Daniel chapter one represents the history of the first and second angels from August 11, 1840, until October 22, 1844. Daniel chapter four also addresses the history of the first and second angels from 723 BC, until October 22, 1844. Of course, this is impossible to see without the latter rain methodology of “line upon line.”
Daniel pasal hiji ngagambarkeun sajarah malaikat kahiji jeung kadua ti 11 Agustus 1840 nepi ka 22 Oktober 1844. Daniel pasal opat ogé nyangkem sajarah malaikat kahiji jeung kadua ti 723 SM nepi ka 22 Oktober 1844. Tangtu waé, ieu mustahil katingali tanpa metodologi hujan ahir, nyaéta “line upon line.”
Nebuchadnezzar, in chapter four, is a very complex prophetic symbol. It is important to remind ourselves of what he represents as we begin to consider the unsealing of the Ulai River vision in the history of William Miller. Nebuchadnezzar’s second dream, not unlike William Miller’s second dream, represented the “seven times,” of Leviticus twenty-six, which is the prophetic thread that weaves the entire book of Daniel together. When Daniel interpreted Nebuchadnezzar’s dream of chapter four, he warned him of a coming judgment, and in so doing typified the first angel’s message that arrived into history at the “time of the end” in 1798.
Nebukadnesar, dina pasal opat, mangrupakeun lambang nubuat anu kacida ruwetna. Penting pikeun ngingetan deui ka diri urang sorangan naon anu diwakilan ku anjeunna nalika urang mimiti mertimbangkeun muka segel tina visi Walungan Ulai dina sajarah William Miller. Impian kadua Nebukadnesar, teu béda jauh jeung impian kadua William Miller, ngawakilan “tujuh kali,” dina Imamat dua puluh genep, anu mangrupa benang nubuat nu ngarajut sakabéh kitab Daniel jadi hiji. Nalika Daniel nafsirkeun impian Nebukadnesar dina pasal opat, anjeunna ngingetkeun anjeunna ngeunaan hukuman anu bakal datang, sarta ku kituna ngalambangkeun amanat malaikat kahiji anu sumping kana sajarah dina “waktu ahir” taun 1798.
When the judgment that Nebuchadnezzar was warned was to come arrived, the arrival typified October 22, 1844, when the investigative judgment began. In chapter four, both the warning message provided by Daniel, and the arrival of the judgment connected with the warning message were represented by the word “hour”. The “hour” of Nebuchadnezzar’s judgment represented the “hour” of God’s judgment in the first angel’s message. It also typified the “hour” of the Sunday law, when God’s executive judgment begins. The portion of Daniel chapter four that represents the arrival of the first angel’s message in 1798, and the arrival of the third angel on October 22, 1844, which is symbolized by the word “hour,” is then repeated and enlarged upon. The technique of repeat and enlarge is a prophetic technique that occurs repeatedly in prophecy, but especially in the book of Daniel.
Nalika pangadilan anu kungsi dipélingkeun ka Nebukadnésar yén éta baris datang téh enya-enya sumping, datangna éta jadi perlambang tanggal 22 Oktober 1844, nalika pangadilan panalungtikan mimiti lumangsung. Dina pasal kaopat, boh amanat pangéling anu ditepikeun ku Daniel, boh datangna pangadilan anu patali jeung amanat pangéling éta, digambarkeun ku kecap “jam”. “Jam” pangadilan Nebukadnésar ngawakilan “jam” pangadilan Allah dina amanat malaikat kahiji. Éta ogé jadi perlambang “jam” hukum Minggu, nalika pangadilan eksekutif Allah mimiti lumangsung. Bagian tina Daniel pasal kaopat anu ngawakilan datangna amanat malaikat kahiji dina taun 1798, jeung datangna malaikat katilu dina tanggal 22 Oktober 1844, anu dilambangkeun ku kecap “jam,” tuluy diulang deui sarta dimekarkeun deui. Téhnik ngulang jeung ngamekarkeun téh mangrupa téhnik nubuat anu remen pisan kapanggih dina nubuat, tapi hususna dina kitab Daniel.
Once Nebuchadnezzar arrived at the “hour” of judgment, the “seven times,” that was his judgment, began, and as the king of the north, he then represented the judgment brought upon the northern kingdom of Israel in 723 BC. He was given the heart of a beast, and a beast is a kingdom in Bible prophecy, and from 723 BC, through to 1798, he represented the two forms of paganism that are so often the subject of the book of Daniel.
Sanggeus Nebukadnesar nepi ka “jam” pangadilan, nyaéta “tujuh mangsa,” harita pangadilanana dimimitian, sarta minangka raja ti kalér, anjeunna tuluy ngawakilan pangadilan anu ditumpahkeun ka karajaan Israil beulah kalér dina taun 723 SM. Anjeunna dipasihan haté sato galak, ari sato galak dina nubuat Alkitab téh mangrupakeun karajaan, sarta ti taun 723 SM nepi ka 1798, anjeunna ngawakilan dua wangun paganisme anu kacida remenna jadi poko bahasan dina kitab Daniel.
