William Miller’s dream was placed within the book Early Writings, and therefore subject to the same prophetic analysis and application that is required to be accomplished by a student who seeks to rightly divide the Word of truth. The dream has been presented many times through the years by Future for America, but here we are putting it into the study of the “increase of knowledge,” that was opened up at “the time of the end” in 1798. The dream addresses the history of the message that represented the knowledge that was increased. It illustrates a link between the movements of the first and third angel’s messages.

Impian William Miller ditempatkeun dina buku Early Writings, ku kituna tunduk kana analisis jeung panerapan nubuatan anu sarua, anu wajib dilaksanakeun ku saurang murid anu narékahan pikeun ngabagi leres Firman bebeneran. Impian éta geus dipidangkeun sababaraha kali salila mangtaun-taun ku Future for America, tapi di dieu kami nempatkeun éta kana ulikan ngeunaan “paningkatan pangaweruh,” anu dibuka dina “waktu ahir” dina taun 1798. Impian éta nyangkem sajarah tina pesen anu ngawakilan pangaweruh anu ditingkatkeun éta. Éta ngagambarkeun hiji patalina antara gerakan-gerakan tina pesen malaikat kahiji jeung katilu.

William Miller’s dream identifies his work, and his work was typified by the work of Moses at the beginning of ancient Israel. The fulfillment of Miller’s dream in the last days, was typified by the work of Christ, in the last days of ancient Israel. The work that Christ accomplished at the end of ancient Israel, represented the work Christ accomplishes in the last days of spiritual Israel. In Miller’s dream the work accomplished in the last days is represented as being performed by the “Dirt Brush Man”. It is essential to recognize Miller’s dream as a prediction of the fulfillment of the Midnight Cry in the last days. It is also essential to recognize that the work of Christ for ancient Israel in their last days typified the work of the “Dirt Brush Man” in Miller’s dream.

Impian William Miller ngécéskeun pagawéan anjeunna, sarta pagawéan anjeunna ditipologikeun ku pagawéan Musa dina awal Israil baheula. Panggenepan impian Miller dina poé-poé panungtungan, ditipologikeun ku pagawéan Kristus dina poé-poé panungtungan Israil baheula. Pagawéan anu dihontal ku Kristus dina ahir Israil baheula ngawakilan pagawéan anu dihontal ku Kristus dina poé-poé panungtungan Israil rohani. Dina impian Miller, pagawéan anu dihontal dina poé-poé panungtungan digambarkeun minangka anu dipigawé ku “Jalma Sikat Kokotor”. Penting pisan pikeun ngaku yén impian Miller téh hiji ramalan ngeunaan panggenepan Seruan Tengah Peuting dina poé-poé panungtungan. Penting pisan ogé pikeun ngaku yén pagawéan Kristus pikeun Israil baheula dina poé-poé panungtungan maranéhna ditipologikeun kana pagawéan “Jalma Sikat Kokotor” dina impian Miller.

One element of the work of Christ that is important to note is that He not only unsealed the buried truths from the time of Moses, but Christ simultaneously magnified those original truths. In doing so, He set an example that when God’s people fulfill Miller’s dream in the last days, the truths established through the work of Miller, will be expanded beyond their original understanding.

Salah sahiji unsur tina padamelan Kristus anu penting pikeun diperhatikeun nyaéta yén Anjeunna lain ngan ukur muka segel bebeneran-bebeneran anu kakubur ti jaman Musa, tapi Kristus dina waktu anu sarua ngamagnifikeun bebeneran-bebeneran asal éta. Ku kituna, Anjeunna netepkeun hiji conto yén nalika umat Allah ngalaksanakeun impian Miller dina poé-poé panungtungan, bebeneran-bebeneran anu ditegakkan ngaliwatan padamelan Miller bakal dimekarkeun ngaleuwihan pamahaman aslina.

“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.

