Daniel chapter one represents the history of the first and second angels from August 11, 1840, until October 22, 1844. Daniel chapter four also addresses the history of the first and second angels from 723 BC, until October 22, 1844. Of course, this is impossible to see without the latter rain methodology of “line upon line.”
Daniel bab kapisan nggambarake sajarahé malaékat kapisan lan kapindho wiwit tanggal 11 Agustus 1840 nganti 22 Oktober 1844. Daniel bab papat uga nyariyosaken sajarahé malaékat kapisan lan kapindho wiwit taun 723 SM nganti 22 Oktober 1844. Mesthi waé, prakara iki ora mungkin katon kajaba lumantar metodologi udan pungkasan, yaiku “baris ing sadhuwuring baris.”
Nebuchadnezzar, in chapter four, is a very complex prophetic symbol. It is important to remind ourselves of what he represents as we begin to consider the unsealing of the Ulai River vision in the history of William Miller. Nebuchadnezzar’s second dream, not unlike William Miller’s second dream, represented the “seven times,” of Leviticus twenty-six, which is the prophetic thread that weaves the entire book of Daniel together. When Daniel interpreted Nebuchadnezzar’s dream of chapter four, he warned him of a coming judgment, and in so doing typified the first angel’s message that arrived into history at the “time of the end” in 1798.
Nebukadnésar, ing pasal papat, minangka sawijining pralambang kenabian sing sanget ruwet. Wigati tumrap kita kanggo ngélingaké dhiri kita dhéwé ngenani apa sing dipunlambangaké déning panjenengané nalika kita wiwit nimbang pambukakan sesingidaning wahyu Kali Ulai ing sajarahipun William Miller. Impèn Nebukadnésar ingkang kaping kalih, boten béda kaliyan impèn William Miller ingkang kaping kalih, nglambangaké “pitu mangsa,” saking Imamat selikur enem, ingkang dados benang kenabian ingkang ngrajut kabèh kitab Daniel dados satunggal. Nalika Daniel nerangaké impèn Nebukadnésar ing pasal papat, piyambakipun ngélingaké Nebukadnésar ngenani pangadilan ingkang badhé rawuh, lan kanthi mekaten dados pralambang pawartosing malaékat kapisan ingkang lumebet ing sajarah ing “wektu wekasan” ing taun 1798.
When the judgment that Nebuchadnezzar was warned was to come arrived, the arrival typified October 22, 1844, when the investigative judgment began. In chapter four, both the warning message provided by Daniel, and the arrival of the judgment connected with the warning message were represented by the word “hour”. The “hour” of Nebuchadnezzar’s judgment represented the “hour” of God’s judgment in the first angel’s message. It also typified the “hour” of the Sunday law, when God’s executive judgment begins. The portion of Daniel chapter four that represents the arrival of the first angel’s message in 1798, and the arrival of the third angel on October 22, 1844, which is symbolized by the word “hour,” is then repeated and enlarged upon. The technique of repeat and enlarge is a prophetic technique that occurs repeatedly in prophecy, but especially in the book of Daniel.
Nalika pangadilan sing wis diprayogakaké marang Nebukadnezar tekan samangsané, tekané iku nggambaraké tanggal 22 Oktober 1844, nalika pangadilan panyelidikan wiwit lumaku. Ing pasal kaping papat, loro-loroné, yaiku pesen pepènget sing diwènèhaké déning Daniel, lan tekané pangadilan sing ana gandhengané karo pesen pepènget iku, diwakili déning tembung “jam”. “Jam” pangadilane Nebukadnezar makili “jam” pangadilane Allah ing pesen malaékat kapisan. Iku uga nggambaraké “jam” undhang-undhang Minggu, nalika pangadilan eksekutifé Allah wiwit lumaku. Bagéan saka Daniel pasal papat sing makili tekané pesen malaékat kapisan ing taun 1798, lan tekané malaékat katelu ing tanggal 22 Oktober 1844, sing dilambangaké déning tembung “jam,” banjur diulang lan dipanjangkaké katerangané. Tèknik ngulang lan nggedhèkaké iku minangka tèknik kenabian sing bola-bali kadadéan ing ramalan, nanging mligi ing kitab Daniel.
Once Nebuchadnezzar arrived at the “hour” of judgment, the “seven times,” that was his judgment, began, and as the king of the north, he then represented the judgment brought upon the northern kingdom of Israel in 723 BC. He was given the heart of a beast, and a beast is a kingdom in Bible prophecy, and from 723 BC, through to 1798, he represented the two forms of paganism that are so often the subject of the book of Daniel.
Bareng Nebukadnésar tekan marang “wektu” pangadilan, yaiku “pitung mangsa,” pangadilane banjur wiwit, lan minangka ratu sisih lor, nalika iku panjenengane makili pangadilan kang ditibakaké marang karajan sisih lor, yaiku Israèl, ing taun 723 SM. Panjenengane diparingi ati kewan galak, lan kewan galak iku ing wangsit Kitab Suci minangka pralambang karajan; lan wiwit taun 723 SM nganti tekan 1798, panjenengane makili loro wujud paganisme kang mangkono kerep dadi pokok piwulang ing kitab Daniel.
