William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.

Bebener-bebener dhasar William Miller wis katutupan sajrone patang generasi Adventisme. Pamulihan bebener-bebener dhasar mau kaandharake ing impené kang kapindho, lan bola-bali diidentifikasi ing Kitab Suci lan Roh Ramalan minangka pakaryan sing kudu ditindakaké déning umaté Allah ing dina-dina pungkasan. Impené Miller nandhani manawa nalika wong sing nyekel sikat rereget mulihaké permata-permata iku, permata-permata mau bakal sumunar kaping sepuluh luwih padhang tinimbang srengéngé.

Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.

Kerangka Miller adhedhasar pangenalan marang loro kakuwasan kang ngrusak, yaiku paganisme kang banjur diterusaké déning kapapaan, lan paseksèné rasul Paulus ing pasal kapindho Tesalonika maringi Miller jangkar tumrap kerangka kasebut. Ing kono Paulus nerangaké yèn Roma pagan wis nahan kapapaan supaya ora munggah dadi kakuwasan, nganti Roma pagan dipun sirnakaké. Ing 2 Tesalonika, Paulus uga maringi jangkar tumrap kerangka Future for America, nalika Paulus mratélakaké yèn “wong dosa” ing pasal iku uga dipratélakaké minangka ratu kang ngluhuraké awaké dhéwé, ing Daniel pasal sewelas, ayat telung puluh enem.

It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.

Penting sanget mangertos bilih tambahing kawruh ing gerakan malaékat kapisan lan malaékat katelu punika gegandhèngan kanthi langsung kaliyan paseksènipun Paulus wonten ing pasal kaping kalih kitab Tesalonika. Ing wekdal pungkasan ing taun 1798, lan ugi ing taun 1989, kitab Daniel kabikak segelé, mila miwiti satunggaling proses pangujian tigang tataran. Proses pangujian punika tansah ngasilaken kalih golongan para panyembah ing sajarah nalika kitab Daniel kabikak segelé. Penting sanget mangertos seratan-seratanipun Paulus gegayutan kaliyan tambahing kawruh ing wekdal pungkasan, awit wonten ing pasal punika piyambak Paulus paring pepènget bilih tiyang-tiyang ingkang boten nampi “katresnaning kayekten,” badhé nampi pangapusan budi ingkang kiyat saking Gusti Allah. Pangapusan budi ingkang kiyat punika inggih menika ingkang katibakaken dhateng tiyang duraka wonten ing Daniel pasal rolas, ingkang nampik tambahing kawruh. Ing kalih sajarah punika, pangapusan budi ingkang kiyat punika kanthi paling langsung ngrujuk dhateng Adventisme.

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

“Panjenengané kang nyumurupi apa kang ana ing sangisoring lumahing, kang maos ati sakehing manungsa, ngandika bab wong-wong kang wus nampa pepadhang gedhé: ‘Wong-wong iku ora nandhang susah lan ora kagèt awit saka kaanan moral lan rohaniné.’ Satemené, wong-wong iku wis milih lakuné dhéwé, lan nyawané remen marang barang-barang kang njijiki. Aku uga bakal milih kasasarane, lan bakal nekakaké apa kang diwedèni déning wong-wong iku marang wong-wong iku; amarga nalika Aku nimbali, ora ana siji waé kang mangsuli; nalika Aku ngandika, wong-wong iku ora gelem ngrungokaké; nanging wong-wong iku nindakaké piala ana ing ngarsaning mripat-Ku, lan milih apa kang ora Dakremenani.’ ‘Gusti Allah bakal ngutus kasasaran kang rosa marang wong-wong iku, supaya padha pracaya marang goroh,’ amarga wong-wong iku ora nampani katresnan marang kayektèn, supaya padha kapitulungan,’ ‘nanging malah remen marang piala.’ Yesaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.

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

“Sang Guru saka swarga nyuwun pitakon: ‘Apakah pambujuk kang luwih kuwat sing bisa nyasaraké budi tinimbang pepura manawa kowé lagi mbangun ing dhasar kang bener lan manawa Allah nampani pakaryanmu, déné sajatiné kowé lagi nindakaké akèh prakara manut kawicaksananing donya lan lagi nglakoni dosa marang Yéhuwah? O, iki pancen pangapusan kang gedhé, sawijining kasasar kang nggumunaké, kang nguwasani pikiran nalika manungsa kang biyèn tau wanuh marang kayektèn, klèru nganggep wujud kasalèhan minangka roh lan kasektèné; nalika padha nganggep yèn dhèwèké sugih lan saya akèh bandhané lan ora butuh apa-apa, déné sajatiné dhèwèké butuh samubarang kabèh.’”

