The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Five

On page 81 of Early Writings (and “81” is a symbol of one divine High Priest and eighty priests), William Miller’s second dream is recorded. Like unto Nebuchadnezzar, William Miller had two dreams. Nebuchadnezzar’s second dream in chapter four of Daniel, is set within the context of Moses’ “seven times” of Leviticus 26. Miller employed Daniel chapter four to illustrate Leviticus twenty-six’s “seven times” when he taught the 2,520, though he called it the “seven times.” Miller did not recognize that he had been typified by Nebuchadnezzar, but Nebuchadnezzar’s 2,520 days in chapter four, is represented by both the word “scatter” and the fact that it occurs ‘seven times,’ before the dirt brush man arrived in Miller’s dream.

Ing kaca 81 saka Early Writings (lan “81” iku pralambang satunggaling Imam Agung ilahi lan wolung puluh imam), impen kapindho William Miller kacathet. Kados Nebukadnezar, William Miller gadhah kalih impen. Impen kapindhonipun Nebukadnezar ing Daniel pasal papat katetepaken ing sajroning konteks “pitu kaping” kagunganipun Musa ing Leviticus 26. Miller migunakaken Daniel pasal papat kanggé njlentrehaken “pitu kaping” ing Leviticus kaping rong puluh enem nalika piyambakipun mulang bab 2.520, sanadyan piyambakipun nyebat punika “pitu kaping.” Miller boten mangertos bilih piyambakipun sampun dipratandhani lumantar Nebukadnezar, nanging 2.520 dintenipun Nebukadnezar ing pasal papat diprayogakaken déning tembung “nyebar” lan ugi déning kasunyatan bilih punika dumados ‘pitu kaping,’ sadèrèngipun tiyang tukang sikat rereged rawuh ing impènipun Miller.

Miller is called “Father Miller” by Sister White, but not in the pagan way as Catholics do, but in a patriarchal way, like unto father Abraham. Miller is a symbol, he is a covenant man, representing the chain of biblical symbols along the path to the final covenant with the one hundred and forty-four thousand. Joel informs us that in the last days, the old men would dream dreams, and William Miller is the old man of our history, and also the farmer that fulfilled William Tyndale’s prophecy that states, “If God spare my life, ere many years I will cause a boy that driveth the plough shall know more of the Scripture than thou dost.”

Miller sinebut “Bapak Miller” déning Sister White, nanging ora kanthi cara kafir kaya kang ditindakaké déning wong Katulik, nanging kanthi cara patriarkal, padha karo rama Abraham. Miller iku sawijining pralambang; dhèwèké iku wong prejanjian, kang makili rentengan pralambang-pralambang Alkitab ing sadawaning dalan tumuju prejanjian pungkasan karo wong satus patang puluh papat èwu. Yoèl maringi pawartos marang kita yèn ing dina-dina wekasan, para wong tuwa bakal ngimpi impen-impen, lan William Miller iku wong tuwa ing sajarah kita, lan uga wong tani kang nggenepi ramalan William Tyndale kang nyatakaké, “Manawa Gusti Allah ngéman uripku, sadurungé pirang-pirang taun aku bakal ndadèkaké bocah lanang kang nyurung waluku luwih mangerti Kitab Suci tinimbang kowé.”

“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

“Allah ngutus malaékat-Nya kanggo nggerakake ati sawijiné petani sing durung pracaya marang Kitab Suci, supaya nuntun dheweke nelusuri ramalan-ramalan. Para malaékaté Allah bola-bali ngunjungi wong kapilih iku, kanggo nuntun pikirane lan mbukak marang pangertené ramalan-ramalan sing wiwit biyèn tansah peteng tumrap umaté Allah. Wiwitaning reranté kayektèn diparingaké marang dheweke, lan dheweke dituntun maju kanggo nelusuri saben sesambungan siji mbaka siji, nganti dheweke mirsani Sabdaning Allah kanthi gumun lan kagum. Ing kono dheweke weruh reranté kayektèn kang sampurna. Sabda sing biyèn dianggep déning dheweke ora kaparingi inspirasi, saiki kabukak ana ing ngarsaning paningalé sajroning kaéndahan lan kamulyané. Dheweke weruh yèn siji pérangan Kitab Suci nerangaké pérangan liyané, lan nalika siji pethikan katutup tumrap pangertené, ing pérangan liyané saka Sabda iku dheweke nemu apa kang nerangaké pethikan mau. Dheweke nganggep Sabda Allah kang suci mau kanthi kabungahan lan kanthi pakurmatan sarta rasa ajrih-asih kang paling jero.” Early Writings, 230.

Miller was the farmer who fulfilled Tyndale’s prophecy, and his first publication of the prophetic knowledge he had assembled from the unsealing of Daniel 8:14 was in 1831, two hundred and twenty years after the publication of the King James Version of the Bible. John Wycliff, William Tyndale and the publication of the King James Bible in 1611, represent three waymarks that begins the two-hundred-and-twenty-year prophecy that ends when Tyndale’s plow boy would open God’s Word to the first angel’s message, that was to be followed by two other angels. That first angel arrived in 1798 and the third in 1844. Wycliff, Tyndale and King James connect to the farmer who would fulfill Tyndale’s prediction, and who would symbolize the history of three angels from 1798 unto 1844.

Miller iku petani sing nggenepi ramalan Tyndale, lan publikasi kapisané ngenani kawruh nubuatan sing wis diklumpukaké saka pambukakan segel Daniel 8:14 dumadi ing taun 1831, rong atus rong puluh taun sawisé diterbitaké King James Version saka Alkitab. John Wycliff, William Tyndale lan penerbitan King James Bible ing taun 1611, makili telung pratandha dalan sing miwiti nubuatan rong atus rong puluh taun sing pungkasané tekan nalika bocah pembajak sawahé Tyndale mbukak Sabdané Allah tumrap pekabaran malaékat kapisan, sing banjur bakal diterusaké déning loro malaékat liyané. Malaékat kapisan iku rawuh ing taun 1798 lan sing katelu ing taun 1844. Wycliff, Tyndale lan King James kaiket karo petani sing bakal nggenepi ramalané Tyndale, lan sing bakal nglambangaké sajarah telung malaékat wiwit taun 1798 nganti taun 1844.

William Miller’s alpha discovery was the 2,520 years of Leviticus twenty-six and his omega discovery was the 2,300 years of Daniel 8:14. The 2,520 scattering of Judah began in 677 BC and ended in 1844. The 2,300 years of Daniel 8:14 ended in 1844. Both ended together in 1844, and the starting point of the alpha and omega discoveries of William Miller were separated by two hundred and twenty years. “Two hundred and twenty” is a symbol of William Miller, upon two witnesses. The alpha and omega discoveries of Miller are represented by 1798 and 1844. The 2,520 scattering against the northern kingdom ended in 1798, and forty-six years later in 1844 the 2,300 years ended.

Panemon alfa William Miller yaiku 2.520 taun ing Imamat kaping rong puluh enem, lan panemon omegane yaiku 2.300 taun ing Daniel 8:14. Pambuyaran 2.520 tumrap Yehuda diwiwiti ing 677 SM lan rampung ing 1844. Rong ewu telung atus taun ing Daniel 8:14 rampung ing 1844. Kalorone padha rampung bebarengan ing 1844, lan titik wiwitan panemon alfa lan omega William Miller kapisah rong atus rong puluh taun. “Rong atus rong puluh” iku pralambang William Miller, adhedhasar rong seksi. Panemon alfa lan omega Miller dilambangake déning 1798 lan 1844. Pambuyaran 2.520 marang karajan sisih lor rampung ing 1798, lan patang puluh enem taun sawisé iku, ing 1844, 2.300 taun mau rampung.

The 2,520 years that ended in 1798, marks that date and the 2,520 years against Judah, which ended in 1844 produces a two-hundred-and-twenty-year period. This means the 2,520 against Israel produces the prophetic period of forty-six years, and the 2,520 against Judah produces the prophetic period of two hundred and twenty years. The alpha of that period is 677 BC and the omega is 457 BC, which means the alpha of the forty-six-year period and of the two-hundred-and-twenty-year period is represented by the 2,520, and the omega of both of the lines is the 2,300. The two “scatterings” of 2,520 years provide two witnesses of a period that begins with the 2,520 and ends with the 2,300. Both of those lines identify the alpha and omega discoveries of William Miller.

Periode 2.520 taun sing rampung ing taun 1798 nandhai tanggal mau, lan periode 2.520 taun tumrap Yehuda, sing rampung ing taun 1844, ngasilaké sawijining mangsa rong atus rong puluh taun. Iki tegesé manawa periode 2.520 tumrap Israèl ngasilaké mangsa kenabian patang puluh enem taun, lan periode 2.520 tumrap Yehuda ngasilaké mangsa kenabian rong atus rong puluh taun. Alfa saka mangsa iku yaiku 677 SM lan omegane yaiku 457 SM, sing tegesé manawa alfa saka mangsa patang puluh enem taun lan saka mangsa rong atus rong puluh taun diwakili déning 2.520, lan omega saka kaloro garis iku yaiku 2.300. Kaloro “panyebaran” 2.520 taun mau nyawisaké rong seksi tumrap sawijining mangsa sing diwiwiti nganggo 2.520 lan dipungkasi nganggo 2.300. Kaloro garis mau padha ngenali panemuan alfa lan omega déning William Miller.

“William Miller’s Dream

“Impenipun William Miller”

“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

“Aku ngimpi manawa Gusti Allah, lumantar tangan kang ora katon, ngutus marang aku sawijining pethi cilik kang digawé kanthi pakaryan endah, dawané kira-kira sepuluh inci lan ambané enem inci sapasegi, kagawé saka kayu eboni lan mutiara kang dipasang kanthi rerenggan endah. Ing pethi cilik iku ana sawijining kunci kang kagandheng. Sanalika aku njupuk kunci iku lan mbukak pethiné; lan, nggumun lan kaget banget atiku, aku nemu yèn pethi iku kebak manéka warna lan manéka ukuran permata, inten, watu aji, sarta dhuwit receh emas lan salaka saka saben ukuran lan rega, kasusun éndah ana ing panggonané dhéwé-dhéwé ing sajroning pethi; lan kanthi susunan mangkono mau, kabèh iku mancaraké pepadhang lan kamulyan kang mung bisa dipadakaké karo srengéngé.”