For twelve hundred and sixty days, representing twelve hundred and sixty years, he represented the pagan desolating power, and then for another twelve hundred and sixty days, symbolizing twelve hundred and sixty years, he represented the papal desolating power. The heart of both desolating powers was the same, for papalism is simply paganism wearing the profession of Christianity.
Salila sarébu dua ratus genep puluh poé, anu ngawakilan sarébu dua ratus genep puluh taun, anjeunna ngawakilan kakawasaan pangancur kapir; tuluy salila sarébu dua ratus genep puluh poé deui, anu ngalambangkeun sarébu dua ratus genep puluh taun, anjeunna ngawakilan kakawasaan pangancur kapausan. Inti tina duanana kakawasaan pangancur éta sarua, sabab kapausan téh saukur kapir anu maké pangakuan kana agama Kristen.
At the “end of the days,” which is a symbol identified in Daniel chapter twelve, that represents the “time of the end” in 1798, his kingdom was restored unto him. The testimony of Daniel four, and the Spirit of Prophecy, identifies that when his kingdom was restored at the “end of the days,” he was a converted man. He then becomes a prophetic symbol of four significant truths. He becomes the prophetic link between the dragon power of paganism, which he represented in the first half of his “seven times,” and of the beast power, which he represented in the last half of his “seven times.” As a symbol of those two powers, standing as a restored kingdom in 1798, he then represents the third desolating power (the false prophet), which was to reign for seventy symbolic years, while the whore of Tyre was forgotten. As the king of Babylon, Nebuchadnezzar represents the prophetic link between the three powers that would become modern Babylon in the last days, which then leads the world to Armageddon.
Dina “ahir poé-poé,” anu mangrupa lambang anu diidéntifikasi dina Daniel pasal dua welas, anu ngagambarkeun “waktuna ahir” dina taun 1798, karajaanna dipulihkeun deui ka dirina. Kasaksian Daniel opat, jeung Roh Nubuat, nétélakeun yén nalika karajaanna dipulihkeun dina “ahir poé-poé,” anjeunna téh jalma anu parantos tobat. Saterusna anjeunna janten lambang nubuat tina opat bebeneran anu penting. Anjeunna janten panyaket nubuat antara kakawasaan naga paganisme, anu anjeunna wakilan dina satengah kahiji tina “tujuh waktuna,” jeung kakawasaan sato galak, anu anjeunna wakilan dina satengah panungtung tina “tujuh waktuna.” Minangka lambang tina éta dua kakawasaan, nangtung minangka karajaan anu parantos dipulihkeun dina taun 1798, anjeunna teras ngawakilan kakawasaan katilu anu ngancurkeun (nabi palsu), anu kudu maréntah salila tujuh puluh taun lambang, bari palacuran Tirus dipopohokeun. Minangka raja Babul, Nebukadnesar ngawakilan panyaket nubuat antara tilu kakawasaan anu bakal janten Babul modéren dina ahir jaman, anu saterusna ngantunkeun dunya ka Armagedon.
He also represented the birth of the United States as the earth beast, which began in 1798 as a lamb, symbolized by his converted experience. He would simultaneously represent the two horns on the earth beast, which as Republicanism and Protestantism representing the strength of the United States, which was what allowed it to become the most favored nation in the world. Yet at the end of the seventy symbolic years those two horns would then be represented as apostate Republicanism and apostate Protestantism, with both horns divided into two classes. Republicanism’s horn would consist of the Democratic party that openly disregarded the sacred principles of the Constitution, and the Republican party that professed to be the defenders and champions of the Constitution, but in actuality denying the sacred principles of the Constitution, while choosing traditions and customs to supersede the principles within that sacred document.
Anjeunna ogé ngagambarkeun kalahiran Amérika Sarikat salaku sato galak ti bumi, anu mimiti mucunghul dina taun 1798 minangka anak domba, dilambangkeun ku pangalamanana anu geus tobat. Dina waktu anu sarua anjeunna bakal ngagambarkeun dua tanduk dina sato galak ti bumi éta, nyaéta Républikanisme jeung Protestanisme anu ngawakilan kakuatan Amérika Sarikat, anu jadi hal anu ngamungkinkeun éta nagara jadi bangsa anu pangdipikaresepna di dunya. Tapi dina ahir tujuh puluh taun simbolis éta, dua tanduk éta tuluy bakal digambarkeun minangka Républikanisme anu murtad jeung Protestanisme anu murtad, kalayan duanana tanduk kabagi kana dua golongan. Tanduk Républikanisme bakal diwangun ku Partéy Démokrat anu sacara kabuka teu maliré prinsip-prinsip suci Konstitusi, jeung Partéy Républik anu ngaku dirina minangka pembéla jeung jawara Konstitusi, tapi sabenerna mungkir kana prinsip-prinsip suci Konstitusi, bari milih tradisi jeung kabiasaan pikeun ngagentos prinsip-prinsip anu aya dina dokumén suci éta.
