William Miller’s dream was placed within the book Early Writings, and therefore subject to the same prophetic analysis and application that is required to be accomplished by a student who seeks to rightly divide the Word of truth. The dream has been presented many times through the years by Future for America, but here we are putting it into the study of the “increase of knowledge,” that was opened up at “the time of the end” in 1798. The dream addresses the history of the message that represented the knowledge that was increased. It illustrates a link between the movements of the first and third angel’s messages.
Impenipun William Miller dipunpasang wonten ing buku Early Writings, mila dados kagungan analisis lan panganggèn profètis ingkang sami, kados ingkang kedah katindakaké déning sawijining murid ingkang ngupadi supados saged mbédakaké Sabda kayektèn kanthi leres. Impen punika sampun kapratélakaké kaping kathah sajroning taun-taun déning Future for America, nanging ing ngriki kita nglebetakaké punika dhateng panaliten bab “mundhakipun kawruh,” ingkang kabikak nalika “wektunipun wekasan” ing taun 1798. Impen punika nyariosaken sajarahing pekabaran ingkang makili kawruh ingkang dipunmundhakaké. Punika nggambaraken satunggaling pranala antawisipun gerakan pekabarané malaékat kapisan lan kaping tiga.
William Miller’s dream identifies his work, and his work was typified by the work of Moses at the beginning of ancient Israel. The fulfillment of Miller’s dream in the last days, was typified by the work of Christ, in the last days of ancient Israel. The work that Christ accomplished at the end of ancient Israel, represented the work Christ accomplishes in the last days of spiritual Israel. In Miller’s dream the work accomplished in the last days is represented as being performed by the “Dirt Brush Man”. It is essential to recognize Miller’s dream as a prediction of the fulfillment of the Midnight Cry in the last days. It is also essential to recognize that the work of Christ for ancient Israel in their last days typified the work of the “Dirt Brush Man” in Miller’s dream.
Impenipun William Miller ngenali pakaryanipun, lan pakaryanipun punika dipratandhani déning pakaryanipun Musa ing wiwitanipun Israèl kuna. Kaleksananipun impenipun Miller ing dinten-dinten pungkasan dipratandhani déning pakaryanipun Kristus ing dinten-dinten pungkasanipun Israèl kuna. Pakaryan ingkang kasampurnakaken déning Kristus ing pungkasanipun Israèl kuna nggambaraken pakaryan ingkang kasampurnakaken déning Kristus ing dinten-dinten pungkasanipun Israèl rohani. Ing impenipun Miller, pakaryan ingkang kasampurnakaken ing dinten-dinten pungkasan dipun-gambaraken kados pakaryan ingkang dipunlampahi déning “Dirt Brush Man”. Prayogi sanget kanggé mangertosi impenipun Miller minangka pratélan ngenani kaleksananipun Pambengok Tengah Wengi ing dinten-dinten pungkasan. Ugi prayogi sanget kanggé mangertosi bilih pakaryanipun Kristus tumrap Israèl kuna ing dinten-dinten pungkasanipun dados pralambang saking pakaryanipun “Dirt Brush Man” ing impenipun Miller.
One element of the work of Christ that is important to note is that He not only unsealed the buried truths from the time of Moses, but Christ simultaneously magnified those original truths. In doing so, He set an example that when God’s people fulfill Miller’s dream in the last days, the truths established through the work of Miller, will be expanded beyond their original understanding.
Salah satunggaling unsur saka pakaryanipun Kristus ingkang wigati kacathet punika, bilih Panjenenganipun boten namung mbikak bebener-bebener ingkang kasimpen wiwit jamanipun Musa, nanging Kristus ing wekdal ingkang sami ugi ngluhuraken bebener-bebener asli punika. Kanthi mekaten, Panjenenganipun maringi tuladha bilih nalika umatipun Allah netepi impenipun Miller ing dinten-dinten pungkasan, bebener-bebener ingkang dipantepakaken lumantar pakaryanipun Miller badhe dipunambak ngluwihi pangertosanipun ingkang asli.
“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.
“Ing jamané Sang Juru Slamet, bangsa Yahudi wus nutupi permata-permata kasunyatan kang aji banget nganggo reruntuhan tradhisi lan dongèng, saéngga mokal mbedakaké endi kang bener lan endi kang luput. Sang Juru Slamet rawuh kanggo nyingkiraké reruntuhan takhayul lan kaluputan-kaluputan kang wus suwe dipelihara, sarta ngasta permata-permata Sabdaning Allah ana ing rerangkèné kasunyatan. Menapa ingkang badhé katindakaké déning Sang Juru Slamet manawi Panjenengané rawuh dhateng kita sapunika kados dene Panjenengané rawuh dhateng bangsa Yahudi? Panjenengané kedah nindakaké pakaryan kang sarupa, yaiku nyingkiraké reruntuhan tradhisi lan upacara. Bangsa Yahudi kagèt lan gumeter banget nalika Panjenengané nindakaké pakaryan punika. Wong-wong mau wus kelangan pandelengan marang kasunyatan asli saking Allah, nanging Kristus ndadèkaké iku katon manèh. Punika dados pakaryan kita, yaiku mbébasaké kasunyatan-kasunyatan Allah kang aji banget saking takhayul lan kaluputan. Saèstu agung pakaryan kang kapasrahaké dhateng kita wonten ing Injil!” Review and Herald, June 4, 1889.
Today the dirt brush man (Christ) is accomplishing “a similar work in clearing away the rubbish of tradition and ceremony” as did the Lion of the tribe of Judah (Christ) accomplish in the time of the Jews. In Miller’s dream, the precious jewels of truth that were perfectly arranged in the casket of God’s word, became covered with rubbish and counterfeit jewels. Those jewels were to be brought out from the rubbish and placed back into the larger casket of God’s Word during the period of the Midnight Cry of the last days, for it was when Miller looked upon the restored jewels in the larger casket that he “shouted with very joy, and that shout awoke” him. Miller’s dream occurred in 1847, three years after the Midnight Cry of the first angel, so his awakening in the dream is the Midnight Cry of the last days. That Midnight Cry is proclaimed by the two witnesses who had been slain by the beast that ascended out of the bottomless pit, and were dead in the street for three and a half days, until they were formed together and then brought to life in the valley of dead dry bones and then lifted up as an ensign. Miller’s dream is fulfilled on that street, and in the same valley that he identifies as “his room”.