For twelve hundred and sixty days, representing twelve hundred and sixty years, he represented the pagan desolating power, and then for another twelve hundred and sixty days, symbolizing twelve hundred and sixty years, he represented the papal desolating power. The heart of both desolating powers was the same, for papalism is simply paganism wearing the profession of Christianity.
Sajroning sèwu rong atus sewidak dina, kang nglambangaké sèwu rong atus sewidak taun, dhèwèké makili kakuwatan pangrusak kapir, banjur sajroning sèwu rong atus sewidak dina manèh, kang nglambangaké sèwu rong atus sewidak taun, dhèwèké makili kakuwatan pangrusak kepausan. Inti saka loro kakuwatan pangrusak mau padha waé, awit kepausan iku mung kapirnan kang ngagem pangakuning agama Kristen.
At the “end of the days,” which is a symbol identified in Daniel chapter twelve, that represents the “time of the end” in 1798, his kingdom was restored unto him. The testimony of Daniel four, and the Spirit of Prophecy, identifies that when his kingdom was restored at the “end of the days,” he was a converted man. He then becomes a prophetic symbol of four significant truths. He becomes the prophetic link between the dragon power of paganism, which he represented in the first half of his “seven times,” and of the beast power, which he represented in the last half of his “seven times.” As a symbol of those two powers, standing as a restored kingdom in 1798, he then represents the third desolating power (the false prophet), which was to reign for seventy symbolic years, while the whore of Tyre was forgotten. As the king of Babylon, Nebuchadnezzar represents the prophetic link between the three powers that would become modern Babylon in the last days, which then leads the world to Armageddon.
Ing “pungkasaning dina-dina,” kang minangka sawijining pralambang kang kaidentifikasi ana ing Daniel pasal rolas, lan kang makili “wektu pungkasan” ing taun 1798, karajané dipulihaké marang dhèwèké. Paseksené Daniel papat, lan Rohing Ramalan, nedahaké yèn nalika karajané dipulihaké ing “pungkasaning dina-dina,” dhèwèké wus dadi wong kang wis mratobat. Banjur dhèwèké dadi sawijining pralambang kenabian tumrap papat kayektèn kang wigati. Dhèwèké dadi sesambungan kenabian antarané kakuwatan naga saka paganisme, kang diwakili déning dhèwèké ing separo kapisan saka “pitu wektuné,” lan kakuwatan kéwan, kang diwakili déning dhèwèké ing separo pungkasan saka “pitu wektuné.” Minangka pralambang saka kaloro kakuwatan mau, ngadeg minangka karajan kang wis dipulihaké ing taun 1798, banjur dhèwèké makili kakuwatan katelu kang ngrusak lan ndadèkaké sepi (nabi palsu), kang bakal mrentah sajroning pitung puluh taun simbolis, nalika sundel saka Tirus dilalekaké. Minangka raja Babil, Nebukadnésar makili sesambungan kenabian antarané telu kakuwatan kang bakal dadi Babil modhèren ing dina-dina pungkasan, kang banjur nuntun jagad marang Armagedon.
He also represented the birth of the United States as the earth beast, which began in 1798 as a lamb, symbolized by his converted experience. He would simultaneously represent the two horns on the earth beast, which as Republicanism and Protestantism represented the strength of the United States, which was what allowed it to become the most favored nation in the world. Yet at the end of the seventy symbolic years those two horns would then be represented as apostate Republicanism and apostate Protestantism, with both horns divided into two classes. Republicanism’s horn would consist of the Democratic party that openly disregarded the sacred principles of the Constitution, and the Republican party that professed to be the defenders and champions of the Constitution, but in actuality denied the sacred principles of the Constitution, while choosing traditions and customs to supersede the principles within that sacred document.
Panjenenganipun ugi nglambangaken lairing Amérika Sarékat minangka kéwan bumi, ingkang wiwit wonten ing taun 1798 minangka cempé, dipunsimbolaken déning pengalaman pertobatanipun. Ing wekdal ingkang sami, panjenenganipun badhé ugi nglambangaken kalih sungunipun kéwan bumi punika, ingkang minangka Republikanisme lan Protestanisme makili kakiyataning Amérika Sarékat, ingkang ndadosaken nagari punika dados bangsa ingkang paling dipunremeni ing donya. Nanging ing pungkasaning pitung dasa taun simbolis punika, kalih sungut punika lajeng badhé dipunlambangaken minangka Republikanisme murtad lan Protestanisme murtad, kanthi kalih sungut punika kabagi dados kalih golongan. Sunguning Republikanisme badhé kapérang saking partéy Demokrat ingkang kanthi cetha nglirwakaken prinsip-prinsip suci Konstitusi, lan partéy Republik ingkang ngakeni dhiri minangka para pambéla lan juwaraning Konstitusi, nanging sajatosipun nyélaki prinsip-prinsip suci Konstitusi, nalika milih tradhisi lan adat pakulinan supados ngungkuli prinsip-prinsip ingkang wonten ing dokumen suci punika.
