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# The Book of Daniel - Number Sixty-Two

Kitab Daniel - Nomer Sewidak Loro

Unveiling the Jewels of William Miller’s Prophetic Vision: A Critical Examination of Adventism’s Departure from the ‘Great Light’ and the Call to Return to the True Foundations

Mbabar Permata-Permata Saka Wahyu Kenabian William Miller: Panaliten Kritis tumrap Panyimpangan Adventisme saka “Pepadhang Agung” lan Panggilan Supaya Bali marang Dhasar-Dhasar Kang Satuhu

Author

Jeff Pippenger

Published

January 26, 2024

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The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.

Permata-permata ing impenipun William Miller badhé sumunar ping sepuluh langkung padhang tinimbang sumunaripun ing sajarahipun kaum Millerit. Pangertosan kaum Millerit bab kawruh ingkang katambahi sajroning sajarahipun punika leres, nanging dereng pepak. Nalika pangertosanipun dipunlebetaken ing tata sajarah ingkang langkung trep, punika nedahaken implikasi ingkang langkung wigati, awit punika boten namung ngrembakaaken kayekten-kayekten nubuatan ingkang dipunlambangaken déning permata-permata punika, nanging ugi ngasilaken ujian tumrap sepuluh prawan ing dinten-dinten wekasan. Pangertosan kaum Millerit punika kagambaraken wonten ing kalih bagan para pelopor (1843 lan 1850). Kalih bagan punika minangka panggenapan saking tabel-tabel ingkang kapratelakaken sadèrèngipun wonten ing Habakuk pasal kalih, lan kasunyatan bilih bagan-bagan punika minangka panggenapan saking Habakuk, sarta ugi bilih kayekten-kayekten punika piyambak dados kayekten dhasar Adventisme, sampun dipunmangertosi mekaten déning Roh Nubuatan.

The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.

Pangerten bab sawatara kayektèn dhasar kaunggahaké ing kamulyan nalika para Millerit katuntun mlebu ing pangerten babagan papan suci swarga lan kayektèn-kayektèn kang magepokan karo papan suci iku, sawisé kuciwane gedhé tanggal 22 Oktober 1844. Nanging, transisi Adventisme menyang kaanan Laodikia ing taun 1856, lan panolakan pungkasané marang “pitu wektu” ing taun 1863, nuntun wong-wong mau menyang ara-ara samuné Laodikia. Ora ana kayektèn wigati kang wis digawa metu lumantar Adventisme wiwit taun 1850-an. Menawa panjenengan mangu marang pratelan iku, mula tuduhna apa sebabé pratelan iku ora bener.

The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.

Para penganut Millerite bener ing pangertené bab Daniel loro, nanging pangertené winates. Adventisme ora tau ngluwihi pangerten Millerite. Saiki kabèh wolung karajan kang kaandharaké ing Daniel pasal loro bisa katitèn, mangkono uga pralambang Daniel ndedonga supaya mangertèni wewadi saka impèné Nebukadnésar. Wewadi iku makili wewadi pungkasan ing nubuatan, (kabèh para nabi padha ngenali dina-dina pungkasan), lan wewadi pungkasan ing nubuatan iku kang diarani déning Yohanes minangka Wahyué Gusti Yésus Kristus. Wewadi iku kabukak segelé nalika “wektuné wis cedhak,” sadurungé mangsa kasempatané sih-rahmat katutup, lan wewadi iku saiki lagi dibukak segelé, tumrap wong-wong kang milih kanggo ndeleng.

The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.

Pangertené kaum Miller babagan “kang saben dinané” ing kitab Daniel wis dipastèkaké déning inspirasi minangka bener, nanging nalika taun 1901, Adventisme wiwit lumebu ing sawijining prosès nolak kayektèn dhasar mau, lan nalika taun 1930-an Adventisme wus bali manèh marang pandhangan Protestan lawas, kang ngaku yèn “kang saben dinané” nggambaraké sawatara pérangan saka pelayanan Kristus ing papan suci-Né. Pandhangan satanis iku, miturut Roh Ramalan, asalé saka “malaékat-malaékat kang wis diusir saka swarga.” Saiki pandhangan Millerite sing bener babagan “kang saben dinané” bisa katitik ora mung minangka pralambang paganisme, nanging uga minangka pralambang pambrontakan Adventisme, kang ndhatangaké kasasaran kang rosa marang wong-wong kang ora tresna marang kayektèn.

The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.

Para pandhèrèké Miller dipun tuntun dhateng tanggal ingkang leres tumrap pungkasanipun kalih èwu tigang atus taun, lan Adventisme sanalika sasampunipun Kacewa Ageng ngakoni pepadhang ingkang saya tambah gegayutan kaliyan wangsit punika, nanging kanthi panampiking piyambakipun dhateng “pitung wektu,” wiwit taun 1856 ngantos 1863, malah dumugi ing dinten punika piyambak, piyambakipun boten mirsani pepadhang ingkang majeng saking piwulang ingkang dipun klaim dados tugu tengah lan dhasaripun. Ing dinten menika “pitung wektu” saged katitik, (déning tiyang-tiyang ingkang kersa mirsani), minangka gegayutan kanthi langsung kaliyan saben mangsa wekdal saking wangsit kalih èwu tigang atus taun punika.