Dina iki wong sing nggawa sikat rereget (Kristus) lagi nindakake “pakaryan kang sarupa ing ngresiki tumpukan rereged tradhisi lan upacara-upacara” kaya kang wis ditindakake déning Singa saka taler Yéhuda (Kristus) ing jamané wong-wong Yahudi. Ing impené Miller, permata-permata kayektèn kang larang regané, kang katata sampurna ana ing peti Sabdaning Allah, banjur katutupan rereged lan permata-permata palsu. Permata-permata iku kudu digawa metu saka tengahing rereged lan dilebokaké manèh menyang peti Sabdaning Allah kang luwih gedhé sajroning mangsa Pambengoking Tengah Wengi ing dina-dina pungkasan, awit nalika Miller nyawang permata-permata kang wus dipulihaké ana ing peti kang luwih gedhé iku, dhèwèké “mbengok merga kabungahan banget, lan bengoké iku nggugah” dhèwèké. Impené Miller kadadéan ing taun 1847, telung taun sawisé Pambengoking Tengah Wengi saka malaékat kang kapisan, mula tanginé dhèwèké ing impèn iku iku Pambengoking Tengah Wengi ing dina-dina pungkasan. Pambengoking Tengah Wengi iku diumumaké déning saksi loro kang wis dipatèni déning kéwan kang munggah saka telenging jurang tanpa dhasar, lan padha mati ana ing dalan gedhé mau lawasé telung dina setengah, nganti banjur padha dirakit dadi siji lan sabanjuré diuripaké ana ing lebak kebak balung-balung garing kang mati, lan sawisé iku banjur diangkat dadi panji. Impené Miller kaleksanan ana ing dalan iku, lan ing lebak kang padha uga, kang déning dhèwèké diarani “kamare”.
In the history of the Millerites, Miller was used by the Lord to establish the original truths of Adventism, but his dream identified that over time those truths would be buried. This phenomenon of clearing away the rubbish of tradition and custom is what Christ accomplished at the end of ancient Israel, and in so doing he typified the final fulfillment of William Miller’s dream.
Ing sajarahé golongan Millerite, Miller kaginaaké déning Gusti kanggo netepaké bebener-bebener asli Adventisme, nanging impené nandhakaké yèn lumakué wektu bakal ndadèkaké bebener-bebener mau kakubur. Prastawa nyingkiraké reregeding tradhisi lan adat iki iku kang ditindakaké déning Kristus ing pungkasané Israèl kuna, lan kanthi mangkono Panjenengané nglambangaké panggenapan pungkasan saka impèné William Miller.
The Jews had lost sight of “the original truth of God, but Christ brought it again to view,” and identified His work as “our work.” Our work is “to free the precious truths of God from superstition and error.” William Miller’s dream identifies the discovery, presentation and rejection, and restoration of the original truths. In order to accomplish the work of restoration, Christ placed the truth into “the framework of truth.” The “framework of truth” for William Miller was his understanding of the two desolating powers of paganism and papalism. In the last days the “framework of truth” is the three desolating powers of the dragon, the beast, and the false prophet.
Bangsa Yahudi wis kelangan pandelengan marang “bebener asli saka Allah, nanging Kristus nampilaké manèh marang pandelengan,” lan ngenali pakaryan Panjenengané minangka “pakaryan kita.” Pakaryan kita yaiku “mbébasaké bebener-bebener Allah kang aji saka tahayul lan kasalahan.” Impèné William Miller nandhani panemon, panyajian lan penolakan, sarta pamulihan bebener-bebener asli mau. Supaya bisa ngrampungaké pakaryan pamulihan iku, Kristus mapanaké bebener ana ing “rangka bebener.” “Rangka bebener” tumrap William Miller yaiku pangertené ngenani loro kakuwatan kang ngrusak, yaiku paganisme lan kepausan. Ing dina-dina pungkasan, “rangka bebener” iku yaiku telung kakuwatan kang ngrusak: naga, kéwan galak, lan nabi palsu.
“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 Sang Kristus rawuh ing donya kanggo mènèhi tuladha agama kang sejati, lan ngluhuraké asas-asas kang kuduné ngwasani ati lan tindak-tanduke manungsa, kasamaran wis ngoyod banget ana ing antarané wong-wong kang wis tau nampani pepadhang kang gedhé, saéngga wong-wong mau ora manèh mangertèni pepadhang iku, lan ora duwé karep kanggo ngeculaké tradhisi demi kayektèn. Wong-wong mau nampik Sang Guru swarga, wong-wong mau nyalib Gusti kamulyan, supaya bisa njaga adat kabiasaan lan rekané ciptaané dhéwé. Roh kang padha iki uga katuduhaké ing donya ing jaman saiki. Manungsa wegah neliti kayektèn, amarga wedi menawa tradhisiné kaganggu, lan tata kaanan anyar bakal mlebu. Ing manungsa ana kacenderungan kang tansah tetep kanggo klèru, lan manungsa lumrahé condhong ngluhur-luhuraké pamanggih lan kawruh manungsa, déné kang ilahi lan langgeng iku ora kabedakaké utawa diajeni.” Counsels on Sabbath School Work, 47.
If Christ came into the world today He would find “the very same spirit” of exaltation of human ideas and knowledge, that placed tradition in place of truth. In Miller’s dream, in the last days, Christ comes as the dirt brush man to accomplish that identical work. When His work as the dirt brush man is accomplished, the original jewels will shine ten times brighter than the sun, as the two witnesses, represented by Miller, awake at the shout of the loud cry.
Menawa Kristus rawuh menyang jagad iki dina iki, Panjenengane bakal nemu “roh sing padha” yaiku pangluhurane gagasan lan kawruh manungsa, kang ndadèkaké tradhisi njupuk panggonaning kayekten. Ing impené Miller, ing dina-dina wekasan, Kristus rawuh minangka wong sing nggawa sikat rereged kanggo ngrampungaké pakaryan kang padha temenan iku. Nalika pakaryan Panjenengane minangka wong sing nggawa sikat rereged wis kaleksanan, permata-permata asli bakal sumunar kaping sepuluh luwih padhang tinimbang srengéngé, minangka saksi loro, kang dilambangaké déning Miller, tangi nalika swaraning panguwuh saka panguwuh kang sora.
The framework of truth given to Miller was the prophetic structure of two desolating powers, and the framework of truth given to Future for America is the prophetic structure of three desolating powers. The “key” that was attached to the casket was the particular methodology that was unsealed and given to Miller, and thereafter to Future for America.
Rerangka kayektèn kang diparingaké marang Miller yaiku struktur kenabian saka rong kakuwasan kang gawe karusakan lan karusakaning sepi, lan rerangka kayektèn kang diparingaké marang Future for America yaiku struktur kenabian saka telung kakuwasan kang gawe karusakan lan karusakaning sepi. “Kunci” kang kagandhèngaké marang pethi iku yaiku metodologi tartamtu kang kabukak segelé lan diparingaké marang Miller, lan sawisé iku marang Future for America.
“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.