The two parties were typified by the Sadducees and Pharisees in the time of Christ. The spirit of the Sadducees and Pharisees would also be manifested in the horn of apostate Protestantism, with one class upholding Sunday worship and the other Sabbath worship. Nebuchadnezzar’s converted condition at the “end of the days,” in 1798, fitly represents the United States, and both horns of the earth beast. All three symbols—the earth beast and its two horns, were destined to change from a lamb unto a dragon.
Kaloro golongan punika dipralambangakên déning wong Saduki lan Farisi ing jamanipun Kristus. Rohipun wong Saduki lan Farisi ugi badhé katuduhakên wontên ing sungu Protestantisme murtad, kanthi satunggaling golongan njunjung pangibadah dintên Minggu lan satunggal malih pangibadah Sabat. Kaadaan Nebukadnésar ingkang sampun katobat ing “pungkasaning dintên-dintên,” ing taun 1798, kanthi trep nglambangakên Amérika Sarékat, sarta kalih sungu kéwan bumi punika. Katiga pralambang punika—kéwan bumi lan kalih sungunipun—sampun katetepakên badhé malih saking cempen dados naga.
Nebuchadnezzar, at the end of his “seven times,” represented the link which identified his literal kingdom of Babylon as the symbol of modern Babylon in the last days, which is made up of the dragon, the beast and the false prophet. He also represented the three prophetic entities represented by the earth beast with two horns, that changes from a lamb unto a dragon during the seventy symbolic years that the whore of Tyre is forgotten. It is profound that his literal kingdom is the very kingdom that typifies the kingdom that reigns for seventy symbolic years.
Nebukadnésar, ing pungkasaning “pitung wekdal”-né, nglambangaké pranala sing nélakaké karajan Babiloné kang nyata minangka pralambang Babilon modern ing dina-dina pungkasan, kang kabangun saka naga, kéwan mau, lan nabi palsu. Panjenengané uga nglambangaké telung entitas kenabian sing dipralambangaké déning kéwan bumi mawa sungu loro, kang malih saka cempé dadi naga sajroning pitung puluh taun simbolis nalika sundel saka Tirus dilalèkaké. Iku sawijining prakara kang jero tegesé, manawa karajané kang nyata iku satemené karajan sing padha dadi pralambang tumrap karajan kang mrentah sajroning pitung puluh taun simbolis.
Nebuchadnezzar’s symbolism of chapter four, is to be laid over the top of chapter one. When that application is made, it brings together the waymarks of Millerite history, and confirms several truths of the Ulai River vision that were unsealed at that time. The foundation and central pillar of the Millerite movement was the question and answer of Daniel chapter eight, and verses thirteen and fourteen. The question was, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”
Simbolisme Nebukadnésar ing pasal papat kudu ditumpangaké ing dhuwuré pasal siji. Nalika panganggoné mangkono ditindakaké, iku nglumpukaké pratandha-pratandha dalan sajarah Millerit, lan netepaké sawetara kayektèn saka wahyu Kali Ulai kang kapethak ing wektu iku. Dhasar lan pilar utama gerakan Millerit yaiku pitakon lan wangsulan ing Daniel pasal wolu, yaiku ayat telulas lan patbelas. Pitakoné mangkéné, “Suwéné pira wahyu iku bab kurban saben dinané, lan panerak kang njalari kasunyatan dadi sepi, nganti papan suci lan wadyabala padha dipasrahaké supaya diidak-idak?”
Of the hundreds, if not thousands of added words in the Bible, it is only the added word “sacrifice” that inspiration identifies as not belonging to the text. When the word is properly removed it clearly identifies that “the daily and the transgression” are two distinct desolating powers. Sister White specifically identifies the word “sacrifice” was added by human wisdom and does not apply to the text, and in the same passage she also identifies that the Millerites were correct in identifying “the daily” as paganism. The grammatical terms within the question of verse thirteen, were carefully identified by Christ through the writings of Sister White, and when governed by the texts and the added inspired instructions, the question is, “How long shall be the vision concerning the two desolating powers of paganism and papalism, that were to trample down both the sanctuary and God’s people?”
Saka atusan, manawa ora nganti ewu, tembung-tembung tambahan ing Kitab Suci, mung tembung tambahan “kurban” waé sing déning ilham ditegesi manawa ora kalebu ing naskah kasebut. Nalika tembung iku kanthi bener dibusak, kanthi cetha iku negesaké yèn “saben dina lan panerak” iku loro kakuwasan pangraos sepi sing béda. Sister White kanthi mligi negesaké yèn tembung “kurban” ditambahaké déning kawicaksanan manungsa lan ora gegayutan karo naskah kasebut, lan ing pethikan sing padha dheweke uga negesaké yèn para Millerit bener nalika ngenali “kang saben dina” minangka paganisme. Tetembungan gramatikal ing sajroning pitakon ing ayat telulas kasebut kanthi teliti wis diidentifikasi déning Kristus lumantar tulisan-tulisan Sister White, lan manawa diatur déning naskah-naskah lan pituduh ilahi tambahan sing diilhami, pitakoné iku: “Nganti pira lawasé wahyu iku ngenani loro kakuwasan pangraos sepi, yaiku paganisme lan kepausan, sing bakal ngidak-idak loro-loroné pasucèn lan umaté Allah?”
