ti dinya 70 minggu téh diitung.
"Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"
“Pikiran kami diarahkan ka éta waktu, [1843,] ku kanyataan yén lamun rupa-rupa mangsa nubuat téh diitung ti taun-taun anu ku para ahli kronologi panghadéna ditetepkeun minangka panggenepan kajadian-kajadian anu kudu nandaan awalna, sakabéhna katingalina mungkas dina taun éta.”
Now he tells us the prophetic periods they thought terminated in 1843.
Ayeuna anjeunna nyaritakeun ka urang ngeunaan mangsa-mangsa nubuat anu ku maranéhna disangka réngsé dina taun 1843.
"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.
“Nanging, hal éta ngan saukur katingalina wungkul.” Ngan ukur katingalina yén éta réngsé dina taun 1843. Maranéhna engké bakal manggihan yén éta réngsé dina taun 1844.
"We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting 677 BC from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into 1844 as it might have commenced after the beginning of 677 BC.'
“Urang nangtukeun ‘tujuh mangsa,’ atawa 2520 taun, ti mimiti panangkaran Manasye, anu ku para ahli kronologi, kalayan kasaluyuan anu kacida gedéna, ditempatkeun dina 677 SM.” Ieu téh mangsa-mangsa nubuat anu keur dipedar ku maranéhna. “Ieu hiji-hijina tanggal anu kungsi ku kami dijadikeun patokan, pikeun mimiti mangsa ieu; jeung ku ngurangan 677 SM tina 2520 taun, nu kari téh 1843 M. Sanajan kitu, kami harita henteu merhatikeun yén ku sabab diperlukeun 677 taun pinuh SM jeung 1843 taun pinuh M pikeun ngalengkepan 2520 taun, éta ogé maksa kami manjangkeun mangsa ieu nepi ka sajero taun 1844, sabab éta bisa waé dimimitian sanggeus awal taun 677 SM.”
The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.
Mangsa-mangsa nubuat anu “leungeun Providence nahan leungeunna di luhur kasalahan éta,” ngawengku 2520.
Uriah Smith: "As time continued beyond 1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into 1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."
Uriah Smith: "Sabab waktu terus lumangsung ngaliwatan taun 1843, loba anu mimiti nalungtik alesan-alésan tina kacewaan maranéhna patali jeung taun anu diarep-arep minangka waktu kabébasan maranéhna. Harita tuluy katingali yén, lamun sakabéh mangsa nubuat dimimitian dina taun-taun SM, tempat urang salawasna netepkeun awalna, mangka éta mangsa-mangsa téh moal réngsé masing-masing, sanajan dina anggapan yén kronologi urang jeung tanggal awalna téh bener, iwal dina hiji mangsa di jero taun 1844. Ku kituna, boh tujuh mangsa, atawa 2520 taun, anu dimimitian dina SM677—jubile agung, atawa 2450 taun [teu digambarkeun dina bagan 1843 atawa 1850.], anu dimimitian dina SM607—jeung 2300 taun dina kitab Daniel, anu dimimitian dina SM457—ku sabab sabagian tina unggal taun éta, anu ti dinya masing-masing mangsa nubuat ditangtukeun tanggalna, geus kaliwat saméméh kajadian rupa-rupa peristiwa anu nandaan awalna, mangka éta mangsa-mangsa téh kudu manjang nepi ka jero taun 1844 sajauh masing-masing dimimitian sanggeus awal taun-taun SM anu ti dinya éta mangsa-mangsa masing-masing diitung, supaya boh jumlah taun dina unggalna kacumponan, boh katepatan kronologi urang kabuktian. Tapi teu aya pituduh kana waktuna, dina taun-taun SM masing-masing, iraha éta rupa-rupa mangsa téh dimimitian; ku kituna, waktuna dina taun nalika éta mangsa-mangsa réngsé, teu bisa ditandaan kalawan pasti."
Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.
Uriah Smith jeung James White duanana nyaksian yén mangsa-mangsa nubuat anu dipikawanoh réngsé dina taun 1844 nyaéta 2520 jeung 2300 taun, maké ungkara anu sarua jeung anu dipaké ku Ellen White dina Early Writings, kaca 236 jeung saterusna.