The two parties were typified by the Sadducees and Pharisees in the time of Christ. The spirit of the Sadducees and Pharisees would also be manifested in the horn of apostate Protestantism, with one class upholding Sunday worship and the other Sabbath worship. Nebuchadnezzar’s converted condition at the “end of the days,” in 1798, fitly represents the United States, and both horns of the earth beast. All three symbols—the earth beast and its two horns, were destined to change from a lamb unto a dragon.
Dua golongan éta dilambangkeun ku kaum Saduki jeung Farisi dina mangsa Kristus. Roh kaum Saduki jeung Farisi ogé bakal nembongan dina tanduk Protestantisme murtad, anu hiji golongan ngajaga ibadah poé Minggu jeung anu séjén ibadah Sabat. Kaayaan Nebukadnésar anu geus tobat dina “ahir poé-poé,” dina taun 1798, pantes ngalambangkeun Amérika Sarikat, sarta kadua tanduk sato galak tina bumi. Katilu lambang éta—sato galak tina bumi jeung dua tandukna—memang geus ditangtukeun pikeun robah tina anak domba jadi naga.
Nebuchadnezzar, at the end of his “seven times,” represented the link which identified his literal kingdom of Babylon as the symbol of modern Babylon in the last days, which is made up of the dragon, the beast and the false prophet. He also represented the three prophetic entities represented by the earth beast with two horns, that changes from a lamb unto a dragon during the seventy symbolic years that the whore of Tyre is forgotten. It is profound that his literal kingdom is the very kingdom that typifies the kingdom that reigns for seventy symbolic years.
Nebukadnésar, dina ahir “tujuh waktos”-na, ngawakilan panumbu anu ngaidéntifikasi karajaan Babulna anu literal minangka lambang Babul modéren dina poé-poé panungtung, anu diwangun ku naga, ku sato galak, jeung ku nabi palsu. Anjeunna ogé ngawakilan tilu éntitas nubuat anu dilambangkeun ku sato galak ti bumi anu miboga dua tanduk, anu robah tina anak domba jadi naga salila tujuh puluh taun simbolis nalika palacuran Tirus dipopohokeun. Jero pisan hartina yén karajaan literalna téh nya éta pisan karajaan anu jadi pralambang karajaan anu maréntah salila tujuh puluh taun simbolis.
Nebuchadnezzar’s symbolism of chapter four, is to be laid over the top of chapter one. When that application is made, it brings together the waymarks of Millerite history, and confirms several truths of the Ulai River vision that were unsealed at that time. The foundation and central pillar of the Millerite movement was the question and answer of Daniel chapter eight, and verses thirteen and fourteen. The question was, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”
Lambang anu dipaké ku Nebukadnesar dina pasal opat kudu ditumpangkeun kana pasal hiji. Lamun panerapan éta dilakukeun, éta ngahijikeun patok-patok sajarah Millerite, sarta netepkeun sababaraha bebeneran tina titingalian Walungan Ulai anu dina mangsa harita dibuka segelna. Dasar jeung tihang puseur gerakan Millerite nyaéta patalékan jeung jawaban dina Daniel pasal dalapan, ayat tilu welas jeung opat welas. Patalékanana nyaéta, “Sabaraha lilana titingalian ngeunaan kurban sapopoé, jeung palanggaran anu nyieun karuksakan, nepi ka boh tempat suci boh pasukan dipasrahkeun pikeun diinjak-injak?”
Of the hundreds, if not thousands of added words in the Bible, it is only the added word “sacrifice” that inspiration identifies as not belonging to the text. When the word is properly removed it clearly identifies that “the daily and the transgression” are two distinct desolating powers. Sister White specifically identifies the word “sacrifice” was added by human wisdom and does not apply to the text, and in the same passage she also identifies that the Millerites were correct in identifying “the daily” as paganism. The grammatical terms within the question of verse thirteen, were carefully identified by Christ through the writings of Sister White, and when governed by the texts and the added inspired instructions, the question is, “How long shall be the vision concerning the two desolating powers of paganism and papalism, that were to trample down both the sanctuary and God’s people?”
Tina ratusan, lamun lain rébuan kecap anu ditambahkeun dina Alkitab, ngan kecap tambahan “sacrifice” wungkul anu ku ilham ditegeskeun yén éta henteu kaasup kana naskah. Lamun kecap éta dipiceun sakumaha kuduna, bakal écés katempo yén “the daily and the transgression” téh dua kakawasaan pangruksak anu béda. Sister White sacara husus nétélakeun yén kecap “sacrifice” ditambahkeun ku hikmah manusa sarta henteu lumaku kana naskah, sarta dina petikan anu sarua anjeunna ogé nétélakeun yén kaum Millerite leres dina nangtukeun “the daily” minangka paganisme. Istilah-istilah gramatikal dina pananya ayat tilu welas sacara taliti geus ditetepkeun ku Kristus ngaliwatan tulisan-tulisan Sister White, sarta lamun diatur ku naskah-naskah jeung parentah ilham tambahan éta, pananyana nyaéta, “How long shall be the vision concerning the two desolating powers of paganism and papalism, that were to trample down both the sanctuary and God’s people?”