The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.

Patang puluh sanga taun kapisan iku nglambangaké siklus lemah ngaso saben taun kapitu, kang diulang kapitu kaping. Patang atus sangang puluh taun iku ora mung nggambaraké sawijining mangsa pancoban tumrap Israèl kuna, nanging uga nuduhaké pira cacahing taun pambrontakan marang dhawuh supaya nglilakaké lemah ngaso, kang bakal kelakon supaya nglumpuk dadi gunggung pitung puluh taun nalika lemah kaalang-alangi ora bisa ngaso (yaiku mangsa panangkaran amarga pambrontakan iku piyambak). Minggu nalika Kristus netepaké prajanjian iku kabangun déning telung taun satengah tumuju marang salib lan telung taun satengah sawisé salib. Ing minggu iku Kristus lagi nglumpukaké sakehing manungsa, awit Panjenengané ngandika yèn manawa Panjenengané kaunggahaké, Panjenengané bakal nglumpukaké sakehing manungsa.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.

> Saiki iki pangadilan tumraping jagad iki: saiki panggedhening jagad iki bakal kacampak metu. Lan Aku, manawa Aku kaunggahaké saka bumi, bakal narik sakèhé manungsa marang Aku. Yokanan 12:31, 32.

The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.

Rong éwu limang atus rong puluh dina nalika Kristus netepaké prejanjian lan nglumpukaké manungsa marang Panjenengané, nggambaraké rong éwu limang atus rong puluh taun nalika Allah nyebaraké umaté sing mbalela, marga saka pasulayan bab prejanjiané. “Pitu mangsa” sing ditindakaké marang karajan Israèl sisih lor, nggambaraké panyebaran sajroning rong éwu limang atus rong puluh taun sing diwiwiti ing 723 SM lan dipungkasi ing 1798. Taun 538 mbagi rong mangsa iku lan nuwuhaké rong mangsa sing tumurut-tumurut, saben-saben suwéné sèwu rong atus sawidak taun. Mangsa kang kapisan nggambaraké diremuk-remuké pasucèn lan wadya déning paganisme, lan kang kapindho diremuk-remuké sing katindakaké déning papalisme.

The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.

“pitung mangsa,” yaiku rong ewu limang atus rong puluh taun tumrap karajan sisih kidul, kang diwiwiti ing taun 677 SM lan dipungkasi ing taun 1844, pungkasané tumiba ing tanggal 22 Oktober 1844. Iki minangka pralambang ipat-ipat prejanjian, lan dipungkasi kanthi swaraning slomprèt Yobel kang kudu diunekaké ing Dina Pangruwating Dosa. Dina Pangruwating Dosa antitipe kang diwiwiti ing tanggal 22 Oktober 1844 nggambarake sawijining mangsa wektu. Iku yaiku mangsa Pengadilan Panlitèn, lan sajrone mangsa wektu iku slomprèt Yobel kang kagandhèng karo siklus suci pitung kudu diunekaké.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Nanging ing dina-dina swaraning malaékat kapitu, nalika panjenengané wiwit ngunèkaké kalasangka, wewadining Allah bakal katuntaské, kaya kang wus Panjenengané wartakaké marang para abdiné, yaiku para nabi. Wahyu 10:7.

The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.

Swaraning Trompet kapitu, kang diwiwiti tanggal 22 Oktober 1844, nggambarake Trompet Yobel saka siklus suci pitu, kaya kang katetepake ana ing Imamat kaping likur lima. Wong-wong Millerit pungkasane bener bab panetepan wekdaling wangsit rong ewu telung atus taun, lan Adventisme sawisé Kuciwa Ageng banjur mangertèni luwih akèh prakara iku, nanging “permata” Miller babagan mangsa rong ewu telung atus taun iku saiki sumunar kaping sepuluh luwih padhang. Saben ciri wangsit saka pitu mangsa kang kaagem pralambang ana ing jeroning mangsa rong ewu telung atus taun, nduwèni sesambungan wangsit kang langsung karo rong ewu limang atus rong puluh taun (“pitu kaping”), saka Imamat pasal kaping likur lima lan kaping likur enem.

The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.

Para pengikut Miller nolak pamrayoga saka Protestanisme murtad lan Katulik manawa “para panyrenggut saka bangsamu,” kang “ngluhuraké awaké dhéwé,” lan “ambruk,” iku minangka pralambang Antiochus Epiphanes, lan wong-wong mau pancèn bener. Wong-wong mau ngerti lan mbélani kayektèn manawa ing pangandika panuwunané Gusti Allah, Roma iku kang dipralambangaké minangka “para panyrenggut saka bangsamu sing netepaké wahyu iku”, dudu ratu Siria sing ora kawentar lan ora wigati miturut sajarah sing netepaké wahyu iku.

Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.

Ing jaman saiki para teolog Adventis mulang manawa “para perampok saka bangsamu” iku Antiochus Epiphanes. Ing jaman saiki, bantahan sing ing sajarah Millerit nggambarake manawa umat prajanjian biyèn sing lagi diliwati iku ora ngerti, lan pancèn ora bisa ngerti, wahyu iku (kang ditetepake déning pangerten sing bener bab “para perampok saka bangsamu”), saiki diulang manèh déning umat prajanjian biyèn sing sapisan manèh lagi diliwati.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ing papan kang ora ana wahyu, bangsa dadi liar; nanging wong kang netepi angger-anggering Toret, begja wong iku. Wulang Bebasan 29:18.

The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.

Para penganut Miller ngajaraké kanthi bener yèn rong èwu limang atus rong puluh taun (“pitung mangsa”), saka Imamat rong puluh enem, iku ramalan wektu sing paling dawa lan sing pungkasan ing Alkitab, nanging Adventisme Laodikia nampik “permata” mau ing taun 1863, lan dina iki bisa kapirsani, (dening wong-wong sing gelem ndeleng), yèn ora mung para penganut Miller iku bener nalika ngenali “pitung mangsa” minangka ramalan wektu sing paling dawa ing Alkitab, nanging uga yèn “ipat-ipat”, yaiku bebenduning Allah, wis katindakaké marang karajan Israèl sisih lor lan sisih kidul.

Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.

Dina iki panutup saben-sabening rong nesu gedhé mau, kang dirembug déning kitab Daniel (kaya déné para nabi liyané uga), bisa katitèn minangka rong panyangga pungkasan (kang kapisan lan kang pungkasan) saka sawijining mangsa patang puluh nem taun, nalika Kristus ngedegaké padaleman suci Millerite, kaya kang dilambangaké déning patang puluh nem dina nalika Musa ana ing gunung nampani piwulang kanggo ngedegaké Tarub Pasewakan ing ara-ara samun; lan uga déning patang puluh nem taun pambenahan manèh padaleman suci déning Herodes kang kasebut déning para Farisi sajroning pacaturan karo Kristus bab Panjenengané “mangèkaké manèh” lumantar panyucèn saka sawijining padaleman suci kang wis “dirusak” déning para sudagar lan para tukang ijol dhuwit, lan uga déning wunguné manèh padaleman suci kamanungsan Panjenengané kang katitahaké kanthi patang puluh nem kromosom. Dina iki, kabeneran-kabeneran dhasar Millerite tetep bener kaya biyèn, nanging saiki wis dadi ping sepuluh luwih jero.

Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.

Ing jaman saiki bisa katitik cetha (dening wong-wong kang gelem ndeleng), manawa nalika Kristus ngenalake Sarirane piyambak minangka Palmoni (Sang Panyacah Ajaib, utawa Sang Panyacahing Rahasia) ing ayat kaping telulas, saka Daniel pasal wolu, Panjenengane sajatiné ngaturake sesambungan antarane sawijining wahyu kang nglambangake wektu rong ewu telung atus taun lan wahyu liyane kang nglambangake rong ewu limang atus rong puluh taun. Manakala gegayutan antarane loro mangsa sunnat iki dimangerteni, bakal katitik manawa kalorone iku kagandhèng kanthi langsung karo sewu rong atus sewidak taun pamaréntahan kapausan, kang salajengipun uga kagandhèng karo sewu rong atus sangang puluh taun ing Daniel rolas lan uga sewu telung atus telung puluh lima taun ing ayat kang padha.

The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.

Ana luwih akèh manèh sesambungan langsung saka periode-periode profetik kang kagandhèngaké karo loro wahyu ing ayat telulas lan patbelas saka Daniel wolu, nanging iku mung kasumurupan déning wong-wong kang kersa ndeleng. Nanging ing jaman saiki, ngluwihi sesambungan saka kabèh periode wektu kang dipun-gandhèngaké bebarengan déning loro wahyu iku, ana pambukakan bab asmane Palmoni (Sang Panyacah Ajaib, utawa Sang Panyacah Rahasia). Para Millerit bener bab loro ayat iku, nanging winates, lan saiki Adventisme mung ana ing pepeteng kang sampurna lan tanpa upama.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.

> Padha menenga ana ing panggonanmu dhewe, lan gumunana; padha sesambata lan padha njeritana: padha mendem, nanging dudu amarga anggur; padha oleng, nanging dudu amarga omben-omben kang atos. Awit Pangeran Yehuwah wus maringake marang kowe roh turu kang jero, lan wus nutup mripatmu: para nabi lan para panguwasamu, yaiku para wong waskitha, wus Panjenengane tutupi. Lan sakehing wahyu iku tumrap kowe dadi kaya tembung-tembunge kitab kang kaségel, kang diwènèhake wong marang wong kang pinter, karo kandha, “Mugi dipunwaos punika”; lan dheweke mangsuli, “Aku ora bisa; awit iki kaségel”: Lan kitab iku diwènèhake marang wong kang ora pinter, karo kandha, “Mugi dipunwaos punika”; lan dheweke mangsuli, “Aku dudu wong pinter.” Yesaya 29:9–12.

Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.

Sadhérèk White mratelakaké yèn William Miller kaparingan “pepadhang gedhé” tumrap kitab Wahyu, nanging pamahamané ngenani Wahyu pasal rolas, telulas, pitulas, lan wolulas, kanthi prasaja waé, ora bener. Pamahaman-pamahaman kang kliru mau ora kagambar ing loro bagan suci kuwi, nanging apa kang kagambar saka kitab Wahyu, pasal sanga, yaiku “permata” yèn Islam dilambangaké déning telung Bilai.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> “Para juru martakaké lan umat wis nyawang kitab Wahyu minangka kitab sing kebak wewadi lan kurang wigatiné tinimbang pérangan-pérangan liya saka Kitab Suci. Nanging aku weruh manawa kitab iki satemené sawijining wahyu sing kaparingaké kanggo kauntungan mirunggan tumrap wong-wong sing bakal urip ing dina-dina pungkasan, supaya nuntun wong-wong mau anggoné mangertèni kalungguhané sing sejati lan kuwajibané. Gusti Allah nuntun pikirané William Miller marang para wangsit lan maringi pepadhang kang gedhé marang dhèwèké bab kitab Wahyu.” Early Writings, 231.

The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.

Ungkapan “pepadhang ageng” ing tulisan-tulisan Sister White iku banget maringi katerangan. Miller mangertos pasamuwan-pasamuwan, segel-segel, lan slompret-slompret ing Kitab Wahyu, awit para malaekat suci “ngarahake pikirane” tumrap bab-bab punika. “Pepadhang ageng” sing kaparingake marang Miller dipratelakake ana ing rong loh suci, lan kayekten-kayekten piwulang sing dadi “pepadhang ageng” iku ing sajroning impene katetepake minangka “permata-permata”. Adventisme diparingi “pepadhang ageng” punika lan wiwit nutupi iku nganggo permata-permata palsu wiwit taun 1863. Prinsip bab “pepadhang” yaiku manawa “pepadhang” iku apa kang digunakake déning Kristus kanggo ngadili sawijining wong utawa sawijining bangsa.

Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.

Dudu mung “pepadhang” kang ngadili sawijining bangsa, nanging uga “pepadhang” kang sajatine bisa padha tampa manawa padha ora nglawan, kaya kang ditindakake ing taun 1856, mung salah siji saka akèh tuladha. Sipat liyané kang gegandhèngan karo “pepadhang” yaiku yèn “pepadhang” kang ditampik iku nuwuhaké tingkat pepeteng kang sathithik-mesthi cocog. Adventisme wis nampik lan nutupi “pepadhang gedhé” kang diparingaké déning Allah marang Miller, kang makili dhasar-dhasaré Adventisme.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Panjenengane sing ndeleng nganti ing sangisoring lumahing, sing maos ati sakehing manungsa, ngandika bab wong-wong kang wis nampa “pepadhang gedhe:” ‘Padha ora nandhang prihatin lan gumun marga saka kaanan moral lan rohaniné.’ Ya, padha wis milih dalan-dalané dhéwé, lan nyawané remen marang kaluputan-kaluputané kang nistha. Aku uga bakal milih kasasarané, lan bakal ndhatengaké apa kang padha wedi marang dhèwèké; amarga nalika Aku nimbali, ora ana siji waé kang mangsuli; nalika Aku ngandika, padha ora gelem ngrungokaké; nanging padha nindakaké piala ana ing ngarsaning mripat-Ku, lan milih apa kang ora Daksenengi.’ ‘Gusti Allah bakal ngutus kasasaran kang kuwawa marang wong-wong mau, supaya padha pracaya marang goroh,’ amarga ‘padha ora nampani katresnan marang kayektèn, supaya padha kapitulungan rahayu,’ ‘nanging malah seneng marang piala.’ Yesaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Sang Guru swarga nyuwun pitakon: ‘Apa khayalan sing luwih kuwat kang bisa nasarake pikiran tinimbang purwa-pura manawa kowé lagi mbangun ing dhasar sing bener lan manawa Allah nampani pakaryanmu, déné satemené kowé lagi nindakaké akèh prakara miturut kawicaksanan donya lan lagi nglakoni dosa marang Yéhuwah? Oh, iki sawijining panipuan gedhé, sawijining khayalan sing nggumunaké, kang nguwasani pikiran nalika manungsa sing wis “sapisan wanuh marang kayektèn,” klèru nganggep wujud kasalehan minangka roh lan kakuwatané; nalika padha nyangka yèn dhèwèké sugih lan saya kawuwuhan bandha sarta ora mbutuhaké apa-apa, déné satemené dhèwèké mbutuhaké samubarang kabèh.’” Testimonies, jilid 8, 249, 250.

Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.

Laodikia, kang Adventisme dadi ing taun 1856, nglambangaké wong-wong sing biyèn tau diparingi “pepadhang gedhé,” nanging katamtokaké bakal nampani “pangapusan budi kang kuwat” saka Second Thessalonians, nalika ing salawas-lawasé padha pracaya yèn dhasar palsu kang wis padha degaké lumantar ngenalaké dhuwit recehan lan permata palsu iku katetepaké déning Allah, nanging satemené iku dhasar kang kabangun ing sandhuwuring wedhi. Adventisme iku “pasamuwan sing wis nduwèni pepadhang gedhé, bukti gedhé”, nanging iku sawijining “pasamuwan” kang wis mbuwang “pitutur kang wis” “dipunutus déning Gusti”, lan wiwit wektu iku wis nampani “pawartos-pawartos kang paling ora lumrah lan panganggep-panganggep palsu lan teori-teori palsu”.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

> “Para pelayan kang ora kasucekake padha nyawisake awake nglawan Allah. Padha memuji Kristus lan allahing donya iki sajroning ambegan kang padha. Sanadyan kanthi pangakon padha nampani Kristus, padha ngrangkul Barabbas, lan lumantar tumindake padha matur, ‘Dudu Wong Iki, nanging Barabbas.’ Kabeh wong kang maca ukara-ukara iki, padha waspadanen. Iblis wis gumunggung bab apa kang bisa ditindakake. Dheweke ngira bisa mbubarake kasawijian kang dipunpandongakake déning Kristus supaya ana ing pasamuwane. Dheweke ngandika, ‘Aku bakal maju lan dadi roh goroh kanggo ngapusi wong-wong kang bisa dakapusi, kanggo ngritik, lan ngukum, lan nyawiyahake kayekten.’ Anak panipuan lan paseksi palsu iku supaya ditampani déning “pasamuwan kang wis nampa pepadhang gedhé,” bukti kang gedhé, lan pasamuwan iku bakal mbuwang piwulang kang wus dikintunaké déning Gusti, lan nampani panyatane kang paling ora lumrah lan panganggep-panganggep palsu lan tiori-tiori palsu. Iblis ngguyu merga kabodhoane, awit dheweke ngerti apa iku kayekten.”

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> “Akeh wong bakal ngadeg ing mimbar-mimbar kita karo obor wangsit palsu ana ing tangane, kang disumet saka obor Iblis kang asale saka neraka. Manawa mamang lan ora pracaya dipiara, para pelayan kang setya bakal disingkirake saka ing antaraning umat kang ngira yen padha mangerti akeh banget. ‘Saupama kowe wus mangerti,’ pangandikane Kristus, ‘iya kowe uga, paling ora ing dina iki, prakara-prakara kang dadi kagungane katentremanmu! nanging saiki kabeh mau kasamunakake saka ing paningalmu.’”

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> “Nanging, dhasaré Allah tetep kukuh. Gusti pirsa sapa waé kang dadi kagungané Panjenengané. Pelayan kang kasucekaké ora kena nduwèni cidra ing cangkemé. Panjenengané kudu jujur lan cetha kados padhanging awan, bébas saka saben reregeding piala. Pelayanan lan percetakan kang kasucekaké bakal dadi kakuwatan kanggo madhangi pepadhang kayektèn marang angkatan kang bengkong iki. Pepadhang, para sadulur, kita mbutuhaké pepadhang luwih akèh. Sumerapna kalasangka ana ing Sion; kumandhangna pratandha bebaya ana ing gunung suci. Klumpukna wadyabalané Gusti, kanthi ati kang kasucekaké, supaya padha ngrungokaké apa kang bakal dingandikakaké Gusti marang umaté; awit Panjenengané wis nambahi pepadhang kanggo kabèh wong kang gelem ngrungokaké. Padha dipersenjatai lan diperlengkapi, banjur mangkata menyang paprangan,—kanggo nulungi Gusti nglawan para kang prakosa. Allah piyambak bakal makarya tumrap Israèl. Saben ilat goroh bakal dibungkem. Tangané para malaékat bakal ngrubuhaké rancangan-rancangan ngapusi kang lagi disusun. Benteng-bentengé Iblis ora bakal tau menang. Kamenangan bakal ngiringi pekabarané malaékat katelu. Kaya Panglimané wadyabalané Gusti ngrubuhaké témbok-témbok Yérikho, mangkono uga umaté Gusti kang netepi pepakon-pepakoné bakal menang, lan kabèh unsur kang nentang bakal kasirnakaké. Aja nganti ana jiwa kang nggresula marang para abdiné Allah kang wis teka marang wong-wong mau nggawa pekabaran kang dikirim saka swarga. Aja manèh golèk-golèk luputé wong-wong mau, kanthi kandha, ‘Wong-wong kuwi ketegesané kakehan; omongané kasar banget.’ Bisa uga padha muni kanthi teges; nanging apa iku ora dibutuhaké? Allah bakal ndadèkaké kupingé para kang ngrungokaké padha nggregesi manawa padha ora nggatèkaké swarané Panjenengané utawa pekabarané Panjenengané. Panjenengané bakal ngukum wong-wong kang nglawan pangandikané Allah.