The Chain of Truth: William Miller's Commencement Points
Ranté Kaleresan: Titik Awal William Miller Dina ngulik topik naon waé anu dimimitian ku titik anu bener, sarta ku léngkah nu teratur jeung wijaksana maju nepi ka léngkah saterusna, jarang pisan kasalahan gedé bisa lumangsung lamun pangadilan téh bébas tina sagala pangaruh prasangka. Ku kituna, lamun abdi salah dina kacindekan-kacindekan anu ku abdi ditarik tina Kitab Suci, kasalahan éta lain alatan kurangna perhatian kana pangajaran Kitab Suci, atawa henteu mampuh ngartos sagala rupa hal anu dipidangkeun ku para panulis, atawa kurangna pangaweruh kana sajarah dunya. Dina ngulik subjek ieu, ku pitulung Allah, abdi nganggap yén abdi geus bebas tina sagala rupa kasulitan tadi. Kacuali harti anu leres tina firman Allah geus disumputkeun saluareun kabisa urang pikeun manggihkeunana, lamun abdi nyimpulkeun lepat, éta kudu jadi lantaran aya titik awal dina ranté argumen anu ku abdi teu dipikaharti. Ku sabab éta, sanajan abdi ngahaja teu ngarang teori naon waé pikeun dipidangkeun, sarta teu ogé ngudag tujuan pikeun netepkeun pamadegan anu dipikaresep ku sasaha, tapi ngan saukur pikeun nyokot bebeneran sakumaha anu dipasihkeun ka urang dina firman Allah, tetep waé kamungkinan aya kasalahan. Ku kituna, ka unggal jalma anu maca ieu karya, sareng ka unggal jalma anu boga kahayang nangtukeun leres henteu-na posisi anu ku abdi dicokot, abdi nyuhunkeun perhatian anu jero tur taliti kana sakabéh titik awal dina ranté argumen anu bakal abdi pasang, sarta kana sagala rupa kasalahan anu ku para panulis séjén geus dipikawanoh atawa dipidangkeun ka abdi dina karya ieu. Ngamimitian ku aturan anu geus dipidangkeun, abdi bade ngabuktikeun, tina Alkitab jeung sajarah, yén ku “salah sahiji poé” dina harti nubuat dipahamkeun “sataun sipil”; ku “sungut” dipahamkeun “bulan”, anu ngandung 30 poé; yén ku “waktos” dipahamkeun “sataun”, anu ngandung 12 bulan atawa 360 poé; yén ku “tilu satengah poé” dipahamkeun 3 taun satengah, ku “42 bulan” dipahamkeun 1260 taun, ku “1290 poé” dipahamkeun 1290 taun, ku “2300 poé” dipahamkeun 2300 taun; yén poé-poé éta dimimitian ku parentah pikeun ngawangun deui jeung ngadegkeun Yerusalem, sarta yén ujungna bakal ngahontal ka sawatara kajadian penting anu ku Roh geus dipidangkeun ku para nabi dina waktu ahir poé-poé nubuat éta; ku kituna ieu ogé ngabuktikeun yén visi Daniel geus lila disegel, lantaran para wali jeung jalma-jalma wijaksana teu sanggup ngartos éta nepi ka poé-poé anu panjang geus ampir béak. Ku alatan éta, pikeun ngamimitian ranté argumen urang, urang mimitina kudu ngabuktikeun titik awal, atawa parentah pikeun ngawangun deui jeung ngadegkeun Yerusalem. To be continued.
Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"
Tulisan-Tulisan Mimiti, kaca 230: “Allah ngutus malaikat-Na”—nya éta malaikat Jibril—“pikeun ngagerakkeun haté saurang patani”—William Miller—“anu saméméhna henteu percanten ka Alkitab, sangkan nungtun anjeunna nalungtik nubuat-nubuat. Malaikat-malaikat Allah sababaraha kali nganjang ka jalma anu kapilih éta, pikeun nungtun pikiranana jeung muka kana pangarti-Na nubuat-nubuat anu salawasna poék pikeun umat Allah. Mimiti tina ranté bebeneran dipasrahkeun ka anjeunna, sarta anjeunna dipingpin terus nalungtik mata ranté demi mata ranté, nepi ka anjeunna ningali kalayan héran jeung kagum kana Firman Allah. Di dinya anjeunna ningali hiji ranté bebeneran anu sampurna. Eta Firman anu ku anjeunna kungsi dianggap lain diilhamkeun, ayeuna muka di hareupeun paningalna dina kaéndahan jeung kamulyaanana. Anjeunna ningali yén hiji bagian tina Kitab Suci ngajelaskeun bagian anu séjén,”
Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.