“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

“Gusti Allah ora owah tumrap para abdi-Mé kang setya, sing njaga sandhangané tetep tanpa cacad. Nanging akèh wong padha sesambat, ‘Tentrem lan aman,’ nalika karusakan kang dumadakan lagi tumeka marang wong-wong mau. Kajaba ana pamratobat kang satemené, kajaba manungsa andhap-asor ing sajroning atiné lumantar pangaken dosa lan nampani kayektèn kaya kang ana ing Gusti Yesus, wong-wong mau ora bakal lumebu ing swarga. Nalika panyucèn kalakon ana ing antarané kita, kita ora bakal menèh mapan kanthi santai, gumunggung déné kita sugih lan saya akèh bandhané, tanpa butuh apa-apa.

“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

“Sapa kang bisa ngandika kanthi satemené: ‘Mas kita wis diuji ing geni; sandhangan kita tanpa rereged déning donya’? Aku weruh Panuntun kita nuding marang sandhangan kang diarani kabeneran. Nalika Panjenengané nglèrèni sandhangan iku, Panjenengané mbabarake najis kang ana ing sangisoré. Banjur Panjenengané ngandika marang aku: ‘Apa kowé ora bisa weruh kepriyé wong-wong mau kanthi gumunggung nutupi najisé lan bosoké watak? “Kepriyé kutha kang setya wus dadi sundel!” Omahé Rama-Ku wis digawe omah dagang, papan kang saka kono rawuh lan kamulyaning Allah wus wus padha minggat! Amarga iku ana kelemesan, lan kakuwatan ora ana.’” Testimonies, jilid 8, 249, 250.

Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”

Adventisme iku “kutha kang setya” nalika mratelakake Seruan Tengah Wengi ing taun 1844. Ing taun 1863, iku wiwit lumebu ing proses nolah “pondhasi” sing wis ditetepake lumantar pelayanan William Miller. Nalika padha wiwit nyingkirake kayekten-kayekten dhasar, mangkono nutupi iku nganggo permata lan dhuwit recehan palsu, padha saestu lagi mbangun pondhasi anyar. Wong-wong sing miwiti, nindakake, lan terus lumaku ing pakaryan iku, ing tulisan Roh Ramalan dipratelakake minangka “wong-wong sing wis nampa pepadhang gedhe.”

The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”

“pepadhang gedhé” kang biyèn tau diduwèni déning wong-wong mau, dipralambangaké ing impené Miller minangka permata-permata ing sajroning pethi, kang banjur disèlèhaké Miller ing ndhuwur méja ana ing tengahing kamare, lan madhangi luwih padhang tinimbang “srengéngé.” Ing pethikan kang nembe kasebut mau, Sister White mènèhi pratélan bab “wong-wong kang wis naté nampa pepadhang gedhé,” nanging “wis milih dalané dhéwé.”

They chose a new way in 1863. She says it is “a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.”

Wong-wong mau milih dalan anyar ing taun 1863. Panjenengané ngandika bilih punika “satunggaling kasasar ingkang nggumunaken, ingkang nguwasani pikiran nalika para manungsa ingkang naté wanuh marang kayektèn klèru nganggep wujud kasalehan minangka roh lan kakuwatanipun; nalika wong-wong mau nyangka bilih dhèwèké sugih, saya kathah bandhané, lan ora mbutuhake apa-apa, déné ing kasunyatané wong-wong mau mbutuhake samubarang kabèh.”

She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?

Panjenengané lagi ngidhentifikasi kaanan Laodikia, kang déning panjenengané lan bojoné diidhentifikasi wis dumadi ing taun 1856. Sawisé iku wong-wong mau diuji sajroning pitung taun, nanging ora lulus ing pacoban iku ing taun 1863, lan wiwit ngedegaké dhasar palsu kang nuwuhaké kasasaran kang kuwat saka pesen bebaya Paulus ing Tesalonika. Bebayané Paulus ing Tesalonika iku dadi jangkar tumrap gerakan ing wiwitan lan uga ing pungkasan Adventisme, lan cocog sampurna karo impèné Miller, kang nyariosaké loro-loroné, yaiku wiwitan lan pungkasan Adventisme. Impèné iku mratélakaké manawa nalika pakaryan mulihaké permata-permata kayektèn asli wis kasampurnakaké, kayektèn-kayektèn mau bakal sumunar ping sepuluh luwih padhang tinimbang nalika kapisan sumunar ing Jerit Tengah Wengi ing wiwitan Adventisme. Kepriyé bisa pangertené Miller saiki sumunar luwih padhang, tinimbang nalika dhèwèké sapisanan mangertèni kayektèn iku?

