In the “bustle,” which James White identifies as the scattering of the Millerites following October 22, 1844, William Miller experienced a dream in 1847, and two years later he was laid to rest.
Ing satengahing “keributan,” kang déning James White dipratélakaké minangka buyarané para Millerit sawisé 22 Oktober 1844, William Miller ngalami sawijining impen ing taun 1847, lan rong taun sawisé iku piyambakipun dipunsarèkakén.
“If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray.
“Manawa William Miller saged nyumurupi pepadhanging pesen katelu, akeh prakara kang tumrap dhèwèké katon peteng lan kebak wewadi mesthi wus kapratelakaké. Nanging para saduluré padha ngakoni katresnan lan kaprigelan kang mangkono jero marang dhèwèké, nganti dhèwèké ngira yèn ora bisa misah saka wong-wong mau. Atiné condhong marang kayektèn, nanging banjur dhèwèké mirsani para saduluré; wong-wong mau nentang kayektèn mau. Apa dhèwèké bisa misah saka wong-wong kang wus ngadeg sesarengan karo dhèwèké ing mratélakaké rawuhipun Gusti Yésus? Dhèwèké ngira yèn satemené wong-wong mau ora bakal nuntun dhèwèké marang kasasaran.
“God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.
“Gusti Allah nglilakaké dhèwèké tiba ana ing sangisoré pangwasané Iblis, panguwasané pati, lan ndhelikaké dhèwèké ing kubur saka wong-wong sing saya narik dhèwèké adoh saka kayektèn. Musa kaliru nalika dhèwèké wis meh mlebu ing Tanah Prajanjian. Mangkono uga, aku weruh yèn William Miller kaliru nalika dhèwèké wis cedhak mlebu ing Kanaan swarga, amarga nglilakaké pangaribawané lumaku nglawan kayektèn. Wong liya nuntun dhèwèké tumuju marang iku; wong liya uga sing kudu tanggung jawab bab iku. Nanging para malaékat njaga lebu aji saka abdiné Gusti Allah iki, lan dhèwèké bakal metu nalika swarané kalasangka pungkasan muni.
“A Firm Platform
“Dhasar Kang Kukuh”
“I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.” Early Writings, 258.
“Aku weruh saklompok wong kang ngadeg kanthi kajaga becik lan kukuh, ora maringi panyengkuyung marang wong-wong kang arep ngoncang iman kang wis mantep ana ing badan pasamuwan. Gusti Allah mirsani wong-wong mau kanthi kepareng. Aku diparingi pitedah bab telung undhak-undhakan—pekabaran malaékat kapisan, kapindho, lan katelu. Malaékat kang ndhereki aku ngandika, ‘Bilai tumrap sapa waé kang nggeser siji bongkahan utawa ngobahaké siji paku saka pekabaran-pekanaran iki. Pangertosan kang bener bab pekabaran-pekanaran iki iku wigati banget tumrap urip. Nasibing jiwa gumantung marang carané pekabaran-pekanaran iki ditampani.’ Aku banjur digawa mudhun manèh ngliwati pekabaran-pekanaran iki, lan aku weruh sepira larangé umaté Gusti Allah anggoné ngrebut pengalamané. Iku dipikantuk lumantar akèh sangsara lan pasulayan kang abot. Gusti Allah wis nuntun wong-wong mau sethithik-sethithik, langkah demi langkah, nganti Panjenengané mapanaké wong-wong mau ana ing sawijining landhesan kang padhet lan ora bisa digoyang. Aku weruh ana sawenèh wong nyedhak marang landhesan iku lan nliti dhasaré. Ana kang kanthi kabungahan enggal nincak ing kono. Ana uga liyané kang wiwit golèk luputé dhasar iku. Wong-wong mau kepéngin supaya ana pambeneran digawé, lan banjur landhesan iku bakal dadi luwih sampurna, lan umaté bakal luwih bungah. Ana sawenèh kang mudhun saka landhesan iku kanggo nliti, banjur mratélakaké yèn landhesan iku dipasang kliru. Nanging aku weruh yèn meh kabèh tetep ngadeg kukuh ana ing landhesan iku lan padha naséhati wong-wong kang wis mudhun saka kono supaya mandheg sambaté; amarga Gusti Allah iku Juru Bangun kang utama, lan wong-wong mau lagi nglawan Panjenengané. Wong-wong mau nyritakaké pakaryan Gusti Allah kang nggumunaké, kang wis nuntun wong-wong mau menyang landhesan kang kukuh iku, lan kanthi sapamulangé padha ngangkat mripaté marang swarga lan kanthi swara sora ngluhuraké Gusti Allah. Prakara iki nggegirisi atiné sawenèh wong kang wis sambat lan ninggal landhesan iku, lan wong-wong mau kanthi pasuryan andhap asor banjur nincak manèh ing kono.” Early Writings, 258.
Miller’s Wonderful Works
Pakaryan-Pakaryan Miller kang Nggegirisi
The “wonderful work” of William Miller led to “the firm foundation” that was the “solid, immovable platform.” The “foundation” of the “immovable platform,” and the subsequent attack upon both the “platform” and the “foundation” that were introduced after Miller’s death in 1849 is identified in his dream.
“pakaryan endah”é William Miller nuntun marang “dhasar kang kukuh” kang dadi “landhesan kang mantep lan ora obah.” “Dhasar” saka “landhesan kang ora obah” iku, lan serangan sabanjuré marang loro-loroné, yaiku “landhesan” lan “dhasar,” kang diwiwiti sawisé patiné Miller ing taun 1849, diidentifikasi ana ing impèné.
William Miller is the symbol of the foundations of Adventism.
William Miller punika pralambang dhasaring Adventisme.
He is also the symbol of Millerite history from 1798 unto 1863.
Panjenengané ugi minangka pralambang sajarah Millerit wiwit taun 1798 dumugi 1863.
He is also the symbol of Millerite history from 1798 unto 1844.
Panjenenganipun ugi dados pralambang sajarah Millerite wiwit taun 1798 ngantos taun 1844.
He is also the symbol of the history of the three angels from 1798 unto the Sunday law.
Panjenengané uga dadi pralambang sajarahé telung malaékat wiwit taun 1798 nganti tekan angger-angger dina Minggu.
He is represented by the forty-six years from 1798 unto 1844.
Panjenenganipun dipunlambangaken déning patang puluh enem taun wiwit taun 1798 ngantos 1844.
He is represented by the number “220,” in relation to the 2,520 and the 2,300.
Panjenenganipun dipunlambangaken déning angka “220,” gegayutan kaliyan 2.520 lan 2.300.
He is represented by the “seven times”—the 2,520.
Panjenengané kagambarake déning “pitu mangsa”—yaiku 2.520.
He is represented by the 2,300.
Panjenengané dipralambangaké déning angka 2.300.
Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.
Loro impèné Miller dipratandhakaké déning loro impèné Nebukadnésar ing Daniel bab loro lan bab papat.
The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.
Mangsa taun 1798 iku diwiwiti déning Nebukadnésar lan dipungkasi ing taun 1863 déning Belsyazar.
