We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.
Kita saweg nimbang sawijining panrapan profetik saking impenipun William Miller ing dinten-dinten pungkasan, ing pundi sadaya pameca punika manggih kasampurnanipun ingkang sampurna. Impenipun Miller netepaken panemon, panyantosan, panampikan, panguburan, lan pamulihan saking kayektèn-kayektèn dhasar Adventisme ingkang kasusun lumantar pelayananipun Miller. Kayektèn-kayektèn dhasar punika nglambangaken kayektèn-kayektèn ingkang kabikak segelnipun ing taun 1798. Kayektèn-kayektèn punika kawejahan déning sesanti Kali Ulai. Impenipun Miller, kados kacathet wonten ing kitab Early Writings, punika impen kaping kalihipun, lan impen punika sampun dipratandhani déning impen kaping kalihipun Nebukadnésar, kadosdene Miller piyambak ugi sampun dipratandhani déning Nebukadnésar.
Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.
Artikel-artikel sadurungé wis nduduhaké kepriyé pungkasaning urip Nebukadnésar sing sajrone “pitu mangsa” urip kanthi ati kéwan, kanthi simbolis rampung ing taun 1798. Kratoné banjur dipulihaké, lan kanggo kaping pisanan, Nebukadnésar makili sawijining wong sing wis katobat kanthi sampurna. Ing babagan “wektu pungkasan,” ing taun 1798, dhèwèké makili “wong wicaksana.” Kita uga wis ngenali yèn minangka raja Babil sing kapisan, paukuman “pitu mangsa” tumrap Nebukadnésar iku minangka pralambang saka paukuman tumrap Belsyazar sing rong èwu limang atus rong puluh (mene, mene, tekel, upharsin), yaiku raja Babil sing pungkasan.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Menyang panguwasa Babilon kang pungkasan, kaya dene ing pralambang marang kang kapisan, wus tumeka ukara paukuman saka Sang Pangawas ilahi: ‘He ratu, … marang sira wus kapangandikakake; Kraton iku wus kapundhut saka ing sira.’ Daniel 4:31.” Prophets and Kings, 533.
Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.
Suster White ngidentifikasi Belsyazar ing wektu pangadilane minangka “raja kang bodho.” Ing panutup wektu pangadilan Nebukadnezar, piyambakipun makili “raja kang wicaksana,” amarga piyambakipun nampa paedah saka pangadilan “pitung mangsa,” dene Belsyazar, sanadyan piyambakipun mangertos sajarah mau, nolak nampi paedah saka iku.
“But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Nanging katresnané Belsyazar marang panglipur lan ngluhuraké awaké dhéwé wus ngilangaké piwulang-piwulang sing mesthiné ora kena tau dilalekaké; lan panjenengané nindakaké dosa-dosa kang padha karo dosa-dosa sing ndhatangaké paukuman-paukuman kang nggegirisi tumrap Nebukadnezar. Panjenengané nyia-nyiakaké kasempatan-kasempatan sing kanthi sih-rahmat wis kaparingaké marang panjenengané, awit panjenengané nglirwakaké migunakaké kasempatan-kasempatan sing ana ing jangkauan panjenengané kanggo dadi wanuh karo kayektèn. ‘Apa kang kudu daklakoni supaya aku kaslametaké?’ iku sawijining pitakonan sing déning raja gedhé nanging bodho iku diliwati kanthi ora perduli.” Bible Echo, April 25, 1898.
Nebuchadnezzar is a symbol of “the wise” in 1798, who understand the increase of knowledge at the time of the end.
Nebukadnésar iku minangka pralambang “wong-wong wicaksana” ing taun 1798, kang mangertèni tambahing kawruh ing wektu wekasan.
“The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.
“Pangombong kang gumunggung kuwi durung patiya luwar saka lambene, nalika ana swara saka Swarga ngandhani dheweke manawa wektu paukuman kang wus katetepake déning Allah wis teka. Ing satheping mripat budi pikirane dijabel, lan dheweke dadi kaya kewan. Sajrone pitung taun dheweke diasorake mangkono. Ing pungkasaning wektu iku budi pikirane dipulihake maneh marang dheweke, banjur kanthi andhap asor ndhangak marang Allah kang agung ing Swarga, dheweke ngakoni astaning Ilahi ana ing sajroning paukuman iki, lan banjur dipulihake maneh marang dhamparé.
“In a public proclamation, King Nebuchadnezzar acknowledged his guilt, and the great mercy of God in his restoration. This was the last act of his life as recorded in Sacred History.” Review and Herald, February 1, 1881.
“Ing satunggaling pratandha umum, Raja Nebukadnezar ngakoni kaluputané, lan sih-rahmat Allah ingkang ageng wonten ing pamulihanipun. Menika tumindak pungkasan saking gesangipun kados ingkang kacathet wonten ing Sejarah Suci.” Review and Herald, February 1, 1881.
At the end of Nebuchadnezzar’s “seven times,” he made a public proclamation, which included a public confession. Miller, as Nebuchadnezzar, symbolizes the “wise” in 1798, who understand the increase of knowledge at the time of the end. They both had two dreams, and both of their respective second dreams symbolically identify the “seven times.” The “seven times” has been shown in previous articles to mark a transition point.