There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.

Ana sawetara kayektèn sing dipratélakaké ana ing loro bagan suci ing Habakuk pasal loro. Kayektèn-kayektèn mau dipratélakaké ing impené Miller minangka permata-permata sing ing wekasané bakal dibalèkaké ana ing dina-dina pungkasan, sawatara sadurungé Pambengoking Tengah Wengi. Permata-permata palsu sing digawa metu liwat jendhéla ing impené Miller makili loro-loroné piwulang-piwulang palsu sing digawa mlebu ing Adventisme kanggo mbangun dhasar palsu, lan uga kanggo ndhelikaké dhasar kang sejati; nanging uga makili wong-wong sing nampik ngeculaké piwulang-piwulang palsu sing mbentuk dhasar palsu mau. “The daily” iku dadi jangkar tumrap rerangkèn kayektèné William Miller sing netepaké dhasar asli, lan ing dina-dina pungkasan “the daily” nglambangaké ora mung paganisme, kaya sing kanthi bener diidhèntifikasi déning Miller, nanging uga minangka pralambang pambrontakan sing ngasilaké dhasar palsu.

The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.

Kitab Suci, Roh Ramalan, lan sajarah kabèh padha neksèni yèn swaraning wektuné pangadilan saka taun 1798 nganti 1844 iku minangka pawartaning pekabaran sing ditemokaké lan dipratélakaké déning William Miller. Mulané gerakan iku diarani gerakan Millerit. Miturut nalar sing lumrah, nolah gerakan iku ateges nolah pepadhang sing metu ing taun 1798, kang déning Daniel diidentifikasi minangka tambahing kawruh.

Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.

Yésaya ngandika bab para wong mendem saka Éfraim, lan mratélakaké manawa para wong mendem iku yaiku para wong nyenyamah sing mrentah umat ing Yérusalèm. Yésaya mratélakaké manawa wong-wong iku ora mendem déning anggur harfiah, nanging mendem déning anggur rohani. Anggur rohani ing Alkitab iku bisa dadi piwulang kang bener utawa kang palsu, gumantung marang konteksé. Para wong mendem saka Éfraim iku mendem merga piwulang palsu, yaiku anggur Babil, kaya kang dilambangaké déning sundel saka Tirus ing pasal pitulas kitab Wahyu lan déning Belsyazar ing wengi pungkasan nalika dhèwèké padha pésta.

Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.

Yésaya ngidentifikasi akibat-akibat saka kemabukan rohani sing tumiba marang para wong panyendika sing mrentah umat ing Yérusalèm.

Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

Padha mandhega lan gumunana; padha sesambata lan bengoka: padha mendem, nanging dudu marga saka anggur; padha oleng, nanging dudu marga saka omben-omben kang atos. Awit Sang Yehuwah wus ndhatengake marang kowe roh turu kang banget jero, lan wus nutupi mripatmu; para nabi lan para panggedhemu, para paningal, wus Panjenengane tutupi. Lan sakehing wahyu tumrap kowe dadi kaya tembung-tembung ana ing kitab kang kasegel, kang diwènèhaké wong marang wong kang sinau, karo celathu, Kawaca iki, kawula nyuwun; lan wong iku mangsuli, Aku ora bisa; awit kitab iki kasegel; lan kitab iku diwènèhaké marang wong kang ora sinau, karo celathu, Kawaca iki, kawula nyuwun; lan wong iku mangsuli, Aku ora sinau. Mulane Pangéran ngandika, Sarehne bangsa iki padha nyedhak marang Aku kalawan cangkeme, lan kalawan lambene padha ngurmati Aku, nanging atine padha ngedoh saka Aku, lan wedi-wedine marang Aku mung diwulangaké lumantar pepakoning manungsa: mulane, lah, Aku bakal nerusaké nindakaké pakaryan kang nggumunakaké ana ing tengahing bangsa iki, yaiku pakaryan kang nggumunakaké lan kaélokan: awit kawicaksanané para wong wicaksana bakal sirna, lan pangertèné para wong kang wicaksana bakal kasingidake. Bilai tumrap wong-wong kang ngupaya ndhelikaké rancangané kanthi jero saka Sang Yehuwah, lan pakaryané ana ing pepeteng, lan padha celathu, Sapa kang weruh marang aku? lan sapa kang wanuh marang aku? Satemene pambalikanmu marang samubarang bakal dianggep kaya lempungé tukang grabah: apa dene barang kang digawé bakal ngucap bab kang gawe, Dhèwèké ora gawé aku? utawa apa barang kang kabentuk bakal ngucap bab kang mbentuk, Dhèwèké ora duwe pangerten? Yesaya 29:9–16.