Ing jamanipun Kristus, kunci kawruh sampun kabucal déning para wong ingkang prayoginipun nyekel punika kanggé mbikak griya pusaka kawicaksanan ing Kitab-Kitab Suci Prajanjian Lawas. Para rabi lan para guru ing satemenipun sampun nutup Kratoning Swarga saking ngarsanipun para tiyang miskin lan para tiyang ingkang kasangsaran, sarta nilaraken wong-wong mau tumuju marang karusakan. Ing piwulang-piwulangipun, Kristus boten enggal nyuguhaken kathah prakawis dhateng wong-wong mau sekaligus, supados pikiranipun boten dados bingung. Panjenenganipun ndadosaken saben pokok prakawis cetha lan pinisah. Panjenenganipun boten ngremehaken pangulangan bebener-bebener lawas lan ingkang sampun akrab wonten ing pameca-pameca, manawi punika saged ngladosi ancasipun kanggé nanduraken gagasan-gagasan.
“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.
“Kristus punika asalipun sadaya permata kasunyatan ing jaman kuna. Lumantar pakaryaning satru, kasunyatan-kasunyatan punika sampun dipungeser saking papanipun. Kasunyatan-kasunyatan punika sampun kapisah saking kalenggahanipun ingkang leres, lan katetepaken wonten ing rerangkèning kalepatan. Pakaryanipun Kristus punika ngatur malih lan netepaken permata-permata ingkang aji wonten ing rerangkèning kasunyatan. Prinsip-prinsip kasunyatan ingkang sampun kaparingaken déning Panjenenganipun piyambak kanggé mberkahi jagad punika, lumantar pakaryaning Sétan, sampun kapendhem lan katingalipun sampun sirna. Kristus ngluwari prinsip-prinsip punika saking reruntuhaning kalepatan, maringi daya gesang ingkang énggal lan wigati, sarta ndhawuhi supados sami sumunar kados permata ingkang aji, lan tetep mantep salawas-lawase.
“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.
“Kristus piyambak saged migunakaké samubarang bebener lawas punika tanpa nyilih secuil partikel paling alit waé, awit Panjenengané piyambak ingkang dados wiwitaning kabèh punika. Panjenengané sampun nanduraké bebener-bebener punika dhateng ing batin lan pamikiran saben turun-temurun, lan nalika Panjenengané rawuh dhateng jagad kita, Panjenengané nata malih lan maringi urip dhateng bebener-bebener ingkang sampun dados pejah punika, saéngga dados langkung nggegirisi dayané tumrap paédahing turun-temurun ing mangsa badhé. Gusti Yesus Kristus piyambak ingkang kagungan kakuwatan kanggé ngluwari bebener-bebener punika saking reruntuhan, lan malih maringakénipun dhateng jagad kanthi kasegaran lan kakuwatan ingkang ngluwihi kawontenanipun ing wiwitan.” Manuscript Releases, volume 13, 240, 241.
It is interesting to note in the last passage that the key that Christ employed at the end of ancient Israel was to open the Old Testament. The key of Miller’s methodology opened the casket of the Old and New Testaments, but in the last days, at the conclusion of his dream, the casket is larger. The key of methodology in the last days opens not only the Old and New Testaments, but also the Spirit of Prophecy. The unsealing of the Revelation of Jesus Christ, just before the close of probation is accomplished by the Lion of the tribe of Judah, who in Miller’s dream is represented as the dirt brush man. Sister White identifies that the work of the dirt brush man occurs just before the close of probation.
Ing pungkasaning petikan punika, prayogi dipunmangertosi bilih kunci ingkang dipunginakaken déning Kristus ing pungkasaning Israèl kuna punika kanggé mbikak Prajanjian Lawas. Kunci metodologi Miller mbikak pethi Prajanjian Lawas lan Prajanjian Anyar, nanging ing dinten-dinten pungkasan, ing pungkasaning impèné, pethi punika langkung ageng. Kunci metodologi ing dinten-dinten pungkasan mbikak boten namung Prajanjian Lawas lan Prajanjian Anyar, nanging ugi Rohing Ramalan. Mbukaking segel Wahyu Yesus Kristus, sakderengipun panutupaning mangsa sih-rahmat, kalampahan déning Singa saking taler Yéhuda, ingkang wonten ing impèné Miller dipunlambangaken minangka tiyang ingkang nggawa sikat rereged. Sister White nedahaken bilih pakaryanipun tiyang ingkang nggawa sikat rereged punika kalampahan pas sakderengipun panutupaning mangsa sih-rahmat.
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Gusti maringi kula satunggaling paningal, tanggal 26 Januari, ingkang badhe kula cariyosaken. Kula nyumurupi bilih sawenèh umatipun Allah sami bodho lan katutupan turu; namung satengah tangi, lan boten mangertos wekdal ingkang samenika kita gesangi; saha bilih ‘wong’ ingkang nggawa ‘sapu rereged’ sampun mlebet, lan sawenèh wonten ing bebaya badhe kesapu sirna. Kula nyuwun dhateng Gusti Yesus supados ngluwari wong-wong mau, ngluwihi wekdal tumrap wong-wong mau sawetawis dangu malih, lan maringi supados sami ningali bebayanipun ingkang nggegirisi, supaya sami saged siyap sadèrèngipun kasep sanget ing salawas-lawasipun. Malaékat punika ngandika, ‘Karusakan badhe rawuh kados prahara angin puyuh ingkang gagah prakosa.’ Kula nyuwun dhateng malaékat punika supados melasi lan ngluwari para tiyang ingkang tresna dhateng jagad punika, lan kagandhèng kaliyan kagunganipun, sarta boten kersa ngeculaken punika, lan ngurbanaken supados para utusan langkung rikat wonten ing lampahipun kanggé maringi pakan dhateng wedhus-wedhus ingkang kaluwen, ingkang sami arep pejah amargi kirang pangan kasukman.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
“Nalika aku nyumurupi jiwa-jiwa mlarat kang dying amargi kacingkrangan bebener jaman saiki, lan sawatara wong kang ngakoni pracaya marang bebener iku nglilani wong-wong mau mati, kanthi nahan sarana kang perlu kanggo nerusake pakaryaning Allah, pandeleng iku banget nglarani, lan aku nyuwun marang malaekat supaya nyirnakake iku saka ing ngarsaku. Aku weruh manawa nalika pakaryaning Allah nuntut sawatara saka kagungané, kaya nom-noman kang sowan marang Gusti Yesus, [Matthew 19:16–22.] wong-wong mau banjur lunga kanthi susah; lan manawa enggal paukuman kang nglimpah bakal liwat lan nyapu kabèh bandha-bandhané nganti tuntas, lan sawisé iku bakal kasep banget kanggo nyaosake barang-barang kadonyan, lan nglumpukake bandha ana ing swarga.” Review and Herald, April 1, 1850.