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> “Sétan wis ngupaya kanthi saben cara sing bisa, supaya ora ana apa-apa kang teka ana ing antarané kita minangka umat kanggo mratelakaké luput kita, ngélingaké lan ngébruki kita, sarta ndesek kita supaya nyingkiraké kaluputan-kaluputan kita. Nanging ana sawijining umat kang bakal nanggung pethi prejanjianing Allah. Ana sawatara wong bakal metu saka antarané kita sing ora bakal nanggung pethi prejanjian kuwi manèh. Nanging wong-wong iki ora bisa mbangun témbok kanggo ngalang-alangi kayektèn; awit kayektèn iku bakal terus lumaku maju lan munggah nganti tekan wekasan. Ing jaman kang kapungkur Allah wis ngangkat wong-wong, lan Panjenengané isih nduwèni wong-wong ing mangsa kasempatan kang lagi ngentèni, wis kasiyapaké kanggo nindakaké dhawuh-Né—wong-wong sing bakal ngliwati larangan-larangan kang mung kaya témbok kang diplester nganggo lempung tanpa campuran kang pantes. Nalika Allah masang Roh-Né marang wong-wong, wong-wong mau bakal nyambut gawé. Wong-wong mau bakal martakaké pangandikané Pangeran; wong-wong mau bakal ngangkat swarané kaya slompret. Kayektèn ora bakal dikurangi utawa kelangan kakuwatané ana ing tangané wong-wong mau. Wong-wong mau bakal nduduhaké marang bangsa iku paneraké, lan marang brayat Yakub dosa-dosané.” Testimonies to Ministers, 409–411.

To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.

Ngenali pralambang setan saka “kang saben dina” minangka pralambang Kristus iku padha karo ngluhurake “Kristus lan allahing jagad iki ing sapanggonan ambegan. Sanadyan ing pangakèné padha nampani Kristus, dheweke ngrangkul Barabas, lan lumantar tumindaké padha kandha, ‘Dudu Wong Iki, nanging Barabas.’” Kayektèn-kayektèn kang ing pangimpené Miller digambarake minangka “permata-permata”, lan uga katuduhake kanthi gamblang ana ing loro loh suci, iku minangka “pepadhang gedhé,” kang kaparingake marang Miller, lan kang wis ditampik déning Adventisme.

They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.

Wong-wong mau ngakoni manawa padha memuji Kristus nganggo sawijining pralambang satanis, lan ngaku manawa padha ngadeg ing sandhuwuring dhasaré Allah, nalika satemene iku dhasar palsu sing ndhatengake kasasaran kang banget gedhé marang sakehing wong sing ngadeg ing sandhuwuring susunan piwulang doktrin kang cacad iku. Ora ana apa-apa kang anyar ana ing sangisoring srengéngé, lan Israèl jaman saiki mung lumaku nglacak tapak profètis Israèl kuna.

> “One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?

> “Satunggaling prakara mbebani nyawaku: gedhéné kakurangan katresnaning Allah, kang wis ilang awit saka terus-terusan nentang pepadhang lan kayektèn, sarta pangaribawa saka wong-wong kang wus melu ing pakaryan kanthi aktif, kang, ana ing ngarepé bukti demi bukti kang numpuk, wus ngleksanakaké pangaribawa kanggo ngalang-alangi pakaryaning pawarta kang dipunutus déning Allah. Aku nuding wong-wong mau marang bangsa Yahudi lan takon, Apa kita kudu nglilani para sadulur kita lumaku ing dalan kang padha, yaiku panentangan wuta, nganti tekan pungkasané mangsa kasempatan sih-rahmat? Manawa tau ana sawijining umat kang mbutuhaké para juru-jaga kang sejati lan setya, kang ora bakal meneng, kang bakal sesambat awan lan bengi, muniaké pepéling kang diparingaké déning Allah, umat iku yaiku Advent Hari Ketujuh. Wong-wong kang wis nampa pepadhang gedhé, kasempatan kang kaberkahan, kang, kaya Kapernaum, wis kaluhurnaaké nganti swarga ing bab hak istiméwa, apa déné marga ora nggunakaké samesthiné, bakal dipasrahaké marang pepeteng kang trep karo gedhéné pepadhang kang wis diparingaké?”

> “I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.