Ing pungkasaning “pitu mangsa” Nebukadnésar, dhèwèké nglairaké sawijining pawarta umum, kang uga nyakup pangaken umum. Miller, minangka Nebukadnésar, nglambangaké wong-wong “wicaksana” ing taun 1798, yaiku wong-wong sing mangertèni tambahing kawruh ing wektu pungkasan. Wong loro mau padha nampani rong pangimpen, lan pangimpen kapindho saka saben wong mau kanthi simbolis nedahaké “pitu mangsa.” “Pitu mangsa” iku wis katuduhaké ing artikel-artikel sadurungé minangka tandha sawijining titik peralihan.
In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.
Ing taun 1798, Nebukadnésar nandhani sawijining peralihan saka kaanané kang gumunggung menyang kaanané wong wicaksana. Prastawa iku kalebu pangakènipun ing ngarepé umum. Taun 1798 uga dadi titik peralihan antarané karajan kaping lima lan kaping nem ing ramalan Kitab Suci. Taun iku uga nandhani rawuhipun malaékat kapisan, saéngga nandhani sawijining dispensasi anyar, amarga pepéling bab paukuman kang bakal rawuh ora bisa kalakon nganti karajan kaping lima ing ramalan Kitab Suci wis nampa tatu pati.
“The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.
“Pesen iku dhéwé maringi pepadhang bab wektu nalika gerakan iki bakal kalakon. Pesen iku dinyatakake minangka bagéan saka ‘Injil langgeng;’ lan pesen iku ngumumaké kabukane paukuman. Pesen kaslametan wis diwartakaké ing sakèhé jaman; nanging pesen iki iku bagéan saka Injil kang mung bisa diproklamasèkaké ing dina-dina wekasan, awit mung nalika iku bae bakal dadi nyata yèn wektuné paukuman wis rawuh. Ramalan-ramalan ngetingalaké rerangkèning prastawa kang nuntun tumuju marang kabukane paukuman. Iki mligi nyata ana ing kitab Daniel. Nanging pérangan saka ramalané kang magepokan karo dina-dina wekasan, Daniel diprentah supaya nutup lan nyégel iku ‘nganti tekan mangsané wekasan.’ Sadurungé kita tekan ing wektu iki, sawijining pesen bab paukuman ora bisa diproklamasèkaké, adhedhasar kasampurnané ramalan-ramalan iki. Nanging ing mangsané wekasan, mangkono pangandikané nabi, ‘akeh wong bakal mrana-mrana, lan kawruh bakal saya akèh.’ Daniel 12:4.
“The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.
“Rasul Paulus wis mènèhi pepéling marang pasamuwan supaya aja ngarep-arep rawuhipun Kristus ing jamane dhéwé. ‘Dina iku ora bakal kelakon,’ pangandikané, ‘kajaba manawa wis ana murtad dhisik, lan manungsa duraka iku kawedhar.’ 2 Tesalonika 2:3. Mung sawisé murtad gedhé, lan wektu dawa pamaréntahané ‘manungsa duraka’ iku, kita bisa ngarep-arep rawuhipun Gusti kita. ‘Manungsa duraka’ iku, kang uga sinebut ‘wewadining piala,’ ‘anak karusakan,’ lan ‘si duraka,’ nglambangaké kapapaan, kang, kaya kang wis diramalaké ana ing prabawa, bakal njaga kadhaulatané sajroning 1260 taun. Mangsa iki rampung ing taun 1798. Rawuhipun Kristus ora bisa kelakon sadurungé wektu iku. Paulus nglebetaké pepélingé mau tumrap kabèh jaman panyingkapan Kristen nganti tekan taun 1798. Ana ing sisih wektu sawisé iku pawarta bab rawuhipun Kristus kaping pindho kudu dipratélakaké.”
“No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“Pesen kados mekaten mboten nate kaparingaken ing jaman-jaman kapengker. Paulus, kados ingkang sampun kita tingali, mboten ngladosaken punika; piyambakipun ngarahaken para sadèrèkipun dhateng mangsa ngajeng ingkang nalika punika taksih tebih sanget tumrap rawuhipun Gusti. Para Reformator mboten martosaken punika. Martin Luther netepaken pangadilan punika kirang langkung tigang atus taun taksih wonten ing ngajeng saking jamanipun piyambak. Nanging wiwit taun 1798 kitab Daniel sampun kabikak, kawruh bab pamedhar wangsit sampun saya tambah, lan kathah tiyang sampun martosaken pesen pangadilan ingkang khidmat bilih sampun celak.” The Great Controversy, 356.
In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.