The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.
Mangsa wiwit taun 1798 nganti hukum Minggu diwiwiti karo Nebukadnésar lan dipungkasi karo Belsyazar.
As the symbol of the history of the Millerites, he is the symbol of the foundations, which represent the truths that were discovered between the alpha discovery of the 2,520 and the omega discovery of 2,300. Commenting on William Miller’s dream, James White identified that the “key” was Miller’s method of studying the Bible. The methodology is the key of David that was laid upon Miller’s shoulder, for he presented the prophecy of 2300 years that ended when Isaiah 22:22 was fulfilled on October 22, 1844.
Minangka pralambang sajarah kaum Millerit, panjenengané iku pralambang dhasar-dhasar, kang makili kayektèn-kayektèn sing kasumurupan antarané panemuan alfa bab 2.520 lan panemuan omega bab 2.300. Nalika maringi katrangan ngenani impèné William Miller, James White netepaké yèn “kunci” iku yaiku cara Miller nyinaoni Kitab Suci. Metodologi iku kunci Daud sing dipasrahaké ana ing pundhaké Miller, amarga panjenengané ngetokaké wangsit 2300 taun kang rampung nalika Yesaya 22:22 kasembadan ing tanggal 22 Oktober 1844.
The truths that began to be unsealed from 2023 onward, are the truths that were already identified in Habakkuk’s Tables 95 presentations, and those truths are now being set within a new framework of “Truth.”
Kasunyatan-kasunyatan sing wiwit dibukak segelé wiwit taun 2023 lan salajengipun, yaiku kasunyatan-kasunyatan sing sampun kaidentifikasi ing presentasi-presentasi Habakkuk’s Tables 95, lan kasunyatan-kasunyatan punika sapunika dipasang ing sajroning sawijining kerangka “Truth” ingkang énggal.
The call of the voice in the wilderness in July 2023 identified that weeping and mourning were necessary for those who were to repent for the proclamation of July 18, 2020. Those who would be among the wise virgins were to repent in agreement with the prayer of Daniel nine, which is the prayer of those in Leviticus 26 that recognize they have been scattered.
Panggilan saka swara ing ara-ara samun ing Juli 2023 nemtokake bilih nangis lan sesambat iku prelu tumrap wong-wong sing kudu mratobat amarga proklamasi tanggal 18 Juli 2020. Wong-wong sing bakal kalebu ing antaraning para prawan wicaksana kudu mratobat kanthi sarujuk karo pandongan ing Daniel 9, yaiku pandongané wong-wong ing Imamat 26 sing ngakoni manawa dheweke wis kasebar.
When Miller states, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”
Nalika Miller nyarios, “Nalika aku mangkono nangis lan sesambat marga saka kapitunan gedhéku lan tanggung gugatku, aku banjur kelingan marang Gusti Allah, lan kanthi temen-temen ndedonga supaya Panjenengané ngutus pitulungan marang aku. Sanalika lawang kabuka, lan ana sawijiné wong mlebu ing kamar mau, nalika wong-wong kabèh padha metu saka kono; lan dhèwèké, nalika nyekel sikat rereged ing tangane, mbukak jendhéla-jendhéla, lan wiwit nyaponi lebu lan uwuh saka kamar iku.”
The door that opened was Miller’s heart when he “prayed earnestly” for “help.” Jesus as the True Witness to Laodicea is knocking on hearts seeking entrance. When the door opened a separation process began. When the door opened, the “windows” also opened, and the “windows” are the windows of heaven.
Lawang sing kabukak iku atiné Miller nalika dhèwèké “ndedonga kanthi temen” nyuwun “pitulungan.” Gusti Yesus minangka Seksi kang Satuhu tumrap Laodikia lagi thothok-thothok ing ati-ati sing digoleki supaya bisa mlebu. Nalika lawang iku kabukak, sawijining proses pamisahan wiwit kalakon. Nalika lawang iku kabukak, “jendhéla-jendhéla” uga kabukak, lan “jendhéla-jendhéla” iku yaiku jendhéla-jendhéla swarga.
John saw the windows in heaven opened in chapter nineteen of Revelation as the Lord raised up His army of white horses, immediately after the bride had made herself ready. That army, is Ezekiel’s army that stand up in response to the message of the rough east wind. That army is the church triumphant that changes from the church militant unto the church triumphant when the separation of the wheat and tares is accomplished. That separation is also represented as changing from the Laodicean experience unto the Philadelphian experience. Miller opened his heart and let the True witness enter in, as He separated the wheat and tares, thus raising His white horse army to life.
Yohanes nyumurupi yèn jendhéla-jendhéla ing swarga kabukak ing pasal sanga welas kitab Wahyu nalika Gusti ngadegaké bala jaran putih kagungané, sanalika sawisé pangantèn wadon wis nyawisaké awaké dhéwé. Bala iku ya iku balané Yéhezkièl kang padha ngadeg jumeneng minangka wangsulan marang pawarta bab angin wétan kang atos. Bala iku ya pasamuwan kang menang, kang owah saka pasamuwan kang perang dadi pasamuwan kang menang nalika pamisahan antarané gandum lan lolohan wis kalakon. Pamisahan iku uga digambarake minangka owah saka pengalaman Laodikia marang pengalaman Filadelfia. Miller mbikak atiné lan nglilakaké Sang Seksi Sejati lumebet, nalika Panjenengané misahaké gandum lan lolohan, mangkono nguripaké balané jaran putih kagungané.
On December 31, 2023 the Dirt Brush man entered into the room after the people left, and began the work of removing the rubbish of error, while placing the old truths of Habakkuk’s Tables in a new framework of truth.
Ing tanggal 31 Désèmber 2023, wong Sikat Reget mlebet ing kamar sawisé wong-wong padha metu, lan wiwit nindakaké pakaryan nyingkiraké reregeding kaluputan, nalika nglebetaké kayektèn-kayektèn lawas saka Tabel-tabelé Habakuk menyang sawijining rerangkèn kayektèn kang anyar.
“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.
“Juru Slamet iku ora rawuh kanggo mbatalake apa kang wis dipangandikakake para leluhur lan para nabi; awit Panjenengane piyambak wus ngandika lumantar para abdining perwakilan mau. Kabeh kayektèn ing pangandikaning Allah asalé saka Panjenengane. Nanging permata-permata kang tanpa rega iki wus dipasang ana ing tatanan kang palsu. Pepadhangé kang aji wis digawe ngladèni kaluputan. Allah kersa supaya iku dicopot saka tatanan kaluputané lan dipasang manèh ana ing rerangkèn kayektèn. Pakaryan iki mung bisa katindakaké déning tangan ilahi. Amarga gandhèngané karo kaluputan, kayektèn wis ngladèni prakarané mungsuhing Allah lan manungsa. Kristus rawuh kanggo masangaké iku ana ing papané supaya bisa ngluhuraké Allah lan nindakaké karahayoné umat manungsa.” The Desire of Ages, 287.