Therefore, when Nebuchadnezzar is located at the “time of the end,” in 1798, he is representing a converted man and therefore represents the “wise” that would understand the central pillar and foundation of Adventism. His conversion identifies the “wise” that understand the “increase of knowledge” which was unsealed at that time, but his own prophetic symbolism directly illustrates the history that is the subject of the question of, “how long would be the vision of the desolating power of paganism and papalism which would trample down God’s people (the host), and God’s sanctuary?” As a symbol of a “wise virgin” who understands the “increase of knowledge,” he represents William Miller, for Miller is the symbol of those who were “wise” in the history that began at the “time of the end,” in 1798.
Mulané, nalika Nebukadnésar dipanggihaké ana ing “wektu wekasan,” ing taun 1798, dhèwèké makili sawijining wong kang wis mratobat, lan mulané makili para “wicaksana” kang bakal mangertèni pilar lan dhasar utama Adventisme. Pertobatané nandhani para “wicaksana” kang mangertèni “tambahing kawruh” kang kasuwekaké ing wektu iku, nanging pralambang kenabiané dhéwé kanthi langsung nggambaraké sajarah kang dadi pokok pitakon, “suwéné pira sesawangan bab kakuwatan kang ngrusak saka paganisme lan kepausan, kang bakal ngidak-idak umaté Allah (bala), lan pasamuwané Allah?” Minangka pralambang saka “prawan wicaksana” kang mangertèni “tambahing kawruh,” dhèwèké makili William Miller, awit Miller iku pralambang saka wong-wong kang “wicaksana” ing sajarah kang diwiwiti ing “wektu wekasan,” ing taun 1798.
Nebuchadnezzar is a symbol of the waymark of the “time of the end,” and when laid over chapter one, he also represents the arrival of the first angel at that time, because in chapter four, the “hour” in which Daniel provides Nebuchadnezzar with the warning message, marks when the first angel arrived, and that was 1798. The “hour” when Nebuchadnezzar’s judgment arrived, represented the “hour” of the beginning of God’s investigative judgment on October 22, 1844. The waymarks produced by the symbolism of Nebuchadnezzar in chapter four, are 723 BC, 538, 1798 (the time of the end) and October 22, 1844.
Nebukadnésar iku minangka pralambang saka waymark “wektu pungkasan,” lan nalika dipasangake ing bab siji, dhèwèké uga nggambarake rawuhipun malaékat kang kapisan ing wektu iku, awit ing bab papat, “jam” nalika Daniel maringi pesen pepéling marang Nebukadnésar nandhani wektu rawuhipun malaékat kang kapisan, lan iku dumadi ing taun 1798. “Jam” nalika pangadilan tumrap Nebukadnésar rawuh, nggambarake “jam” wiwitaning pangadilan panlitènipun Allah ing tanggal 22 Oktober 1844. Waymark-waymark kang kawedhar déning pralambang Nebukadnésar ing bab papat yaiku 723 SM, 538, 1798 (wektu pungkasan), lan 22 Oktober 1844.
The waymarks of Millerite history in Daniel chapter one, begin with Jehoiakim, who is a symbol of the empowerment of the first message which had arrived at the “time of the end,” in 1798. The empowerment of the first message, represented by Jehoiakim, marks August 11, 1840. The conquering of Jehoiakim begins the seventy years of Babylon’s reign, that ends with the decree of Cyrus. Chapter one of Daniel identifies a three-step testing process, represented as a dietary test, followed by a visual test that concludes with a litmus test. Those three tests represent August 11, 1840, when the mighty angel that was no less a personage than Jesus Christ, came down out of heaven with a little book that God’s people were then to “eat”, just as Daniel and the three worthies chose to eat the diet of pulse, rather than the diet of Babylon.
Tapak pratandha sajarah Millerite ing Daniel pasal siji diwiwiti karo Yoyakim, kang dadi pralambang panguwating piwulang kapisan sing wis teka ing “wektu wekasan,” ing taun 1798. Panguwating piwulang kapisan, kang dilambangaké déning Yoyakim, nandhani tanggal 11 Agustus 1840. Panaklukan marang Yoyakim miwiti pitung puluh taun pamrentahan Babil, kang rampung kanthi dhawuhé Koresy. Pasal siji saka Daniel nuduhaké sawijining proses panggodhèn telung tataran, kang dipralambangaké minangka panggodhèn babagan pangan, banjur diterusaké déning panggodhèn visual sing dipungkasi kanthi sawijining panggodhèn lakmus. Telung panggodhèn mau nggambaraké tanggal 11 Agustus 1840, nalika malaékat kang gagah prakosa, kang ora liya pribadié yaiku Gusti Yésus Kristus, tumurun saka swarga nggawa kitab cilik kang nalika semana kudu “dipangan” déning umat Allah, padha kaya Daniel lan telu wong pinilih mau milih mangan panganan saka palawija, tinimbang panganané Babil.