Jibril nembongkeun ka anjeunna padika anu ku urang disebut proof-texting, jajar demi jajar, di dieu saeutik jeung di ditu saeutik.
Gabriel gave him the commencement of the chain of truth and the method of proof-texting.
Gabriel maparin ka anjeunna awal runtuyan kayaktian jeung cara ngadugikeun bukti tina ayat-ayat Kitab Suci.
William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about 508."
William Miller, Advent Review and Sabbath Herald, 18 April 1854: “Tina panalungtikan anu leuwih jero kana Kitab Suci, sim kuring nyindekkeun yén tujuh mangsa kakawasaan bangsa-bangsa lain kudu dimimitian nalika urang Yahudi eureun jadi hiji bangsa anu merdéka dina mangsa pangasingan Manasyeh, anu ku para ahli kronologi anu pangsaéna ditangtukeun kana 677 S.M.; yén 2300 poé dimimitian babarengan jeung tujuh puluh minggu, anu ku para ahli kronologi anu pangsaéna ditangtukeun ti 457 S.M.; sarta yén 1335 poé, anu dimimitian ku dicabutna kurban sapopoé, jeung dipasangna kajijikeun anu nyababkeun kalalaworakeun, [Daniel 12:11] kudu ditangtukeun ti ditetepkeunana kakawasaan luhur kapapaan, sanggeus dipiceunna kajijikeun-kajijikeun pagan, jeung anu, nurutkeun para ahli sajarah anu pangsaéna anu tiasa ku sim kuring dirujuk, kuduna ditangtukeun kira-kira ti taun 508.”
Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are 508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.
Ellen White nyebutkeun yén Jibril masihan ka William Miller titik awal pikeun ranté bebeneran, sarta William Miller mere kasaksian yén tilu titik awal anu dipasihkeun ka anjeunna nyaéta 508, 677 SM, jeung 457 SM. Ka anjeunna dipasihkeun titik-titik awal tina ieu nubuat-nubuat anu ngahasilkeun sajarah Midn ight Cry ku Malaikat Jibril.
The Last Deception: Rejecting the Spirit of Prophecy
Panipuan Panungtung: Nolak Roh Nubuat
Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.
Selected Messages, buku 1, kaca 48: “Sétan téh . . . salawasna ngadorong anu palsu—pikeun nyasabkeun jauh tina bebeneran. Panipuan Sétan anu pangahirna pisan nyaéta ngajadikeun kasaksian Roh Allah teu aya gunana.” Panipuan Sétan anu pamungkas nyaéta ngancurkeun Roh Nubuat.
If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.
Lamun anjeun nampik ieu bebeneran-bebeneran dasar, dina waktu nu sarua anjeun keur nampik Roh Nubuat. Ellen White méré pangrojongna kana 2520. Nampik 2520 téh sarua jeung miceun boh orokna boh cai urut ngumbahna.
"Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. 'Where there is no vision, the people perish' (Proverbs 29:18)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?
“Sétan téh . . . terus-terusan ngadorong anu palsu—pikeun nyasabkeun jalma jauh tina bebeneran. Panipuan Sétan anu pangahirna pisan nyaéta ngajadikeun kasaksian Roh Allah henteu aya pangaruhna. ‘Dimana taya tetenjoan, bangsa éta binasa’ (Siloka 29:18).” Manehna keur nyarita ngeunaan nampik Roh Nubuat sarta, patalina jeung éta, nyebutkeun yén lamun anjeun nampik Roh Nubuat, dimana taya tetenjoan bangsa éta binasa. Naon ari tetenjoan éta? Lamun anjeun nampik Roh Nubuat, naon tetenjoan anu teu dipiboga ku anjeun?
"Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV).
“Tuliskeun éta titingalian, sarta écéskeunana dina loh-loh, supaya nu maca éta bisa lumpat.” Habakuk 2:2 (KJV).
If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.
Lamun anjeun nampik Roh Nubuat, anjeun bakal nampik Bagan 1843; jeung, lamun anjeun nampik Bagan ieu, anjeun keur nampik Roh Nubuat.
"Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.
“Setan bakal digawe kalawan licik, ku rupa-rupa cara jeung ngaliwatan rupa-rupa sarana, pikeun ngagoyahkeun kayakinan umat sésa Allah kana kasaksian anu sajati. Bakal aya hiji kabencian anu dihudangkeun ngalawan Testimonies anu sipatna satanis.” Sakapeung urang ngabayangkeun “satanis” minangka lampah-lampah anu poék jeung jahat, tapi dina Patriarchs and Prophets urang dipaparin yén Setan digawé ku cara nyusupkeun mamang. Éta pisan serangan satanis ngalawan Roh Nubuat jeung bebeneran-bebeneran dasar ieu. Hal éta dilakukeun ku jalma-jalma anu saenyana ku urang sakuduna dipercaya, anu nyusupkeun mamang-mamang éta.
"There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.
“Bakal aya kabencian anu hurung ngalawan kana Kasaksian-Kasaksian anu sifatna satanis. Pagawéan Sétan nyaéta ngaguncangkeun iman jamaah-gereja ka dinya, ku sabab ieu: Sétan moal bisa boga jalan anu sakitu écésna pikeun ngasupkeun tipu dayana sarta ngabebet jiwa-jiwa dina kasasaranna, lamun pangéling-pangéling, pangwawadian-pangwawadian, jeung piwuruk-piwuruk ti Roh Allah diturut.” Selected Messages, buku 1, 48.
As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.
Nalika urang mawa ieu kana kacindekan, nalika Sadérék White nyarios yén urang teu boga nanaon anu kudu dipikasieun ngeunaan mangsa nu bakal datang iwal lamun urang mopohokeun pangapingan Gusti, anu ku sim kuring dimaksudkeun nyaéta yén pangapingan Gusti anu anjeunna carioskeun téh nyaéta sajarah ti Waktos Tarrying nepi ka panto anu katutup—sajarah anu dilambangkeun ku istilah, The Midnight Cry. Urang teu boga nanaon anu kudu dipikasieun ngeunaan mangsa nu bakal datang iwal lamun urang mopohokeun kumaha Gusti nungtun urang dina pangalaman The Midnight Cry, sarta ogé ajaran-ajaran anu patali jeung pangapingan ieu. Ajaran-ajaran anu ngahasilkeun pangalaman ieu nyaéta tilu nubuatan waktu, anu dimimitian ku titimangsa-titimangsa anu dipasihkeun ka William Miller ku Malaikat Jibril. Urang teu boga nanaon anu kudu dipikasieun ngeunaan mangsa nu bakal datang iwal lamun urang mopohokeun ajaran-ajaran ieu, kaasup 2520, anu ngahasilkeun pangalaman The Midnight Cry nalika Gusti nungtun kaum Millerite ngalangkungan puncak Injil Langgeng.
"One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit."
Hiji hal geus pasti: maranéhanana Advent Poé Katujuh anu nangtung dina panji-panji Iblis, pangheulana bakal ngantunkeun iman maranéhanana kana pangéling-ngéling jeung pangréréhan anu kacangkem dina Kasaksian-kasaksian Roh Allah.
You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.
Maneh nolak Dasar-dasar, hartina nolak Roh Nubuat. Lamun nolak Roh Nubuat, hartina nolak Dasar-dasar. Duanana téh sajalan. Di mana teu aya Roh Nubuat, di dinya teu aya tetenjoan.
"The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan's suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
Panggero pikeun pangbakti anu leuwih jero jeung palayanan anu leuwih suci keur ditepikeun, sarta baris terus ditepikeun. Sabagian jalma anu ayeuna nyuarakeun saran-saran Iblis bakal sadar deui. Aya jalma-jalma dina kalungguhan amanah anu penting anu henteu ngarti kana bebeneran pikeun jaman ieu. Ka maranéhna éta amanat kudu ditepikeun. Lamun maranéhna narima éta, Kristus bakal nampi maranéhna, sarta bakal ngajadikeun maranéhna pagawé babarengan jeung Mantenna. Tapi lamun maranéhna nolak ngadéngé éta amanat, maranéhna bakal nangtung di handapeun panji hideung Pangeran Poék.