One of the first truths taught in 2024 was the explanation of the disappointment of July 18, 2020. Line upon line it was recognized that the first disappointments of every reform line identified July 18, 2020 as a primary waymark in the parable of the ten virgins. The subject of the disappointment became the “key” to unlock the truth of the sanctuary; whereas in the great disappointment of 1844, the sanctuary was the “key” that unlocked the disappointment.
Salah satunggaling bebener pisanan ingkang dipunajaraken ing taun 2024 punika panjlèntrèhan bab kuciwa tanggal 18 Juli 2020. Baris ngantos baris, dipunmangertosi bilih kuciwaning wiwitan saking saben garis reformasi punika nengenaken tanggal 18 Juli 2020 minangka waymark utami wonten ing pasemon bab sepuluh prawan. Perkara bab kuciwa punika dados “kunci” kanggé mbikak bebenering papan suci; déné ing Kuciwa Ageng taun 1844, papan suci punika dados “kunci” ingkang mbikak kuciwa punika.
The dirt brush man, who is also the Lion of the tribe of Judah began unsealing the message of the Midnight Cry in 2023. We have now reached the place in Miller’s dream that He is placing the larger casket upon the table and casting in the truths that are to shine ten times brighter than the sun. One of those jewels is the revelation of who He is in the prophetic narrative.
Wong sikat rereged, kang uga Sanga singa saka taler Yehuda, wiwit mbikak segel pesen Pambengok Wengi-Tengah ing taun 2023. Saiki kita wus tekan ing papan sajroning impèné Miller nalika Panjenengané nyelehake peti kang luwih gedhé ing ndhuwur méja lan nglebokake bebener-bebener kang bakal sumunar kaping sepuluh luwih padhang tinimbang srengéngé. Salah siji saka permata-permata iku yaiku panyingkapan bab sapa Panjenengané iku ana ing narasi profetik.
When the prophecy is unsealed, He is the Lion of the tribe of Judah, who takes old truths and places them into a new framework of the three steps of “truth.” That framework is held together by Christ as the Alpha and Omega, the first and last. As the Word of God, He orchestrated every element of His Word. As Palmoni He designed every aspect a mathematics.
Nalika wangsit iku dibukak segelé, Panjenengané iku Sang Singa saka taler Yehuda, kang njupuk bebener-bebener lawas lan mapanaké ing sajroning rerangka anyar saka telung undhak-undhakan “bebener.” Rerangka iku kaiket dadi siji déning Kristus minangka Sang Alfa lan Omega, kang wiwitan lan pungkasan. Minangka Sabdaning Allah, Panjenengané ngatur saben unsur saka Sabdané. Minangka Palmoni Panjenengané ngrancang saben pérangan minangka sawijining matématika.
When Peter is at Caesarea Philippi, in the third hour, He introduces Himself as Palmoni, with an emphasis upon “prophetic fractals.” One of the final revelations of Christ as the Lord of prophecy, is the emphasis upon prophetic fractals as represented by Peter in Matthew 16:18, which is the symbol of 1.618, called the golden ratio in the natural world, but “prophetic fractals” by Palmoni.
Nalika Pétrus ana ing Kaesarea Filipi, ing jam katelu, Panjenengané ngenalaké Sarirané piyambak minangka Palmoni, kanthi nekanaké “fraktal profètis.” Salah siji saka wahyu pungkasan bab Kristus minangka Gustiing ramalan, yaiku penekanan marang fraktal profètis kaya kang dipralambangaké déning Pétrus ing Matius 16:18, yaiku pralambang 1.618, kang ing jagad alam diarani rasio emas, nanging déning Palmoni diarani “fraktal profètis.”
We have only begun to identify the prophetic fractals that are located within the sacred week of 27 to 34. Before we return there on our way to the book of Joel the emphasis of prophetic fractals needed to be added into our consideration of Miller’s dream.
Kita namung nembe wiwit ngenali fraktal-fraktal kenabian kang mapan ing sajroning minggu suci 27 nganti 34. Sadurunge kita bali mrana ing lumantar kita menyang kitab Yoel, panegasan babagan fraktal-fraktal kenabian perlu katambahi ing pangrasaning kita tumrap impèné Miller.
The period from Miller calling people to “come and see,” and Christ, as the dirt brush man calling Miller to “come and see” is 1798 unto the Sunday law, but it contains a fractal within that overall history with the period of 1798 unto 1863. It contains another fractal from 9/11 unto the Sunday law, and another from 2023 unto the Sunday law.
Perangan wektu wiwit Miller nimbali wong-wong supaya “teka lan delengen,” lan Kristus, minangka wong kang nyapu rereged, nimbali Miller supaya “teka lan delengen,” iku saka taun 1798 nganti tekan angger-angger Minggu, nanging ing sajroning sajarah sakabèhé iku ana sawijining fraktal kanthi perangan wektu saka 1798 nganti 1863. Ing kono uga ana fraktal liyané saka 9/11 nganti tekan angger-angger Minggu, lan siji manèh saka 2023 nganti tekan angger-angger Minggu.
When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.
Nalika Miller meremaké mripaté ing satengahing keramaian, panjenengané nggambarake sajarah taun 1849, nalika Pangéran lagi ngupaya ngrampungaké pakaryan iku, nanging ora kasil. Panjenengané diuripaké menèh ing taun 2023, amarga panjenengané iku Élia sing kapatèni ana ing dalan bebarengan karo Musa. Panjenengané séda ing taun 1849, banjur séda manèh ing tanggal 18 Juli 2020.
His dream was given in 1847, then the Lord stretched forth His hand a second time and published the 1850 chart. When the Lord stretches forth His hand a second time in the history of the one hundred and forty-four thousand, Miller is resurrected.
Impenipun diparingaké ing taun 1847, banjur Pangéran ngunjukaké asta-Nya kaping pindho lan nerbitaké bagan taun 1850. Nalika Pangéran ngunjukaké asta-Nya kaping pindho ing sajarahé wong satus patang puluh papat èwu, Miller ditangèkaké manèh.
The starting point for the scattering of both Israel and Judah is set forth in Isaiah.
Titik wiwitan tumrap panyebaran Israel lan Yéhuda loro-loroné dipratélakaké ing Yésaya.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Awit sirahé Siria iku Damsyik, lan sirahé Damsyik iku Resin; lan sajroning suwidakan lima taun Éfraim bakal diremuk, nganti ora dadi sawijining bangsa. Lan sirahé Éfraim iku Samaria, lan sirahé Samaria iku anaké Remalya. Manawa kowé ora precaya, satemené kowé ora bakal diteguhaké. Yesaya 7:8, 9.
The prophecy was given in 742 BC, and nineteen years later, in 723 BC Israel was scattered by the Assyrians, and then forty-six years later Judah was scattered by Babylon. The three dates represent a period of nineteen years, followed by forty-six years. When those two prophecies ended in 1798 and 1844 respectively, the nineteen-year period at the beginning from 742 BC unto 723 BC was the alpha nineteen years, that represented the omega nineteen years from 1844 unto 1863.