“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

“Aku ngira iku dudu kuwajibanku kanggo ngrasakaké piyambakan pemandhangan kang nggumunaké iki, senajan atiku kebak kabungahan déning padhangé, kaendahané, lan ajiné isiné. Mulané aku banjur nyelehake iku ana ing méja tengah ing kamarku lan martakaké kabar menawa sapa waé kang duwé pepénginan bisa teka lan ndeleng pemandhangan kang paling mulya lan paling padhang kang tau dideleng déning manungsa sajroning urip iki.

“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table.

“Wong-wong padha wiwit teka mlebu, mula-mula cacahé sathithik, nanging saya tambah dadi wong akèh. Nalika sapisan padha nyawang menyang pethi mau, padha gumun lan surak-surak kabungahan. Nanging nalika para pirsawan saya tambah akèh, saben wong banjur wiwit ngusik permata-permata mau, njupuk metu saka pethi lan nyawuraké ing ndhuwur méja.

“I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

“Aku wiwit mikir manawa sing kagungané bakal nuntut maneh peti lan permata-permata iku saka tanganku; lan manawa aku nglilakaké supaya kabuyar, aku ora bakal bisa nglebokaké manèh ing panggonané ana ing njero peti kaya sadurungé; lan aku ngrasa yèn aku ora bakal bisa nanggung pertanggungjawaban iku, awit iku bakal gedhé banget. Banjur aku wiwit nyuwun kanthi temen-temen marang wong-wong kuwi supaya aja nyepakaké, utawa njupuk metu saka peti; nanging saya aku nyuwun, saya kabuyaraké; lan saiki kaya-kaya wong-wong mau nyawuraké kabèh mau ing sakabehing ruangan, ing lantai lan ing saben péranganing prabot ana ing ruangan iku.

“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

“Sawisé kuwi aku weruh yèn ana ing antarané permata-permata asli lan dhuwit logam sing padha disebaraké kuwi, wong-wong mau uga nyebaraké cacah sing ora kaétung akèhé saka permata palsu lan dhuwit logam palsu. Aku banget nesu marga saka tumindaké sing asor lan ora ngerti panuwun, lan aku nyandhak sarta nyacad wong-wong mau bab prakara iku; nanging saya daknyandhak, saya akèh wong-wong mau nyebaraké permata palsu lan dhuwit logam palsu mau ing antarané sing asli.

“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

“Banjur aku dadi susah banget ing jiwa lahirku lan wiwit migunakaké kakuwatan jasmani kanggo nyurung wong-wong mau metu saka kamar; nanging nalika aku lagi nyurung metu siji, telu liyane mlebu lan nggawa mlebu rereget lan serutan lan wedhi lan sakehé rupa sampah, nganti padha nutupi saben permata sejati, inten, lan dhuwit receh, kang kabèh kasingkiraké saka pandelengan. Wong-wong mau uga nyuwek-nyuwek kothak simpenanku lan nyawuraké ana ing antarané sampah mau. Aku ngira ora ana wong siji waé sing nggatèkaké kasusahanku utawa bebenduku. Aku dadi kelangan pangarep-arep lan semangat babar pisan, banjur lungguh lan nangis.

“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.

“Nalika aku saéngga nangis lan nglilir amarga kapitunan gedhéku lan tanggung jawabku, aku éling marang Gusti Allah, lan kanthi temen-temen ndedonga supaya Panjenengane ngutus pitulungan marang aku.

“Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

“Sanalika lawang kabukak, ana wong lanang mlebu ing kamar iku, nalika wong-wong kabeh padha metu saka kono; lan wong iku, nyekel sikat rereged ing tangane, mbukak jendhela-jendhela, banjur wiwit nyaponi rereged lan sampah saka kamar iku.

“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

“Aku nyuwun marang Panjenengané supaya kersa ngampet, amarga ana sawatara permata aji sing sumebar ana ing antarané reruntuhan.

“He told me to ‘fear not,’ for he would ‘take care of them’.

Panjenengané dhawuh marang aku, “aja wedi,” awit Panjenengané bakal “ngrumati wong-wong mau”.

“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

“Banjur, nalika dheweke nyaponi lemah lan rereged, permata palsu lan dhuwit recehan tiron, kabèh padha munggah lan metu liwat jendhela kaya méga, lan kabur digawa angin. Ing sajroning keributan mau aku nutup mripatku sawatara wektu; nalika dakbukak manèh, rereged iku wis sirna kabèh. Permata-permata kang aji, inten-inten, lan dhuwit emas lan salaka, pating plethek sumebar kanthi lubèr ing saindhenging kamar.

“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

“Banjur dhèwèké nyelehake ing ndhuwur méja sawijining pêthi, kang luwih gedhé lan luwih endah tinimbang sing mau, banjur nglumpukake permata-permata, inten-inten, lan dhuwit-dhuwit receh kuwi sakgêgem-sakgêgem, sarta dibuwang menyang ing pêthi mau, nganti ora ana siji waé sing kari, sanadyan ana sawatara inten kang ora luwih gedhé tinimbang pucuking jarum.

“He then called upon me to ‘come and see.’

“Panjenengané banjur nimbali aku supaya ‘mrene lan delengen.’”

“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

“Aku mirsani menyang ing peti mau, nanging mripatku dadi kaplenger dening pemandangan iku. Iku padha sumunar kaping sapuluh tinimbang kaluhurané biyèn. Aku ngira yèn barang-barang mau wis digosok ing wedhi déning sikilé wong-wong duraka sing wis nyebarake lan ngidak-idak mau ana ing lebu. Barang-barang mau katata kanthi éndah ana ing peti iku, saben-saben ana ing panggonané dhéwé, tanpa katon tandha-tandha rekasané wong sing wis nglebokaké mau. Aku njerit amarga saka kabungahanku sing banget, lan panjerit iku nggugah aku.” Early Writings, 81–83.

Beginning on page “81,” a symbol of the priests, the dream identifies the history of the Laodicean Seventh-day Adventist church’s work of destroying the foundational truths assembled by Divinity through the humanity of William Miller. The history ends when Miller “shouted with very joy” and the shout “awoke” him. The history represented in the dream concludes at the loud cry of the third angel, which is the climax of the Midnight Cry. The historical narrative of Miller’s dream also represents the waymarks of the Millerite history, and it therefore also represents the parallel history of the movement of the one hundred and forty-four thousand. Just as significant is that the dream’s historical representation also contains a prophetic fractal of the history that began to repeat in 2023.

Miwiti ing kaca “81,” sawijining pralambang tumrap para imam, impèn mau ngenali sajarah pakaryaning gréja Advent Dina Kaping Pitu Laodikia anggone ngrusak kayektèn-kayektèn dhasar kang wis disarujukaké déning Kaallahan lumantar kamanungsané William Miller. Sajarah iku mungkasi nalika Miller “njerit kanthi kabungahan banget” lan jêrit iku “ngugah” panjenengané. Sajarah kang dipralambangaké ing impèn mau rampung ing wektu panguwuh sora saka malaékat katelu, yaiku pucaké Midhight Cry. Carita sajarah ing impèné Miller uga makili waymarks saka sajarah kaum Millerit, mula kanthi mangkono uga makili sajarah sing sajajar saka gerakané satus patang puluh papat ewu. Ora kalah wigatiné, pralambang sajarah ing impèn mau uga ngemot sawijining fraktal kenabian saka sajarah kang wiwit mbaleni ing taun 2023.

The jewels of truth that were recognized in the history of the one hundred and forty-four thousand were placed into the public record in 2004 and then again in 2012, when the presentation of Habakkuk’s Tables gathered a group that was destined to be scattered. Those truths were set upon the table in 2004, with the first presentation of the truths which had been unsealed in 1989. A “few” considered the message then, but in 2012, the series of 95 presentations titled Habakkuk’s Tables brought in a crowd, for the “people began to come in, at first few in number, but increasing to a crowd.”

Permata-permata bebener kang kauningani ana ing sajarahé golongan satus patang puluh papat éwu mau kacathet ana ing cathetan umum ing taun 2004, lan banjur maneh ing taun 2012, nalika panyajèning Méja-mejané Habakuk nglumpukaké sawijing golongan kang wus katemtokaké bakal kasebar. Bebener-bebener mau katetepaké ana ing méja ing taun 2004, lumantar panyajèn kapisan saka bebener-bebener kang wus kabikak segelé ing taun 1989. Mung “sawetawis” kang nimbang pesen mau nalika semana, nanging ing taun 2012, rerangkèn 95 panyajèn kang dijuduli Méja-mejané Habakuk narik mlebu wong akèh, amarga “wong-wong wiwit padha mlebu, wiwitané mung sethithik cacahé, nanging saya akèh nganti dadi wong akèh.”

From 2012 unto July 18, 2020 those truths were progressively scattered and covered with rubbish. On July 18, 2020, the proponents of the message of Habakkuk’s Tables were scattered for a period of three and a half days.

Wiwit taun 2012 nganti 18 Juli 2020, kayektèn-kayektèn mau saya suwe saya kasebar lan katutupan rereged. Ing tanggal 18 Juli 2020, para panyengkuyunging pesen Meja-mejané Habakuk kasebar sajroning wektu telung dina setengah.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

Lan manawa padha wus ngrampungake paseksene, kewan galak kang munggah saka telenging jurang bakal nempuh perang nglawan wong-wong mau, lan bakal ngalahake, lan matèni wong-wong mau. Lan layoné bakal gumléthak ana ing dalan kutha gedhé, kang sacara rohaniah sinebut Sodom lan Mesir, ing papan Gusti kita uga kasalib. Lan wong-wong saka bangsa-bangsa lan taler-taler lan basa-basa lan para bangsa bakal ndeleng layoné sajrone telung dina satengah, lan ora bakal nglilani layoné dikubur. Lan wong-wong kang manggon ana ing bumi bakal bungah marga saka iku, lan padha seneng-seneng, lan bakal padha kirim bebungah siji marang sijiné; awit loro nabi iki wis nyiksa wong-wong kang manggon ana ing bumi. Wahyu 11:7–10.