The “overflowing scourge” is a symbol of the soon-coming Sunday law, and the work of the dirt brush man in Miller’s dream, takes place just before probation closes. It is when He has cleaned the room that He then casts the jewels back into the larger casket, and they then shine ten times brighter than the sun. Daniel and the three worthies were found ten times better than the others.
“Paukuman banjir sing nglimputi” iku sawijining pralambang saka hukum Minggu sing enggal rawuh, lan pakaryané wong sing nyepakake rereged nganggo sikat ing pangimpené Miller dumadi pas sadurungé mangsa sih-rahmat katutup. Nalika Panjenengané wus resikake kamar iku, banjur Panjenengané mbalèkaké manèh permata-permata mau menyang peti gedhé, lan banjur padha sumunar sapuluh kaping luwih padhang tinimbang srengéngé. Daniel lan telu kancané kang utama kabuktèn sapuluh kaping luwih becik tinimbang wong-wong liyané.
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.
Saiki ing pungkasaning dina-dina kang wus katetepaké déning raja yèn wong-wong mau kudu diaturaké mlebu, mula pangéranipun para sida-sida ngetingalaké wong-wong mau ana ing ngarsané Nebukadnésar. Raja banjur rembugan karo wong-wong mau; lan ing antarané kabèh mau ora kapanggih siji waé kang madhani Dhanièl, Hananya, Misaèl, lan Azarya; mulané wong-wong mau padha ngadeg ana ing ngarsané raja. Lan ing samubarang prekara kawicaksanan lan pangerten kang ditakokaké déning raja marang wong-wong mau, raja nemu yèn wong-wong mau kaping sepuluh luwih unggul tinimbang kabèh para juru sihir lan para ahli nujum kang ana ing saindenging karajané. Daniel 1:18–20.
The “end of the days,” for Daniel represented the litmus test where Nebuchadnezzar passed judgment, and that test typifies the Sunday law in the last days. The original and foundational truths will shine ten times brighter when restored in the last days, than when they were first recognized. The truths, and the wise who understand those truths in the last days will shine ten times brighter during the latter rain, which is the repetition of the Midnight Cry.
“Pungkasaning dina,” tumrap Daniel, nggambarake watu uji nalika Nebukadnésar maringi paukuman, lan ujian iku mratandhani hukum Minggu ing dina-dina pungkasan. Kayektèn-kayektèn asli lan dhasar bakal sumunar kaping sepuluh luwih padhang nalika dipulihaké ing dina-dina pungkasan tinimbang nalika kapisan diakoni. Kayektèn-kayektèn mau, lan para wicaksana sing mangertèni kayektèn-kayektèn iku ing dina-dina pungkasan, bakal sumunar kaping sepuluh luwih padhang sajroning udan pungkasan, yaiku pengulangan saka Panguwuh Tengah Wengi.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Sampeyan nganggep rawuhipun Gusti punika isih adoh sanget. Kula nyumurupi bilih udan pungkasan punika badhe rawuh [sacepet] pados dene panguwuh ing tengah wengi, lan kanthi kasekten kaping sepuluh langkung ageng.” Spalding and Magan, 5.
The restoration of the original truths is accomplished by the application of the latter rain methodology of “line upon line.” Once restored, the original truths shine “ten times” brighter than they did when Miller first looked upon them. The wise who employ the key of methodology to restore the original truths, obtain an experience that is “ten times” better than those who eat the methodology of Babylon. Those that are swept away by the dirt brush man, are those who have become attached to the traditions and customs that have covered up the original truth, and who are purged out with the errors of tradition and customs they have become attached to.
Pamulihaning kayektèn-kayektèn asli kaleksanan lumantar panraping metodhologi udan pungkasan, yaiku “baris ing dhuwuring baris.” Sawisé kapulihaké, kayektèn-kayektèn asli mau sumunar “ping sepuluh” luwih padhang tinimbang nalika Miller sapisan mirsani. Wong-wong wicaksana kang migunakaké kunci metodhologi kanggo mulihaké kayektèn-kayektèn asli, nampa sawijining pengalaman kang “ping sepuluh” luwih becik tinimbang wong-wong kang mangan metodhologi Babil. Wong-wong kang kasapu déning wong sing nyapu rereged, yaiku wong-wong kang wis kagandhèng marang tradhisi lan adat kabiasaan kang wis nutupi kayektèn asli, lan kang katumpes bebarengan karo kaluputan-kaluputaning tradhisi lan adat kabiasaan kang wis dadi sesandhèrané.
A false doctrine is an idol.
Piwulang palsu iku brahala.
“In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone.” The Great Controversy, 584.
“Manungsa, nalika nampik kayekten, padha nampik Panjenengane kang dadi Sumberé. Nalika padha ngidak-idak angger-anggering Allah, padha nyélaki panguwasané Sang Paring Angger-angger. Gampangé padha gawé brahala saka piwulang lan téyori palsu, padha gampangé kaya nalika mbentuk brahala saka kayu utawa watu.” The Great Controversy, 584.
The pronouncement upon Ephraim that marked the close of probation for Ephraim, emphasizes the truth of what the dirt brush man accomplishes when he sweeps the floor.
Pangucap tumrap Éfraim sing nandhani pungkasaning mangsa sih-rahmat kanggo Éfraim, nekanaké bebener bab apa sing ditindakaké déning wong sing nggawa sapu rereged nalika nyapu lantaine.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Éfraim wis nyawiji karo brahala-brahala: tinggalen dhèwèké piyambakan. Hosea 4:17.
You are what you eat, as demonstrated by Daniel and the three worthies. Sister White’s anxiety over those who were “stupid and dormant” was in relation to their lack of preparation, and their lack of discernment over the importance of “present truth.” Her anxiety was an expression of Christ’s concern for the quibbling Jews of his day and age, who had completely lost sight of the original truths. Miller’s dream identifies the end of modern spiritual Israel, which has been typified by ancient literal Israel.
Kowé iku kaya apa sing kokpangan, kaya kang kabuktèkaké déning Daniel lan telu kancané sing pinilih. Kekuwatiran Sister White ngenani wong-wong sing “bodho lan keturon” iku ana gandhèng cenenge karo kurangé pepasthaning siyap, lan kurangé pangriptané marang wigatiné “bebener saiki.” Kekuwatirané iku minangka pangandikané manah Kristus tumrap wong-wong Yahudi ing jamané dhéwé sing seneng padu prakara-prakara cilik, kang wis babar pisan kelangan pamawas marang bebener-bebener sing asli. Impèné Miller nandhani pungkasané Israel kasukman jaman modern, kang wis katitipaké déning Israel harfiah kuna.
“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.