Ramalan iku kaparingake ing taun 742 SM, lan sangalas taun sawisé iku, ing taun 723 SM Israèl kabuyaraké déning bangsa Asyur, lan banjur patang puluh nem taun sawisé iku Yéhuda kabuyaraké déning Babilon. Katelu tanggal iku makili sawijining wektu sangalas taun, banjur kasusul patang puluh nem taun. Nalika loro ramalan mau rampung ing taun 1798 lan 1844 miturut urut-urutane, wektu sangalas taun ing wiwitan saka 742 SM nganti 723 SM iku minangka sangalas taun alfa, kang makili sangalas taun omega saka 1844 nganti 1863.
Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.
Miller séda limang taun sawisé omega diwiwiti; sangalas taun lan pitung taun sawisé kuwi, artikel-artikel Hiram Edson ngenani “pitung wekdal” diterbitaké. Pitung taun sawisé kuwi, “pitung wekdal” ditampik. Taun 1856 mesthiné dadi panyegelan sing ndhisiki hukum Minggu taun 1863, nanging bab iku ora kelakon.
The third angel arrived in 1844, 1888 and at 9/11. Sister White identified that when the great buildings of New York City came down, the first three verses of Revelation eighteen would be fulfilled.
Malaekat kaping telu rawuh ing taun 1844, 1888 lan nalika 9/11. Sister White nerangake bilih nalika gedhong-gedhong ageng ing Kutha New York rubuh, telung ayat pisanan saka Wahyu wolulas bakal kawujud.
Revelation 18
Wahyu 18
Verse ONE—And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Ayat KAPISAN—Lan sawisé samubarang iki aku weruh malaékat liyané tumedhak saka swarga, kagungan panguwasa gedhé; lan bumi dadi padhang déning kamulyané.
Verse TWO—And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
Ayat KALIH—Lan panjenengané nguwuh kanthi sora kang rosa, pangandikané, Babul Agung wus rubuh, wus rubuh, lan wus dadi papan padununganing dhemit, lan pakunjaraning saben roh najis, sarta kurunganing saben manuk kang najis lan sengit.
Verse THREE—For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Ayat TIGA—Amarga sakehing bangsa wis ngunjuk anggur bebenduné sakecahe laku jina dheweke, lan para raja ing bumi wus padha laku jina karo dheweke, sarta para sudagar ing bumi wus dadi sugih marga saka kelimpahaning kadonyané.
The mighty first angel came down with a message in his hand and John was commanded to go and take the little book and eat it. That first angel performs the same work as the angel of Revelation eighteen who lightens the earth with its glory. This is because the first angel is the alpha and the third angel is the omega, and the beginning always illustrates the end.
Malaékat kapisan sing gagah prakosa tumedhak mawa sawijining pawarta ana ing astané, lan Yohanes diprentah supaya lunga njupuk kitab cilik iku lan mangan iku. Malaékat kapisan iku nindakake pakaryan kang padha karo malaékat ing Wahyu wolulas kang madhangi bumi kalawan kamulyané. Iki amarga malaékat kapisan iku alfa lan malaékat katelu iku omega, lan wiwitan tansah nggambarake pungkasan.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“Gusti Yesus maringi tugas marang sawijining malaékat sing gagah prakosa supaya tumedhak lan ngélingaké para pedunung bumi supaya siyaga nyawisaké rawuhipun kaping pindho. Nalika malaékat iku nilar ngarsané Gusti Yesus ing swarga, ana pepadhang kang padhangé ngluwihi sakabehé lan mulya banget lumaku ndhisiki dheweke. Aku dipun maturi yèn pakaryané iku kanggo madhangi bumi kanthi kamulyané lan ngélingaké manungsa bab bebenduning Allah kang badhé rawuh.” Early Writings, 245.
The first angel is verse one of Revelation eighteen.
Malaékat kang kapisan iku ayat siji saka Wahyu wolulas.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Lan sawisé samubarang iku aku weruh malaékat liyané tumurun saka swarga, kagungan pangwasa gedhé; lan bumi kapadhangi déning kamulyané.
The second angel is verse two of Revelation eighteen.
Malaékat kapindho punika ayat kalih saking Wahyu wolulas.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
Lan dhèwèké sesambat kanthi swara banter lan rosa, mangkéné, Babul gedhé iku wis rubuh, wis rubuh, lan wis dadi papan padunungan para dhemit, lan kubengané saben roh ala, lan kurungané saben manuk kang najis lan nisthakaké.
The third angel is verse three of Revelation eighteen.
Malaékat katelu punika ayat tiga saking Wahyu wolulas.
For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Amarga sakehing para bangsa wus padha ngunjuk saka anggur bebenduning laku jina dheweke, lan para ratu ing bumi wus padha tumindak jina bebarengan karo dheweke, lan para sudagar ing bumi wus dadi sugih marga saka lubèring kasugihaning karemane.
All the kings commit fornication with the whore at the Sunday law, as typified in verse three. The second angel’s message is that Babylon is fallen, and that is verse two. The first angel’s mission was to lighten the earth with his glory and that is verse one. Verse one is 9/11. Verse two is the separation process that has been going on throughout mankind since 9/11, and verse three is the Sunday law. For this reason, 9/11 is the third angel’s message, and so is the Sunday law. 9/11 is the warning of the approaching Sunday law as represented in the first three verses, and the other voice of verse four is the Sunday law. The first voice of Revelation eighteen is the warning of the approaching Sunday law, and that warning changes to a living reality at the Sunday law.
Kabèh para raja padha nindakaké laku jina karo wanita tuna susila iku nalika angger-angger Minggu, kaya kang dipralambangaké ana ing ayat telu. Pesené malaékat kapindho yaiku yèn Babil wis rubuh, lan iku ana ing ayat loro. Tugas malaékat kapisan yaiku madhangi bumi nganggo kamulyané, lan iku ana ing ayat siji. Ayat siji iku 9/11. Ayat loro iku proses pamisahan kang wis lumaku ing satengahing umat manungsa wiwit 9/11, lan ayat telu iku angger-angger Minggu. Amarga iku, 9/11 iku pesené malaékat katelu, lan mangkono uga angger-angger Minggu. 9/11 iku pepènget bab angger-angger Minggu kang lagi nyedhak, kaya kang digambaraké ana ing telung ayat kapisan, lan swara liyané ing ayat papat iku angger-angger Minggu. Swara kapisan saka Wahyu wolulas iku pepènget bab angger-angger Minggu kang lagi nyedhak, lan pepènget iku malih dadi kasunyatan kang urip nalika angger-angger Minggu.
9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.
9/11 tumuju marang hukum Minggu dipratandhani déning periode alfa “mrenea lan delengen” saka impené Miller tumuju omega “mrenea lan delengen.” Ing antarané 9/11 lan hukum Minggu, permata-permata mau dilebokaké ing ndhuwur méjané Miller ing tengahing kamar, kasebar lan kasarèkaké, banjur dipulihaké déning wong sing nggawa sikat rereged. Malaékat sing tumedhak ing taun 1840 mawa kitab cilik iku yaiku malaékat kawitan lan alfa sing makili malaékat sing tumedhak ing 9/11. Malaékat iku katandhani ing pasal sepuluh, nalika Yohanes dipangandikani yèn kitab iku bakal legi, nanging banjur dadi pait.