Ing taun 1798, rawuhipun sawijining dispensasi enggal saking pakaryan karahayon, lan dispensasi enggal punika maringi pepènget bab dispensasi sanès ingkang badhé kawiwitan ing taun 1844. Ing nalika owahing dispensasi punika, satunggal lawang badhé katutup, lan satunggal lawang kabikak.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Lan marang malaékat pasamuwan ing Filadelfia tulisen mangkéné: Mangkéné pangandikané Panjenengané kang suci, Panjenengané kang sejati, Panjenengané kang nyekel kunci Dawud, kang mbukak lan ora ana wong kang bisa nutup, lan nutup lan ora ana wong kang bisa mbukak: Aku sumurup marang pakaryanmu; lah, Aku wus nyelehake ana ing ngarepmu lawang kang kabuka, lan ora ana wong kang bisa nutup iku; awit kowé duwé kakuwatan sethithik, lan wis netepi pangandikan-Ku, lan ora nyélaki asma-Ku. Wahyu 3:7, 8.
The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.
Kabukane sawijining lawang nandhani sawijining dispensasi anyar. Ana owah-owahan dispensasionaling karajan-karajan lan pesen ing taun 1798, ing pungkasaning bebendu kang kapisan, kang kaleksanan wiwit 723 SM nganti tekan 1798. Ana uga owah-owahan dispensasional ing taun 1844, ing pungkasaning bebendu kang pungkasan, kang kaleksanan wiwit 677 SM nganti tekan 1844. Ing taun 1798, dispensasi pesening malaékat kang kapisan, kang maringi pepéling bab pangadilan kang wis nyedhak, wus tekan. Nebukadnésar lan Miller kalorone kawejahana minangka “wong wicaksana,” ing “wektu pungkasan,” nalika “lawang” kabukak tumrap dispensasi internal saka pesening malaékat kang kapisan lan tumrap owah-owahan dispensasi eksternal saka kéwan segara marang kéwan bumi. Dispensasi pesening malaékat kang kapisan kaleksanan nalika lawang mlebu ing Papan Mahasuci kabukak ing tanggal 22 Oktober 1844, lan dispensasi malaékat kang katelu, sarta pangadilan panyelidikan, wus tekan.
Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.
Impené Miller kang kapindho diwiwiti nalika ana lawang kabukak ing taun 1798, lan dipungkasi nalika ana lawang kabukak ing mangsa transisi saka “loro seksi” kang diuripaké manèh supaya martakaké pesen Tangisé Tengah Wengi. Miturut profetik, Nebukadnésar lan Miller padha-padha makili transisi saka karajan kéwan segara marang karajan kéwan bumi ing taun 1798. Loro-loroné padha makili pangumuman bab cedhaké lan tekané paukuman panyelidikan ing taun 1844. Taun 1798 lan 1844 makili panutupaning “paugeraning bebendu” Allah kang kapisan lan kang pungkasan tumrap umaté, kang katindakaké sajroning mangsa “pitung wektu,” kaya kang katetepaké ing Imamat rong puluh enem. Patang puluh enem taun saka 1798 nganti 1844 makili ngadegé padaleman suci kasukman, kang ndadèkaké utusaning prajanjian dumadakan rawuh ing kono ing tanggal 22 Oktober 1844, nalika Kristus ngalih saka Papan Suci menyang Papan Mahasuci.
1798, and 1844, identify transitions (more than one), that are marked by the “seven times.” The transition of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism in 1856, was also marked by an increase of knowledge of the “seven times,” that was thereafter rejected in 1863. In 1798, there had been an increase of knowledge from the book of Daniel, which included the same “seven times,” of Leviticus twenty-six, that was to be rejected at the end of Millerite Philadelphian Adventism.
1798 lan 1844, nandhai transisi-transisi (luwih saka siji), kang ditandhani déning “pitu mangsa.” Transisi saka Adventisme Millerit Filadelfia tumuju Adventisme Millerit Laodikia ing taun 1856 uga ditandhani déning tambahing pangawruh ngenani “pitu mangsa,” kang sawisé iku banjur ditampik ing taun 1863. Ing taun 1798, wis ana tambahing pangawruh saka kitab Daniel, kang nyakup “pitu mangsa” kang padha, saka Imamat rong puluh enem, kang bakal ditampik ing pungkasan Adventisme Millerit Filadelfia.
The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.
Pangowahaning gerakan malaékat kapisan saka Filadelfia tumuju Laodikia digambarake déning pitung taun wiwit 1856 nganti 1863. Pesen Laodikia rawuh ing taun 1856, lan sajroning pitung taun, pepadhang anyar ngenani “pitung mangsa” kang wus kabikak metokake sawijining proses panggeganing iman telung undhak-undhakan kang gagal diliwati déning Adventisme ing taun 1863. Pitung taun diwènèhaké kanggo pepadhang ngenani “pitung mangsa,” supaya bisa ditampani utawa ditampik. Pangowahaning gerakan Adventisme Millerit Filadelfia tumuju Adventisme Millerit Laodikia iku dadi pralambang tumrap pambalikaning runtutan ing wekasan, yaiku pangowahan saka gerakan Laodikia saka malaékat katelu tumuju gerakan Filadelfia saka malaékat katelu.
The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.
Ramalan patang dasawarsa lima taunipun Yesaya punika nandhani wiwitaning bebendu Allah ingkang kapisan lan ingkang pungkasan marang karajan lor, lajeng karajan kidul, saking Israèl.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.