“Para ahli Toret lan wong-wong Farisi ngakoni nerangake Kitab Suci, nanging anggone nerangake iku manut gagasan lan tradhisi-tradhisié dhéwé. Adat-istiadat lan pepakemé saya suwe saya abot lan nuntut. Miturut tegesé kang kasukman, Sabda suci iku tumrap wong akèh dadi kaya kitab kang kasegel, katutup tumrap pangertèné.” Signs of the Times, 17 Mei 1905.
A progressive darkness has settled upon Laodicean Adventism since 1863, and the Bible and the Spirit of Prophecy has become to them as a book that is sealed. Just before probation closes the Revelation of Jesus Christ is unsealed, and it produces a three-step testing process that ends with those who refuse to relinquish their idols of custom and tradition being swept away at the soon-coming Sunday law.
Peteng kang saya ngrembaka wus tumiba ing Adventisme Laodikia wiwit taun 1863, lan Kitab Suci sarta Rohing Ramalan wis dadi tumrap wong-wong mau kaya kitab kang kasegel. Sakdurungé mangsa sih-rahmat katutup, Wahyu Yesus Kristus dibukak segelé, lan iki ngasilaké sawijining prosès panggodhèn telung tataran kang pungkasané ndadèkaké wong-wong kang nampik nyingkiraké brahala-brahala kabiasaan lan tradhisiné kasirnakaké déning angger-angger Minggu kang enggal rawuh.
“We have an infinite Redeemer, and how precious are the gems of truth that testify to this in God’s word. But these precious jewels have been buried beneath a mass of rubbish, of tradition, of heresies, which Satan himself has originated. His schemes are working with a strange power upon human minds to eclipse the value of Christ to those who believe in him. The enemy of God and man has cast a spell over those who profess to be the followers of Christ, until of many it can be said, They know not the time of their visitation.” Review and Herald, August 16, 1898.
“Kita kagungan Panebus kang tanpa wates, lan saémparing larang regané permata-permata kayektèn kang neksèni prakara iki ana ing pangandikané Allah. Nanging, permata-permata kang adi iku wis kakubur ing sangisoré tumpukan rereged, yaiku tradhisi-tradhisi lan piwulang-piwulang sesat, kang Satan piyambak kang miwiti. Rancangan-rancangane makarya kanthi kakuwatan kang nggumunake marang pikiraning manungsa kanggo ngelipuraké regané Kristus saka panemuné wong-wong kang pracaya marang Panjenengané. Satruwane Allah lan manungsa wis nempuhaké sawijining daya panggawé pingsan marang wong-wong kang ngakoni dadi pandhèrèk-pandhèrèké Kristus, nganti tumrap akèh wong bisa kapratelakaké mangkéné, Wong-wong mau padha ora mangertèni wekdal rawuhipun.” Review and Herald, August 16, 1898.
Miller’s dream illustrates the history of the establishment of the “original truths,” their subsequent rejection, and then their ultimate restoration. Just before the close of probation the “Dirt Brush Man” enters into the scenario and re-establishes the original truths, and makes them “ten times” brighter. This takes place during the history of the Midnight Cry, which precedes the Loud Cry of the third angel at the Sunday law. The Midnight Cry awakens and separates the virgins in advance of the Sunday law, as did the Midnight Cry precede the opening of the investigative judgment in Millerite history. When the jewels are cast back into the larger, restored casket, it is too late, for that event takes place “after” the floor has been swept clean.
Impenipun Miller nggambarake sajarah pamegaking “kayektèn-kayektèn asli,” penolakane sabanjure, lan banjur pamulihane kang pungkasan. Sadurungé banget masa kasempataning sih-rahmat katutup, “Wong Sing Nggawa Sikat Bledug” mlebu ing reroncèning kaanan lan ngadegaké manèh kayektèn-kayektèn asli mau, sarta ndadèkaké iku “ping sepuluh” luwih padhang. Iki kelakon sajroning sajarah Sora Tenga Wengi, kang ndhisiki Sora Banteré malaékat katelu nalika ukum Minggu. Sora Tenga Wengi nguripaké lan misahaké para prawan sadurungé ukum Minggu, kaya déné Sora Tenga Wengi ndhisiki kabukane pangadilan pamriksan ing sajarah kaum Millerit. Nalika permata-permata mau dibalèkaké manèh menyang peti gedhé sing wis dipulihaké, iku wis kasep, amarga lelakon iku kalakon “sawisé” lantai wis disapu resik.
“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.
“Lebu lan reregeding kasalahan wis ngubur permata-permata aji saka kayekten, nanging para makaryaning Pangeran bisa mbabar bandha-bandha iki, satemah èwonan wong bakal mirsani iku kanthi kabungahan lan rasa ajrih. Para malaékaté Allah bakal ana ing sacedhaké buruh kang andhap asor, maringi sih-rahmat lan pepadhang ilahi, lan èwonan bakal katuntun ndedonga bebarengan karo Dawud, ‘Bukakna mripat kawula, supados kawula saged nyawang prekawis-prekawis aèng saking angger-angger Paduka.’ Kayekten-kayekten kang wus lawas ora katon lan ora digatèkaké, bakal sumunar murub saka kaca-kaca kang kapadhangi ing Sabda suci Allah. Pasamuwan-pasamuwan ing umumé, kang wus krungu, nampik, lan ngidak-idak kayekten, bakal tumindak saya ala; nanging ‘wong wicaksana,’ yaiku wong-wong kang jujur, bakal padha mangerti. Kitab iku kabukak, lan pangandikané Allah nggayuh ati wong-wong kang kepéngin ngerti karsané Panjenengané. Ing wektu swara sora malaékat saka swarga kang gabung karo malaékat katelu, èwonan wong bakal tangi saka pingsan rohani kang wis nyekel donya nganti pirang-pirang abad, lan bakal weruh kaéndahan lan regané kayekten.” Review and Herald, December 15, 1885.
The “thousands” that then awake, represent God’s other flock that are still in Babylon, for the “loud cry” begins at the Sunday law. The work of the “Dirt Brush Man” has been under way since September 11, 2001, and even more so since July of 2023.
“Ewonan” sing banjur tangi iku nggambarake wedhus-wedhus Allah liyané sing isih ana ing Babil, awit “sesambat sora” iku diwiwiti nalika angger-angger Minggu wiwit lumaku. Pakaryané “Wong Sikat Reget” wis lumaku wiwit tanggal 11 September 2001, lan malah luwih cetha manèh wiwit Juli 2023.
“The apostle says, ‘All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.’ The Bible is its own expositor. One passage will prove to be a key that will unlock other passages, and in this way light will be shed upon the hidden meaning of the word. By comparing different texts treating on the same subject, viewing their bearing on every side, the true meaning of the Scriptures will be made evident.