The second test of that process represented the manifestation of the Protestant churches’ rejection of Miller’s message (the first angel’s message), when a distinction could then be seen between the Millerite movement, and the Protestant churches that then began their prophetic role as apostate Protestantism. The distinction between those two classes was as marked as was Daniel and the three worthies’ flesh appearing fairer and fatter for eating the heavenly food, instead of the Babylonian diet. That distinction was marked at the end of the biblical year of 1843 (April 19, 1844), when the tarrying time of the parable of the ten virgins arrived.
Pacoban kapindho saka prosès iku nggambarake kawujudaning panolakan greja-greja Protestan marang piwulang Miller (pawarta malaékat kapisan), nalika banjur katon ana pambédan antarané gerakan Millerit lan greja-greja Protestan sing nalika iku wiwit nglakoni peran kenabiané minangka Protestanisme murtad. Pambédan antarané loro golongan iku cetha banget, padha kaya Daniel lan telu kancané kang rupané katon luwih endah lan luwih lemu amarga mangan panganan swarga, tinimbang panganan Babil. Pambédan iku katandhani ing pungkasan taun Alkitabiah 1843 (19 April 1844), nalika wektu tundhané pasemon bab sepuluh prawan tekan.
The third test, which was the litmus test, represented October 22, 1844 when, after three years, the “hour” came when Nebuchadnezzar himself judged and pronounced Daniel and the three worthies “ten times” better than the Babylonian wise men. Placing Daniel chapter four, over chapter one, produces the waymarks of Millerite history beginning with the “time of the end” in 1798; the empowerment of the first angel’s message on August 11, 1840; the first disappointment on April 19, 1844; and the great disappointment of October 22, 1844.
Pangujian kaping telu, kang dadi pangujian pungkasan sing nemtokake, nggambarake tanggal 22 Oktober 1844 nalika, sawisé telung taun, “jam” iku teka, nalika Nebukadnésar piyambak ngadili lan mratelakake manawa Daniel lan telu wong pinilih mau “ping sepuluh” luwih becik tinimbang para wong wicaksana Babil. Numpangaké Daniel pasal papat ing ndhuwur pasal siji ngasilaké tenger-tenger sajarah Millerit sing diwiwiti saka “wektu wekasan” ing taun 1798; pangwasaing pawarta malaékat kang kapisan ing tanggal 11 Agustus 1840; kuciwa kang kapisan ing tanggal 19 April 1844; lan kuciwa gedhé ing tanggal 22 Oktober 1844.
Beyond identifying the specific waymarks of Millerite history, the two chapters, when brought together “line upon line,” illustrate the message of the first angel, identify the two desolating powers that are the subject of the foundational doctrine of the twenty-three hundred days, and also the three-step testing process of Daniel twelve which always occurs when the book of Daniel is unsealed.
Saliyané ngenali tenger-tenger tartamtu ing sajarah Millerit, kaloro bab kasebut, manawa digandhèngaké bebarengan “baris demi baris,” nggambarake pekabaran malaékat kapisan, ngenali loro kakuwasan kang ngrusak sing dadi pokok piwulang dhasar bab rong èwu telung atus dina, lan uga proses pangujian telung tataran saka Daniel rolas kang tansah dumadi nalika kitab Daniel kabukak segelé.
They also identify that Nebuchadnezzar, as the symbol of the wise in 1798, in conjunction with his second dream in chapter four, represents William Miller, whose movement was to become the true Protestant horn. The work of William Miller, that represents the foundational truths of Adventism, are represented upon Habakkuk’s two tables, and God directed in the production of both those sacred tables.
Wong-wong mau uga ngenali yèn Nebukadnésar, minangka pralambangé para wong wicaksana ing taun 1798, sesarengan karo impèné kang kaping pindho ing pasal papat, makili William Miller, kang gerakané bakal dadi sungu Protestan kang sajati. Pakaryané William Miller, kang makili kayektèn-kayektèn dhasar Adventisme, kagambar ing ndhuwur rong loh Habakuk, lan Gusti Allah piyambak nuntun ing panyusunan loro loh suci mau.
There were several prophetic truths that Miller did not see correctly because his vantage point of prophetic history disallowed him from recognizing that there are three desolating powers; not only paganism (the dragon), papalism (the beast), but also apostate Protestantism (the false prophet). In God’s providence those prophetic understandings of Miller, that were limited by his vantage point in history, were not represented upon the two sacred tables of Habakkuk.
Ana sawatara kayektèn kenabian sing ora katon kanthi bener déning Miller, awit sudut pandangé tumrap sajarah kenabian ora ngidini dhèwèké mangertèni yèn ana telung kakuwasan sing ndadèkaké kasirnan; ora mung paganisme (naga), papalisme (kewan galak), nanging uga Protestantisme murtad (nabi palsu). Ing panyedhiyaning Allah, pangerten-pangerten kenabiané Miller mau, sing winates déning sudut pandangé ing sajarah, ora kaewakili ing ndhuwur loro loh suci Habakuk.