John was representing the movement of the first angel, represented by the Millerites, and he was also illustrating the movement of the one hundred and forty-four thousand. First and foremost, he represented the latter days, as prophets always do. For this reason, he was told in advance that the book was going to be sweet and then bitter. The Millerites did not know this in advance, but the one hundred and forty-four thousand are required to know this.
Yokanan makili gerakan malaekat kang kapisan, kang dipralambangaké déning golongan Millerit, lan iya uga nggambaraké gerakané wong satus patang puluh papat ewu. Kaping pisan lan utamané, dhèwèké makili dina-dina pungkasan, kaya para nabi tansah nglakoni mangkono. Awit saka iku, dhèwèké wis diparingi weruh sadurungé yèn kitab iku bakal manis banjur pait. Wong-wong Millerit ora mangertèni prakara iki sadurungé, nanging wong satus patang puluh papat ewu katetepaké kudu mangertèni prakara iki.
Miller, as the messenger of the first angel is the premier symbol of one who ate the little book. As a miller he was to separate the wheat from the chaff, then process the grain into flour, and make the bread that was to be eaten. He shared the bread by placing it in the center of his room and calling all who would to “come and see.” But as a symbol of the one who took the book out of the angel’s hand, Miller like unto John, is addressing the latter days of the third angel, more than the early days of the first angel. In his dream he begins by informing us that he received his message by an unseen hand. The first angel in Revelation ten has a little book in his hand, but the angel of Revelation eighteen, which is the omega to the alpha of 1840, has no book represented in his hand, and that is the book that Miller received—the book from an unseen hand. Miller’s “come and see” is 9/11, and the dirt brush man’s “come and see” is the Sunday law.
Miller, minangka utusaning malaékat kapisan, iku pralambang utama tumrap wong kang mangan kitab cilik mau. Minangka tukang giling, dhèwèké kudu misahaké gandum saka uwuhé, banjur ngolah pari mau dadi glepung, lan gawé roti kang kudu dipangan. Dhèwèké mbagekaké roti mau kanthi nempatké ing tengahing kamare lan ngundang sapa waé kang gelem supaya “teka lan delengen.” Nanging minangka pralambang tumrap wong kang njupuk kitab mau saka tanganing malaékat, Miller, kaya Yohanes, luwih nyandhak marang jaman pungkasaning malaékat katelu tinimbang marang mangsa wiwitaning malaékat kapisan. Ing sajroning impèné, dhèwèké miwiti kanthi mratélakaké marang kita yèn dhèwèké nampa pesané saka tangan kang ora katon. Malaékat kapisan ing Wahyu sepuluh ngasta kitab cilik ana ing tangane, nanging malaékat ing Wahyu wolulas, kang dadi omega tumrap alpha taun 1840, ora kagambar ngasta kitab ana ing tangane, lan kitab iku sing ditampa déning Miller—kitab saka tangan kang ora katon. “Teka lan delengen” kagungané Miller iku 9/11, lan “teka lan delengen” kagungané wong sing nyekel sikat rereget iku hukum Minggu.
Between the alpha and omega “come and see” you have the second angel’s message, for the alpha is 9/11, which is verse one of chapter eighteen, and verse two is the second angel that concludes at verse three, which is the Sunday law and the omega “come and see.” In Miller’s dream the second angel, and the fall of Babylon is represented by the seven times the word scatter is employed, while the overall narrative identifies truth being overcome with error.
Ing antarané “mrenea lan delengen” alfa lan omega, ana pekabaran malaékat kapindho, amarga alfa iku 9/11, yaiku ayat siji saka pasal wolulas, lan ayat loro iku malaékat kapindho kang pungkasané ana ing ayat telu, yaiku angger-angger Minggu lan omega “mrenea lan delengen.” Ing impené Miller, malaékat kapindho lan rubuhé Babil diwakili déning pitung kaping tembung scatter dienggo, déné narasi sakabèhé nandhakaké yèn kayektèn kasil dikalahaké déning kasalahan.
The first and third angels descended with the message that must be taken and eaten on August 11, 1840 and 9/11 respectively. The two dates correspond to verse one of Revelation eighteen.
Malaékat kapisan lan kaping telu tumurun nggawa pekabaran sing kudu dijupuk lan dipangan ing tanggal 11 Agustus 1840 lan 9/11, saben-saben. Kaloro tanggal mau cocog karo ayat kapisan saka Wahyu wolulas.
The foundational truths were published in May of 1842, with the 1843 pioneer chart as the alpha of Habakkuk’s two tables. In 2012 Habakkuk’s Tables were published, aligning with May of 1842.
Bebener-bebener dhasar iku dipunwedharaken ing sasi Mèi taun 1842, kanthi bagan para perintis taun 1843 dados alfa saking kalih papane Habakuk. Ing taun 2012, Papan-papanipun Habakuk dipunwedharaken, salaras kaliyan sasi Mèi taun 1842.
The Millerite’s experienced their first disappointment on April 19, 1844, typifying July 18, 2020. At that point the second angel arrived, and his arrival aligned with verse two of Revelation eighteen. That disappointment marked the end of the first angel. There the second angel arrived, the tarrying time in the virgin’s parable began. The history of the first angel is to run parallel with the history of the second, and when applied in this fashion, the arrival of the second angel is aligned with the arrival of the first angel in 1840 and 9/11.
Golongan Millerit ngalami kuciwa kapisané ing tanggal 19 April 1844, minangka pralambang tumrap 18 Juli 2020. Ing titik iku malaékat kapindho rawuh, lan rawuhipun cocog karo ayat loro saka Wahyu wolulas. Kuciwa iku nandhani pungkasaning malaékat kapisan. Ing kono malaékat kapindho rawuh, lan wektu tundhané ing pasemon para prawan wiwit. Sajarah malaékat kapisan kudu lumaku sajajar karo sajarah malaékat kapindho, lan manawa ditrapaké kanthi cara iki, rawuhipun malaékat kapindho dilarasaké karo rawuhipun malaékat kapisan ing taun 1840 lan 9/11.
A tarrying time arrived at 9/11, which was typified by April 19, 1844. At 9/11 the four winds of Islam were released, and then held in check. Those four winds of John are the rough winds of Isaiah, and the east wind of prophecy, and the sealing angel ascends from the east. When He ascends, He cries out “hold, hold, hold, hold” four times according to Sister White. The tarrying time that begins with the arrival of the second angel is represented as the four winds being held in check until the one hundred and forty-four thousand are sealed.