“Dina mangsa Jurusalamet, urang Yahudi geus nepi ka nutupan pisan permata-permata bebeneran anu mulya ku rongsokan tradisi jeung dongéng, nepi ka teu mungkin deui ngabédakeun anu leres ti anu palsu. Jurusalamet sumping pikeun nyingkirkeun rongsokan tahayul jeung kasalahan-kasalahan anu geus lila dipiara, sarta pikeun nempatkeun permata-permata firman Allah dina raraga bebeneran. Naon anu bakal dipigawé ku Jurusalamet lamun Anjeunna sumping ka urang ayeuna saperti Anjeunna sumping ka urang Yahudi? Anjeunna kedah ngalakukeun pagawean anu sarupa, nyaéta mersihan rongsokan tradisi jeung upacara. Urang Yahudi kacida kagangguna nalika Anjeunna ngalakukeun pagawean ieu. Maranéhna geus leungit tetempoan kana bebeneran asli ti Allah, tapi Kristus nembongkeun deui éta kana paningal maranéhna. Ieu téh pagawean urang, ngabébaskeun bebeneran-bebeneran Allah anu mulya tina tahayul jeung kasalahan. Betapa agungna pagawean anu dipercayakeun ka urang dina Injil!” Review and Herald, 4 Juni 1889.

Today the dirt brush man (Christ) is accomplishing “a similar work in clearing away the rubbish of tradition and ceremony” as did the Lion of the tribe of Judah (Christ) accomplish in the time of the Jews. In Miller’s dream, the precious jewels of truth that were perfectly arranged in the casket of God’s word, became covered with rubbish and counterfeit jewels. Those jewels were to be brought out from the rubbish and placed back into the larger casket of God’s Word during the period of the Midnight Cry of the last days, for it was when Miller looked upon the restored jewels in the larger casket that he “shouted with very joy, and that shout awoke” him. Miller’s dream occurred in 1847, three years after the Midnight Cry of the first angel, so his awakening in the dream is the Midnight Cry of the last days. That Midnight Cry is proclaimed by the two witnesses who had been slain by the beast that ascended out of the bottomless pit, and were dead in the street for three and a half days, until they were formed together and then brought to life in the valley of dead dry bones and then lifted up as an ensign. Miller’s dream is fulfilled on that street, and in the same valley that he identifies as “his room”.

Dinten ieu jalma nu maké sikat pikeun ngabersihan kokotor (Kristus) keur ngalaksanakeun “pagawéan nu sarupa dina nyingkirkeun runtah tradisi jeung upacara” saperti nu geus dipigawé ku Singa ti kaom Yuda (Kristus) dina mangsa urang Yahudi. Dina impian Miller, permata-permata mulia tina bebeneran anu geus disusun sampurna dina peti Firman Allah, jadi katutupan ku runtah jeung permata-permata palsu. Eta permata-permata kudu dikaluarkeun tina runtah éta sarta diperenahkeun deui kana peti Firman Allah anu leuwih gedé dina mangsa Seruan Tengah Peuting dina poé-poé panungtungan, sabab waktu Miller nenjo permata-permata anu geus dipulihkeun dina peti anu leuwih gedé éta, anjeunna “ngagorowok ku kabungah anu kacida, sarta gorowok éta ngahudangkeun” anjeunna. Impian Miller kajadian dina taun 1847, tilu taun sanggeus Seruan Tengah Peuting malaikat kahiji, ku kituna hudangna anjeunna dina impian éta mangrupa Seruan Tengah Peuting dina poé-poé panungtungan. Eta Seruan Tengah Peuting diproklamasikeun ku dua saksi anu geus dipaéhan ku sato galak anu naék ti jurang anu taya dasarna, sarta geus paéh di jalan salila tilu satengah poé, nepi ka maranéhna dihijikeun babarengan tuluy dihirupkeun deui di lebak tulang-tulang garing anu paéh, sarta tuluy diangkat jadi hiji panji. Impian Miller digenepan di jalan éta, sarta di lebak anu sarua anu ku anjeunna diidentifikasi minangka “kamarna”.