On Sabbath, December 30, 2023 Future for America joined a zoom meeting for its first public meeting since July 18, 2020. December 30, 2023 is 1,260 days after July 18, 2020, or “three days and an half.” While Elijah and Moses were dead in the street, the other class is “rejoicing.” Future for America had returned to publishing the prophetic message in July of 2023, for the message that was then to go to the entire earth, would of prophetic necessity need to come from the “wilderness.” Three and a half days, or 1,260 days are a wilderness.

Ing dina Sabat, 30 Desember 2023, Future for America mèlu sawijining patemon Zoom minangka patemon umum kang kapisan wiwit 18 Juli 2020. Tanggal 30 Desember 2023 iku 1.260 dina sawisé 18 Juli 2020, utawa “telung dina lan satengah.” Nalika Élia lan Musa padha mati ing dalan, golongan liyané “bungah-bungah.” Future for America wus bali nerbitaké pesen kenabian ing Juli 2023, awit pesen kang ing wektu iku kudu lumaku menyang saindenging bumi, miturut kabutuhan kenabian, perlu asal saka “ara-ara samun.” Telung dina satengah, utawa 1.260 dina, iku sawijining ara-ara samun.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Lan wong wadon iku mlayu menyang ara-ara samun, ing kono dhèwèké nduwèni papan kang wus disawisaké déning Gusti Allah, supaya ana wong-wong kang maringi pangan marang dhèwèké ana ing kono lawasé sèwu rong atus suwidak dina. Wahyu 12:6.

The “wilderness” is “a thousand two hundred and threescore days,” which is 1,260 days, which is also “three days and a half,” and is represented in Revelation 12:6, and “126” is a tithe of 1,260. One of the amazing truths that was then unsealed was the need of repentance in fulfillment of the prayer of the “seven times” in Leviticus twenty-six.

“pasamunan” iku “sewu rong atus sawidak dina,” yaiku 1.260 dina, kang uga “telung dina setengah,” lan kaandharake ing Wahyu 12:6, lan “126” iku sepersepuluh saka 1.260. Salah siji saka kayekten-kayekten nggumunake kang nalika semana kabukak segelé yaiku preluné pamratobat sajroning kasampurnaning pandonga bab “pitung kaping” ing Imamat rong puluh enem.

1,260 days is also a symbol of 2,520 days. The “seven times” against the northern kingdom began in 723 BC and ended in 1798. The midpoint is 538, thus creating 1,260 years that paganism trampled down the sanctuary and host followed by 1,260 that papalism trampled down the sanctuary and host. This prophetic structure is aligned with the 1,260 days from Christ’s baptism to the cross, that is followed by 1,260 prophetic days unto 34 AD, when the gospel went to the Gentiles. Thus, upon two witnesses 1,260 is part of 2,520 days, or Moses’ “seven times” of Leviticus twenty-six.

1.260 dina uga minangka pralambang saka 2.520 dina. “Pitung mangsa” tumrap karajan lor diwiwiti ing taun 723 SM lan rampung ing taun 1798. Titik tengahané ana ing taun 538, mula kabentuk 1.260 taun nalika paganisme ngidak-idak pasucèn lan wadya, banjur katut dening 1.260 taun nalika kepausan ngidak-idak pasucèn lan wadya. Struktur kenabian iki selaras karo 1.260 dina wiwit baptisané Kristus nganti salib, lan banjur katut dening 1.260 dina kenabian nganti taun 34 M, nalika Injil tumuju marang bangsa-bangsa liya. Mangkono, adhedhasar paseksèn saka rong seksi, 1.260 iku minangka pérangan saka 2.520 dina, utawa “pitung mangsa” Musa ing Imamat 26.

The voice in the wilderness period beginning on Sabbath, July 18, 2020 unto Sabbath, December 30, 2023 began to cry in July of 2023, and when the “wilderness” period ended on Sabbath, December 30, 2023 the resurrection of Moses and Elijah arrived. The message of the voice identified that the waymark of the parallel first disappointments in every reform movement explained the false prediction of July 18, 2020, in the context of the parable of the ten virgins. It called men and women to the repentance represented by the Leviticus twenty-six prayer. Miller’s dream represents that very repentance when he records, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.”

Swara ing wektu pasamunan, kang diwiwiti ing dina Sabat, 18 Juli 2020, nganti tekan dina Sabat, 30 Desember 2023, wiwit sesambat ing Juli 2023; lan nalika wektu “pasamunan” mau rampung ing dina Sabat, 30 Desember 2023, tekaning kawungokaké wunguné Musa lan Élia. Pesen saka swara mau netepaké yèn waymark saka kuciwaning kapisan kang sajajar ing saben gerakan reformasi nerangaké ramalan palsu tanggal 18 Juli 2020, ana ing konteks pasemon babagan sapuluh prawan. Iku ngundang para priya lan wanita marang pamratobat kang digambaraké déning pandonga Imamat rong puluh nem. Impèné Miller nglambangaké pamratobat iku dhéwé nalika dhèwèké nyathet, “Nalika aku mangkono lagi nangis lan nggresula merga kapitunan lan tanggung jawabku kang gedhé, aku éling marang Allah, lan kanthi temen-temen ndedonga supaya Panjenengané ngutus pitulungan marang aku.”

Come and See

Mrenea lan Delengen

Miller’s dream is divided by two expressions of “come and see.” The first time Miller invites people to “come and see,” and the second time the “dirt brush man” invites Miller to come and see. “Come and see” is a prophetic symbol that identifies a prophetic truth that is unsealed. The first four seals each contain the command to “come and see.”

Impenipun Miller kapérang déning rong ukara “mrenea lan delengen.” Ing sepisanan, Miller ngundang wong-wong supaya “mrenea lan delengen,” lan ing kaping pindhoné “wong sing nggawa sikat rereged” ngundang Miller supaya mrenea lan delengen. “Mrenea lan delengen” punika sawijining pralambang kenabian kang nandhani sawijining bebener kenabian sing wis kabukak segelé. Papat segel kang kapisan, saben-saben ngemot prentah supaya “mrenea lan delengen.”

And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. … And when he had opened the second seal, I heard the second beast say, Come and see. … And when he had opened the third seal, I heard the third beast say, Come and see. … And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. Revelation 6:1, 3, 5, 7.

Lan aku weruh nalika Sang Cempé mbikak salah siji saka meterai-meterai iku, lan aku krungu, kaya swaraning gludhug, salah siji saka papat kéwan mau ngandika, “Mrenea lan delengen.” … Lan nalika Panjenengané wus mbikak meterai kang kapindho, aku krungu kéwan kang kapindho ngandika, “Mrenea lan delengen.” … Lan nalika Panjenengané wus mbikak meterai kang katelu, aku krungu kéwan kang katelu ngandika, “Mrenea lan delengen.” … Lan nalika Panjenengané wus mbikak meterai kang kaping papat, aku krungu swarané kéwan kang kaping papat ngandika, “Mrenea lan delengen.” Wahyu 6:1, 3, 5, 7.

The “come and see” in the beginning of Miller’s dream is the alpha and the ending “come and see” is the omega. The dream identifies the unsealing in the beginning of the dream as jewels that when “arranged they reflected a light and glory equaled only to the sun.” When Christ invited Miller to “come and see” the omega, Miller says, “my eyes were dazzled with the sight. They shone with ten times their former glory.” The alpha light was as the sun and the omega light was ten times the sun.

Tembung “mara lan delengen” ing wiwitaning impené Miller iku alfa, lan tembung “mara lan delengen” ing pungkasané iku omega. Impen mau nemtokaké bilih pambukaning segel ing wiwitaning impen dipratandhani minangka permata-permata kang nalika “ditata, mau nggambarake pepadhang lan kamulyan kang mung bisa dipadhakaké karo srengéngé.” Nalika Kristus ngundang Miller supaya “mara lan delengen” omega, Miller ngandika, “mripatku silau déning paningal iku. Padha sumunar kaping sepuluh ngluwihi kamulyané biyèn.” Pepadhang alfa iku kados srengéngé lan pepadhang omega iku kaping sepuluh srengéngé.

Scatter

Buyar

Miller’s mourning and repentance is represented at the end of the period that began with the first “come and see,” and the last “come and see.” In the period which begins with Miller’s unsealing a message to the people and then ends with Christ unsealing a message to Miller, the word “scatter” is represented “seven times.” Miller will use the word again, but between the first and last unsealing, “scatter” is expressed “seven times.” The Bible identifies the judgment of the “seven times” with the word, “scatter.”

Kasusahing manah lan pamratobating Miller kagambarake ing pungkasaning mangsa kang diwiwiti déning “mrenea lan delengen” kang kapisan, lan “mrenea lan delengen” kang pungkasan. Ing mangsa kang diwiwiti nalika Miller mbukak segel sawijining piweling marang bangsa mau, banjur dipungkasi nalika Kristus mbukak segel sawijining piweling marang Miller, tembung “nyebar” kagambarake “pitung kaping.” Miller bakal migunakaké tembung iku manèh, nanging ing antarané pambukakan segel kang kapisan lan kang pungkasan, “nyebar” kaandharake “pitung kaping.” Kitab Suci netepake paukuman “pitung kaping” iku nganggo tembung, “nyebar.”

And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Leviticus 26:33.

Lan Aku bakal nyebarake kowe ana ing antaraning para bangsa kapir, lan bakal ngunus pedhang ngoyak kowe; tanahmu bakal dadi sepi, lan kutha-kuthamu dadi reruntuhan. Imamat 26:33.