Sawijining wektu tundha tekan ing 9/11, kang dilambangaké déning 19 April 1844. Ing 9/11, papat angin Islam diluwaraké, banjur ditahan. Papat anginipun Yokanan punika angin ributipun Yésaya, lan angin wetanipun pratélan nubuatan, lan malaékat panyégel punika minggah saking sisih wetan. Nalika Panjenenganipun minggah, Panjenenganipun nguwuh, “tahan, tahan, tahan, tahan” kaping papat manut Sister White. Wektu tundha kang diwiwiti kanthi rawuhipun malaékat kaping kalih punika dipratélakaké minangka papat angin kang ditahan nganti wong satus patang puluh papat èwu punika kaségel.
After the first disappointment, Samuel Snow was led to put together the message of the Midnight Cry, thus typifying the voice in the wilderness in July of 2023.
Sawisé kuciwa kang kapisan, Samuel Snow katuntun kanggo nyusun pesen Pambengok ing Tengah Wengi, mangkono nggambarake swara wong kang sesambat ana ing ara-ara samun ing sasi Juli 2023.
At the Exeter camp meeting, the separation of the virgins based upon the testing oil, purged and also purified the Millerites in agreement with the work of the Messenger of the Covenant. The Exeter camp meeting represented the sealing, for the work then went forward like a tidal wave, or a mighty army, until the third angel arrived on October 22, 1844. The key of the history is the separation.
Ing pasamuwan kémah ing Exeter, pamisahan para prawan adhedhasar lenga panggènan pangujian, uga nyucek lan marasèkaké para Millerit selaras karo pakaryaning Utusan Prejanjian. Pasamuwan kémah ing Exeter makili panyegelan, awit pakaryan mau banjur lumaku maju kaya ombak pasang, utawa kaya wadya bala kang gagah prakosa, nganti malaékat katelu rawuh ing tanggal 22 Oktober 1844. Kunciing sajarah iku pamisahan.
The second angel does a work of separating when it arrives, as it did at the first disappointment, and it ended with the separation of October 22. In the middle of the two separations the second angel’s message was proclaimed. The second angel is a progressive separation until the final test of the oil. The final test of oil leads to the litmus test of the third angel. That litmus test was the cross for Jesus, and the Garden of Gethsemane, meaning the “garden of the oil press” preceded the litmus test of the cross, and the test of the virgin’s oil preceded the close door of 1844.
Malaékat kapindho nindakaké pakaryan pamisahan nalika rawuh, kaya déné nalika kuciwa kang kapisan, lan pakaryan iku dipungkasi kanthi pamisahan tanggal 22 Oktober. Ing antarané loro pamisahan mau, pekabaran malaékat kapindho dipralambangaké. Malaékat kapindho iku sawijining pamisahan kang saya maju terus nganti tumeka ing ujian pungkasan bab lenga. Ujian pungkasan bab lenga iku nuntun marang ujian pamungkas saka malaékat katelu. Ujian pamungkas mau tumrap Gusti Yésus yaiku salib, lan Taman Getsemani, kang tegesé “taman panggilingan lenga,” ndhisiki ujian pamungkas saka salib, lan ujian bab lenga para prawan ndhisiki lawang kang katutup taun 1844.
The final test, followed by judgment was the tenth test for ancient Israel. They were then assigned to die in the wilderness. Whether Kadesh, Gethsemane or Exeter; the final test before judgment, where the two classes are separated, identifies a final test post 2023, that precedes the closed-door judgment of the Sunday law. That final test is the sealing. A final or last test infers a first test.
Pangujian pungkasan, kang diterusaké déning pangadilan, iku minangka pangujian kaping sapuluh tumrap Israèl kuna. Sawisé iku, wong-wong mau katetepaké kanggo mati ana ing ara-ara samun. Apa ta ing Kadesh, Getsemani, utawa Exeter; pangujian pungkasan sadurungé pangadilan, nalika rong golongan dipisahaké, nandhakaké anané sawijining pangujian pungkasan sawisé 2023, kang ndhisiki pangadilan lawang-katutup saka angger-angger Minggu. Pangujian pungkasan iku yaiku pemeteraian. Pangujian pungkasan utawa panungkas nyarujuki anané pangujian wiwitan.
In 2023, the tarrying time ended as the Lion of the tribe of Judah unsealed the vision that was to tarry, by removing His hand. Then began the work of Samuel Snow.
Ing taun 2023, wektu tundha iku rampung nalika Sang Singa saka taler Yéhuda mbikak segelé wahyu kang wus katetepaké bakal tundha, kanthi ngangkat asta-Né. Banjur wiwit pakaryané Samuel Snow.
If we align the period of the first and second angels in parallel to one another they identify the descent of an angel with a message that tests God’s people by their response to the command to take and eat the message. The foundational message is then placed into the public, until the foundational message fails. Then the third angel arrives. The period of the third angel is the nineteen years that were the omega nineteen years of 742 BC unto 723 BC.
Manawa kita nyelarasaké mangsa malaékat kapisan lan kapindho kanthi sajajar siji lan sijiné, iku nandhakaké tumuruning sawijining malaékat kanthi sawijining piwulang sing nyoba umaté Gusti Allah lumantar tanggapané marang parentah supaya njupuk lan mangan piwulang iku. Sawisé iku, piwulang dhasar mau dipacak ana ing ngarepé umum, nganti piwulang dhasar iku gagal. Banjur malaékat katelu rawuh. Mangsa malaékat katelu iku sangalas taun, yaiku sangalas taun omega saka 742 BC nganti 723 BC.
The period of 1844 unto 1863, and the period of 742 BC to 723 BC run parallel to one another, and also parallel to the periods of the first and second angels. Those four lines of prophetic history align with 9/11 unto the Sunday law. Those five lines are the history of Miller’s alpha “come and see” and Christ’s omega “come and see.”
Mangsa taun 1844 nganti 1863, lan mangsa 742 SM nganti 723 SM lumaku sajajar siji lan sijiné, lan uga sajajar karo mangsa malaékat kapisan lan kapindho. Patang garis sajarah kenabian mau selaras karo 9/11 nganti hukum Minggu. Lima garis mau minangka sajarah alfa-né Miller “teka lan delengen” lan omega-né Kristus “teka lan delengen.”
Four times Seven
Papat Kaping Pitu
Rightly understood Leviticus twenty-six identifies the “seven times,” four times, and the “seven times” is a symbol of Miller and his message. In 1842, Miller’s understanding of the “seven times” was enshrined upon the 1843 chart that Sister White states, “was directed by the hand of the Lord,” and “should not be altered.” Seven years later Miller died in 1849, and seven years later the message of the “seven times” is put into the record by Hiram Edson, and seven years later it is rejected.
Yèn dipunmangertosi kanthi leres, Imamat kaping rolikur nemtokaken “pitu wekdal”; kaping sekawan, lan “pitu wekdal” punika minangka pralambang tumrap Miller lan pesenipun. Ing taun 1842, pamahaman Miller bab “pitu wekdal” dipunlestantunaken ing bagan 1843 ingkang, miturut pangandikanipun Sister White, “was directed by the hand of the Lord,” lan “should not be altered.” Pitung taun sasampunipun Miller seda ing taun 1849, lan pitung taun sasampunipun pesen bab “pitu wekdal” dipunlebokaken ing cathetan déning Hiram Edson, lan pitung taun sasampunipun dipuntampik.