Sister White quotes these verses and then adds:

Sadherek Putri White ngutip ayat-ayat iki banjur nambahi:

“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.

“Saben tembung saka iki bakal kalakon. Ana wong-wong kang ora ngasoraké atiné ana ing ngarsané Allah, lan kang ora gelem lumaku kanthi jejeg. Wong-wong mau ndhelikaké ancasé kang sejati, lan tetep sesrawungan karo malaékat kang tiba, kang tresna marang goroh lan nglakoni goroh. Mungsuh nempataké rohé marang wong-wong kang bisa dienggo kanggo ngapusi wong-wong kang sapérangan isih ana ing pepeteng. Sawetara wong saya kebak pepeteng kang mratah, lan nyingkiraké kayektèn demi kaluputan. Dina kang katuduh déning ramalan wis rawuh. Gusti Yésus Kristus ora dimangertèni. Kanggo wong-wong mau, Yésus Kristus iku mung dongèng. Ing tataran sajarah bumi iki, akèh wong tumindak kaya wong mendem. ‘Mandhega lan gumunana; sesambata lan padhana sesambat; padha mendem, nanging ora merga anggur; padha oleng, nanging ora merga ombèn kang atos. Awit Pangéran wus ngesokaké marang kowé roh turu kang jero, lan wus meremaké mripatmu. Para nabi lan para panguwasamu, para paningal, wus Panjenengané tutupi.’ Mendem rohani ana ing akèh wong kang nganggep yèn dhèwèké iku umat kang bakal kaluhuraké. Iman agama wong-wong mau pas kaya kang digambaraké ana ing Kitab Suci iki. Ing sangisoré pangaribawané, wong-wong mau ora bisa lumaku jejeg. Ing lakuning tumindak, wong-wong mau gawé dalan kang mlengkung. Sing siji banjur sijiné manèh, padha olèng mrana-mréné. Ing ngarsané Pangéran, wong-wong mau dideleng kanthi welas asih kang gedhé. Wong-wong mau ora wanuh marang dalan kayektèn. Wong-wong mau iku para panyusun rekasa kang ngendelaké ngèlmu, lan wong-wong kang bisa lan kuduné wis mbiyantu, awit duwé paningal rohani kang cetha, malah dhéwé katipu, lan padha nyangga pakaryan kang ala.

“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.

“Pangrembakan ing dina-dina wekasan iki bakal enggal dadi temtu. Nalika pangapusan spiritualistis iki kababar dadi apa satemene,—yaiku pakaryan rahasia roh-roh ala,—wong-wong sing wis melu tumindak ing kono bakal dadi kaya wong sing wis kelangan pikirane.

“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’

“Mulané Pangéran ngandika, Amarga bangsa iki nyedhak marang Aku kanthi cangkemé, lan ngurmati Aku kanthi lambéné, nanging atiné wis dijarakaké adoh saka Aku, lan wedi-wediné marang Aku mung diwulangaké miturut pepakoné manungsa; mulané lah, Aku bakal nerusaké nindakaké pakaryan kang nggumunaké ana ing satengahé bangsa iki, ya iku pakaryan kang nggumunaké lan kaajaiban; awit kawicaksanané para wong wicaksana bakal sirna, lan pangertèné para wong kang wruh bakal katutupan. Bilai tumrap wong-wong kang ngupaya ndhelikaké rancangané kanthi jeru saka ngarsané Pangéran, lan pakaryané ana ing pepeteng, sarta padha kandha, Sapa kang ndeleng kita, lan sapa kang wanuh marang kita? Satemené, pambalikanmu kang ngowahi samubarang dadi malik kudu dianggep kaya lempungé tukang grabah; apa ta pakaryan bakal kandha bab sing gawé, Panjenengané ora gawé aku? Utawa apa barang kang kabentuk bakal kandha bab sing mbentuk, Panjenengané ora nduwèni pangertèn?”