Amarga sirahing Siria iku Damsyik, lan sirahing Damsyik iku Resin; lan sajroning nem puluh lima taun Éfraim bakal diremuk, supaya ora dadi sawijining bangsa. Yesaya 7:8.
Isaiah’s prophecy of sixty-five years was given in 742 BC, and within sixty-five years the northern kingdom would be gone. Nineteen years after 742 BC, in 723 BC, the northern kingdom was carried into slavery by Assyria. At the conclusion of the sixty-five years the southern kingdom’s indignation began in 677 BC, when Manasseh was taken captive by the Babylonians. The sixty-five years therefore represent a nineteen-year period to the first captivity of the northern kingdom, then another forty-six years until the captivity of Manasseh.
Pangandikané Yésaya ngenani sewidak lima taun iku diparingaké ing taun 742 SM, lan sajroning sewidak lima taun karajan sisih lor bakal sirna. Sangalas taun sawisé 742 SM, yaiku ing taun 723 SM, karajan sisih lor digawa menyang pangawulan déning Asyur. Ing pungkasané sewidak lima taun iku, bebenduné karajan sisih kidul diwiwiti ing taun 677 SM, nalika Manasye katundhung dadi tawanan déning wong Babil. Mulané, sewidak lima taun iku nggambarake sawijining mangsa sangalas taun tumuju marang panawanan kapisan karajan sisih lor, banjur diterusaké patang puluh nem taun manèh nganti tumeka panawanané Manasye.
Those prophecies reached their respective fulfillments in 1798, 1844 and 1863. In 1798, an internal transition of the message of salvation occurred with the arrival of the first angel, and an external transition of the kingdoms of Bible prophecy also occurred. In 1844, an internal transition of the message of salvation occurred as the door was closed to the Holy Place and the investigative judgment began with the arrival of the third angel. In 1863, an external change occurred as both horns of the earth beast divided into two classes.
Ramalan-ramalan punika nggayuh kayektenipun piyambak-piyambak ing taun 1798, 1844, lan 1863. Ing taun 1798, wonten owah-owahan internal ing pawartos kaslametan kanthi rawuhipun malaekat kapisan, sarta ugi wonten owah-owahan eksternal ing kraton-kratoning ramalan Kitab Suci. Ing taun 1844, wonten owah-owahan internal ing pawartos kaslametan nalika lawanging Papan Suci katutup lan pengadilan panlitèn wiwit kanthi rawuhipun malaekat katelu. Ing taun 1863, wonten owah-owahan eksternal nalika kalih sunguning kéwan saking bumi kapérang dados kalih golongan.
The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.
Sungu Républikan kapérang dadi loro parté pulitik sing wiwit wektu iku bakal ndominasi sajarahing kéwan bumi. Sungu Protestan kapérang dadi loro pawujudan murtad, siji golongan ngakoni awaké Protestan sarta ngakoni netepi Sabat dina kapitu, lan golongan sijiné ngakoni awaké Protestan, nanging njunjung dina srengéngé minangka dina pangibadah sing dipilih déning wong-wong mau.
In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.
Ing sajarah punika, sungu Protestan ingkang medal saking Jaman Peteng punika, katitiwi wiwit 11 Agustus 1840 dumugi 22 Oktober 1844, lan boten kasil nglampahi proses panyobi punika sarta ngalami transisi saking umat Protestan ingkang ngreksa dinten Minggu dados umat Protestan murtad ingkang ngreksa dinten Minggu.
In the history of the true Protestant horn that was established and identified in 1844, a testing process occurred from 1856 through to 1863. Then the true Sabbath-keeping Protestant horn transitioned both from Philadelphia unto Laodicea, and also from the true Sabbath-keeping Protestant people unto the Sabbath-keeping apostate Protestant horn. The “seven times,” is associated with 1798, 1844, 1856 and 1863. The “seven times,” is a symbol associated with a transition point and this truth is established upon several witnesses.
Ing sajarah sungu Protestan sejati kang ditetepaké lan diidentifikasi ing taun 1844, ana sawijining proses pangujian kang kelakon wiwit taun 1856 nganti 1863. Banjur sungu Protestan sejati kang netepi Sabat iku ngalami transisi, yaiku saka Filadelfia menyang Laodikia, lan uga saka umat Protestan sejati kang netepi Sabat menyang sungu Protestan murtad kang netepi Sabat. “Pitung mangsa,” digandhèngaké karo 1798, 1844, 1856, lan 1863. “Pitung mangsa,” iku sawijining pralambang kang gegandhèngan karo sawijining titik transisi, lan kayektèn iki ditetepaké adhedhasar sawatara seksi.
In 1798, there was an increase of knowledge on the “seven times,” because the very first time-prophecy Miller discovered was that very truth. By 1863, that truth had been rejected, thus identifying the conclusion of the ending period of the sixty-five years of the prophecy set forth in Isaiah chapter seven.