"I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ's flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God's people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“Kuring dipaparin parentah pikeun nyebutkeun yén bebeneran anu mulya pikeun mangsa ieu keur beuki kabuka kalayan leuwih écés ka pikiran manusa. Dina harti anu husus, lalaki jeung awéwé kudu dahar daging Kristus jeung nginum getih-Na. Bakal aya kamajuan dina pangarti, sabab bebeneran sanggup ngalegaan terus-menerus. Nu ngadegkeun bebeneran, anu ilahi, bakal sumping kana pasamoan anu leuwih raket, komo beuki raket deui, jeung jalma-jalma anu terus ngudag pikeun nyaho ka Anjeunna. Nalika umat Allah narima firman-Na minangka roti ti sawarga, maranéhna bakal nyaho yén kaluarna-Na geus disadiakeun saperti isuk-isuk. Maranéhna bakal narima kakuatan rohani, sakumaha awak narima kakuatan jasmani nalika kadaharan didahar.
"We do not half understand the Lord's plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
Urang henteu satengah ngartos kana rarancang Gusti dina nyandak bani Israil kaluar tina pangbeungkeutan Mesir, sarta mingpin maranéhna ngaliwatan padang gurun ka Kanaan.
"As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people." Spalding and Magan, 305, 306.
Nalika urang ngumpulkeun sinar-sinar ilahi anu mancarkeun tina Injil, urang bakal meunang pangaweruh anu leuwih écés ngeunaan tatanan Yahudi, sarta pangajen anu leuwih jero kana bebeneran-bebeneranana anu penting. Panalungtikan urang kana bebeneran tacan réngsé. Urang kakara ngumpulkeun sababaraha sinar cahaya wungkul. Jalma-jalma anu henteu unggal poé jadi murid kana Firman moal mampuh ngaréngsékeun pasualan-pasualan tatanan Yahudi. Maranéhna moal ngartos kana bebeneran-bebeneran anu diajarkeun ku palayanan Bait Suci. Pagawean Allah kahambat ku pamahaman duniawi kana rencana-Na anu agung. Kahirupan anu bakal datang bakal muka harti tina hukum-hukum anu dipasihkeun ku Kristus, anu kaliput ku tihang mega, ka umat-Na.” Spalding and Magan, 305, 306.
Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.
Maranéhanana Adventis anu narima tanda sato galak, bari nangtung handapeun panji-panji Iblis, mimitina nampik Roh Nubuat.
There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.
Aya dua golongan dina ieu petikan: maranéhna anu nuluykeun pikeun nyaho ka Gusti, tetep ngahakan daging-Na jeung nginum getih-Na, sarta terus nalungtik Firman Allah, jeung maranéhna anu henteu. Kamekaran bebeneran can réngsé; maranéhna baris miboga hal-hal pikeun diucapkeun ngeunaan palayanan Bait Suci anu can kungsi diucapkeun kénéh. Maranéhna baris nekenkeun parobahan jaman palayanan dina mangsa Kristus, anu ngalambangkeun ti heula parobahan dina mangsa Millerite, bari nunjuk ka hareup kana jaman palayanan nalika Kristus robah tina Pangadilan ka Nu Maraot kana Pangadilan ka Nu Hirup. Maranéhna baris miboga hal-hal pikeun diucapkeun ngeunaan Bait Suci jeung kumaha Gusti nandaan gerakan-gerakan-Na dina ieu parobahan jaman-jaman palayanan ku curahan Roh-Na.
A couple more quotes and we are almost done.
Sababaraha cutatan deui, teras urang ampir réngsé.
Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.
Eta umat Advent Poé Katujuh anu nampik Panyaur Tengah Peuting bakal murag tina jalan, lantaran maranéhna nampik pituduh Gusti jeung pangajaran doktrin anu ngahasilkeun sajarah Panyaur Tengah Peuting. Éta anu kudu urang sieun—nampik éta pangajaran jeung teu ngartos kana éta pangalaman. Ku kituna, urang keur nampik Roh Nubuat.
Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.
Ibu White merenahkeun cap pangesahanana kana 2520. Urang bakal nunjukkeun kumaha anjeunna merenahkeun cap pangesahanana kana bebeneran-bebeneran séjén anu aya dina Bagan 1843.
At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.
Dina ahir dunya, nalika ieu sakabéhna nepi ka puncakna dina Injil Langgeng dina sajarah urang, Adventisme bakal disanghareupan ku prosés pangujian tilu léngkah anu geus dipragambarkeun tiheula, sakumaha katingali dina pangalaman William Miller.