Therefore, when Nebuchadnezzar is located at the “time of the end,” in 1798, he is representing a converted man and therefore represents the “wise” that would understand the central pillar and foundation of Adventism. His conversion identifies the “wise” that understand the “increase of knowledge” which was unsealed at that time, but his own prophetic symbolism directly illustrates the history that is the subject of the question of, “how long would be the vision of the desolating power of paganism and papalism which would trample down God’s people (the host), and God’s sanctuary?” As a symbol of a “wise virgin” who understands the “increase of knowledge,” he represents William Miller, for Miller is the symbol of those who were “wise” in the history that began at the “time of the end,” in 1798.
Ku kituna, nalika Nebukadnesar ditempatkeun dina “waktu akhir,” dina taun 1798, anjeunna ngawakilan hiji jalma anu geus dirobahkeun haténa, sarta ku kituna ngawakilan “anu wijaksana” anu bakal ngartos tihang puseur jeung dasar Adventisme. Pangalaman pertobatanana nandakeun “anu wijaksana” anu ngartos “nambahan pangaweruh” anu dibuka segelna dina mangsa éta, tapi perlambang nubuatna sorangan sacara langsung ngajelaskeun sajarah anu jadi poko tina patalékan, “dugi ka sabaraha lila bakal lumangsung éta tetenjoan ngeunaan kakawasaan anu nyieun karuksakan, nyaéta paganisme jeung kapapaan, anu bakal nincak handap umat Allah (pasukan), jeung tempat suci Allah?” Salaku lambang tina “parawan anu wijaksana” anu ngartos “nambahan pangaweruh,” anjeunna ngawakilan William Miller, sabab Miller téh lambang jalma-jalma anu “wijaksana” dina sajarah anu dimimitian dina “waktu akhir,” dina taun 1798.
Nebuchadnezzar is a symbol of the waymark of the “time of the end,” and when laid over chapter one, he also represents the arrival of the first angel at that time, because in chapter four, the “hour” in which Daniel provides Nebuchadnezzar with the warning message, marks when the first angel arrived, and that was 1798. The “hour” when Nebuchadnezzar’s judgment arrived, represented the “hour” of the beginning of God’s investigative judgment on October 22, 1844. The waymarks produced by the symbolism of Nebuchadnezzar in chapter four, are 723 BC, 538, 1798 (the time of the end) and October 22, 1844.
Nebukadnesar téh lambang waymark tina “waktu ahir,” sarta lamun ditumpangkeun kana pasal kahiji, anjeunna ogé ngawakilan datangna malaikat kahiji dina mangsa éta, sabab dina pasal kaopat, “jam” nalika Daniel maparin ka Nebukadnesar amanat panggeuing, nandaan waktu datangna malaikat kahiji, sarta éta téh taun 1798. “Jam” nalika pangadilan Nebukadnesar sumping, ngawakilan “jam” mimiti pangadilan panalungtikan Allah dina 22 Oktober 1844. Waymark-waymark anu dihasilkeun ku perlambangan Nebukadnesar dina pasal kaopat nyaéta 723 SM, 538, 1798 (waktu ahir) jeung 22 Oktober 1844.
The waymarks of Millerite history in Daniel chapter one, begin with Jehoiakim, who is a symbol of the empowerment of the first message which had arrived at the “time of the end,” in 1798. The empowerment of the first message, represented by Jehoiakim, marks August 11, 1840. The conquering of Jehoiakim begins the seventy years of Babylon’s reign, that ends with the decree of Cyrus. Chapter one of Daniel identifies a three-step testing process, represented as a dietary test, followed by a visual test that concludes with a litmus test. Those three tests represent August 11, 1840, when the mighty angel that was no less a personage than Jesus Christ, came down out of heaven with a little book that God’s people were then to “eat”, just as Daniel and the three worthies chose to eat the diet of pulse, rather than the diet of Babylon.
Tanda-tanda sajarah Millerite dina Daniel pasal hiji dimimitian ku Yoyakim, anu mangrupikeun lambang pangkawasaan pesen kahiji anu geus sumping dina “waktu ahir,” dina taun 1798. Pangkuatan pesen kahiji, anu diwakilan ku Yoyakim, nandaan 11 Agustus 1840. Panaklukan Yoyakim ngamimitian tujuh puluh taun pamaréntahan Babul, anu mungkas ku parentah Koresy. Daniel pasal hiji ngaidentipikasi hiji prosés ujian tilu léngkah, anu digambarkeun minangka ujian dahareun, dituturkeun ku ujian lahiriah anu ditungtungan ku ujian lakmus. Tilu ujian éta ngawakilan 11 Agustus 1840, nalika malaikat anu kawasa, anu taya sanés hiji pribadi iwal ti Yesus Kristus, turun ti sawarga mawa hiji kitab leutik anu umat Allah dina mangsa éta kudu “didahar”, sakumaha Daniel jeung tilu jalma mulya milih ngadahar kadaharan tina kacang-kacangan, tibatan kadaharan Babul.