Ing taun 1798, ana tambahing pangawruh ngenani “pitung mangsa,” amarga ramalan wektu kang pisanan banget ditemokaké déning Miller iku satemené bebener mau. Ing taun 1863, bebener mau wis katampik, saéngga nandhai pungkasaning periode panutupan suwéné suwidakan lima taun saka ramalan kang katetepaké ana ing Yesaya pasal pitu.
The complete twenty-five hundred and twenty year prophecy has a sixty-five year span at both the beginning and the ending in a reverse-image, mirror-like fashion. In the beginning of the ending sixty-five years (1798) typified by the beginning of the beginning sixty-five years in 742 BC when the prophecy was given, there was an increase of knowledge upon the “seven times,” which the “wise” Millerites understood and proclaimed. At the ending of the ending sixty-five years in 1863, there was another increase of knowledge on the same truth which was ultimately rejected by the recently crowned “priests” of the true Protestant horn.
Ramalan lengkap patang likur atus rong puluh taun iku nduwèni sela sewidak lima taun ing wiwitan lan ing pungkasané kanthi cara citra-balik, kaya gegambaran ing pangilon. Ing wiwitan saka pungkasané sewidak lima taun (1798), kang dilambangaké déning wiwitan saka wiwitané sewidak lima taun ing 742 SM nalika ramalan mau kaparingaké, ana tambahing kawruh bab “pitu kaping,” kang dimangertèni lan diwartakaké déning para Millerit “wicaksana.” Ing pungkasan saka pungkasané sewidak lima taun ing 1863, ana manèh tambahing kawruh bab bebener sing padha, kang pungkasane ditampik déning “para imam” sing mentas dinobataké saka sungu Protestan sejati.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Bangsa-Ku binasakake marga kuranging kawruh; awit sira wis nampik kawruh, Aku uga bakal nampik sira, supaya sira aja dadi imam tumrap-Ku; awit sira wis lali marang angger-anggering Allahmu, Aku uga bakal lali marang anak-anakmu. Hosea 4:6.
The increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.
Tambahing kawruh nalika kitab Daniel kabukak segelé ana gandhengané karo “pitu mangsa,” mula iku ora mung dadi pralambang sawijining titik transisi, nanging uga pralambang kabukaké pesen kenabian.
Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.
Transisi liyané kawiwitan tanggal 18 Juli 2020, kanthi kuciwa kapisan, kang miwiti “wektu ngentèni” lan nandhani wiwitan telung dina lan satengah ing Wahyu pasal sewelas, nalika loro seksi gumlethak mati ana ing dalan kutha gedhé Sodom lan Mesir.
July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”
Tanggal 18 Juli 2020 nandhani wiwitaning telung dina setengah simbolis (sawijining “pitung mangsa”), sing wis digambarake déning sajarah wiwit taun 1856 nganti taun 1863. Kaloro période iku padha dadi pralambang saka “pitung mangsa.” Kaloro période iku padha nandhani owahing dispensasi (sawijining transisi). Kaloro période iku padha makili tambahing kawruh kang gegandhèngan karo “pitung mangsa.”
It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.
Iku ana ing mangsa transisi saka karajan Babil menyang karajan Medo-Pèrsia nalika Dhaniel ndedonga pandonganing Imamat rong puluh enem, mula kanthi mangkono nandhai pandonganing Imamat rong puluh enem minangka sawijining pratandha dalan tumrap transisi ing dina-dina pungkasan. Ing impèné Miller, ing pungkasan pitung pangucapan tembung “scattering,” Miller padha nangis lan ndedonga. Tangis mau nandhai titik nalika Sang Singa saka taler Yehuda (wong sing nggawa sikat rereged), mbikak segel sawijining pesen sing wis kasegel.
Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”
Pandongané Miller nandhani pandongan Leviticus 26-né Daniel, kang ana gandhengané karo “pitung wektu,” lan kelakon nalika lawang lan jendhéla kabukak ana ing impèné Miller. Nanging pandongané Daniel, ing pasal sanga, uga selaras karo pandongané Daniel ing pasal loro. Iku uga selaras karo pandongan pangaken dosané Nebukadnésar ing pungkasané “pitung wektu”-né.
Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.
Mulané pandongané Miller dipralambangaké déning pandonga ing Leviticus pasal selikur, yaiku sawijining pandonga pangakon umum lan pandonga panyuwunan supaya rahasia kenabian kang pungkasan dibukak segelé, amarga kabèh pitedah nuduhaké dina-dina pungkasan. Mulané rahasia ing Daniel pasal loro nggambaraké rahasia pungkasan kang kudu dibukak segelé. Pandongané Miller, ing sajroning impèné, yaiku pandonga kebak kuwatir lan bebendu kang mursid ngenani barang-barang nistha kang wis katindakaké marang permata-permata ing kamaré. Kuwatiré iku dipralambangaké déning wong-wong kang nggresah lan nangis ing Ezekiel pasal sanga, ing mangsa panyegelané satus patang puluh papat ewu.
Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.