William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.
William Miller ngalakukeun tilu kasalahan: (1) Anjeunna nampik Midang Peuting Tuluy murag tina jalan ka dunya jahat di handap. (2) Sanggeus éta anjeunna percaya ka pangaruh manusa, nyaéta Joshua Himes. (3) Anjeunna nampik Sabat.
A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.
Muncul hiji patalékan: “Naha anjeunna nolak Sabat atawa Bait Suci?” Pangajaran anu robah tina bait suci di bumi ka Bait Suci di Sawarga dina mangsa éta bisa jadi can kahartos sapinuhna ku Miller. Nalika Ellen White dipingpin asup ka Rohangan Nu Mahasuci, anjeunna ningali Sapuluh Parentah dina peti perjangjian, sarta Parentah Sabat boga cahaya suci ngurilingan éta.
The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.
Nu ditampik ku Miller téh nyaéta Hukum Allah—poé Sabat. Ku sabab kitu, Miller nampi tampikan ka Sora Peuting Tengah, tuluy ngandel ka daging, sarta satuluyna nampi tanda sato galak. Ieu diulang deui dina ahir dunya.
Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust."
Kasaksian, jilid 5, kaca 211: “Di dieu urang ningali yén garéja—bait suci PANGERAN—nya éta anu pangheulana ngarasakeun teunggeulan amarah Allah. Para kokolot, nyaéta maranéhna anu ku Allah geus dipaparinkeun cahaya anu gedé sarta anu geus nangtung minangka pangreksa kapentingan rohani umat, geus ngahianat kana kapercayaan anu dipasrahkeun ka maranéhna.”
She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.
Anjeunna keur méré katerangan ngeunaan Yehezkiel 8 jeung 9, nyaéta panyegelan. Sister White nyebutkeun yén panyegelan dina Yehezkiel 9 sarua jeung panyegelan dina Wahyu 7. Anjeunna keur nyarita ngeunaan mangsa panyegelan 144.000. Anjeunna nyebutkeun yén jalma-jalma anu kuduna jadi pangawal geus ngahianat kapercayaan anu dipasrahkeun ka maranéhna.
"They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated."
“Maranéhna geus nyekel pamadegan yén urang henteu perlu ngarep-ngarep mujijat jeung pintonan kakawasaan Allah anu écés saperti dina jaman baheula. Jaman geus robah.” Kasalahan maranéhna nu kahiji nya éta nentang Sasambat Tengah Peuting, bari nyebut, “Naon anu kajadian dina sajarah Sasambat Tengah Peuting ieu moal kajadian deui.”
They are falling off the path.
Aranjeunna keur murag tina jalan.
"These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.
“Kecap-kecap ieu nguatkeun katidakpercayaan maranéhna, sarta maranéhna nyebut: Gusti moal ngalakukeun kahadéan, kitu deui moal ngalakukeun kajahatan. Anjeunna kacida welas asihna nepi ka moal nganjang ka umat-Na dina panghukuman. Ku kituna, ‘Katengtreman jeung kaamanan’ nyaéta patinggorowok jalma-jalma anu moal kungsi deui ngangkat sora maranéhna kawas tarompet pikeun némbongkeun ka umat Allah palanggaran-palanggaran maranéhna jeung ka turunan Yakub dosa-dosana. Anjing-anjing belet anu henteu daék ngagogog ieu téh nya éta jalma-jalma anu ngarasakeun pangbalesan adil ti Allah anu kasigeung. Lalaki, parawan, jeung barudak leutik, kabéh binasa babarengan.” Testimonies, jilid 5, 211.
Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5. If you trust in a man, your heart departs from the Lord.
Yermia, nyarioskeun ngeunaan kagagalan kadua William Miller, ngadawuh, "Kieu timbalan PANGERAN; Kacilakaan lalaki anu ngandel ka manusa, anu ngajadikeun daging jadi pananganana, jeung anu haténa ngajauhan ti PANGERAN." Yermia 17:5. Lamun anjeun ngandel ka manusa, haté anjeun ngajauhan ti PANGERAN.
The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.