The second test of that process represented the manifestation of the Protestant churches’ rejection of Miller’s message (the first angel’s message), when a distinction could then be seen between the Millerite movement, and the Protestant churches that then began their prophetic role as apostate Protestantism. The distinction between those two classes was as marked as was Daniel and the three worthies’ flesh appearing fairer and fatter for eating the heavenly food, instead of the Babylonian diet. That distinction was marked at the end of the biblical year of 1843 (April 19, 1844), when the tarrying time of the parable of the ten virgins arrived.
Uji anu kadua dina prosés éta ngawakilan manifestasi tina panolakan garéja-garéja Protestan kana amanat Miller (amanat malaikat kahiji), nalika hiji bédana tuluy katingali antara gerakan Millerite jeung garéja-garéja Protestan anu harita mimiti ngalaksanakeun peran profétisna salaku Protestantisme murtad. Bédana antara dua golongan éta kacida écésna, sarua jeung daging Daniel jeung tilu rerencanganna anu katingali leuwih séhat jeung leuwih gendut lantaran maranéhna dahar kadaharan sawarga, lain kadaharan ti Babul. Bédana éta kacirian dina ahir taun Alkitabiah 1843 (19 April 1844), nalika mangsa ngadagoan dina pasemon sapuluh parawan sumping.
The third test, which was the litmus test, represented October 22, 1844 when, after three years, the “hour” came when Nebuchadnezzar himself judged and pronounced Daniel and the three worthies “ten times” better than the Babylonian wise men. Placing Daniel chapter four, over chapter one, produces the waymarks of Millerite history beginning with the “time of the end” in 1798; the empowerment of the first angel’s message on August 11, 1840; the first disappointment on April 19, 1844; and the great disappointment of October 22, 1844.
Ujian anu katilu, anu mangrupa ujian penentu, ngagambarkeun 22 Oktober 1844 nalika, sanggeus tilu taun, “jam” éta sumping nalika Nebukadnesar sorangan ngahakiman sarta nyatakeun yén Daniel jeung tilu jalma anu mulya éta “sapuluh kali” leuwih hade tibatan jalma-jalma wijaksana Babul. Nempatkeun Daniel pasal opat di luhur pasal hiji ngahasilkeun tanda-tanda jalan sajarah Millerite anu dimimitian ku “waktu ahir” dina taun 1798; panguatan pekabaran malaikat kahiji dina 11 Agustus 1840; kacoréngan anu kahiji dina 19 April 1844; sarta kacoréngan anu agung dina 22 Oktober 1844.
Beyond identifying the specific waymarks of Millerite history, the two chapters, when brought together “line upon line,” illustrate the message of the first angel, identify the two desolating powers that are the subject of the foundational doctrine of the twenty-three hundred days, and also the three-step testing process of Daniel twelve which always occurs when the book of Daniel is unsealed.
Salian ti ngan ukur nangtukeun tanda-tanda husus dina sajarah Millerite, dua ieu bab, lamun dihijikeun “line upon line,” ngagambarkeun amanat malaikat kahiji, nangtukeun dua kakawasaan nu ngadatangkeun karuksakan anu jadi jejer doktrin dasar ngeunaan dua rébu tilu ratus poé, sarta ogé prosés pangwawaan tilu-léngkah dina Daniel dua belas anu salawasna lumangsung nalika kitab Daniel dibuka segelna.
They also identify that Nebuchadnezzar, as the symbol of the wise in 1798, in conjunction with his second dream in chapter four, represents William Miller, whose movement was to become the true Protestant horn. The work of William Miller, that represents the foundational truths of Adventism, are represented upon Habakkuk’s two tables, and God directed in the production of both those sacred tables.
Aranjeunna ogé ngaidentifikasi yén Nebukadnesar, minangka lambang jalma-jalma wijaksana dina 1798, dina patalina jeung impian kaduana dina pasal opat, ngawakilan William Miller, anu gerakanna bakal jadi tanduk Protestan anu sajati. Karya William Miller, anu ngawakilan bebeneran-bebeneran dasar Adventisme, dilambangkeun dina dua loh Habakuk, sarta Allah nungtun dina nyieunna éta dua loh suci.
There were several prophetic truths that Miller did not see correctly because his vantage point of prophetic history disallowed him from recognizing that there are three desolating powers; not only paganism (the dragon), papalism (the beast), but also apostate Protestantism (the false prophet). In God’s providence those prophetic understandings of Miller, that were limited by his vantage point in history, were not represented upon the two sacred tables of Habakkuk.