The very first truth Miller discovered was the “seven times” of Leviticus twenty-six, and in his dream the period between Miller’s message being published and Christ’s message being published, all the foundational truths represented by the work of William Miller were to be covered with the rubbish and counterfeit coins of the theologians of Laodicean Seventh-day Adventism. That rejection of the foundational truths is represented as seven scatterings within the history between the alpha and omega. The “seven times” is a symbol of the work of William Miller, which in turn are the foundations of Seventh-day Adventism, of which; the 2,300 days of Daniel 8:14 are the central pillar of that very foundation. What this identifies is that the 2,520 years of scattering that was the first, or alpha discovery of William Miller marks the beginning of a period, that ended with the omega discovery of William Miller, which was the 2,300 days.

Bebener kang pisanan banget kang ditemokaké déning Miller yaiku “pitu wektu” ing Imamat rong puluh enem, lan ing impènipun, mangsa antarané nalika pawartosé Miller diterbitaké lan pawartosé Kristus diterbitaké, sakabèhé bebener dhasar kang kaawakaké déning pakaryané William Miller bakal katutupan déning rereged lan dhuwit receh palsu saka para teolog Advent Hari Ketujuh Laodikia. Panampikan marang bebener-bebener dhasar iku kaawakaké minangka pitu panyebaran sajroning sajarah antarané alfa lan omega. “Pitu wektu” iku sawijining pralambang tumrap pakaryané William Miller, kang sabanjuré dadi dhasar-dhasaré Advent Hari Ketujuh, kang ing antarané; 2.300 dina saka Daniel 8:14 iku dadi tugu utama ing dhasar mau. Kang diwedharaké déning prakara iki yaiku yèn 2.520 taun panyebaran, kang dadi panemuan pisanan, utawa alfa, déning William Miller, nandhani wiwitan sawijining mangsa, kang dipungkasi déning panemuan omega saka William Miller, yaiku 2.300 dina.

When Laodicean Seventh-day Adventism set aside the “seven times” in 1863, they set aside William Miller’s first discovery, which would be his alpha discovery and his foundational discovery. The last of Miller’s discoveries was the 2,300 days, which was his omega discovery and his capstone discovery. The “seven times” that concluded in 1798 marked the 2,520 and the 2,300 days were marked in 1844.

Nalika Adventisme Dina Kaping Pitu Laodikia nyingkiraké “pitung mangsa” ing taun 1863, wong-wong mau nyingkiraké panemon kapisan William Miller, yaiku panemon alphané lan panemon dhasaré. Panemon Miller sing pungkasan yaiku 2.300 dina, yaiku panemon omegané lan panemon puncaké. “Pitung mangsa” sing rampung ing taun 1798 nandhani 2.520, lan 2.300 dina katandhani ing taun 1844.

It is the dirt brush man who assembles the jewels after they are scattered for seven times. Then the casket is larger and more beautiful and shines ten times brighter than the sun. Ten is a symbol of a test, and those jewels therefore shine at the test over the day of the sun, so Miller’s dream begins in 1798 and ends at the loud cry of the third angel at the Sunday law.

Wong kang nyapu rereged iku sing nglumpukaké manéka permata sawisé buyar kaping pitu. Sawisé kuwi, peti permata mau dadi luwih gedhé lan luwih endah sarta sumunar kaping sepuluh luwih padhang tinimbang srengéngé. Angka sepuluh iku pralambanging panggoda, mula permata-permata mau sumunar ana ing sajroning panggoda tumrap dina srengéngé; mulané, impené Miller diwiwiti ing taun 1798 lan dipungkasi ing swaraning seru kang banter saka malaékat katelu nalika angger-angger Minggu.

The history of the Millerites from 1798 unto 1863 is also the history from 1798 until the soon-coming Sunday law. The history represented in William Miller’s dream that occurs between Miller saying “come and see” unto the Dirt Brush man saying “come and see,” is both the period of 1798 unto 1863, and also the period of 1798 unto the Sunday law. The line that ends in 1863 is a prophetic fractal of the line that begins in 1798 and ends at the Sunday law. Both those lines are represented in Miller’s dream.

Sajarah para Millerit wiwit taun 1798 nganti 1863 uga minangka sajarah wiwit 1798 nganti hukum Minggu sing enggal teka. Sajarah sing diwakili ing impen William Miller, kang dumadi ing antarané nalika Miller ngandika, “mrenea lan delengen,” nganti Wong Sikat Reget ngandika, “mrenea lan delengen,” iku loro-loroné minangka periode 1798 nganti 1863, lan uga periode 1798 nganti hukum Minggu. Garis sing mungkasi ing 1863 iku sawijining fraktal kenabian saka garis sing diwiwiti ing 1798 lan mungkasi ing hukum Minggu. Loro garis iku padha diwakili ing impené Miller.

The closed door on October 22, 1844 typifies the closed door at the Sunday law. The prophecy of 2,300 years that was fulfilled in 1844, typifies the Sunday law.

Lawang kang katutup ing tanggal 22 Oktober 1844 ngewujudaké pralambang lawang kang katutup ing wektu angger-angger dina Minggu. Ramalan 2.300 taun kang kawujud ing taun 1844 iku ngewujudaké pralambang angger-angger dina Minggu.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Rawuhipun Kristus minangka Imam Agung kita dhateng papan ingkang Mahasuci, kanggé panyucekane pasamuwan suci, kados dipunandharaken wonten ing Daniel 8:14; rawuhipun Putraning Manungsa dhateng ingkang Sepuhing Jaman, kados kapratelakaken wonten ing Daniel 7:13; lan rawuhipun Gusti dhateng Padalemanipun, kados ingkang sampun dipunwangsitaken déning Malakhi, punika sadaya minangka katrangan bab prastawa ingkang sami; lan punika ugi kagambaraken déning rawuhipun pangantèn kakung dhateng pésta palakrama, kados dipunandharaken déning Kristus wonten ing pasemon bab sepuluh prawan, ing Matius 25.” The Great Controversy, 426.

Lines

Garis-garis

The omega of Miller’s discoveries was the 2,300-year prophecy, so both 1844 and the Sunday law are represented by the 2,300 years. This means that the 2,520 is the alpha and the 2,300 is the omega of both lines; one line concludes in 1863, and the other line concludes at the Sunday law. On both lines the 2,520 prophecy is the alpha, and or the foundation stone. The fractal of 1798 unto 1863 in the foundational history of the Millerites, also aligns with another fractal in the omega, capstone history of the one hundred and forty-four thousand.

Omega saking panemuan-panemuan Miller yaiku wangsit 2.300 taun, mula loro-lorone 1844 lan ukum Minggu dilambangaké déning 2.300 taun. Iki ateges yèn 2.520 iku alpha lan 2.300 iku omega saka loro garis mau; siji garis rampung ing taun 1863, lan garis sijiné rampung ing wektu ukum Minggu. Ing loro garis mau, wangsit 2.520 iku alpha, lan uga watu dhasar. Fraktal saka 1798 nganti 1863 ing sajarah dhasar golongan Millerit, uga salaras karo fraktal liyané ing sajarah omega, sajarah watu pucuk, saka wong satus patang puluh papat ewu.

At 9/11 God called His people to return to Jeremiah’s old paths, which are the foundations, which are in turn represented by the messenger of the foundational history, who is in turn represented by his foundational alpha discovery of the “seven times.” The “seven times” is the symbol of the foundations of the one hundred and forty-four thousand, and at 9/11 the sealing of that group began with the testing message of the foundations, represented by the very first foundational truth of William Miller and Adventism. At 9/11 the sealing time began and at the soon-coming Sunday law the sealing time of the one hundred and forty-four thousand concludes.

Ing 9/11 Gusti Allah nimbali umaté supaya bali marang dalan-dalan kuna-né Yeremia, yaiku pondhasi-pondhasi, kang salajengipun dipralambangaké déning juru warta sajarah pondhasi, lan juru warta iku salajengipun dipralambangaké déning panemon alfa-né kang asasi bab “pitu mangsa.” “Pitu mangsa” iku minangka pralambang pondhasi-pondhasiné golongan satus patang puluh papat ewu, lan ing 9/11 panyegelan golongan iku wiwit lumantar pekabaran pangujian bab pondhasi-pondhasi, kang dipralambangaké déning kayektèn pondhasi sing kapisan dhéwé saka William Miller lan Adventisme. Ing 9/11 mangsa panyegelan wiwit, lan ing undhang-undhang Minggu kang enggal bakal teka mangsa panyegelané golongan satus patang puluh papat ewu rampung.

That history is a fractal that begins with 2,520 and ends with 2,300, and that history is therefore the third line of prophetic history represented in William Miller’s dream. The 2,520 was fulfilled in 1798 and the 2,300 in 1844. The work represented by the two lines is the work of Christ in combining His divinity with our humanity. It is the work of changing a sinner into a saint, restoring the higher nature to its rightful throne over the lower nature. For this reason, the human body takes 2,520 days to totally reproduce every cell in the body, and that very same body is based upon 23 male chromosomes combined with 23 female chromosomes. Together they produce a living temple, which is represented as the number “46,” which is the period of 1798 to 1844, which is the period of William Miller’s dream from the 2,520 in 1798 unto the 2,300 in 1844.

Sajarah iku sawijining fraktal kang diwiwiti kanthi 2.520 lan dipungkasi kanthi 2.300, lan mulane sajarah iku minangka garis katelu saka sajarah kenabian kang diwakili ing impenipun William Miller. Angka 2.520 kapenuhan ing taun 1798 lan 2.300 ing taun 1844. Pakaryan kang diwakili déning loro garis iku yaiku pakaryané Kristus nalika nggabungaké keallahanipun kaliyan kamanungsan kita. Iku pakaryan ngowahi wong dosa dadi wong suci, mulihaké kodrat kang luwih luhur marang dhamparé kang sah ing ndhuwur kodrat kang luwih asor. Awit saka iku, badan manungsa mbutuhaké 2.520 dina kanggo ngasilaké manèh saben sèl ing sajroning badan kanthi sampurna, lan badan kang padha iku dhedhasar 23 kromosom lanang kang digabung kaliyan 23 kromosom wadon. Bebarengan, iku ngasilaké padaleman suci kang urip, kang diwakili déning angka “46,” yaiku mangsa saka taun 1798 tekan taun 1844, yaiku mangsa impenipun William Miller wiwit saka 2.520 ing taun 1798 nganti tumeka 2.300 ing taun 1844.