“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.

“Iki dipratelakaké marang aku yèn ing pengalaman kita, kita wis lan saiki lagi ngadhepi kahanan prekara iki dhéwé. Wong-wong sing wis nampa pepadhang gedhé lan kaistiméwan kang nggumunaké wis nampani tembung para pamimpin sing nganggep awaké dhéwé wicaksana, sing wis banget diparengaké kanugrahan lan berkah déning Pangéran, nanging sing wis njupuk awaké dhéwé metu saka astané Gusti Allah lan masang awaké dhéwé ana ing barisan mungsuh. Donya bakal kebak diluberaké déning kasasatan kang katon meyakinkan. Pikiran manungsa siji, nampani kasasatan-kasasatan iki, bakal nyambut gawé marang pikiran-pikiran manungsa liyané, sing wis ngowahi bukti-bukti aji bab kayektèné Gusti Allah dadi goroh. Wong-wong iki bakal kecemplung ing pangapusan déning para malaékat kang wus tiba, nalika kuduné padha ngadeg minangka para penjaga kang setya, ngreksa jiwa-jiwa, kaya wong-wong sing kudu menehi tanggung jawab. Wong-wong mau wis nyelehaké gaman perangé, lan wis nggatekaké roh-roh kang nyasaraké. Wong-wong mau mbatalaké piwulangé Gusti Allah lan nyingkiraké pepéling lan panyaruwe-Nya, lan temenan padha ana ing sisihé Iblis, nggatekaké roh-roh kang nyasaraké lan piwulangé para dhemit.”

“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.

“Mabuk kasukman saiki tumiba marang wong-wong sing satemene ora pantes oleng kaya wong kang kaimpengan omben-omben kang atos. Kadurjanan lan panyimpangan, panipuan, cidra, lan tumindak kang ora adil ngebaki jagad, selaras karo piwulangé panggedhé kang mbalela ana ing plataran swarga.

“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.

“Sajarah bakal kaulang maneh. Aku bisa nerangake apa kang bakal kelakon ing mangsa cedhak, nanging wektune durung tekan. Wujud-wujud saka wong mati bakal ngetingal, lumantar akaling licike Iblis, lan akeh wong bakal gegandhèngan karo panjenengane kang tresna lan nindakake goroh. Aku ngélingaké umat kita manawa ing tengah-tengah kita dhéwé sawetara bakal nyimpang saka pracaya, lan nggatèkaké roh-roh kang nyasaraké sarta piwulang-piwulangé dhemit, lan déning wong-wong mau kayektèn bakal diucap ala.” Battle Creek Letters, 123–125.

All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”

Kabèh para nabi, kalebu Yesaya lan Sedhèrèk White, padha nandhesaké bab dina-dina pungkasan. Ing dina-dina iki para pamimpin Adventisme “temenan ana ing sisihé Sétan, nggatekaké roh-roh sing nyasaraké lan piwulang-piwulanging dhemit.” Sedhèrèk White ngaturaké sawijining ramalan nalika ngandika, “Nalika pangapusan spiritualistis iki kabukak manawa sajatiné kuwi apa anané,—yaiku pakaryan-pakaryan rahasia saka roh-roh ala,—wong-wong sing wis melu tumindak ana ing jeroné bakal dadi kaya wong sing kelangan akal.” Kapamimpinan Adventisme bakal dadi kaya wong sing kelangan akal, ing titik sajroning sajarah dina-dina pungkasan nalika mendhaké kabukak manawa “pakaryan-pakaryan rahasia saka roh-roh ala.”

There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.

Ana pambukakaning pakaryan para wong pangeso kang mréntah umat ing Yérusalèm ing dina-dina wekasan. Pambukakan mau digambaraké ing impèné Miller, nalika Miller ndedonga banjur ana lawang kabukak. Iku kalakon sakdurungé piyambakipun ngeremaké paningalipun sawatara, sing nandhakaké pungkasan banget saka prosès panyegelan tumrap wong satus patang puluh papat ewu. Kabukaking lawang mratandhani anané owah-owahaning dispensasi, lan ing titik iku gerakan Laodikia saka malaékat katelu ngalami transisi dadi gerakan Filadelfia saka malaékat katelu.