Aya sababaraha bebeneran nubuat anu henteu kaciri kalawan leres ku Miller, sabab titik paningalna dina sajarah nubuat henteu ngidinan anjeunna pikeun ngakuan yén aya tilu kakawasaan anu nyababkeun karuksakan; lain ngan ukur paganisme (naga), kapapaan (sato galak), tapi ogé Protestanisme murtad (nabi palsu). Dina pangersa Mantenna, éta pamahaman-pamahaman nubuat Miller, anu kawatesan ku titik paningalna dina sajarah, henteu digambarkeun dina dua papan suci Habakuk.
Nebuchadnezzar’s second dream in chapter four of Daniel, represents William Miller’s second dream. Both dreams address the “seven times,” and Miller’s dream identifies the rejection of his work that began in 1863, and escalates until the Midnight Cry. Both dreams end with a kingdom restored after a period of scattering. For this reason, we will consider Miller’s second dream, before we consider directly the vision of the Ulai River that was unsealed in 1798.
Ngimpi kadua Nebukadnesar dina pasal kaopat Daniel ngagambarkeun ngimpi kadua William Miller. Duanana ngimpi nyoko kana “tujuh mangsa,” sarta ngimpi Miller ngaidéntifikasi panolakan kana pagawéanana anu dimimitian dina taun 1863, teras ngaronjat nepi ka Midnite Cry. Duanana ngimpi dipungkas ku hiji karajaan anu dipulihkeun deui sanggeus hiji mangsa paburencayna. Ku sabab éta, urang baris nitenan heula ngimpi kadua Miller, saméméh urang langsung nitenan titingalian ngeunaan Walungan Ulai anu dibuka segélna dina taun 1798.
“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.
“Kuring ngimpi yén Allah, ku panangan anu teu katingali, ngirim ka kuring hiji peti leutik anu digarap kacida endahna, panjangna kira-kira sapuluh inci jeung legana genep inci pasagi, dijieun tina kai eboni jeung mutiara anu dipasangkeun kalayan kacida rapina. Dina eta peti leutik aya hiji konci napel. Geuwat kuring nyokot eta konci tuluy muka peti leutikna, tuluy, matak héran jeung kagét kuring, kuring manggihan yén eta pinuh ku rupa-rupa permata tina sagala rupa jeung ukuran, inten, batu-batu mulia, sarta koin emas jeung pérak tina unggal ukuran jeung niléy, disusun kalayan éndah dina tempatna séwang-séwangan di jero eta peti leutik; sarta ku susunan kitu, eta sadayana memancarkeun cahaya jeung kamulyaan anu taya tandingan iwal ku panonpoé.”
“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.
Kuring nganggap yén lain kawajiban kuring pikeun ngararasakeun ieu paningal anu éndah nyalira, sanajan hate kuring pinuh ku kabungah ku kacerlangan, kaéndahan, jeung ajén eusina. Ku sabab kitu, kuring nempatkeun éta dina méja tengah di kamar kuring sarta ngawawarkeun béja yén sakur anu boga kahayang tiasa sumping sarta ningali paningal anu pangmulya tur pangcerlangna anu kungsi katénjo ku manusa dina ieu kahirupan.
“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. 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.
“Jalma-jalma mimiti daratang, mimitina saeutik jumlahna, tapi tuluy nambahan jadi riungan. Nalika maranéhna mimiti nenjo kana peti éta, maranéhna ngarasa héran sarta ngajerit ku kabungah. Tapi nalika para paningal beuki nambahan, saréréa mimiti ngaganggu permata-permata éta, ngaluarkeunana tina peti sarta nyebarkeunana dina méja. Kuring mimiti mikir yén nu bogana bakal nungtut deui peti jeung permata-permata éta tina panangan kuring; jeung lamun ku kuring diantep sina paburencay, moal kungsi deui ku kuring bisa diteundeun kana tempatna masing-masing di jero peti sakumaha baheula; sarta kuring ngarasa yén kuring moal kungsi sanggup nanggung éta tanggung jawab, sabab éta bakal kacida beuratna. Tuluy kuring mimiti ngadesek ka jalma-jalma supaya ulah nyabak éta barang-barang, ulah ogé ngaluarkeunana tina peti; tapi beuki ku kuring dipénta, beuki ku maranéhna disebarkeun; jeung ayeuna maranéhna kaciri nyebarkeunana ka sakuliah rohangan, kana lanté jeung kana unggal sapotong parabot di éta rohangan.
“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.
“Saterusna kuring ningali yén di antara batu permata asli jeung duit logam asli anu ku maranéhna geus disebarkeun, maranéhna geus nyebarkeun jumlah anu teu kaétang loba pisan batu permata palsu jeung duit logam palsu. Kuring kacida benduna ku kalakuan maranéhna anu hina jeung ku teu tahu budi maranéhna, sarta ngagugat jeung nyarékan maranéhna ku hal éta; tapi beuki kuring ngagugat, beuki maranéhna nyebarkeun batu permata palsu jeung duit logam palsu di antara anu 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.