> “Aku kepéngin nyuwun kanthi temenan marang para sedulur kita sing bakal nglumpuk ing General Conference, supaya nggatekake piweling sing kaparingake marang wong-wong Laodikia. Sepira gedhene kahanan wuta kang dialami déning wong-wong mau! Perkara iki wis kaping pirang-pirang digatekake marang kowé, nanging rasa ora maremmu marang kahanan rohanimu durung cukup jero lan nglarani kanggo nuwuhake pambaruan. ‘Amarga kowé kandha, Aku sugih, lan wis katambahan bandha, lan ora butuh apa-apa; nanging kowé ora sumurup yèn kowé iku cilaka, sengsara, mlarat, wuta, lan wuda.’ Kalepatan amarga ngapusi awak dhéwé ana ing pasamuwan-pasamuwan kita. Urip agamané akèh wong iku goroh.” Manuscript Releases, volume 16, 106, 107.

“Capernaum” was the city which Jesus chose as his own city.

“Kapernaum” iku kutha sing dipilih déning Gusti Yésus dadi kutha kagungané piyambak.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “Ing Kapernaum Gusti Yesus manggon ana ing sela-selaning lelampahan Panjenengane menyang mrana-mrene, lan banjur kutha iku kawentar minangka ‘kutha kagungané dhéwé.’ Kutha iku ana ing pasisir Segara Galiléa, lan cedhak tapel watesing pasamèn éndah Gennesaret, manawa ora temenan mapan ana ing kono.” The Desire of Ages, 252.

Christ chose Capernaum as he had chosen Jerusalem of old.

Kristus milih Kapernaum kaya déné Panjenengané biyèn wis milih Yérusalèm.

> And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.

> Lan marang putrané bakal Dakwènèhaké siji taler, supaya Dawud, abdiningSun, tansah nduwèni pepadhang ana ing ngarsaningSun ing Yerusalem, kutha kang wis Dakpilih kanggo mapanaké asmaningSun ana ing kono. 1 Kings 11:36.

Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.

Kristus milih Adventisme dados kutha-Nya ing taun 1844, lan ing taun 1863, Adventisme sampun mbangun malih kutha “Yerikho”, lambang kasantosan lan kasugihan Laodikia. Kados dene tumrap Israèl kuna, mekaten ugi tumrap Israèl modern. Adventisme pitados bilih piyambakipun punika para warga kutha mirunggan kagunganing Allah, nanging piyambakipun sampun nampik “pepadhang ageng” ingkang maringi bukti kawarganagaraan punika. Kados dene Silo ing jaman Éli, Hofni, lan Pinehas, Adventisme badhé dipunadili miturut “pepadhang ageng” ingkang sampun kaparingaken kalodhangan supados dipuntampi déning piyambakipun.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Ing antarané para wong sing ngakoni dhiri minangka para putraning Allah, sabar kang katuduhaké sathithik banget; tembung-tembung pait wis kaucap akèh banget; cacad lan ukuman wis diucapaké akèh banget marang wong-wong sing ora sajroning iman kita. Akeh wong wis ndeleng wong-wong sing kalebu pasamuwan-pasamuwan liyané minangka para wong dosa gedhé, déné Pangéran ora mratélakaké mangkono tumrap wong-wong mau. Wong-wong sing ndeleng para anggota pasamuwan liyané kanthi cara mangkono, prelu andhap asor ana ing sangisoring astané Allah kang kuwasa. Wong-wong sing padha diukum déning wong-wong mau bisa uga mung nampa pepadhang sathithik, kesempatan lan hak istiméwa mung sithik. Manawa wong-wong mau wis nampa pepadhang kaya kang wis ditampa déning akèh para anggota pasamuwan kita, bisa jadi wong-wong mau wis maju kanthi tingkat kang luwih adoh, lan luwih becik makili imané marang donya. Bab wong-wong sing gumunggung merga pepadhangé, nanging gagal lumaku ana ing jeroné, Kristus ngandika, ‘Nanging Aku kandha marang kowé, Ing dina pangadilan mengko, kahanané Tirus lan Sidon bakal luwih kena ditanggung tinimbang kahanané kowé. Lan kowé, Kapernaum [Seventh-day Adventists, sing wis nampa pepadhang gedhé], kang kaluhuraké nganti swarga [ing bab hak istiméwa], bakal kasorot mudhun menyang naraka: awit manawa panggawé-panggawé kawasa, kang wis katindakaké ana ing antaramu, katindakaké ana ing Sodom, kutha iku mesthi tetep ana nganti saiki. Nanging Aku kandha marang kowé, manawa ing dina pangadilan mengko, kahanané tanah Sodom bakal luwih kena ditanggung tinimbang kahananmu.’ Nalika semana Gusti Yésus paring wangsulan lan ngandika, ‘Aku saos panuwun marang Paduka, dhuh Rama, Gustining langit lan bumi, awit Paduka ndhelikaké prakara-prakara iki saka wong-wong wicaksana lan pinter [miturut panemuné dhéwé], lan nglairaké marang bocah-bocah cilik.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “‘Lan saiki, awit kowe wis nindakaké sakehé pakaryan iki, mangkono pangandikané Pangéran, lan Aku wis ngandika marang kowe, tangi ésuk-ésuk lan ngandika, nanging kowe padha ora ngrungokaké; lan Aku wis nimbali kowe, nanging kowe padha ora mangsuli; mulané Aku bakal nindakaké marang omah iki, kang sinebut nganggo jeneng-Ku, kang dadi kapercayanmu, lan marang panggonan kang wus Dakparingaké marang kowe lan marang para leluhurmu, kaya kang wus Daklakoni marang Silo. Lan Aku bakal mbuwang kowe saka ing ngarsané-Ku, kaya Aku wis mbuwang sakehé para sadulurmu, yaiku sakabèhé turuné Éfraim.’”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> “Gusti wis netepaké ing antarané kita pranata-pranata kang wigati banget, lan pranata-pranata iku kudu diatur, ora kaya pranata-pranata kadonyan diatur, nanging manut tatananing Allah. Pranata-pranata iku kudu diatur kanthi manah kang mung tumuju marang kamulyané, supaya kanthi samubarang cara jiwa-jiwa kang arep tiwas bisa kawilujengaké. Marang umaté Allah paseksèn-paseksèné Roh wis rawuh, nanging akèh sing durung nggatosaké piwulang pamrayoga, pepènget, lan pitutur.”