“Rasul ngandika, ‘Sakèhé Kitab Suci kaparingan kanthi pangilhaming Allah, lan migunani tumrap piwulang, tumrap pangreksan kaluputan, tumrap pambeneran, tumrap piwulang ing kabeneran: supaya manungsa kagunganing Allah dadi sampurna, kasampurnakaké kanthi temenan tumrap saben pakaryan becik.’ Alkitab iku nerangaké awaké dhéwé. Sawijining wacana bakal kabukten dadi kunci kang bakal mbukak wacana-wacana liyané, lan kanthi mangkono pepadhang bakal diparingaké marang tegesing pangandika kang kasamun. Kanthi mbandhingaké manéka teks kang ngrembug bab prakara sing padha, sarta mirsani gegayutané saka saben sisih, teges sejatiné Kitab Suci bakal katuduh cetha.
“Many think that they must consult commentaries on the Scriptures in order to understand the meaning of the word of God, and we would not take the position that commentaries should not be studied; but it will take much discernment to discover the truth of God under the mass of the words of men. How little has been done by the church, as a body professing to believe the Bible, to gather up the scattered jewels of God’s word into one perfect chain of truth! The jewels of truth do not lie upon the surface, as many suppose. The master mind in the confederacy of evil is ever at work to keep the truth out of sight, and to bring into full view the opinions of great men. The enemy is doing all in his power to obscure heaven’s light through educational processes; for he does not mean that men shall hear the voice of the Lord, saying, ‘This is the way, walk ye in it.’
“Akeh wong ngira manawa supaya bisa mangertèni tegesing pangandikaning Allah, wong kudu nyinau tafsiran-tafsiran Kitab Suci; lan kita ora njupuk pendirian manawa tafsiran-tafsiran iku ora kena disinau; nanging bakal mbutuhake akèh kawicaksanan mbedakaké supaya bisa nemokaké kayektèné Allah ana ing sangisoré tumpukan tembungé manungsa. Sakecil apa sing wis katindakake déning pasamuwan, minangka sawijining badan kang ngakoni pracaya marang Kitab Suci, kanggo nglumpukaké permata-permata pangandikaning Allah kang kasebar dadi siji reranté kayektèn kang sampurna! Permata-permata kayektèn iku ora mapan ana ing lumahing njaba, kaya kang dianggep déning akèh wong. Pikiran utama ing pakempalaning piala iku tansah makarya kanggo ndhelikaké kayektèn saka pandelengan, lan ngangkat kanthi cetha panemuné wong-wong gedhé. Mungsuh iku lagi nindakaké kabèh daya upayané kanggo ngelèmèkaké pepadhanging swarga lumantar proses-proses pendhidhikan; awit dhèwèké ora ngersakaké supaya manungsa krungu swaraning Pangéran, kang ngandika, ‘Iki dalané, lumakua ana ing kono.’”
“The jewels of truth lie scattered over the field of revelation; but they have been buried beneath human traditions, beneath the sayings and commandments of men, and the wisdom from heaven has been practically ignored; for Satan has succeeded in making the world believe that the words and achievements of men are of great consequence. The Lord God, the Creator of the worlds, at infinite cost has given the gospel to the world. Through this divine agent, glad, refreshing springs of heavenly comfort and abiding consolation have been opened for those who will come to the fountain of life. There are veins of truth yet to be discovered; but spiritual things are spiritually discerned. Minds beclouded with evil cannot appreciate the value of the truth as it is in Jesus.” Review and Herald, December 1, 1891.
“Permata-permata kayektèn sumebar ana ing sajroning palemahan wahyu; nanging wis kasarembag ing sangisoring tradhisi-tradhisi manungsa, ing sangisoring unen-unen lan pepakon-pepakoné manungsa, lan kawicaksanan saka swarga ing sajatiné wis ora digatèkaké; awit Sétan wis kasil ndadèkaké jagad pracaya yèn tembung-tembung lan paédahing pakaryané manungsa iku gedhé wigatiné. Pangéran Allah, Sang Nitahaké jagad-jagad, kanthi rega kang tanpa winates wis maringi Injil marang jagad. Lumantar sarana ilahi iki, sumber-sumber panglipur swarga kang nyenengaké lan nyegeraké sarta panglipur kang tetep langgeng wis kabukak tumrap wong-wong kang gelem teka marang sumbering urip. Isih ana urat-urat kayektèn kang durung kababar; nanging prekara-prekara rohani iku kapahami kanthi rohani. Budi kang kaselimuti piala ora bisa ngregani reganing kayektèn kaya anané ing Gusti Yésus.” Review and Herald, 1 Desember 1891.
The work of Christ as represented in Miller’s dream as the dirt brush man is two-fold. It is to remove the error, and to restore the original truths. The removal of error is also two-fold, for when the error is swept out the window, the error takes those who choose to remain attached to the errors with it. The work of separation accomplished by the dirt brush man is also addressed by Jeremiah, and his testimony agrees with Sister White, when she stated that, “the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe.”
Pakaryané Kristus, kaya sing dipratandhakaké ing impené Miller lumantar wong sing nggawa sikat rereged, iku ana loro. Yaiku nyingkiraké kasalahan, lan mulihaké bebener-bebener asli. Nyingkiraké kasalahan iku uga ana loro, awit nalika kasalahan mau disapu metu lumantar jendhéla, kasalahan iku uga nggawa wong-wong sing milih tetep kaiket marang kasalahan-kasalahan mau. Pakaryan pamisahan sing kalakon déning wong sing nggawa sikat rereged iku uga dirembug déning Yeremia, lan paseksèné cocog karo Sister White, nalika piyambakipun ngandika bilih, “para buruhing Pangéran bisa mbikak bandha-bandha iki, satemah éwonan wong bakal nyawang iku kanthi rasa bungah lan kagum.”
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Mulané mangkéné pangandikané Pangéran: “Yèn kowé mratobat, Ingsun bakal mbalèkaké kowé manèh, lan kowé bakal ngadeg ana ing ngarsaningsun; lan yèn kowé misahaké barang kang aji saka kang asor, kowé bakal dadi kaya cangkemingsun; wong-wong mau supaya padha bali marang kowé, nanging kowé aja bali marang wong-wong mau.” Yeremia 15:19.
The context of the passage in Jeremiah is addressing those who have experienced the first disappointment of July 18, 2020. It is not simply the dirt brush man that separates the precious from the vile, but it is also the work of those represented by Jeremiah, who are represented as making a decision of whether they will return to the Lord or not return. They have obviously not been with the Lord, for if they had been walking with him, there would be no reason for them to return. When they do return and stand before the Lord, and thereafter become His mouthpiece, they will have accomplished a work of separating the precious from the vile. The work of the “Dirt Brush Man”, requires the participation of the wise. The work of the “Dirt Brush Man” in Miller’s dream is also illustrated when Christ purges His floor through a refining process.