William Miller’s dream also contains another fractal of note. From 9/11 unto the Sunday law is a fractal of 1798 unto the Sunday law, as in 1798 unto 1863. 2023 unto the Sunday law is a fractal of 9/11 unto the Sunday law, and this is the history that all of the lines within Miller’s dream point to as the omega of them all. This is the period where the original truths are magnified ten times the sun.

Impenipun William Miller ugi ngemot fraktal sanès ingkang prayogi dipunwastani. Saking 9/11 ngantos dhateng hukum Minggu punika fraktal saking 1798 ngantos dhateng hukum Minggu, kados ing 1798 ngantos 1863. 2023 ngantos dhateng hukum Minggu punika fraktal saking 9/11 ngantos dhateng hukum Minggu, lan punika sajarah ingkang dados tujuwan sedaya garis ing sajroning impenipun Miller minangka omega saking sedayanipun. Punika periode nalika kabeneran-kabeneran aslinipun dipunagungaken kaping dasa padhanging srengéngé.

The Two Bustles

Loro Busel

In the 1840’s, the word “bustle” (as a noun) commonly meant energetic, busy, or noisy activity—often with a sense of fuss, excitement, hurry, or agitation. It referred to lively movement, commotion, or bustling about, whether in a crowd, a household, a marketplace, or during a particular event. The “bustle” of Miller’s dream would thus describe the immediate flurry of activity, excitement, or urgent business happening right then—the transient stir or commotion of the present situation or occasion.

Ing taun 1840-an, tembung “bustle” (minangka tembung aran) lumrahé ateges kagiyatan sing sregep, sibuk, utawa rame—kerep nganggo nuansa repot, geger, kesusu, utawa kagelisahan. Tembung iku nuduhaké obahing kahanan sing urip, keributan, utawa tumindak sing kesusu mrana-mrene, apa déné ana ing tengahing wong akèh, ing sajroning omah, ing pasar, utawa sajroning sawijining prastawa tartamtu. Mulané, “bustle” ing impèné Miller bakal nggambaraké swasana rame lan gumrubuging kagiyatan, kasenengan, utawa urusan sing darurat sing lagi dumadi ing wektu iku uga—gegremetan utawa keributan sing sawatara waé saka kahanan utawa prastawa sing saiki.

Miller states, “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone.”

Miller mratelakaken, “Nalika iku, sawusé panjenenganipun nyaponi lemah lan reruntah, permata-permata palsu lan dhuwit recehan tiron, kabèh padha munggah lan metu liwat jendhéla kaya méga, lan kabur déning angin. Ing sajroning reribedan iku aku nutup mripatku sedhéla; nalika aku mbikak manèh, reruntah iku kabèh wis sirna.”

The “bustle” identifies two points in Miller’s dream; The first when the crowd is scattering the jewels, and then when the dirt brush man opens the windows and begins to sweep out the false jewels. The first and alpha bustle is the covering up of the jewels and the second and omega bustle is the restoration of the jewels. During the bustle, Miller closed his eyes. Miller was laid to rest in 1849, the very point that Christ was stretching forth His hand a second time to gather the remnant of His people. Miller then closed his eyes, and in 1850 his truths were again placed upon a table in fulfillment of Habakkuk’s command to write the vision and make it plain. That bustle period, Miller closes his eyes and when he awakes the jewels are in the process of being restored.

“Tumindak rame” iku nandhani rong titik ana ing impené Miller; kang kapisan nalika wong akèh padha nyawuraké permata-permata iku, lan banjur nalika wong sing nggawa sikat rereget mbukak jendhela-jendhela lan wiwit nyapuni metu permata-permata palsu. Tumindak rame kang kapisan lan alpha iku yaiku nutupi permata-permata kasebut, lan tumindak rame kang kapindho lan omega iku yaiku mulihaké permata-permata kasebut. Sajeroning tumindak rame iku, Miller nutup mripaté. Miller dipundhatengaké menyang pangaso ing taun 1849, yaiku ing titik pas nalika Kristus ngunjukaké astanipun kaping pindho kanggo nglumpukaké sésa umaté. Banjur Miller nutup mripaté, lan ing taun 1850 kayektèn-kayektèné maneh dipasang ing dhuwur méja minangka penggenapaning pepakon Habakuk supaya nulis wahyu mau lan njlentrehaké kanthi cetha. Ing mangsa tumindak rame iku, Miller nutup mripaté, lan nalika dhèwèké tangi, permata-permata iku lagi ana ing proses dipulihaké.

The second bustle in his dream takes place when the ensign of the one hundred and forty-four thousand is being resurrected, purged and purified as the ensign which Zechariah identifies as jewels upon a crown.

Keributan kapindho ing sajroning impèné dumadi nalika panji saka wong satus patang puluh papat èwu lagi ditangèkaké manèh, disucekaké lan dimurnèkaké dadi panji kang déning Zakharia diidentifikasi minangka permata-permata ing sadhuwuring makutha.

And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 9:16–10:3.

Lan Pangeran Yehuwah, Allahé, bakal nylametaké wong-wong mau ing dina iku kaya pepanthan umating Panjenengané dhéwé; amarga wong-wong mau bakal kaya watu-watu makuthaning ratu, kaangkat kaya panji ing atasé tanah kagungané. Awit sepira gedhéné kabecikané, lan sepira gedhéné kaéndahané! Gandum bakal ndadèkaké para nom-noman bungah, lan anggur anyar para prawan. Nyuwuna marang Pangeran Yehuwah udan ing mangsa udan pungkasan; mangka Pangeran Yehuwah bakal nitahaké mega- mega padhang, lan maringi udan deres marang wong saben-saben, tuwin suket ana ing ara-ara. Awit brahala-brahala wis ngucapaké pangandika kang tanpa guna, lan para juru tenung wis weruh goroh, lan wis nyritakaké impen-impen palsu; panglipuré mung sia-sia; mulané wong-wong mau lunga kaya pepanthan, padha kasangsara, amarga ora ana pangon. Dukaningsun murub marang para pangon, lan wedhus-wedhus lanang wus Sunukum; amarga Pangeraning sarwa dumadi wus ngrawuhi pepanthané, yaiku brayat Yehuda, lan wus ndadèkaké wong-wong mau kaya jaran perangé kang éndah ing paprangan. Zakharia 9:16–10:3.

The “flock of His people” are both an ensign and stones (jewels) upon a crown. The flock of His people are identified during the latter rain, for the command is to ask for the latter rain in the time of the latter rain. The flock is contrasted with the “flock” that went their own way, rather than the way of Jeremiah’s old paths. In the time of the latter rain the jewels that are His flock will be His goodly horse in the battle. That “goodly horse” is the church triumphant, represented in the first Christian bride, symbolized by Peter who, as a white horse in the period of the first seal went forth conquering and to conquer.

“kawaning umaté Panjenengané” iku padha dadi pratandha sarta watu-watu aji (permata) ing sadhuwuré makutha. Kawaning umaté Panjenengané iku kaidentifikasi ing mangsa udan pungkasan, awit dhawuhé yaiku nyuwuna udan pungkasan ing wektu udan pungkasan. Kawanan iku dipadhakaké kanthi mbedakaké marang “kawanan” sing padha mlaku miturut dalané dhéwé, dudu miturut dalané lurung-lurung lawasé Yeremia. Ing mangsa udan pungkasan, permata-permata kang dadi kawanané Panjenengané bakal dadi jarané kang éndah ing peperangan. “Jaran kang éndah” iku pasamuwan kang menang, kang kawakili ana ing pangantèn wanita Kristen kang kapisan, kang dilambangaké déning Pétrus sing, minangka jaran putih ing mangsa segel kang kapisan, maju terus ngalahaké lan kanggo ngalahaké.

And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. Revelation 6:1, 2.

Lan aku weruh nalika Sang Cempening Allah mbikak salah siji saka materai-materai iku, lan aku krungu, kaya swaraning gludhug, salah siji saka papat titah mau ngandika, “Mrenea lan delengen.” Lan aku weruh, lah ana jaran putih; lan wong kang nunggangi iku nyekel gendhewa; lan sawijining makutha kaparingake marang dheweke; lan dheweke banjur maju kanthi nelukake, lan supaya tetep nelukake. Wahyu 6:1, 2.

Peter therefore is the symbol of the first Christian church of the apostles during the Pentecostal outpouring of the rain, and the symbol of the last Christian church during the latter rain, that was typified by the Pentecostal outpouring.

Mulane, Pétrus iku pralambang pasamuwan Kristen kang kapisan saka para rasul nalika penthahan udan Pentakosta, lan uga pralambang pasamuwan Kristen kang pungkasan nalika udan pungkasan, kang wis dipralambangaké déning penthahan Pentakosta.

And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. Revelation 19:11–14.

Lan aku weruh swarga kabuka, lan lah ana jaran putih; lan Panjenengane kang nunggang jaran iku sinebut Setya lan Bener, lan Panjenengane ngadili lan perang ana ing kabeneran. Mripate kaya geni murub, lan ana ing sirahe akèh makutha; lan Panjenengane kagungan asmane kang katulis, kang ora ana wong siji waé kang ngerti, kajaba Panjenengane piyambak. Lan Panjenengane kasandhang jubah kang kacelup ing getih; lan asmane sinebut Sabda Allah. Lan para wadyabala kang ana ing swarga ndhèrèk Panjenengane nunggang jaran-jaran putih, padha kasandhang lenan alus, putih lan resik. Wahyu 19:11–14.

The white horses represent Christ’s army that are resurrected in Ezekiel 37, and they are the church triumphant, and they are stones in a crown, for Christ establishes His kingdom of glory in the time of the latter rain. As representatives of His kingdom the one hundred and forty-four thousand are jewels upon the crown which is the symbol of the kingdom he receives at the conclusion of the 2,300 days, which was both October 22, 1844 and will be again at the Sunday law. That kingdom of white horses is raised up during the latter rain, when the windows of heaven are opened, for John saw the white horse when heaven was opened.