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “‘Saiki rungokna iki, hé bangsa kang bodho lan tanpa pangerten; kang nduwèni mripat, nanging ora weruh; kang nduwèni kuping, nanging ora krungu: apa kowé padha ora wedi marang Aku, pangandikané Sang Yehuwah? apa kowé padha ora gemeter ana ing ngarsaningsun, Aku kang wus netepaké wedhi dadi watesing segara kalawan katetepan langgeng, supaya segara ora bisa ngliwati iku? sanajan ombakingé gumulung-gumulung, nanging ora bisa ngalahaké; sanajan gumuruh, nanging ora bisa ngliwati iku. Nanging bangsa iki nduwèni ati kang mbangkang lan mbrontak; padha wus nyimpang lan lunga. Uga padha ora calathu ana ing atiné, Ayo saiki kita wedi marang Sang Yehuwah, Gusti Allah kita, kang maringi udan, becik udan wiwitan utawa udan pungkasan, ing mangsané; Panjenengané ngreksa tumrap kita minggu-minggu panèn kang wis katetepaké. Piala-panjenengan wis nyingkiraké samubarang iki, lan dosa-panjenengan wus nahan samubarang kang becik saka kowé.... Padha ora ngadili prekarané, prekarané anak yatim, senajan mangkono padha makmur; lan haké wong mlarat padha ora diadili. Apa Aku ora bakal ngukum merga samubarang iki? pangandikané Sang Yehuwah; apa nyawaningsun ora bakal males marang bangsa kang kaya mangkéné iki?’”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “Apa Gusti bakal kapeksa ngandika, ‘Kowé aja ndedonga kanggo bangsa iki, lan aja ngunggahaké tangis utawa pandonga kanggo wong-wong mau, lan aja nyuwun pangantaran marang Aku: awit Aku ora bakal miyarsakaké kowé’? ‘Mulané udan wis katahan, lan ora ana udan pungkasan.... Apa wiwit wektu iki kowé ora bakal sesambat marang Aku, Ramaku, Paduka punika panuntun nalika nomku?’” Review and Herald, August 1, 1893.

We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.

Kita badhé nerusaké pangrembag kita bab “pepadhang ageng” ingkang kaparingaken dhateng William Miller ngenani kitab Wahyu ing artikel salajengipun.

> “When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.

> “Nalika Kristus rawuh ing donya iki kanggo mènèhi tuladha agama kang sejati, lan ngluhuraké asas-asas sing samesthiné mrentah ati lan tumindaké manungsa, kasunyatan palsu wis ngoyod kanthi jeru banget ana ing antarané wong-wong sing wis tampa pepadhang kang gedhé, nganti wong-wong mau ora manèh mangertèni pepadhang mau, lan ora duwé karep kanggo ninggalaké tradhisi demi kayektèn. Wong-wong mau nampik Guru swarga, wong-wong mau nyalib Gusti kamulyan, supaya bisa tetep nyekel adat lan rekasaane dhéwé. Roh sing padha iku uga katuduhaké ana ing donya saiki. Manungsa ora seneng nyelidiki kayektèn, supaya tradhisi-tradhisiné aja keganggu, lan supaya tatanan prakara kang anyar aja mlebu. Ing kamanungsan ana kacenderungan sing tanpa pedhot marang kasalahan, lan manungsa kanthi alamiah cenderung ngluhuraké banget gagasan lan kawruh manungsa, déné sing ilahi lan langgeng ora dicandhak kanthi pangerten utawa diajeni.” Counsels on Sabbath School Work, 47.

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