Miller nyumurupi manawa bebener-bebener iku saya suwe saya kakubur déning doktrin-doktrin palsu, lan pungkasane tekan sawijining titik nalika petiné (yaiku Kitab Suci dhéwé) dirusak. Karusakan peti kagungané Miller dumadi ing generasi katelu Adventisme nalika ana sawijining gerakan sing disengaja kanggo nyingkiraké King James Bible demi versi-versi modern Kitab Suci sing wis dirusak lan dhedhasar Katulik.
Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”
Miller nangis, banjur ndedonga, lan sanalika lawang kabukak, lan kabeh wong padha metu. Banjur wong kang nggawa sikat rereget (Singa saka taler Yehuda) mlebu, mbukak jendhela-jendhela lan wiwit ngresiki. Banjur Miller ngandharake kuwatire bab permata-permata kang sumebar, lan wong kang nggawa sikat rereget mau janji yen dheweke bakal ngreksa permata-permata iku. Ing tengahing gegap-gempita pakaryan ngresiki kang ditindakake wong kang nggawa sikat rereget mau, Miller merem sedhela, lan nalika dheweke mbukak mripate, sakehing rereged wus sirna. Permata-permata mau sumebar ana ing sakubenging kamar, lan banjur wong kang nggawa sikat rereget mau nyelehake peti gedhe ana ing ndhuwur meja, nglumpukake permata-permata mau lan nyawurake menyang ing peti iku sarta ngandika, “mrenea lan delengen.”
The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.
Ungkapan, “come and see,” minangka sawijining pralambang bilih satunggaling kayekten enggal kemawon kabukak segelé. Kayekten ingkang kabukak segelé tumrap Miller punika yaiku kayekten pungkasan, awit prekawis salajengipun ingkang badhé kalampahan punika tanginé Miller nalika “shout,” ingkang makili panguwuh banter. Miller punika ingkang pungkasan piyambak ingkang nampi pesen Babak Tengah Wengi sajroning sajarah kaum Millerit, lan sakderengipun “shout” ingkang nangèkaké piyambakipun wonten ing impen punika, piyambakipun merem sawatawis mangsa. Wewaton tunggal wonten ing Kitab Suci ingkang nyebutaken “sawatawis mangsa” lan “mripat” punika nedahaken kawungun kapisan.
Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.
Lah, aku nduduhaké marang kowé sawijining wewadi; kita ora kabèh bakal turu, nanging kita kabèh bakal diowahi, sajroning sakedheping mripat, ing pungkasaning kalasangka; awit kalasangka iku bakal muni, lan wong-wong mati bakal ditangèkaké tanpa kabusukan, lan kita bakal diowahi. Awit kang kena bosok iki kudu ngagem kang ora kena bosok, lan kang kena pati iki kudu ngagem kang ora kena pati. 1 Korinta 15:51–53.
In the history of the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel, as represented in Revelation chapter eleven, Miller represents the very last of the wise virgins to receive the message of the Midnight Cry. The first to receive it were the most spiritual.
Ing sajarahé transisi gerakan Laodikia saka malaékat katelu marang gerakan Filadelfia saka malaékat katelu, kaya dene kagambar ing Wahyu pasal sewelas, Miller makili wong pungkasan banget saka para prawan wicaksana sing nampa piweling Babakaning Wengi. Sing kawitan nampa iku wong-wong kang paling rohani.
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Iki iku panguwuh ing tengah wengi, kang bakal maringi kakuwatan marang piwelinge malaékat kang kapindho. Para malaékat katutus saka swarga kanggo nggugah para suci kang kasirep semangat lan nyawisaké wong-wong mau tumrap pakaryan agung ing ngarepé. Wong-wong kang paling pinunjul kaprigelané dudu sing kapisan nampani piweling iki. Para malaékat katutus marang wong-wong kang andhap asor lan setya, sarta ndhesak wong-wong mau supaya ngluhuraké panguwuh, ‘Lah, Pangantèn lanang rawuh; metua kowe kanggo manggihi Panjenengané!’ Wong-wong kang kapitadosan nampani panguwuh iku banjur enggal-enggal tumindak, lan lumantar kakuwatané Roh Suci ngundhangaké piweling mau, sarta nggugah para sadulur mau kang kasirep semangat. Pakaryan iki ora gumantung marang kawicaksanan lan piwulangé manungsa, nanging marang kakuwatané Allah, lan para suci Panjenengané kang krungu panguwuh iku ora bisa nahan. Wong-wong kang paling rohaniah nampani piweling iki luwih dhisik, lan wong-wong kang biyèn mimpin ing pakaryan iku dadi sing pungkasan nampani lan mèlu nggedhèkaké panguwuh, ‘Lah, Pangantèn lanang rawuh; metua kowe kanggo manggihi Panjenengané!’” Early Writings, 238.
At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.
Ing wekasaning telung setengah dina simbolis ing Wahyu pasal sewelas, pawartos kapisan saka rong pawartos, kang dilambangaké ana ing Yekezkiel pasal telung puluh pitu, diprakirakaké. Pawartos kapisan iku nglumpukaké balung-balung kang mati lan buyar mau dadi siji, nanging isih tetep mati. Pawartos mau dipandharaké déning swara kang nguwuh “ing ara-ara samun”, mangkono iku nandhakaké yèn pawartos Yekezkiel diwiwiti sadurungé telung setengah dina simbolis mau rampung. Telung setengah dina iku nggambaraké sawijining “ara-ara samun”, lan saka “ara-ara samun” iku pawartos mau diprakirakaké. “Ara-ara samun” uga dadi pralambang saka “pitung mangsa,” kang nandhani sawijining owah-owahan lan pambukakan segel, kang nglantaraké mlebu ing sawijining proses panggawé pangujian.