Jaran-jaran putih punika nggambaraken wadya-balanipun Kristus ingkang kawungokaken malih wonten ing Yehezkiel 37, lan piyambakipun punika greja ingkang menang, sarta piyambakipun punika watu-watu aji wonten ing makutha, awit Kristus netepaken karajan kamulyanipun ing wekdal udan pungkasan. Minangka para wakil saking karajanipun, satunggal atus patangdasa sekawan ewu punika permata-permata ing ndhuwur makutha ingkang dados pralambang saking karajan ingkang katampi déning Panjenenganipun ing pungkasaning 2.300 dinten, ingkang kalampahan kalih-loroning 22 Oktober 1844 lan badhé kalampahan malih ing wekdal angger-angger Minggu. Karajan jaran putih punika kawangkitaken wonten ing salebeting udan pungkasan, nalika jendhela-jendhela swarga kabikak, awit Yokanan nyumurupi jaran putih nalika swarga kabikak.

In the alpha bustle of 1849, Miller closed his eyes in death, for a little moment. Miller was Elijah, and Elijah died on July 18, 2020, and he laid in the street for 1,260 days until he reached the omega bustle and was then awakened. His awakening is marked as arriving when the dirt brush man opened the window of heaven to sweep out the rubbish. The army of white horses is raised when heaven’s window is opened, and when that occurs a separation of true and false is identified. That separation is also identified in the book of Malachi.

Ing keriwehan alpha taun 1849, Miller nutup mripate ing pati, mung sawatara wektu cendhak. Miller iku Élia, lan Élia séda ing tanggal 18 Juli 2020, lan dhèwèké gumlethak ana ing dalan sajroning 1.260 dina nganti tekan keriwehan omega lan banjur diwangèkaké. Kawanguné ditandhani teka nalika wong sikat rereged mbukak jendhéla swarga kanggo nyapu metu sakehing sampah. Wadya jaran putih diunggahaké nalika jendhéla swarga kabukak, lan nalika iku kelakon, pamisahan antarané kang sejati lan kang palsu kawedhar. Pamisahan iku uga kawedhar ana ing kitab Malakhi.

Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.

Gawanenana sakehe prasepuluhan menyang gedhong panyimpenan, supaya ana pangan ana ing omah-Ku, lan cobanen Aku saiki nganggo prakara iki, pangandikane Sang Yehuwah Gustine sarwa tumitah, manawa Aku ora bakal mbukak marang sira cendhela-cendhelane langit, lan nyurungake berkah marang sira, nganti ora ana papan kang cukup kanggo nampane. Maleakhi 3:10.

The spirits of the prophets are subject unto the prophets, and John in Revelation, Miller’s dream and Malachi provide three witnesses of the time when the windows of heaven are opened. In Miller’s dream it is at the omega of the call to “come and see.” The bustle in the alpha was when the scattering began, and the omega is when the gathering begins.

Rohé para nabi iku manut marang para nabi, lan Yohanes ing Wahyu, impené Miller, lan Maleakhi nyawijèkaké telung seksi ngenani wektu nalika cendhéla-cendhéla swarga kabukak. Ing impené Miller, iku dumadi ing wektu omega saka panggilan, “mrenea lan delengen.” Rame-rame ing alpha iku nalika buyaring wiwit kalakon, lan omega iku nalika panglumpukan wiwit kalakon.

Before we proceed further into Miller’s dream we want to include James White’s commentary on the dream. James White identifies the true jewels as God’s true people and the counterfeit jewels as the wicked. I identify the jewels as truths contrasted with error. The jewels and the counterfeit jewels are both the message and the messengers contrasted with error and false messengers.

Sadurungé kita nerusaké luwih jero marang impèné Miller, kita péngin nyakup komentaré James White ngenani impèn iku. James White ngenali permata-permata sejati minangka umat Allah sing sejati lan permata-permata palsu minangka wong-wong duraka. Aku ngenali permata-permata iku minangka kabeneran-kabeneran sing dipadhakaké karo kasalahan. Permata-permata lan permata-permata palsu iku padha-padha minangka pekabaran lan para utusané sing dipadhakaké karo kasalahan lan para utusan palsu.

“BROTHER MILLER’S DREAM

“IMPIYÈN SEDHÈRÈK MILLER Sang Pangéran maringi kula satunggaling impiyèn ingkang gadhah teges tumrap kawontenan kulawarga advent. Kula mirsani satunggaling griya ingkang dipunbangun kanthi saé, ing ngandhapipun cuwilan-cuwilan, reremukan, lan tumpukan rereged. Wong ingkang katingal kados pamilikipun griya punika ngandika dhateng kula: ‘Sedhèrèk, paduka kersa nyapu griya kula?’ Panjenenganipun maringi kula satunggaling sapu, lajeng kula miwiti nyapu. Nanging nalika kula nyapu, reremukan, debu, lan rereged saya akèh, saéngga kula mboten saged ngrampungaken nyapu. ‘Dhuh, mboten saged, Gusti,’ pangandikan kula dhateng pamilik griya, ‘rumiyin griya punika kedah dipunresiki, sasampunipun tembe kula saged nyapu.’ Lajeng panjenenganipun ngandika dhateng kula, ‘Paduka mangertos, sageda menika dipunresiki. Coba, menawi paduka remen, sapu mawon.’ Kula rumiyin gumun, nanging lajeng kula ngraos bilih menika mesthi gadhah teges. Mula kula ngandika, ‘Mugi kula mangertos menapa tegesipun punika.’ Panjenenganipun mangsuli, ‘Griya punika nggambaraken greja; reremukan, debu, lan rereged ing ngriku punika nggambaraken tradhisi, pranatan manungsa, lan dosa. Menawi paduka miwiti nyapu, yaiku miwiti makarya kanggé ndandosi greja lan mbeneraken kaananipun para anggotanipun, para sanes badhé mlebet. Sawenèh badhé nulungi nyirnakaken tradhisi-tradhisi, dene ingkang sanès badhé nggawa lebu lan rereged saya akèh; awit dosa wonten ing njero greja badhé kababar. Nanging menawi paduka ngresiki reremukan menika rumiyin, banjur nyapu, paduka saged nindakaken pakaryan menika kanthi saé. Piwulang-piwulang lan pranatan-pranatan ing greja kedah dipunrobohaken, satunggal mburi satunggalipun, lajeng bebener ingkang prasaja saking Sabda Allah kedah kawulangaken. Manawi para anggota greja saged ningali bilih pakaryan punika asalipun saking Gusti Allah, para panentang badhé kendel. Nanging dosa kedah dipunpratélakaken lan dipunsingkapaken, sepanten kengingipun lebet langkung tebih.’ Nalika kula miwiti nyapu, reremukan saya akèh, lan saben-saben kula nyurung metu, tumpukan sanès mlebet. Lajeng pamilik griya ngandika, ‘Mandhega. Rumiyin resikna reremukan menika, lajeng paduka saged nyapu.’ Kula lajeng mangertos bilih impiyèn punika nggambaraken pakaryan ingkang kedah kula tindakaken tumrap pasamuwan. Menawi wonten reremukan ingkang kathah sanget saéngga nyapu mboten saged kalampahan, mboten wonten paédahipun nyapu. Kula kedah ndhisiki ngrubuhaken sakèhing tradhisi, lepat, lan dosa, lajeng makarya saking njawi. Sawisé menika kalampahan, greja saged dipunresiki sarta dipunsiyapaken tumrap karya pungkasaning Gusti Allah ing bumi. Kula asring kaping pisan dipunalahaken amargi mboten mlebet dhateng pakaryan kanthi langkung aktif. Banjur pangandikaning Sang Pangéran tumuju dhateng kula, maringi kula impiyèn punika. Wiwit nalika punika kula sampun ningali bilih kula kedah makarya kanthi cara ingkang béda, mboten nyobi nyapu sadèrèngipun reremukan dipunresiki.”

“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

“Impen ing ngisor iki wis diterbitaké ing Advent Herald, luwih saka rong taun kapungkur. Nalika semana aku weruh yèn impen iku cetha nandhani pengalaman kita biyèn bab rawuhé kaping pindho, lan yèn Gusti Allah maringi impen iku kanggo paédahing pepanthan kang kabuyar.”

“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

“Ing antarané pratandha-pratandha yèn wis cedhak rawuhipun dina gedhé lan nggegirisi kagunganipun Pangéran, Gusti Allah wus netepaké impen-impen. Delengen Yoèl 2:28–31; Para Rasul 2:17–20. Impen bisa rawuh lumantar telung cara; kapisan, ‘amarga saka akehé pakaryan.’ Delengen Pangandharing Torèt 5:3. Kapindho, wong-wong kang ana ing sangisoré roh najis lan pangapusaning Iblis, bisa ngalami impen lumantar pangaribawané. Delengen Pangandharing Torèt 8:1–5; Yérémia 23:25–28; 27:9; 29:8; Zakharia 10:2; Yudas 8. Lan katelu, Gusti Allah tansah mulang, lan isih mulang, umatipun kurang luwih lumantar impen, kang rawuh lumantar pakaryané para malaékat lan Roh Suci. Wong-wong kang ngadeg ana ing pepadhanging kayekten kang cetha bakal mangerténi nalika Gusti Allah maringaké impen marang wong-wong mau; lan wong-wong kaya mangkono ora bakal kasasaraké lan disasaraké déning impen-impen palsu.”

“‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9,] and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:55. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

“‘Panjenengané banjur ngandika: Rungokna tembung-Ku saiki; manawa ana nabi ana ing antaramu, Aku, Pangéran, bakal ndadèkaké Aku kawuningakaké marang dhèwèké lumantar wahyu, lan bakal ngandika marang dhèwèké lumantar pangimpen.’ Wilangan 12:6. Yakub ngandika, ‘Malaékat Pangéran ngandika marang aku ana ing pangimpen.’ Purwaning Dumadi 31:2. ‘Lan Gusti Allah marani Laban, wong Siria iku, ana ing pangimpen ing wayah wengi.’ Purwaning Dumadi 31:24. Wacanen pangimpen-pangimpené Yusuf, [Purwaning Dumadi 37:5–9,] banjur carita kang narik kawigatèn bab kayektening kaleksanané ana ing Mesir. ‘Ana ing Gibeon Pangéran ngatingal marang Suléman ana ing pangimpen ing wayah wengi.’ 1 Para Raja 3:55. Gambar agung kang wigati banget ing bab kapindho kitab Daniel kaparingaké ana ing pangimpen, mangkono uga papat kéwan galak, lan sapituruté, ing bab kapitu. Nalika Hérodès ngupaya numpes Sang Juru Slamet kang isih bayi, Yusuf dipèngetaké ana ing pangimpen supaya mlayu menyang Mesir. Matius 2:13.”

“‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.

“‘Lan bakal kelakon ing JAMAN PUNGKASAN, mangkono pangandikane Allah, Aku bakal ngesokaké saka Roh-Ku marang sakehing manungsa: lan para putramu lan para putrimu bakal medhar wangsit, lan para nom-nomanmu bakal weruh wahyu, lan para wong tuwamu bakal ngimpi pangimpen.’ Kisah Para Rasul 2:17.

“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

“Kanugrahaning wangsit, lumantar impen lan wahyu, ing kéné dadi wohing Roh Suci, lan ing dina-dina wekasan bakal katuduhaké kanthi cekap nganti dadi pratandha. Iku salah siji saka peparingé pasamuwan Injil.

“‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11, 12.

“Panjenengané maringi sapérangan dadi rasul-rasul; lan sapérangan dadi NABI-NABI; lan sapérangan dadi juru martakaké Injil; lan sapérangan dadi pangon lan guru-guru; Kanggo nyampurnakaké para suci, kanggo pakaryaning pelayanan, kanggo mbangun badané Kristus.” Epesus 4:11, 12.

“‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I can not have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

“‘Lan Allah wus netepake sawatara wong ana ing pasamuwan, kapisan rasul-rasul, kapindho NABI-NABI,’ lan salajengipun. 1 Korinta 12:28. ‘Aja ngremehake PAMBUCALEBASAN NUBUAT.’ 1 Tesalonika 5:20. Delengen ugi Para Rasul 13:1; 21:9; Rum 7:6; 1 Korinta 14:1, 24, 39. Para nabi utawi pambuclabasan nubuat iku kanggo mbangun pasamuwanipun Sang Kristus; lan ora ana bukti siji wae kang bisa dipratelakake saka pangandikaning Allah, bilih iku mesthi bakal mandheg sadurunge para penginjil, para pangon, lan para guru mandheg. Nanging, pangandikane wong kang mbantah, ‘Wis akeh banget wahyu lan impen palsu nganti aku ora bisa ngandel apa wae kang mengkono kuwi.’ Pancen satemene Iblis duwe barang tiron. Panjenengane tansah nduweni nabi-nabi palsu, lan mesthi wae kita bisa ngarep-arep iku ana uga saiki ing wektu pungkasanipun iki, yaiku wektu ngapusi lan kamenangane. Wong-wong kang nolak wahyu-wahyu mirunggan kaya mangkono amarga ana barang tiron, kanthi alesan kang padha bisa uga maju sethithik maneh lan nyelaki bilih Allah nate ngatingalaken sarirane marang manungsa lumantar impen utawa wahyu, awit barang tiron iku tansah ana.”

“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

“Impen lan wahyu iku piranti kang lumantar iku Gusti Allah wis nyatakaké Sarirané marang manungsa. Lumantar piranti iki Panjenengané ngandika marang para nabi; Panjenengané wis mapanaké peparing ramalan ana ing antarané peparing-peparing pasamuwan Injil, lan wis nglumpukaké impen lan wahyu bebarengan karo pratandha-pratandha liyané saka ‘DINI-DINA PUNGKASAN.’ Amin.

“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.

“Tujuwan kula wonten ing katerangan ing nginggil punika inggih namung kanggé nyingkiraken pamrayogi kanthi cara miturut Kitab Suci, lan nyawisaken pamanggihipun pamaos tumrap prakawis ing ngandhap punika.

“WM. MILLER,

“Low Hampton, N. Y. Dec. 3, 1847.” James White, Brother Miller’s Dream, 1–6.

“Low Hampton, N. Y. 3 Dhésèmber 1847.” James White, Impènipun Sadèrèk Miller, 1–6.

“1. The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

“1. ‘Pethi’ punika nggambaraken bebener-bebener ageng ing Alkitab, ingkang magepokan kaliyan rawuhipun kaping kalih saking Gusti kita Yesus Kristus, ingkang dipunparingaken dhateng Sadèrèkipun Miller supados dipunwartakaken dhateng donya.

“2. The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

“2. ‘Kunci sing dipasang’ iku yaiku carané napsiraké Sabda ramalan—mbandhingaké Kitab Suci karo Kitab Suci—Alkitab dadi juru-tafsiré dhéwé. Kanthi kunci iki Sedulur Miller mbukak ‘peti,’ utawa kayektèn agung bab rawuhé Gusti marang jagad.

“3. The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6,7,] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

“3. ‘Permata, intan, lan sapiturute’ saka ‘sawarnaning jinis lan ukuran’ sing ‘katata endah ing papané dhéwé-dhéwé ing kothak permata iku’ nglambangaké para putraning Allah, [Malakhi 3:17,] saka sakehé pasamuwan, lan saka meh saben kalungguhan lan kaananing urip, kang nampani pracaya tumrap rawuhipun Gusti, lan katon padha njupuk jejeging pangadeg kang kendel ing kalungguhané dhéwé-dhéwé, ing prakara suci bab kayekten. Nalika lumaku manut tatanan iki, saben wong nggatekaké kuwajibané dhéwé, lan lumampah kanthi andhap-asor ana ing ngarsané Allah, ‘padha mantulaké pepadhang lan kamulyan’ marang jagad, kang pepadané mung pasamuwan ing jaman para rasul. Pesen mau, [Wahyu 14:6,7,] kaya-kaya lumaku ana ing swiwining angin, lan undhangan, ‘Mara, awit samubarang kabèh saiki wus cumawis,’ [Lukas 14:17.] sumebar kanthi kakuwatan lan daya.”

“4. ‘The people began to come in, at first few in number, but increased to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

“4. ‘Wong-wong wiwit padha teka mlebu, wiwitané mung sathithik cacahé, nanging banjur saya tambah dadi wong akèh.’ Nalika piwulang bab rawuhipun Gusti kapisan diwartakaké déning Sedhèrèk Miller, lan mung déning sawatara wong liyané, piwulang iku mung nggawa pangaribawa kang sathithik, lan mung sathithik banget wong kang kaélingaké déning piwulang iku; nanging wiwit taun 1840 tekan 1844, ing ngendi waé piwulang iku diwartakaké, sakabèhé masyarakat padha kagugah.”

“5. When the flying angel [Revelation 14:6–7] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced.

“5. Nalika malaékat mabur [Wahyu 14:6–7] wiwit dhisik martakaké kabar becik langgeng, ‘Wedina marang Allah, lan mènèhna kamulyan marang Panjenengané; awit wis tekan wektuné pangadilané Panjenengané,’ akèh wong padha surak-surak kabungahan nalika ndeleng rawuhé Gusti Yésus lan pamulihan, sing sawisé kuwi banjur nentang, nyepèlèkaké, lan nggeguyu kayektèn sing sadurungé setaunung luwih dhisik wis ngisèni wong-wong mau kanthi kabungahan. Wong-wong mau ngrusuhi lan mbuyaraké permata-permata. Iki nggawa kita menyang mangsa gugur taun 1844, nalika mangsané buyar wiwit kalakon.”

“Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfillment of prophecy in our past advent experience.

“Pratandhanana iki: wong-wong sing biyèn tau ‘surak-surak kalawan kabungahan’ iku kang ngribed lan nyebarake permata-permata mau. Lan wiwit taun 1844, ora ana sing wus nyebarake pepanthan kanthi mangkono banget lan nyasarake wong-wong mau, kaya wong-wong sing biyèn martakake bebener lan padha bungah ana ing kono; nanging sawisé kuwi padha nyélaki pakaryaning Allah lan kasampurnaning wangsit ing pengalaman rawuhipun Gusti kita ing jaman biyèn.

“6. The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7] since the door was shut in 1844.

“6. ‘Permata palsu lan dhuwit recehan palsu’ sing kasebar ana ing antarane sing asli, kanthi cetha nggambarake wong-wong pitobat palsu, utawa ‘para anak manca,’ [Hosea 5:7] wiwit lawang katutup ing taun 1844.

“7. The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

“7. ‘Reget lan serutan, wedhi lan sakabehing warna rereged,’ iku nggambarake warna-warna kaluputan lan kasalahan sing akèh banget, kang wis digawa mlebu ing antarané para pracaya rawuhipun kaping kalih, wiwit mangsa gugur taun 1844. Ing kéné aku bakal nyebut sawatara saka iku.