In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’”

Ing pethikan ing Yesaya, ana ringkesan bab pakaryan ala para wong mendem saka Efraim, yaiku wong-wong sing “mesthine ngadeg minangka para pengawal kang setya.” Ringkesan iku kaandharaké mangkéné: “‘Satemené pambalikanmu tumrap samubarang nganti jungkir-balik bakal dianggep kaya lempunging tukang prêbot; awit apa iya pakaryan bakal matur bab Panjenengané kang yasa iku, Panjenengané ora yasa aku? utawa apa iya barang kang kabentuk bakal matur bab panjenengané kang mbentuk iku, Dhèwèké ora kagungan pangertosan?’”

Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.

Pangidentifikasianipun Miller babagan “the daily,” minangka agama paganisme utawi Roma pagan, ing pungkasanipun minangka pralambangipun Iblis, awit Iblis lan Roma pagan kalih-kalihipun katuduhaké minangka naga.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

“Mangkono, sanajan naga iku, utamané, nglambangaké Iblis, nanging ing pangertèn kapindho, naga iku minangka pralambang Roma kapir.” The Great Controversy, 439.

Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.

Babagan para wong sing mréntah Yérusalèm ing dina-dina wekasan, Dhik White ngandika mangkéné: “Sawenèh wong saya kaserepan ing pepeteng kang nguwasani, lan nyisihaké kayektèn kanggo kaluputan. Dina kang wis dituduhaké déning ramalan wis tekan. Gusti Yésus Kristus ora dimangertèni. Gusti Yésus Kristus tumrap wong-wong mau mung dadi dongèng.” Ing taun 1901, sawijining pamimpin Adventisme saka Jerman wiwit ngenalaké panemu palsu Protestantisme murtad ngenani “kang saben dinané” ing kitab Danièl. Panemu iku netepaké yèn “kang saben dinané” nggambaraké pakaryan papan suci Kristus, utawa sawarnaning pamikiran kang kaya mangkono. Aku ngandika sawarnaning pamikiran, awit sajroning sajarah sawisé taun 1901 ana manéka warna penekanan kang dipasangaké marang goroh iku, nanging panemu-panemu palsu mau tansah ngetokaké kasimpulan yèn “kang saben dinané” nggambaraké sawijiné jinis pakaryan Kristus.

The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.

Permata sing dadi doktrin “the daily,” kang déning Miller diidentifikasi minangka pralambang Iblis, ing Adventismeing dina-dina wekasan iku dadi pralambang Kristus. Nalika ditepungaké ing taun 1901, mung sathithik banget sing nampani panemu manawa “the daily” iku pralambang Kristus, lan dudu pralambang Iblis, nanging nalika mlebu taun-taun 1930-an, permata doktrin “the daily,” kang wis digalèk déning Miller saka urat kayektèn sing katemu ing 2 Tesalonika, pasal loro, ditampik, kaya dene “seven times” saka Imamat rong puluh enem wis ditampik ing taun 1863. Ing sawatara pérangan sajarah saka taun 1863 nganti taun-taun 1930-an, Adventisme wis ngganti para pamimpiné, tanpa nyadari bab iku.

“Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.

“Para sedherek, aku weruh bebayanira, lan maneh aku takon: Apa kowé sing kesasar padha nindakaké upaya apa waé kanggo mbeneraké kaluputan iku? Jiwa-jiwa bisa uga lagi kesandhung ing dalan, lumaku ana ing pepeteng, awit kowé durung ndadèkaké dalan-dalan kanggo sikilmu dadi lurus. Manawa kowé ana ing kalungguhan kapitadosan, aku saya luwih temen nyuwun marang kowé, marga saka kabecikan jiwa-jiwamu dhéwé lan marga saka kabecikan wong-wong sing ndeleng marang kowé minangka tuntunan, mratobata ana ing ngarsané Gusti Allah marga saka saben kaluputan sing wis katindakaké, lan ngakokna kaluputanmu.”