In 1842 the first table of Habakkuk was published.
Ing taun 1842, tabel kapisan saka Habakuk diterbitaké.
In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.
Ing taun 1849 utusan alfa saka “pitung mangsa” ing bagan 1843 séda.
In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.
Ing taun 1856, utusan omega saka “pitu kaping” ing bagan taun 1850 dipaèkké.
In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.
Ing taun 1863, loro loh Habakuk ditampik, lan bagan taun 1863 diterbitake.
A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.
Bagan ilahi sing diterbitaké ing wiwitan lan bagan manungsa sing diterbitaké ing pungkasan. Ing tengahé, ana loro utusan sing diidentifikasi, awit pesen kapindho tansah nduwèni panggandhengan kaping pindho.
First angel
Malaékat kapisan
In 1842 the first table of Habakkuk was published.
Ing taun 1842, tabel Habakuk kang kapisan diterbitaké.
Second angel
Malaékat kapindho
In 1849 the old messenger of the 1843 chart dies.
Ing taun 1849, utusan sepuh saka bagan 1843 seda.
In 1856 the new messenger of the 1850 chart is ignored.
Ing taun 1856, utusan anyar saka bagan 1850 ora digatèkaké.
Third angel
Malaékat katelu
In 1863 the message is rejected and the 1863 chart was published.
Ing taun 1863, pekabaran iku ditampik lan bagan 1863 diterbitaké.
A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.
Sawijining periode rong puluh siji taun sing nggambarake papat pralambang saka “pitu wektu,” kanthi sela sing padha, yaiku pitu taun saben-saben. Pesen alfa dipunwedharaken (1842), utusan alfa seda (1849), utusan omega dipunsingkiraken (1856), lan pesen omega dipuntampik (1863), minangka pralambang tumrap 2012; 18 Juli 2020; 2023; lan undhang-undhang Minggu sing enggal rawuh. Sedanipun Miller ing taun 1849 selaras kaliyan 18 Juli 2020. Sang utusan, lan pesenipun, dipunwungokaken malih ing taun 2023. Pesen omega sapunika lagi dipunbikak segelipun, lan punika dipuntututi déning undhang-undhang Minggu taun 1863.
In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.
Ing gerakan Millerit, pekabaran punika dipuntegakaken lajeng utusanipun tilar donya. Ing gerakan paralel, pekabaran punika dipuntegakaken lajeng pekabaranipun pejah. Pekabaran punika karesurèkakên ing taun 1856 lan 2023. Murtad punika dados tetengering 1863, lan kamenangan punika dados tetengering padananipun ing wekdal hukum Minggu. Sadèrèngipun murtad lan kamenangan ing hukum Minggu lan 1863, pambukaning segel pepadhanging omega watu pucak saking “pitu mangsa” taun 1856 punika dipunandharaken, kados dene sampun kalampahan wiwit 2023.
We will continue in the next article.
Kita badhé nerusaké ing artikel salajengipun.
William Miller: 1782–1849
William Miller: 1782–1849
William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”
William: “karsa” lan “helem”— “pangreksa kang mantep tekadé”, “juru njaga kang temen ing pamesthiné”, utawa “satriya kang kuwat karsané.”
Miller: a person who operates a mill, especially. a mill that grinds grain into flour.
Miller: wong kang ngoperasèkaké panggilingan, mligi panggilingan kang nggiling gandum dadi glepung.
Strong-willed warrior
Prajurit kang karsane kuwat
“An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability of endurance, and ardent patriotism—traits which were also prominent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period may be traced the straitened circumstances of Miller’s early life.
“Satunggaling petani ingkang jujur, lugu manahipun, ingkang sampun kapimpin dhateng mamang tumrap kawibawan ilahi Kitab Suci, nanging kanthi temen-temen ngraosaken pepénginan mangertos kayekten, punika tiyang ingkang kanthi mirunggan kapilih déning Allah kanggé mimpin wonten ing pamakluman rawuhipun Kristus kaping kalih. Kados déné kathah para reformator sanèsipun, William Miller ing gesangipun wiwitan sampun perang nglawan kamlaratan lan kanthi mekaten sampun sinau piwulang-piwulang ageng bab semangat, kekiyatan usaha, saha panyélakalan dhiri. Para anggota kulawarga asalipun misuwur kanthi roh kamardikan lan katresnan dhateng kabébasan, kanthi kaprigelan nandhang lan patriotisme ingkang murub—sipating watak ingkang ugi cetha pinanggih wonten ing pribadinipun. Bapanipun punika satunggaling kapten wonten ing wadyabala Revolusi, lan dhateng pangurbanan-pangurbanan ingkang dipuntindakaken déning piyambakipun ing perjuwangan lan kasangsaraning jaman ingkang kebak prahara punika saged dipunlacak kahanan kasrakat ing gesang wiwitanipun Miller.”
“He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.” The Great Controversy, 317.
“Piyambakipun kagungan watak badan ingkang santosa, lan wiwit taksih bocah sampun maringi bukti yèn kekiyatan intelektualipun ngluwihi lumrahipun. Nalika saya diwasa, prakawis punika saya cetha katingal. Pikiranipun aktif lan mekar kanthi saé, sarta piyambakipun kagungan ngelak ingkang landhep tumrap kawruh. Sanadyan piyambakipun boten ngraosaken kaluwihan pendhidhikan perguruan inggil, katresnanipun dhateng sinau lan pakulinan mikir kanthi waspada sarta ngritik kanthi cermat ndadosaken piyambakipun satunggaling tiyang ingkang kagungan pangadilan ingkang waras lan pandhangan ingkang jembar. Piyambakipun kagungan budi pekerti moral ingkang tanpa cacad lan nama ingkang pantes dipun meri, awit lumrahipun dipun ajèni amargi katulusan, irit, lan kabecikanipun. Sarana kekiyatan lan katlatenan, piyambakipun wiwit enèm sampun nggayuh kacukupan, sanadyan pakulinan sinau punika taksih dipun lestantunaken. Piyambakipun ngemban manéka jabatan sipil lan militèr kanthi mulya, lan margi tumuju kasugihan saha pakurmatan kados-kados kabikak amba tumrap piyambakipun.” The Great Controversy, 317.
“The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently search for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do his will, he shall know of the teaching.’ John 7:17, Revised Version.