Nebuchadnezzar’s second dream in chapter four of Daniel, represents William Miller’s second dream. Both dreams address the “seven times,” and Miller’s dream identifies the rejection of his work that began in 1863, and escalates until the Midnight Cry. Both dreams end with a kingdom restored after a period of scattering. For this reason, we will consider Miller’s second dream, before we consider directly the vision of the Ulai River that was unsealed in 1798.
Ngimpi kapindhoné Nebukadnésar ing pasal papat kitab Daniel nggambarake ngimpi kapindhoné William Miller. Kaloroning ngimpi mau padha-padha mbahas “pitung mangsa,” lan ngimpiné Miller nandhani panampikan marang pakaryané sing wiwit ing taun 1863, lan saya ngrembaka nganti tekan Midnite Cry. Kaloroning ngimpi mau padha dipungkasi kanthi karajan kang dipulihaké sawisé mangsa panyebaran. Awit saka iku, kita bakal nimbang ngimpiné Miller kang kapindho luwih dhisik, sadurungé kita nimbang kanthi langsung wahyu bab Kali Ulai kang kawukak segelé ing taun 1798.
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
“Aku ngimpi manawa Gusti Allah, lumantar tangan kang ora katon, ngutus marang aku sawiji pethi cilik kang digarap kanthi endah lan aneh, dawane kira-kira sepuluh inci lan ambane enem inci persegi, digawe saka kayu eboni lan mutiara kang dipasang kanthi rerenggan kang endah. Ing pethi iku ana kunci kang kagandheng. Aku banjur enggal njupuk kunci iku lan mbukak pethi mau, nalika iku, kanthi gumun lan kaherananku, aku nemu manawa pethi iku kebak manéka warna lan manéka ukuran permata, inten, watu aji, lan dhuwit recehan emas lan salaka saka saben ukuran lan rega, kang katata kanthi endah ana ing panggonané dhéwé-dhéwé ing sajroning pethi iku; lan kanthi tatanan kaya mangkono, kabeh iku madhangi padhang lan kamulyan kang mung bisa dipadhakaké karo srengéngé.
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
“Aku rumangsa manawa iku dudu tugasku kanggo ngrasakake piyambakan sesawangan kang nggumunake iki, sanadyan atiku kebak kabungahan marga saka kaluhuran cahyaning padhang, kaendahan, lan aji-reganing isiné. Mulane aku banjur nyelehake iku ing meja tengah ing kamarku lan ngabarake manawa saben wong kang duwe pepénginan kena teka lan nyumurupi sesawangan kang paling mulya lan paling padhang kang tau dideleng déning manungsa sajroning urip iki.
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
“Wong-wong wiwit padha teka mlebu, wiwitane mung sathithik cacahe, nanging saya mundhak dadi wong akeh. Nalika pisanan padha ndeleng menyang pethi iku, padha gumun lan surak-surak bungah. Nanging nalika para sing nonton saya tambah akeh, saben wong wiwit ngribedi permata-permata iku, njupuk metu saka pethi lan nyawurake ing ndhuwur meja. Aku wiwit mikir manawa sing duwe bakal nuntut pethi lan permata-permata iku bali saka tanganku maneh; lan manawa aku nglilani supaya padha kacawur, aku ora bakal bisa maneh mbalekake menyang panggonane ana ing njero pethi kaya sadurunge; lan aku rumangsa yèn aku ora bakal tau bisa ngadhepi tanggel jawab iku, amarga iku bakal gedhé banget. Banjur aku wiwit nyuwun kanthi tenanan marang wong-wong supaya aja nggepok utawa ngopèni kuwi, lan aja njupuk metu saka pethi; nanging saya aku nyuwun, saya padha nyawurake; lan saiki padha katon nyawurake kabeh menyang sakubenge kamar, ing lantai lan ing saben péranganing prabot sing ana ing kamar iku.
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
“Banjur aku weruh manawa ana ing antarané permata-permata asli lan dhuwit recehan sejati iku, padha nyawuraké permata-permata palsu lan dhuwit recehan tiron kang ora kaétung cacahé. Aku banget nesu merga tumindak asor lan ora ngerti panuwuné wong-wong mau, lan aku nyalahaké sarta nyendhu wong-wong mau marga saka kuwi; nanging saya daksalahaké, saya padha nyawuraké permata-permata palsu lan dhuwit recehan palsu ana ing antarané sing asli.”