“Saterusna kuring jadi kacida kaganggu dina jiwa jasmani kuring sarta mimiti ngagunakeun kakuatan jasmani pikeun ngadorong maranéhna kaluar ti éta rohangan; tapi nalika kuring keur ngadorong kaluar hiji, tilu deui asup sarta mawa asup kokotor jeung serutan kai jeung keusik jeung rupa-rupa runtah, nepi ka maranéhna nutupan sakabéh permata sajati, inten, jeung koin, anu sakabéhna kasamput tina paningal. Maranéhna ogé nyarek nepi ka ruksak peti leutik kuring sarta nyebarkeun éta di antara runtah. Kuring nyangka teu aya saurang ogé anu merhatikeun kasedihan kuring atawa amarah kuring. Kuring jadi sakabéhna teu boga harepan jeung remuk hate, tuluy calik sarta ceurik.”
“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.
“Sabot kuring keur kitu ceurik jeung nalangsa ku leungitna anu kacida gedéna sarta ku tanggung jawab anu dipasrahkeun ka kuring, kuring émut ka Allah, tuluy kalayan satia neneda sangkan Mantenna ngutus pitulung ka kuring. Harita kénéh panto kabuka, tuluy aya saurang lalaki asup ka jero kamar; nalika éta jalma-jalma kabéh kaluar ti dinya. Lajeng anjeunna, bari nyekel sikat pikeun miceunan kokotor dina leungeunna, muka jandéla-jandéla, sarta mimiti nyapuan kokotor jeung runtah tina éta kamar.
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
“Abdi sasambat ka anjeunna sangkan anjeunna nyegah, sabab aya sawatara permata anu mulia paburencay di antara ruruntuhan.
“He told me to ‘fear not,’ for he would ‘take care of them.’
Anjeunna nyarios ka abdi, “ulah sieun,” sabab anjeunna bakal “ngurus maranéhna.”
“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.
“Geus, waktu manéhna nyapuan kokotor jeung runtah, permata palsu jeung duit logam palsu, éta kabéh ngapung naék tuluy kaluar tina jandéla kawas méga, sarta kabawa ku angin. Dina kahebohan éta kuring nutup panon sakeudeung; waktu ku kuring dibuka deui, runtah éta geus leungit kabéh. Permata anu mulya, inten, duit emas jeung pérak, ngajeblag sumebar kacida lobana ka sakuliah rohangan.
“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.
“Saterusna anjeunna nempatkeun dina méja hiji peti, anu jauh leuwih gedé sarta leuwih endah batan nu saméméhna, tuluy ngumpulkeun permata-permata, inten-inten, jeung duit logam éta ku sakeupeul-sakeupeul, sarta ngalungkeunana kana peti éta, nepi ka teu aya hiji ogé anu kari, sanajan sawatara inten henteu leuwih gedé batan tungtung jarum.”
“He then called upon me to ‘come and see.’
“Geus anjeunna nyauran ka kuring supaya ‘sumping sarta tingali.’”
“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.
“Kuring neuteup ka jero peti éta, tapi panon kuring kasilau ku éta pintonan. Maranéhna ngagenclang sapuluh kali leuwih mulya batan kamulyaan maranéhna baheula. Kuring nyangka éta geus digosok ku keusik ku suku jalma-jalma jahat anu geus nyebarkeun jeung nginjak-nginjak éta dina lebu. Maranéhna disusun dina tatanan anu éndah di jero peti éta, masing-masing dina tempatna, tanpa katingali aya tanda-tanda pagawéan hésé ti jalma anu ngalungkeun éta ka ditu. Kuring ngagorowok ku kabagjaan anu kacida, sarta gorowok éta ngahudangkeun kuring.” Early Writings, 81–83.
We will address Miller’s dream in the next article.
Urang baris ngabahas impian Miller dina artikel salajengna.
The following is an introduction of William Miller’s second dream, written by James White when he published Miller’s dream in the Advent Herald.
Nu di handap ieu mangrupa bubuka pikeun impian kadua William Miller, anu ditulis ku James White nalika anjeunna medalkeun impian Miller dina Advent Herald.
“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.
“Impian ieu di handap kungsi diterbitkeun dina Advent Herald, leuwih ti dua taun ka tukang. Harita kuring ningali yén éta écés nandaan pangalaman urang baheula ngeunaan Kadatangan Kadua, sarta yén Allah maparin éta impian pikeun kapentingan domba-domba anu paburencay.
“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 Ecclesiastics 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.
“Di antara tanda-tanda deukeutna poé Gusti anu agung jeung pikasieuneun, Allah geus nempatkeun impian. Tingali Joel 2:28–31; Acts 2:17–20. Impian bisa datang ku tilu jalan; kahiji, ‘ku lobana urusan.’ Tingali Ecclesiastics 5:3. Kadua, jalma-jalma anu aya dina kakawasaan roh najis jeung panipuan Iblis, bisa miboga impian ku pangaruhna. Tingali Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. Jeung katilu, Allah salawasna geus ngajarkeun, jeung masih ngajarkeun umat-Na leuwih atawa kurang ku impian, anu datang ngaliwatan palayanan malaikat jeung Roh Suci. Jalma-jalma anu nangtung dina cahaya bebeneran anu caang bakal nyaho iraha Allah masihan ka maranéhna hiji impian; jeung anu kitu moal katipu sarta dibawa nyasab ku impian-impian 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 3:5. 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.