Konteks pethikan ing Yeremia punika nuju nyariosaken dhateng para tiyang ingkang sampun ngalami kuciwa kapisan tanggal 18 Juli 2020. Ingkang misahaken barang ingkang aji saking ingkang nistha punika boten namung “Dirt Brush Man” kemawon, nanging ugi pakaryanipun para tiyang ingkang dipunlambangaken déning Yeremia, ingkang dipungambaraken minangka damel putusan menapa badhé wangsul dhateng Gusti utawi boten wangsul. Cetha bilih piyambakipun sadèrèngipun boten sesarengan kaliyan Gusti, awit manawi sampun mlampah sesarengan kaliyan Panjenenganipun, mesthinipun boten wonten alesan kanggé wangsul. Nalika piyambakipun saestu wangsul lan ngadeg wonten ing ngarsanipun Gusti, lajeng salajengipun dados cangkemipun Panjenenganipun, piyambakipun badhé sampun nglampahi satunggaling pakaryan misahaken barang ingkang aji saking ingkang nistha. Pakaryanipun “Dirt Brush Man” menika mbutuhaken partisipasinipun para tiyang wicaksana. Pakaryanipun “Dirt Brush Man” wonten ing impenipun Miller ugi kagambaraken nalika Kristus ngresiki lantaine lumantar satunggaling proses panyulingan.
“Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.
“Sepira enggalé proses panyucèn iki bakal diwiwiti aku ora bisa ngandika, nanging ora bakal suwe ditundha. Panjenengané kang garuné ana ing asta-Né bakal nyucekaké padalemané saka rereged moralé. Panjenengané bakal ngresiki tenan papan panggilingan-Né.” Testimonies to Ministers, 372, 373.
The final “refining process” began in July of 2023, and it is the refining process of Malachi chapter three.
“Proses panyucèn” pungkasan punika wiwit ing sasi Juli taun 2023, lan punika proses panyucèn miturut kitab Malakhi bab telu.
“Malachi 3:1–4 quoted.
“Maleakhi 3:1–4 dipunpetik.
“A refining, purifying process is going on among the people of God, and the Lord of hosts has set his hand to this work. This process is most trying to the soul, but it is necessary in order that defilement may be removed. Trials are essential in order that we may be brought close to our heavenly Father, in submission to his will, that we may offer unto the Lord an offering in righteousness. God’s work of refining and purifying the soul must go on until his servants are so humbled, so dead to self, that when called into active service, they may have an eye single to the glory of God.” Review and Herald, April 10, 1894.
“Satunggaling proses panyaring lan panyucek lumampah ana ing antaraning umat Allah, lan Pangéran sarwa kawula wis maringaké astané tumrap pakaryan punika. Proses punika sanget nglarani jiwa, nanging punika prelu supados rereged saged kabucal. Pacoban-pacoban punika wigati, supados kita kasowanaken celak dhateng Rama kita ing swarga, kanthi pasrah dhateng karsanipun, supados kita saged nyaosaken dhateng Pangéran pisungsung ing kabeneran. Pakaryaning Allah kanggé nyaring lan nyucek jiwa kedah lumajeng terus ngantos para abdinipun dados mekaten andhap-asor, mekaten pejah tumrap dhiri, saéngga nalika katimbalan mlebet ing paladosan kang aktif, piyambakipun namung kagungan satunggal paningal, yaiku kamulyaning Allah.” Review and Herald, April 10, 1894.
Miller’s second dream identifies the restoration of the original truths, and the simultaneous restoration of a people who have been scattered. Nebuchadnezzar’s second dream identifies the restoration of his kingdom. Miller’s dream addresses the burying up of the original truths in the terms of those truths being “scattered.” The word “scattered” is a symbol of the “seven times.” Nebuchadnezzar’s dream is about the “scattering” of the “seven times.” Nebuchadnezzar is placed at the time of the end in 1798, and is there representing a converted man. Miller is the symbol of “the wise” in 1798.
Impen kapindhoné Miller nandhani pamulihaning kayektèn-kayektèn asli, lan ing wektu kang padha pamulihaning sawijining umat kang wis kacacak. Impe-nebukadnésar kang kapindho nandhani pamulihaning karajané. Impe-ne Miller ngrembag bab kasareming kayektèn-kayektèn asli kanthi teges manawa kayektèn-kayektèn mau “kacacak.” Tembung “kacacak” iku minangka pralambang saka “pitung mangsa.” Impe-nebukadnésar ngrembag bab “kacak”-é “pitung mangsa.” Nebukadnésar dipasang ana ing wekasaning jaman ing taun 1798, lan ana ing kono dheweke makili sawijining wong kang wis mratobat. Miller iku pralambang saka “wong-wong wicaksana” ing taun 1798.
We will continue Miller’s dream in the next article.
Kita badhé nerusaké impenipun Miller wonten ing artikel salajengipun.
“When we are called upon to differ with others, or others express their difference from our opinion, we should manifest a Christian spirit, and keep this fact prominent that we can afford to be quiet and fair; for the truth will bear investigation. The more it is studied, the more will its light shine forth. The Lord frowns upon everything that savors of harshness and severity, and puts his rebuke upon those who cast contempt and reproach upon those who differ with them in opinion, placing them in the worst possible light. All Heaven looks upon those who do this as Heaven looked upon the Pharisees, and pronounces them as ignorant both of the Scriptures and the power of God. The enemies of truth cannot make truth error. They may trample upon the truth, and think that because they have cast it down, and covered it with rubbish, it is overcome; but God will move upon some of his faithful ones to do as Christ did when he was upon earth,—brush away the rubbish, and restore the truth to its appropriate setting in the framework of truth.
“Nalika kita katimbalan kanggo béda pamanggih karo wong liya, utawa wong liya mratelakaké bédané saka panemu kita, kita kudu ngatonaké roh Kristen, lan njaga kasunyatan iki tetep cetha, yèn kita saged tetep meneng lan adil; awit kayektèn bakal tahan marang panylidikan. Saya akèh dipunsinaoni, saya padhang pepadhangé bakal sumunar. Pangéran nedahaké panyenyamah marang samubarang kang mambu kasar lan keras, lan Panjenengané maringi pangrebedan marang wong-wong kang mbuwang panyaruwé lan cela marang wong-wong kang béda pamanggih karo wong-wong mau, sarta nggambaraké wong-wong mau ing cahya kang paling ala kang bisa ditindakake. Kabèh Swarga mandeng marang wong-wong kang nindakaké iki kaya dene Swarga mandeng marang para wong Farisi, lan nyatakaké yèn wong-wong mau padha bodho tumrap Kitab Suci lan uga pangwasané Allah. Para mungsuhing kayektèn ora bisa ndadèkaké kayektèn dadi kasalahan. Wong-wong mau bisa ngidak-idak kayektèn, lan ngira yèn merga wis dibanting mudhun lan ditutupi rereged, kayektèn iku wus kasoran; nanging Allah bakal nggerakaké sawatara wong setyané supaya nindakaké kaya kang ditindakaké déning Kristus nalika Panjenengané ana ing bumi,—nyaponi rereged mau, lan mulihaké kayektèn marang papané kang trep ana ing rerangkèn kayektèn.