Panolakan anu kahiji dina ahir nyaéta Sasambat Tengah Peuting, hiji pangulangan tina pamaniféstasian kakawasaan Allah. Nu kadua nyaéta nyarande kana daging. Nu katilu nyaéta Hukum Minggu.
"There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.
Ngan aya ngan dua golongan. Unggal pihak kacida écésna ditandaan, boh ku meterai Allah anu hirup, boh ku tanda sato galak atawa patungna. Unggal putra jeung putri Adam milih, boh Kristus boh Barabas, jadi pamimpinna. Jeung sakabéh anu nempatkeun dirina di pihak anu henteu satia keur nangtung handapeun panji hideung Iblis, sarta dipasrahkeun tuduhan yén maranéhna nolak jeung ngahinakeun Kristus. Maranéhna dipasrahkeun tuduhan yén kalawan dihaja nyalibkeun Gusti kahirupan jeung kamulyaan. Review and Herald, 30 Januari 1900.
One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.
Hiji hal téh pasti: maranéh Seventh-day Adventist anu nangtung dina panji Sétan bakal pangheulana miceun kayakinanana kana Roh Nubuat.
Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.
Adventisme ngulang deui prosés pangujian tilu léngkah anu ku William Miller geus gagal diliwatan. Tapi malaikat-malaikat keur ngadagoan pikeun ngahirupkeun deui Miller sarta mawa anjeunna mulang ka imahna babarengan jeung Jurusalametna. Pikeun urang Adventis anu narima tanda sato galak, lain éta malaikat-malaikat anu keur ngadagoan maranéhna.
"Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.
Kantos sareng kantos kuring parantos dipintonkeun yén pangalaman-pangalaman baheula umat Allah henteu kedah dianggap minangka fakta-fakta anu paéh. Urang henteu kedah nganggap catetan ngeunaan pangalaman-pangalaman ieu saperti urang nganggap hiji almanak taun kamari. Catetan éta kedah dijaga tetep aya dina émutan, sabab sajarah bakal ngulang deui dirina. Publishing Ministry, 175.
Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.
Naha urang kudu nginget Seruan Tengah Peuting? Sabab sajarah baris diulang deui. Dina sajarah ieu, pesen anu bakal nimbulkeun guncangan téh nyaéta 2520 jeung 2300; ku lantaran ieu, jalma-jalma bakal kaluar ti garéja-garéja.
But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:
Nanging naha sajarah ieu, Seruan Tengah Peuting, sabenerna baris diulang deui, atawa ieu ngan saukur sajarah wungkul? Perhatikeun cutatan salajengna ieu:
"There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.
Aya hiji dunya anu ngagolér dina kajahatan, dina tipu daya jeung kasasab, dina pisan kalangkang pati,—saré, saré. Saha anu ngarasakeun nyeri jiwa pikeun ngahudangkeun maranéhna? Sora naon anu tiasa ngahontal maranéhna? Pikiran kuring dibawa ka mangsa nu bakal datang, nalika tanda éta bakal dipasihkeun. “Tenjo, Panganten Lalakina sumping; kaluarlah maranéh pikeun nepungan anjeunna.” Tapi sawatara jalma bakal geus ngalambat-lambat pikeun meunangkeun minyak guna ngeusian deui lampu-lampu maranéhna, sarta dina kasép teuing maranéhna bakal manggihan yén tabiat, anu dilambangkeun ku minyak éta, teu tiasa dipindahkeun ka batur. Review and Herald, 11 Pébruari 1896.
The history of the Midnight Cry is repeated to the very letter.
Sajarah Sasambat Tengah Peuting téh diulang deui nepi ka unggal hurupna.
Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.
Ellen White ngartos yén 2520 téh hiji nubuat waktu anu sah, sarta yén éta dipaké ku Gusti pikeun ngahasilkeun waktos ngadagoan, kuciwa anu nyiptakeun pangalaman anu nyiapkeun lalaki jeung awéwé supaya ngaléngkah ku iman asup ka Tempat Pangsucina jeung Kristus.
We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.
Kami tacan acan nyobian ngabuktikeun 2520 tina Alkitab heula. Dina ieu panalungtikan ngeunaan Dua Lohna Habakuk, urang mimitina hayang netelakeun yén Ellen White ngadukung doktrin-doktrin ieu anu ayeuna keur dipiceun ku Adventisme; satuluyna urang baris neraskeun kana panalungtikan Alkitabiah.