“‘Jeung Mantenna ngandika, Dangukeun ayeuna pangandika Kami; lamun aya nabi di antara maraneh, Kami, PANGERAN, baris nganyatakeun diri ka manehna dina hiji tetenjoan, sarta baris nyarita ka manehna dina hiji impian.’ Bilangan 12:6. Ceuk Yakub, ‘Malaikat PANGERAN nyarios ka kami dina hiji impian.’ Kajadian 31:2. ‘Sarta Allah sumping ka Laban urang Siria dina hiji impian peuting.’ Kajadian 31:24. Bacalah impian-impian Yusuf, [Kajadian 37:5–9], tuluy carita anu matak narik ngeunaan kajadianana di Mesir. ‘Di Gibon PANGERAN nembongan ka Suléman dina hiji impian peuting.’ 1 Raja-raja 3:5. Patung anu agung tur penting pisan dina pasal kadua kitab Daniel dipasihkeun dina hiji impian, kitu deui opat sato galak, jst. dina pasal katujuh. Nalika Herodes narékahan ngamusnakeun Jurusalamet anu keur orok, Yusuf dipapatahan dina hiji impian supaya ngungsi ka Mesir. Mateus 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.
“‘Jeung bakal kajadian dina POE-POE PANGPUNGTUNGNA, saur Allah, Kami baris ngocorkeun tina Roh Kami ka sakabeh manusa: sarta putra-putra maraneh jeung putri-putri maraneh bakal ngaramal, jeung nonoman-nonoman maraneh bakal nenjo tetenjoan, jeung kolot-kolot maraneh bakal ngalamun impian.’ Rasul-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.
“Kurnia nabi, ku jalan impian jeung tetenjoan, di dieu mangrupakeun buah Roh Suci, sarta dina poe-poe panungtungan kudu dinyatakeun kalawan cekap nepi ka jadi hiji tanda. Ieu téh salah sahiji kurnia garéja 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.
“‘Jeung Mantenna maparin sawatara jadi rasul-rasul; sawatara jadi NABI-NABI; sawatara jadi panginjil-panginjil; sarta sawatara jadi pangangon jeung guru-guru; Pikeun nyampurnakeun jalma-jalma suci, pikeun pagawean palayanan, pikeun ngagedékeun awak 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 cannot 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.
“‘Jeung Allah parantos nempatkeun sawatara di jero garéja, kahiji rasul-rasul, kadua NABI-NABI,’ jst. 1 Korinta 12:28. ‘Ulah nganggap hina KANABIAN.’ 1 Tesalonika 5:20. Tingali ogé Rasul-rasul 13:1; 21:9; Rum 7:6; 1 Korinta 14:1, 24, 39. Nabi-nabi atawa kanabian téh pikeun ngawangun garéja Kristus; sarta teu aya bukti anu bisa dipidangkeun tina pangandika Allah yén éta bakal eureun saméméh panginjil-panginjil, pastor-pastor, jeung guru-guru eureun. Tapi ceuk nu ngabantah, ‘Aya kacida lobana tetenjoan jeung impian palsu nepi ka kuring teu bisa boga kayakinan kana naon waé anu saperti kitu.’ Memang leres yén Sétan miboga anu palsu pikeun niron. Ti baheula ogé anjeunna salawasna miboga nabi-nabi palsu, sarta tangtu urang bisa ngarepkeun ayana maranéhna ayeuna dina waktos panungtungan ieu tina tipu daya jeung kameunanganna. Jalma-jalma anu nolak panyingkepan husus anu saperti kitu lantaran anu palsuna aya, ku kasaluyuan nalar anu sarua bisa waé nuluykeun saeutik deui sarta mungkir yén Allah kantos nyingkabkeun diri-Na ka manusa dina hiji impian atawa tetenjoan, sabab anu palsu téh salawasna aya.”
“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.
“Impian jeung tetenjoan téh mangrupa sarana anu ku Allah dipaké pikeun nganyatakeun diri-Na ka manusa. Ngaliwatan sarana ieu Mantenna nimbalan ka para nabi; Mantenna geus netepkeun karunia nubuat di antara karunia-karunia garéja Injil, sarta geus ngagolongkeun impian jeung tetenjoan jeung tanda-tanda séjénna tina ‘POÉ-POÉ PAMUNGKAS.’ 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.” James White.
“Maksud sim kuring dina katerangan-katerangan di luhur teh nya eta pikeun miceun bantahan-bantahan ku cara anu luyu jeung Kitab Suci, sarta nyiapkeun pikiran nu maca pikeun naon anu kieu di handap.” James White.