There is a progressive development of the message, and a progressive reception as illustrated with the Midnight Cry of the Millerite history. The most spiritual were the first to receive the message of the voice crying in the wilderness, and the historians of Adventism point to a letter written by William Miller just days before October 22, 1844, where Miller testifies that he finally understood and accepted Samuel Snow’s message of the Midnight Cry.
Ana pangrembakaning pekabaran sing lumaku saya maju, lan panampan tumrap pekabaran iku uga saya maju, kaya kang kapratelakaké lumantar Pambengok Wengi Tengah ing sajarah kaum Millerit. Wong-wong sing paling rohani iku kang kapisan nampani pekabaran swara kang mbengok ana ing ara-ara samun, lan para sejarawan Adventisme nuding marang sawijining layang kang ditulis déning William Miller sawetara dina sadurungé tanggal 22 Oktober 1844, ing kono Miller neksèni yèn pungkasané dhèwèké mangertèni lan nampani pekabarané Samuel Snow bab Pambengok Wengi Tengah.
“Dear Brother Himes: I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until today. Thank the Lord, O my soul. Let Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I am almost home. Glory! Glory! Glory! Glory!” William Miller, Signs of the Times, October 16, 1844.
“Sadulur Himes ingkang kinurmatan: Kawula nyumurupi kamulyan wonten ing sasi kapitu, ingkang dereng nate kawula tingali sadèrèngipun. Sanadyan Gusti sampun nedahaken dhateng kawula makna pralambangipun sasi kapitu punika, setunggal taun setengah kapengker, nanging kawula dereng mangertos dayaning pralambang-pralambang punika. Sapunika, pinujia asmanipun Gusti, kawula nyumurupi kaendahan, kasalarasan, lan kasarujukan wonten ing Kitab Suci, ingkang sampun dangu kawula pandongakaken, nanging dereng kawula tingali ngantos dinten punika. Matur nuwun dhumateng Gusti, he nyawaku. Mugi Sadulur Snow, Sadulur Storrs, lan sanès-sanèsipun, kaparingana berkah awit saking dados piranti kanggé mbikak mripat kawula. Kawula sampun meh dumugi griya. Kamulyan! Kamulyan! Kamulyan! Kamulyan!” William Miller, Signs of the Times, 16 Oktober 1844.
In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)
Ing pangulanganing sajarah Pambengoking Wengi Tengah, kaya dene kaambarake ing impené Miller, Miller nglèrèmké mripaté sawatara wektu. Mangkono, “ing sajroning sakedhap, ing kedheping mripat, nalika kalasangkane pungkasan: awit kalasangka iku bakal muni, lan wong-wong mati bakal katangèkaké.” Ing impené Miller, dhèwèké nggambarake wong pungkasan sing nampani pesen Pambengoking Wengi Tengah, kaya dene kang katindakaké ing sajarahé dhéwé. Dhèwèké nggambarake wong-wong sing pungkasané nampani pesen iku pas sadurungé wong sing nggawa sikat rereget nglumpukaké permata-permata sing buyar lan nyemplungaké mau menyang peti sing luwih gedhé. Ing Wahyu pasal sewelas, wong-wong pungkasan sing nampani pesen kapindho saka Yehezkiel, yaiku pesen bab papat angin Islam, kang uga dadi pesen panyegelan, nindakaké mangkono pas sadurungé kalasangka pungkasan saka pitu kalasangka muni, yaiku kalasangka “Bilai katelu.” “Ing sajroning sakedhap, ing kedheping mripat, nalika kalasangkane pungkasan: awit kalasangka iku bakal muni, lan wong-wong mati bakal katangèkaké tanpa karusakan, lan kita bakal kaowahi.” (1 Korinta 15:52)
The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.
Wacana punika nedahaken wunguné kapisan ingkang kalampahan nalika rawuhipun kaping kalih, nanging ugi wonten wunguné balung-balung garing ingkang pejah (kalih seksi) ingkang kalampahan ing “jam” lindhu ageng wonten ing Wahyu pasal sewelas. Ing “jam” lindhu punika, slompret pungkasan saking pitu slompret kaunekaken, lan para seksi ingkang pejah ingkang wonten ing margi dipunwungokaken malih, boten dados tiyang Laodikia, nanging dados tiyang Filadelfia, awit ing slompreting Bilai ingkang kaping tiga, kalih seksi punika sampun dipuncap lan dipunowahi dados boten saged rusak, margi piyambakipun boten badhé naté damel dosa malih. Miller nggambaraken tiyang pungkasan ingkang nampi pawartos ingkang ndadosaken kalih seksi punika gesang malih, inggih punika pawartos bab sekawan anginipun Islam, lan punika pawartos pamecapan.