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
“Banjur aku dadi nesu banget sajroning nyawaku kang jasmani lan wiwit migunakaké paksaan jasmani kanggo ngusir wong-wong mau metu saka kamar iku; nanging nalika aku lagi ngusir siji, telu liyané malah mlebu lan nggawa rereged lan serutan lan wedhi lan sakehing uwuh, nganti nutupi kabèh permata sejati, inten, lan dhuwit receh, saéngga kabèh iku ora katon manèh. Wong-wong mau uga nyuwèk-nyuwèk petiku lan nyawuraké iku ana ing antarané uwuh mau. Aku ngira ora ana wong siji waé kang nggatèkaké kasusahanku utawa nesuku. Aku dadi temen-temen kendho semangat lan remuk atiku, banjur lungguh lan nangis.”
“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.
“Bareng aku lagi nangis lan nglilir amarga kapitunan gedhéku lan tanggung jawabku, aku kelingan marang Gusti Allah, banjur kanthi temen-temen ndedonga supaya Panjenengane ngutus pitulungan marang aku. Sanalika lawang kabuka, lan ana sawijining wong mlebu ing kamar iku, nalika wong-wong kabèh padha metu saka ing kono; lan wong iku, karo nyekel sikat rereget ing tangane, mbukak jendhéla-jendhéla, banjur wiwit nyaponi rereget lan sampah saka kamar iku.
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
“Aku sesambat marang Panjenengané supaya nyandhet, awit ana sawatara permata aji kang kasebar ana ing antaraning reruntuhan.
“He told me to ‘fear not,’ for he would ‘take care of them.’
Panjenengané ngandika marang aku, “aja wedi,” awit Panjenengané bakal “ngreksa wong-wong mau.”
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Banjur, nalika dheweke nyaponi lemah lan rereged, permata palsu lan dhuwit recehan palsu, kabèh padha munggah lan metu liwat jendhéla kaya méga, lan angin nggawa mau adoh. Ing keributan kuwi aku nutup mripatku sedhéla; nalika dakbukak manèh, rereged kuwi kabèh wis sirna. Permata-permata aji, inten-inten, dhuwit emas lan salaka, sumebar akèh banget ing sakubenging kamar.”
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
Panjenenganipun lajeng nyelehaken ing sadhuwuring méja satunggal kothak, ingkang langkung ageng lan langkung endah tinimbang ingkang rumiyin, sarta ngempalaken permata-permata, inten-inten, lan dhuwit recehan kanthi sakgenggem-sakgenggem, lajeng nguncalaken punika dhateng ing salebeting kothak wau, ngantos boten wonten satunggal kemawon ingkang kasisih, sanadyan sawatawis saking inten-inten punika boten langkung ageng tinimbang pucuking peniti.
“He then called upon me to ‘come and see.’
“Panjenengané banjur nimbali aku supaya ‘mrenea lan delengen.’”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
“Aku ndeleng mlebu ing pethi iku, nanging mripatku kesilau déning pemandhangan mau. Papan-papan iku sumunar kaping sepuluh luwih mulya tinimbang kamulyané sing biyèn. Aku ngira papan-papan iku wis digosok nganggo pasir déning sikilé wong-wong duraka sing wis nyebarake lan ngidak-idak iku ing lebuning lemah. Papan-papan iku katata kanthi endah ana ing pethi iku, saben-saben ana ing panggonané dhéwé, tanpa katon tandha-tandha rekasa saka wong sing nglebokake iku. Aku sesambat merga saka kabungahan banget, lan sesambat iku nggugah aku.” Early Writings, 81–83.
We will address Miller’s dream in the next article.
Kita bakal ngrembug impené Miller ing artikel sabanjuré.
The following is an introduction of William Miller’s second dream, written by James White when he published Miller’s dream in the Advent Herald.
Ing ngandhap menika minangka pambuka tumrap impen kaping kalihipun William Miller, ingkang kaserat déning James White nalika piyambakipun nerbitaken impenipun Miller ing Advent Herald.
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past Second Advent experience, and that God gave the dream for the benefit of the scattered flock.
“Impen ing ngisor iki wis kababar ing Advent Herald, luwih saka rong taun kapungkur. Nalika iku aku weruh manawa impen mau kanthi cetha nandhani pengalaman kita ing jaman biyèn ngenani Rawuhé Kapindho, lan manawa Gusti Allah maringi impen iku kanggo kauntungané pepanthan kang kabuyar.”
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastics 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
“Ing antarané pratandha-pratandha tumekaning cedhaké dina gedhé lan nggegirisi kagungané Pangéran, Gusti Allah wis mapanaké impen-impen. Delengen Yoel 2:28–31; Kisah Para Rasul 2:17–20. Impen bisa rawuh kanthi telung cara; kapisan, ‘lumantar akèhé pakaryan.’ Delengen Pengkhotbah 5:3. Kapindho, wong-wong kang ana ing sangisoré roh najis lan pangapusané Iblis, bisa nduwèni impen lumantar pangaribawané. Delengen Ulangan 8:1–5; Yeremia 23:25–28; 27:9; 29:8; Zakharia 10:2; Yudas 8. Lan katelu, Gusti Allah tansah sampun mulang, lan isih mulang umat-Nya, kurang luwih lumantar impen-impen, kang rawuh lumantar perantarané para malaékat lan Roh Suci. Wong-wong kang jumeneng ana ing pepadhang cetha saka kayekten bakal sumurup nalika Gusti Allah maringi wong-wong mau impen; lan wong-wong mangkono ora bakal katipu lan kesasar déning impen-impen palsu.”
“‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9], and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
“‘Panjenengané banjur ngandika, Rungokna tembung-Ku saiki; manawa ana nabi ana ing antaramu, Aku, Pangeran, bakal nglairake Aku piyambak marang dhèwèké lumantar sesanti, lan bakal ngandika marang dhèwèké lumantar pangimpen.’ Wilangan 12:6. Yakub ngandika, ‘Malaékaté Pangeran ngandika marang aku ana ing sajroning pangimpen.’ Purwaning Dumadi 31:2. ‘Lan Allah marani Laban, wong Siria iku, ing sajroning pangimpen ing wayah bengi.’ Purwaning Dumadi 31:24. Wacanen pangimpen-pangimpèné Yusuf, [Purwaning Dumadi 37:5–9], banjur crita kang narik kawigatèn bab kalakoné pangimpen-pangimpen mau ing Mesir. ‘Ana ing Gibon Pangeran ngatingal marang Suléman ana ing sajroning pangimpen ing wayah bengi.’ 1 Para Raja 3:5. Patung agung kang wigati banget ing bab kapindho kitab Daniel diparingaké ana ing sajroning pangimpen, mengkono uga papat kéwan galak, lan sapituruté, ing bab kapitu. Nalika Hérodès ngupaya numpes Sang Juru Slamet kang isih bayi, Yusuf kaparingi pepènget ana ing sajroning pangimpen supaya mlayu menyang Mesir. Matius 2:13.
“‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.
“‘Lan bakal kalakon ing DINI-DINA PUNGKASAN, mangkono pangandikaning Allah, Aku bakal ngesokaké Roh-Ku marang sakèhé manungsa: lan anak-anakmu lanang lan wadon bakal medhar wangsit, lan para nom-nomanmu bakal weruh wahyu, lan para tuwamu bakal ngalamun pangimpen.’ Para Rasul 2:17.
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
“Kanugrahan pamedhar wangsit, lumantar pangimpen lan wahyu, ing kene iku wohing Sang Roh Suci, lan ing dina-dina wekasan bakal kawedhar cekap nganti dadi pratandha. Iku salah siji saka kanugrahan-kanugrahan pasamuwan Injil.
“‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11–12.
“‘Lan Panjenengané maringi sawatara dadi rasul-rasul; lan sawatara dadi NABI-NABI; lan sawatara dadi juru martakaké Injil; lan sawatara dadi pangon lan guru-guru; Kanggo nyampurnakaké para suci, kanggo pakaryan paladosan, kanggo mbangun badané Kristus.’ Éfesus 4:11–12.
“‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
“‘Lan Gusti Allah wus netepake sawatara wong ana ing pasamuwan, kapisan rasul-rasul, kapindho PARA NABI,’ lan sapiturute. 1 Korinta 12:28. ‘Aja ngremehake PANGANDIKAN NUBUAT.’ 1 Tesalonika 5:20. Delengen uga Para Rasul 13:1; 21:9; Rum 7:6; 1 Korinta 14:1, 24, 39. Para nabi utawa pangandika nubuatan iku kanggo mbangun pasamuwane Sang Kristus; lan ora ana bukti siji wae kang bisa dipametokake saka pangandikane Gusti Allah, manawa iku kudu mandheg sadurunge para penginjil, para pangon, lan para guru mandheg. Nanging, pangandikane wong kang mbantah, ‘Wis akeh banget wahyu lan impen palsu nganti aku ora bisa nduweni kapercayan marang apa wae kang kaya mangkono kuwi.’ Pancen bener, Iblis duwe barang tiruané. Panjenengané tansah nduweni nabi-nabi palsu, lan mesthi kita bisa nyana yèn saiki uga mangkono ana ing wektu pungkasan iki, yaiku wektuné pangapusan lan kamenangané. Wong-wong kang nampik pawahyuan-pawahyuan mirunggan kang kaya mengkono, merga ana sing palsu, kanthi pantes sing padha bisa nerusake sethithik manèh lan nyélaki manawa Gusti Allah tau maringi pawahyuan marang manungsa lumantar impen utawa wahyu, awit sing palsu iku tansah ana.”
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
“Impen lan wahyu iku sarana lumantar kang Gusti Allah nglairake sarirané marang manungsa. Lumantar sarana iki Panjenengané ngandika marang para nabi; Panjenengané wis maringi peparing ramalan ana ing antarané peparing-peparing pasamuwan Injil, lan wis nggolongake impen lan wahyu bebarengan karo pratandha-pratandha liya saka ‘DINANING AKHIR.’ Amin.
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White.
“Tujuwan kula ing pamanggih ing nginggil punika sampun kanggé nyingkiraken panyangkalan kanthi cara miturut Kitab Suci, lan nyawisaken manahipun para pamaos tumrap perkawis ing ngandhap punika.” James White.