“In companies where the truth is a matter of discussion, there will be those who will oppose everything that they have not held as truth; and while they flatter themselves that they are only battling with error, they have need to hear with unprejudiced ears, that they may understand what is truth, and not misrepresent and misinterpret that which is spoken. They have the example of the men in all ages who have fought against truth, and who in so doing, have rejected the council (sic) of God against themselves. Heavy will be the responsibility that will rest upon men who have had great light, and great opportunities, and who have yet failed to be wholly on the Lord’s side. Should they venture to be wholly on the Lord’s side, they would be preserved in integrity, even when they were called upon to stand alone. He would enable them to stand courageously, in purity and fairness, contending for uncorrupted principles of righteousness. He would sustain them in battling for the right because it is right, though justice were fallen in the street, and equity could not enter. They would understand what would be pure and undefiled, and in accordance with the life of Christ, and would not turn from the purest principles of Christianity in spirit, word, or action, even though they stood in opposition not only to ignorance, but to those who were cultivated and experienced, and who used the weapons of sophistry to silence them. Through all this strife of error against truth, they would be preserved, and enabled to keep such a course that their enemies could not gainsay or resist them. They would stand as a rock to principle, refusing to compromise with any man, and yet preserving the spirit that would characterize every Christian.
“Ing pasamuwan-pasamuwan kang ana ing kono kayekten dadi prakara rembugan, bakal ana wong-wong kang bakal nentang samubarang kabèh sing durung tau dicekel déning wong-wong mau minangka kayekten; lan nalika wong-wong mau ngapusi awaké dhéwé manawa wong-wong mau mung lagi perang nglawan kaluputan, wong-wong mau prelu ngrungokaké kanthi kuping kang tanpa prasangka, supaya bisa mangertèni apa kang sejatiné dadi kayekten, lan aja nganti nyalahgambaraké lan nyalahtegesi apa kang diucapaké. Wong-wong mau nduwèni tuladha saka para wong ing sakehing jaman kang wis perang nglawan kayekten, lan kanthi mangkono wis nampik pitutur (sic) Allah tumrap awaké dhéwé. Abot bakal dadi tanggung jawab kang bakal katumpangaké marang wong-wong kang wis nampa pepadhang gedhé, lan kesempatan-kesempatan gedhé, nanging durung uga gagal ngadeg sakabehé ana ing sisihé Gusti. Manawa wong-wong mau wani ngadeg sakabehé ana ing sisihé Gusti, wong-wong mau bakal kaayomi ana ing katulusan, sanadyan nalika wong-wong mau katimbalan supaya ngadeg piyambakan. Panjenengané bakal maringi kabisan marang wong-wong mau supaya ngadeg kanthi kendel, ana ing kasucèn lan kaadilan, mbélani prinsip-prinsip kabeneran kang ora kacemaran. Panjenengané bakal nyangga wong-wong mau ing perjuangan mbélani kang bener marga iku pancèn bener, sanadyan kaadilan wis rubuh ana ing dalan, lan kajujuran ora bisa lumebu. Wong-wong mau bakal mangertèni apa kang murni lan tanpa cacad, lan kang selaras karo uripé Kristus, lan ora bakal nyimpang saka prinsip-prinsip Kristen kang paling murni sajroning roh, tembung, utawa tumindak, sanadyan wong-wong mau ngadeg nentang ora mung kabodhoan, nanging uga nentang wong-wong kang sinau lan pengalaman, lan kang migunakaké gaman-gaman sophistry kanggo mbungkam wong-wong mau. Lumantar sakehing pasulayan iki, yaiku kaluputan nglawan kayekten, wong-wong mau bakal kaayomi, lan diparingi kabisan kanggo njaga lampah kang mangkono, saéngga mungsuh-mungsuhé ora bisa mbantah utawa nahan wong-wong mau. Wong-wong mau bakal ngadeg kaya watu karang tumrap prinsip, nampik kanggo rembug rukun kanthi ngorbanaké bebener karo sapa waé, nanging tetep njaga roh kang mesthiné dadi ciri saben wong Kristen.”
“He who is a follower of Christ will distinguish between the sacred and the common, and will cling to the true evidence of a man’s character and work, for Christ has said, ‘By their fruits ye shall know them.’ The Christian will move forward amid all manner of opposition. He will despise flattery because it is born of Satan. He will detest accusation because it is the weapon of the evil one. They will not cherish envy or indulge in self-exaltation because these are the characteristics of the adversary of God and man. They will not be found as spies; for Satan used the despised Jews in doing this work against Jesus. They will not follow their brethren with a flood of questions as the Jews followed Christ for the purpose of entangling him in his words, and provoking him to speak of many things in order that they might make him an offender for a word.” Home Missionary, September 1, 1894.
“Wong kang dadi pandhèrèké Kristus bakal mbedakaké antarane kang suci lan kang lumrah, lan bakal tetep nyekel bukti kang sejati bab watak lan pakaryané manungsa, awit Kristus wis ngandika, ‘Saka wohé kowé bakal wanuh marang wong-wong mau.’ Wong Kristen bakal maju terus ana ing satengahing sakehé rupa panentangan. Panjenengané bakal ngremehaké pangalembana, amarga iku lair saka Sétan. Panjenengané bakal sengit marang tuduhan, amarga iku gegamané si ala. Wong-wong mau ora bakal ngopeni rasa meri utawa nuruti pambesar-dhiri, amarga iki kabèh minangka ciri-ciriné satruné Allah lan manungsa. Wong-wong mau ora bakal katemokaké dadi telik sandi; amarga Sétan migunakaké wong-wong Yahudi kang diremehake nalika nindakaké pakaryan iki nglawan Gusti Yésus. Wong-wong mau ora bakal mbuntuti para saduluré nganggo banjir pitakonan kaya wong-wong Yahudi mbuntuti Kristus kanthi ancas njiret Panjenengané ana ing tembung-tembungé, lan ngojok-ojoki Panjenengané supaya ngandika bab akèh prekara, supaya wong-wong mau bisa ndadèkaké Panjenengané luput awit saka sakecap tembung.” Home Missionary, September 1, 1894.