The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.
Swarané kalasangka iku ngungakaké sing pungkasan saka balung-balung garing para wong mati sing wis kasebar ana ing dalan Sodom lan Mesir. Miller nyeksèni nalika kayektèn-kayektèn iku saya suwe saya kakubur déning piwulang-piwulang palsu. Ing wekasané Miller nangis, nandhani wektu nalika pambukakan segel iku bakal diwiwiti, awit pambukakan segel iku minangka pakaryan sing lumaku sethithik mbaka sethithik. Pambukakan segel iku diwiwiti ing mangsa pungkasan saka telung dina setengah.
After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.
Sawisé Miller nangis, Panjenengané sing kagungan panguwasa kanggo mbukak segel saka kitab sing kasegel iku mlebu ing cariyos mau. Ing impené Miller, Panjenengané iku yaiku Wong Sing Nggawa Sikat Lemah. Banjur Miller ndedonga, lan sanalika lawang kabukak, nandhani titik nalika gerakan Laodikia saka malaékat katelu bakal pindhah menyang gerakan Filadelfia saka malaékat katelu. Pandongané iku pandonga Imamat kaping likur enem, yaiku pandonga kanggo pangerten bab rahasia kenabian pungkasan lan pangakon umum tumrap pambrontakan sing ndhatengaké telung dina lan satengah marang loro seksi, yaiku pandongané wong-wong sing disegel ing Yehezkiel bab sanga.
Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.
Sasampunipun pandonga punika, Kristus (wong sing nggawa sikat rereget) mlebet lan wiwit ngresiki kamar punika. Ing pungkasaning pakaryan resikipun wong sing nggawa sikat rereget punika, Miller merem sedhela, minangka tandha pungkasaning wektu nalika balung-balung garing wong mati kedah kawungokaké manèh. Banjur wong sing nggawa sikat rereget punika nglumpukaké permata-permata sing sumebar ing kamaripun Miller, sarta mapanaké ing sajroning peti enggal sing langkung ageng, ing nginggil méja wonten ing tengahing kamaripun Miller, nalika kalih seksi kaangkat dados panji. Minangka panji, lajeng padha ngundang pepanthaning Allah sanèsipun sing taksih wonten ing Babil supaya “rawuha lan pirsanana” pawartos sing Sanga singa saking taler Yehuda nembe waé nyampakaké ing sajroning peti enggal sing langkung ageng punika.
We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.
Ing artikel sabanjuré, kita bakal miwiti nimbang sesanti bab Kali Ulai minangka pralambang bebener-bebener saka kitab Daniel sing dibukak segelé ing taun 1798. Sadurungé nimbang prakara iku, kita wis ndhisikaké sawatara titik acuan. Kang kapisan yaiku yèn piwulangé wong-wong Millerit iku sampurna (ing tataran tuwuhé), nanging durung pepak. Piwulang mau dipasang ing rerangkèn loro, dudu telu, kakuwasan kang nggawé sepi. Kang kapindho yaiku yèn nalika impené Miller ngenali pambalèkaké pungkasan saka bebener-bebener dhasar, mula bebener-bebener dhasar iku “ping sepuluh luwih padhang” tinimbang kaluhurané sing wiwitan. Titik kang katelu yaiku yèn obahe malaekat kapisan (obahé wong-wong Millerit) diulang manèh ing obahé malaekat katelu, nanging kanthi sawatara cathetan penting. Wong-wong Millerit, minangka sawijining pralambang, iku wong-wong Filadelfia; padha kaya Nebukadnezar sing wis kabalikaké, nanging ing pungkasan lan kanthi banget ngesèni, “mbangun manèh Yerikho” ing taun 1863.
The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).
Gerakan malaékat katelu wiwit minangka wong-wong Laodikia, kang mbutuhake pambalikan, nanging ing pungkasané padha bakal melu ing karusakan pungkasané Yerikho (Yerikho ing dina-dina wekasan).
“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.
“Sang Juru Slamet boten rawuh kanggé nyingkiraken punapa ingkang sampun kaandharaken déning para bapa leluhur lan para nabi; awit Panjenenganipun piyambak ingkang sampun ngandika lumantar para priya wakil punika. Sedaya kayektèn ing Sabdanipun Allah asalipun saking Panjenenganipun. Nanging permata-permata ingkang tan kinaya aji punika sampun dipunpasang wonten ing tatanan ingkang lepat. Pepadhangipun ingkang aji sampun dipundadosaken ngladèni kasalahan. Allah ngersakaken supados punika dipunuculi saking tatanan kasalahanipun lan dipunpanggènaken malih wonten ing rerangkèning kayektèn. Pakaryan punika namung saged katindakaken déning asta ilahi. Awit sesambetanipun kaliyan kasalahan, kayektèn punika sampun ngladèni prakawisipun satrunipun Allah lan manungsa. Kristus rawuh supados mapanakaken kayektèn punika wonten ing papan ing ngendi punika badhé ngluhuraken Allah lan nindakaken kawilujenganing manungsa.” The Desire of Ages, 287.