“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

“Manawa kowé nuruti wangkalé atimu, lan lumantar gumunggung sarta rumangsa bener dhéwé ora ngakoni kaluputanmu, kowé bakal katinggal kaasta ing panggodhané Iblis. Manawa nalika Pangéran mbabar kaluputanmu kowé ora mratobat utawa ngakoni, pangayomaning pitedahing Panjenengané bakal nuntun kowé ngliwati lemah iku manèh lan manèh. Kowé bakal katinggal nglakoni luput sing sipaté padha, kowé bakal terus kekurangan kawicaksanan, lan bakal nyebut dosa iku kabeneran, lan kabeneran iku dosa. Akehing panyasatan sing bakal ngrembaka ing dina-dina wekasan iki bakal ngubengi kowé, lan kowé bakal ganti pamimpin, tanpa sumurup yèn kowé wis nindakaké mangkono.” Review and Herald, December 16, 1890.

The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”

Para wong sing ngremehake, kang mrentah ngungkuli bangsa ing Yerusalem, yaiku wong-wong “ing kalungguhan kapitadosan,” bakal “nyebut dosa minangka kabeneran lan kabeneran minangka dosa,” lan “Temtu pambalikanmu samubarang kanthi kebalik bakal dianggep kaya lempung ana ing tangané tukang jambangan; awit apa pantes pakaryan mau ngucap bab Panjenengané sing yasa, Panjenengané ora gawe aku? utawa apa pantes barang sing kabentuk mau ngucap bab sing mbentuk, dhèwèké ora duwe pangerten?” Ing pambrontakan kang saya maju sajroning patang turunane Adventisme, wong-wong kang ana ing kalungguhan kapitadosan ngganti para pamimpin, lan ora weruh bab iku. Wong-wong mau ora weruh, amarga kanthi saya maju lan terus-terusan padha nampik bukti tumrap kaluputané. Ing pambrontakan kang saya maju iku, “kawicaksanan para wong wicaksana bakal sirna, lan pangerten para wong pinter bakal kasingit.”

They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.

Wong-wong mau bakal mbalikake samubarang dadi kosok balèn, lan nyebut dosa iku kabeneran lan kabeneran iku dosa. Lambang pambrontakan iki yaiku piwulang bab “the daily,” kang tumrap Miller minangka sawijining lambang satani, nanging ing jaman Adventisme saiki dianggep minangka lambang Kristus. Apa kang biyèn dadi jangkar kang netepake kerangka panrapan-panrapan wangsit William Miller, saiki wis dadi lambang saka kemabukané para wong panyenyamah sing mrentah nguwasani bangsa Yerusalem. Perlambangan kang magepokan karo “the daily,” ing kitab Daniel sumunar padhang kaya srengéngé nalika diakoni ing casket-é Miller ing wiwitan Adventisme, nanging ing dina-dina wekasan kayekten iku sumunar ping sapuluh luwih padhang, amarga angka sepuluh iku minangka lambang sawijining pacoban, lan tumrap Israèl kuna pacoban kaping sepuluh iku pacoban kang pungkasan.

Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”

Para wong Farisi jaman saiki wis “nganggep” “pakaryané Kristus” “minangka pakaryan saka agènsi-agènsi Iblis,” nalika ngidentifikasi paganisme minangka “kuwasané Allah kang suci.”

“The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.

“Para wong Farisi padha nglakoni dosa marang Sang Roh Suci. Talenta pangucape padha dienggo kanggo ngina Sang Juru Panebusing jagad, lan malaékat kang nyathet nulis tembung-tembunge ana ing kitab-kitab swarga. Padha nggandhengake marang daya-daya Iblis panguwaosing Allah kang suci, kang kawedhar ana ing pakaryan-pakaryané Kristus. Padha ora bisa nyingkiri pakaryan-pakaryané kang nggumunaké, utawa nggandhengaké marang sabab-sabab alamiah, mulané padha kandha, ‘Iku pakaryané Iblis.’ Sarana ora pracaya, padha ngandika bab Putraning Allah kaya-kaya Panjenengané mung manungsa. Pakaryan-pakaryan panyaras kang katindakaké ana ing ngarsané, pakaryan-pakaryan kang durung tau katindakaké dening sapa waé lan ora bisa katindakaké, iku minangka pawujudan panguwaosing Allah, nanging padha nuduh Kristus manawa Panjenengané sekongkol karo neraka. Wangkal, murung, lan atos atiné kaya wesi, padha netepaké karsané kanggo nutup mripat marang kabèh bukti, lan kanthi mangkono padha nglakoni dosa kang ora kena diapura.” Manuscript Releases, volume 4, 360.

We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.

Kita bakal nerusake paniten kita bab tambahing kawruh, kang kabukak segelé ana ing gerakaning malaékat kapisan, ing artikel sabanjuré.