“Kawruh ngenani Allah ora bakal bisa dipikolehi tanpa upaya pikiran, tanpa pandonga nyuwun kawicaksanan supaya kowe bisa misahake saka gandum bebener kang murni, damen kang lumantar iku manungsa lan Iblis wis nyalahi pratélan piwulang-piwulang bebener. Iblis lan golongané para agen manungsa wis ngupaya nyampurake damen kasalahan karo gandum bebener. Kita kudhu kanthi sregep nggolèki bandha kang kasimpen, lan ngupaya kawicaksanan saka swarga supaya bisa misahake rekaan manungsa saka dhawuh-dhawuh ilahi. Roh Suci bakal mitulungi wong kang ngupaya bebener-bebener kang agung lan aji banget kang magepokan karo rancangan panebusan. Aku kepéngin nandhesake marang kabèh wong kasunyatan menawa maca Kitab Suci kanthi sakelebat waé iku ora cukup. Kita kudu nliti, lan iki tegesé nindakaké samubarang kang kinandhut ing tembung kasebut. Kaya wong tambang kanthi semangat njelajah bumi kanggo nemokaké urat-urat emas, mangkono uga kowe kudu njelajah pangandikané Allah kanggo bandha kang kasimpen, kang wis suwé banget Iblis ngupaya ndhelikake saka manungsa. Pangéran ngandika, ‘Yèn ana wong gelem nindakaké kersané, wong iku bakal wanuh marang piwulang iku.’ Yohanes 7:17, Revised Version.”
“The word of God is truth and light, and is to be a lamp unto your feet, to guide you every step of the way to the gates of the city of God. It is for this reason that Satan has made such desperate efforts to obstruct the path that has been cast up for the ransomed of the Lord to walk in. You are not to take your ideas to the Bible, and make your opinions a center around which truth is to revolve. You are to lay aside your ideas at the door of investigation, and with humble, subdued hearts, with self hid in Christ, with earnest prayer, you are to seek wisdom from God. You should feel that you must know the revealed will of God, because it concerns your personal, eternal welfare. The Bible is a directory by which you may know the way to eternal life. You should desire above all things that you may know the will and ways of the Lord. You should not search for the purpose of finding texts of Scripture that you can construe to prove your theories; for the word of God declares that this is wresting the Scriptures to your own destruction. You must empty yourselves of every prejudice, and come in the spirit of prayer to the investigation of the word of God.” Review and Herald, September 11, 1894.
“Sabdaning Allah iku bebener lan pepadhang, lan kudu dadi lampu tumrap sikilmu, kanggo nuntun kowé saben langkah ing dalan menyang gapuraning kutha Allah. Awit saka iku, Iblis wis nindakaké upaya kang mengkono nekaté kanggo ngalang-alangi dalan kang wis diangkat kanggo dilewati déning para tebusané Pangéran. Kowé aja nggawa gagasanmu marang Kitab Suci, banjur ndadèkaké panemumu minangka pusat kang ngubengi bebener. Kowé kudu nyingkiraké gagasanmu ana ing lawanging panaliten, lan kanthi ati kang andhap-asor lan katundhukan, kanthi dhiri kasimpen ana ing Sang Kristus, kanthi pandonga kang temen, kowé kudu ngupaya kawicaksanan saka Allah. Kowé kudu ngrasa yèn kowé mesthi kudu mangertèni karsané Allah kang wis kawedharaké, amarga iku gegandhèngan karo karaharjanmu pribadi kang langgeng. Kitab Suci iku minangka pituduh, kang lumantar iku kowé bisa mangertèni dalan menyang urip langgeng. Kowé kudu nduwèni pepénginan ngluwihi samubarang kabèh supaya kowé bisa mangertèni karsané lan dalan-dalané Pangéran. Kowé aja nelusuri kanthi ancas golek ayat-ayat Kitab Suci kang bisa koktafsiraké kanggo mbuktekaké tiorimu; amarga Sabdaning Allah mratelakaké yèn tumindak mangkono iku nggawé Kitab Suci dipuntwèng kanggo karusakanmu dhéwé. Kowé kudu ngosongaké awakmu saka saben prasangka, lan sowan ing panaliten Sabdaning Allah kanthi roh pandonga.” Review and Herald, September 11, 1894.
“William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’
“William Miller lair ing Pittsfield, Massachusetts. Pendhidhikan formalé mung cacah 18 sasi, nanging dhèwèké dadi sinau piyambak lumantar pakulinan maca kang kuwat. Wiwit enom uga dhèwèké miwiti nulis, ngarang puisi lan nyathet buku harian. Pamaosané ndadèkaké dhèwèké kapapar marang para panulis kafir kang nuntun pengaruh marang dhèwèké menyang arah deisme. Nalika yuswané meh tekan pungkasan rong puluhan, dhèwèké dadi hakim perdamaian, lan melu perang ing War of 1812. Sawetara pengalaman sajroning pasulayan iki ngarahaké pikirane marang Gusti Allah kang pribadi. Ing taun 1816 dhèwèké wis mratobat, lan wiwit sinau Kitab Suci kanthi temenan. Panjenengané nulis, ‘Kitab Suci... dadi kabingahanku, lan ing Gusti Yesus aku nemu sawijining kanca.’”
“By 1818 in his study of the prophecies he concluded that Jesus would return ‘about 1843.’ In 1831 he began to share his studies in public in small settings, after strong conviction and providential guidance to do so. After meeting J. V. Himes, a prominent editor, in 1839, the way was opened to preach to large groups in major cities. While opposed by many, his preaching, and that of others who caught the Advent message, made a significant impact, with up to 100,000 accepting belief in the soon coming of Christ. Ellen Harmon heard him in Portland, Maine, in March of 1840 when she was 12 years old. She recounted, “Mr. Miller traced down the prophecies with an exactness that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and brought many proofs to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowds as if spellbound.” Life Sketches, 20.
“Ing taun 1818, sajroning panalitèné tumrap ramalan-ramalan, piyambakipun nyimpulaké bilih Gusti Yésus badhé rawuh malih ‘kira-kira taun 1843.’ Ing taun 1831, sawisé éntuk keyakinan ingkang kiyat lan pitedah pangrèhing Gusti supados nindakaké punika, piyambakipun wiwit nyarèkaké asil pasinaonipun wonten ing ngarsaning umum wonten ing papan-papan alit. Sasampunipun pinanggih kaliyan J. V. Himes, satunggaling rédaktur kondhang, ing taun 1839, margi kabikak supados martakakaké dhateng golongan-golongan ageng wonten ing kutha-kutha wigati. Sanadyan kathah ingkang nentang, pangwucalipun, lan ugi pangwucaling tiyang sanès ingkang nampi pesen Advent, maringi pangaruh ingkang wigati, kanthi cacahipun ngantos 100.000 tiyang nampi kapitadosan bab rawuhipun Kristus ingkang sampun caket. Ellen Harmon mirengaké piyambakipun wonten ing Portland, Maine, ing wulan Maret taun 1840 nalika piyambakipun yuswa 12 taun. Piyambakipun nyarios malih, “Pak Miller njlèntrèhaké ramalan-ramalan kanthi katlitèn ingkang nyurung keyakinan dhateng manah para pamirengipun. Piyambakipun ngrembag wekdal-wekdhal profètis, lan ngaturaken kathah bukti kanggé ngiyataké pandhiranipun. Lajeng, panyuwunipun ingkang khidmat lan kuwawi saha pepéling-pepélingipun dhateng tiyang-tiyang ingkang dereng siyap, nahan para tiyang kathah kados dene kasirep daya.” Life Sketches, 20.