“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight-Cry, then published in New York City. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry, have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil was in the days of our Savior, blasphemy, and it is blasphemy now. 2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement. 3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’ 4. S. S. Snow professing to be ‘Elijah the Prophet.’ This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

“1. Sikap kang kanthi kumawani lan tanpa andhap-asor dijupuk déning sapérangan saka para ‘pangon’ sanalika sawisé pamecut ing wayah Tengah Wengi kababar, yaiku manawa kakuwatan lelembut kang khidmat saka Sang Roh Suci kang ngancani obahe sasi kapitu iku mung pengaruh mesmérik. George Storrs klebu ing antarane wong-wong kang wiwitan njupuk sikap iki. Delengen tulisan-tulisané ing pérangan pungkasan taun 1844, ing Midnight-Cry, kang wektu iku diterbitaké ing Kutha New York. J. V. Himes, ing Konferènsi Albany ing mangsa semi taun 1845, ngandika manawa obahe sasi kapitu ngasilaké mesmérisme nganti jeroné pitung kaki. Iki dakkandhani déning wong siji kang ana ing kono lan krungu ukara mau. Wong liya manèh, kang tau mèlu kanthi aktif ing pamecut sasi kapitu, sawisé kuwi mratelakaké manawa obahe iku pakaryané Iblis. Nganggep pakaryané Kristus lan Sang Roh Suci minangka pakaryané Iblis, ing jamané Juruwilujeng kita biyèn iku pitenah, lan saiki uga pitenah. 2. Akèhing pancobèn bab wektu kang tartamtu. Awit 2300 dina iku entèk ing taun 1844, wis ana cacah akèh wektu kang ditetepaké, déning warna-warna wong, kanggo pungkasané. Nalika nindakaké mangkono, wong-wong mau wis nggeser ‘tetenger-tetenger wates,’ lan wus nyebaraké pepeteng lan mamang tumrap kabèh obahe rawuhé Gusti. 3. Spiritisme kanthi kabèh khayalan lan kaélokané kang kebacut. Muslihaté Iblis iki, kang wis ngrampungaké pakaryan pati kang nggegirisi, kanthi trep sanget dilambangaké déning ‘serutan kayu,’ lan ‘sadhéngah warna runtah.’ Akèh saka wong-wong kang nguntal racun spiritisme ngakoni kayektèn saka pengalaman advent kita ing mangsa kapungkur, lan saka kasunyatan iki akèh wong dadi pracaya manawa spiritisme iku woh alamiah saka pracaya yèn Gusti Allah mimpin obahe advent kang gedhé ing taun 1843 lan 1844. Pétrus, nalika ngandika bab wong-wong kang bakal ‘nggawa mlebu piwulang-piwulang sesat kang nggawa karusakan, malah nyélaki Pangéran kang wis nebus wong-wong mau,’ ngandika, ‘AWIT SAKA WONG-WONG KUWI DALANING KAYEKTÈN BAKAL DIUCAK-UCak ALA.’ 4. S. S. Snow ngakoni awaké minangka ‘Élia Sang Nabi.’ Wong iki, ing lakuné kang anèh lan bébasan, uga wis mainaké pérané ing pakaryan pati iki, lan tindak-tanduké nduwèni karep kanggo nggawa posisi kang satuhu tumrap para suci kang ngentèni dadi diremehake ing pikirané akèh jiwa kang jujur.”

“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, etc. etc. These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—‘And judgment is turned away backward, and justice standeth afar off,’ etc. etc. See Isaiah 56:14.

“Menyang dhaptar kasalahan iki aku bisa nambahi isih akèh manèh, kayata ‘sewu taun’ ing Wahyu 20:4, 7, ing jaman kapungkur, 144.000 ing Wahyu 7:4; 14:1, wong-wong kang ‘wungu lan metu saka kuburan-kuburan’ sawisé wunguné Kristus, piwulang tanpa pagawean, piwulang bab pambinasané bayi-bayi, lan sapituruté, lan sapituruté. Kasalahan-kasalahan iki kanthi temen lan sregep banget disebaraké, lan didhesekaké marang pepanthan kang ngentèni, nganti ing wektu Sadulur Miller nampa impèn mau, permata-permata kang sejati ‘katutupan saka pandeleng,’ lan tembungé nabi iku cocog—‘Lan pangadilan dibalekaké menyang mburi, lan kaadilan ngadeg adoh,’ lan sapituruté, lan sapituruté. Delengen Yesaya 56:14.”

“At that time there was not an advent paper in the land that advocated the cause of present truth. The ‘Day-Dawn,’ was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Brother Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

“Ing wektu iku ora ana sawijining koran Advent ing nagara iku sing ndhukung prakara kayektèn jaman saiki. ‘Day-Dawn’ iku kang pungkasan mbélani pendirian kang bener saka pepanthan cilik; nanging iku mati sawatara sasi sadurungé Gusti maringi sedulur Miller impen iki; lan ing perjuwangan pungkasané sadurungé mati, iku nuding para wong suci kang kesel lan sambat marang taun 1877, kang nalika iku isih telung puluh taun ing mangsa ngarep, minangka wektu pambébasan pungkasané. Aduh! aduh! Ora aneh manawa sedulur Miller ing impèné, ‘lenggah lan nangis’ amarga kahanan prakara kang ngenesaké iki.

“8. The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. Matthew 25:1–11. First the time, 1843, second, the tarrying time, third the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the Second Advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

“8. Pethi punika nggambaraken bebener Advent ingkang dipunwartakaken déning Brother Miller dhateng jagad, kados ingkang dipunandharaken déning pasemon bab sepuluh prawan. Matius 25:1–11. Kaping pisan wekdalipun, 1843, kaping kalih, wekdal tundhanipun, kaping tiga, sesambat tengah wengi, ing wulan kapitu, 1844, lan kaping sekawan, lawang ingkang katutup. Mboten wonten satunggal kemawon ing antawisipun tiyang ingkang sampun maos lembaran-lembaran Second Advent wiwit taun 1843, ingkang badhé nyélaki bilih Brother Miller sampun nyengkuyung sekawan pokok wigati punika wonten ing sajarah Advent. Tatanan bebener ingkang selaras punika, utawi ‘pethi,’ sampun dipunrêmpak dados pecahan-pecahan, lan dipunbuyaraké ing antawisipun reruntuhan déning tiyang-tiyang ingkang sampun nampik pengalamanipun piyambak, lan sampun nyélaki bebener-bebener punika piyambak, ingkang rumiyin dipunwartakaken kanthi tanpa wedi dhateng jagad déning piyambakipun bebarengan kaliyan Brother Miller.”

“9. The man with the ‘dirt-brush’ represents the clear light of present truth, as brought to view by the third angel’s message, [Revelation 14:9–12,] which is now purging the errors away from the remnant. The cause of present truth began to revive in the spring of 1848, and has been rising and gaining strength from that time to the present. The ‘dirt-brush’ has been moving, and the errors have been passing away before the clear light of truth, and some of the precious jewels, who but a short time since were covered up and excluded from sight by darkness and error, now stand in the clear light of present truth.

“9. Wong lanang kang nggawa ‘sapu rereged’ iku nggambarake pepadhang cetha saka kayektening mangsa iki, kaya dene wis dipratelakake lumantar piwelinge malaékat katelu, [Wahyu 14:9–12,] kang saiki lagi ngresiki kaluputan-kaluputan saka antarané umat kari. Pakaryan kayektening mangsa iki wiwit urip maneh ing mangsa semi taun 1848, lan wiwit wektu iku nganti sapréné saya munggah lan saya kuwat. ‘Sapu rereged’ iku wis lumaku, lan kaluputan-kaluputan wis sirna ana ing ngarsané pepadhang cetha saka kayekten; lan sawatara permata kang aji, kang mung sawatara wektu kepungkur katutupan lan kasingkir saka pandeleng déning pepeteng lan kaluputan, saiki padha ngadeg ana ing pepadhang cetha saka kayektening mangsa iki.”

“This work of bringing out the jewels, and purging away error is fast increasing, and is destined to move on with increasing power, until the saints are all searched out, and receive the seal of the living God. Compare this with the thirty-fourth chapter of Ezekiel, and you will see that God has promised to gather his flock that have been scattered in this dark and cloudy day, since 1844. Before Jesus comes, the ‘little flock’ will be gathered into the ‘unity of the faith.’ Jesus is now purifying ‘unto himself a peculiar people, zealous of good works,’ and when he comes he will find his ‘church not having spot, or wrinkle, or any such thing.’ ‘Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner, etc.’ Matthew 3:12.

“Pakaryan ngentasaké permata-permata lan ngresiki kasalahan iki saya cepet mundhak, lan wis katetepaké bakal terus lumaku kanthi kakuwatan kang saya tambah, nganti para suci kabèh katlusur, lan nampani meterai saka Allah kang gesang. Bandhingna iki karo pasal kaping telung puluh papat saka Yehezkiel, lan panjenengan bakal weruh manawa Allah wis janji nglumpukaké pepanthané kang wis kacèrak-cèrak ing dina kang peteng lan mendhung iki, wiwit taun 1844. Sadurungé Gusti Yésus rawuh, ‘pepantan cilik’ iku bakal kaimpun ana ing ‘kasatunggalan iman.’ Saiki Gusti Yésus lagi nucèkaké ‘kanggo sarirané piyambak sawijining umat kang mirunggan, kang sregep nindakaké pakaryan becik,’ lan nalika Panjenengané rawuh, Panjenengané bakal manggihaké ‘pasamuwané tanpa cacad, utawa kisut, utawa apa waé kang kaya mangkono.’ ‘Tampiné ana ing tangané, lan Panjenengané bakal ngresiki tenan papan pangirikané, lan nglumpukaké gandumé menyang lumbung, lan sapanunggalané.’ Matius 3:12.”

“10. The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds’ and coins were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are not bigger than the point of a pin, they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.” James White, Footnotes to Brother Miller’s Dream.

“10. ‘Peti’ kapindho, ‘kang luwih gedhé lan luwih éndah tinimbang sing kapisan,’ kang dadi papan panglumpuké ‘permata,’ ‘inten’ lan dhuwit recehan sing kasebar, nggambarake lapangan jembaring kayektèn saiki sing urip, ing ngendi pepanthan sing kasebar bakal diklumpukaké, iya iku 144.000, kabèh wong mau nduwèni meterai saka Allah kang urip. Ora siji waé saka inten-inten aji kuwi bakal kari ing pepeteng. Sanadyan ana sawatara kang ora luwih gedhé tinimbang pucuking peniti, iku ora bakal kesawang ora ana regané, lan ora bakal ketinggalan ing dina iki nalika Allah lagi nglumpukaké permata-permatané. [Maleakhi 3:16–18] Panjenengané saged ngutus para malaékat-Né lan ndadosaken wong-wong mau enggal metu, kaya nalika Panjenengané ngetokaké Lot saka Sodom. ‘Pangéran bakal ngrampungaké sawijining pagawean cekak ana ing bumi.’ ‘Panjenengané bakal nyekakaké iku ing kabeneran.’ Delengen Rum 9:28.” James White, Cathetan Suku marang Impèné Sadulur Miller.