In the history of the Millerites, Miller was used by the Lord to establish the original truths of Adventism, but his dream identified that over time those truths would be buried. This phenomenon of clearing away the rubbish of tradition and custom is what Christ accomplished at the end of ancient Israel, and in so doing he typified the final fulfillment of William Miller’s dream.

Dina sajarah kaum Millerite, Gusti ngagunakeun Miller pikeun netepkeun bebeneran-bebeneran asli Adventisme, tapi impianana nandakeun yén sapanjang waktos bebeneran-bebeneran éta bakal kakubur. Fenomena nyingkirkeun rongsokan tradisi jeung kabiasaan ieu nya éta anu dipigawe ku Kristus dina ahir Israél kuna, sarta ku ngalakukeun kitu Anjeunna ngalambangkeun panggenapan panungtungan tina impian William Miller.

The Jews had lost sight of “the original truth of God, but Christ brought it again to view,” and identified His work as “our work.” Our work is “to free the precious truths of God from superstition and error.” William Miller’s dream identifies the discovery, presentation and rejection, and restoration of the original truths. In order to accomplish the work of restoration, Christ placed the truth into “the framework of truth.” The “framework of truth” for William Miller was his understanding of the two desolating powers of paganism and papalism. In the last days the “framework of truth” is the three desolating powers of the dragon, the beast, and the false prophet.

Urang Yahudi geus leungiteun paningal kana “bebeneran asalna ti Allah, tapi Kristus nembongkeun deui éta ka maranéhna,” sarta ngaidentipikasi pagawean-Na minangka “pagawean urang.” Pagawean urang nyaéta “ngabébaskeun bebeneran-bebeneran Allah anu mulya tina tahayul jeung kasalahan.” Impian William Miller nandaan kapanggihna, ditepikeunana jeung ditampikna, sarta dipulihkeunana bebeneran-bebeneran asal. Pikeun ngalaksanakeun pagawean pamulihan, Kristus nempatkeun bebeneran kana “rangka bebeneran.” “Rangka bebeneran” pikeun William Miller nyaéta pamahamanana ngeunaan dua kakawasaan anu ngancurkeun, nyaéta paganisme jeung kapapaan. Dina poé-poé panungtungan, “rangka bebeneran” nyaéta tilu kakawasaan anu ngancurkeun: naga, sato galak, jeung nabi palsu.

“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.

“Waktu Kristus sumping ka dunya pikeun maparin conto agama anu sajati, sarta ngaluhurkeun asas-asas anu kedah ngatur hate jeung lampah manusa, kapalsuan geus nyekel kacida jerona kana jalma-jalma anu geus narima cahaya anu kacida gedéna, nepi ka maranéhna geus teu ngartos deui kana cahaya éta, sarta teu boga kahayang pikeun ninggalkeun tradisi demi bebeneran. Maranéhna nolak Guru sawarga, maranéhna nyalibkeun Gusti kamulyaan, supaya maranéhna bisa nahan kabiasaan jeung rekaan maranéhna sorangan. Roh anu sarua pisan téh katingali di dunya ayeuna. Jalma-jalma teu resep nalungtik bebeneran, ku sabab sieun tradisi maranéhna kaganggu, sarta tatanan hal-hal anu anyar diasupkeun. Dina kamanusaan aya kacenderungan anu tetep pikeun salah, sarta sacara alamiah manusa condong pisan ngaluhur-luhurkeun pamanggih jeung pangaweruh manusa, sedengkeun anu ilahi jeung langgeng henteu kacekel ku pangarti atawa dihargaan.” Counsels on Sabbath School Work, 47.

If Christ came into the world today He would find “the very same spirit” of exaltation of human ideas and knowledge, that placed tradition in place of truth. In Miller’s dream, in the last days, Christ comes as the dirt brush man to accomplish that identical work. When His work as the dirt brush man is accomplished, the original jewels will shine ten times brighter than the sun, as the two witnesses, represented by Miller, awake at the shout of the loud cry.

Upami Kristus sumping ka dunya dina mangsa kiwari, Anjeunna bakal manggihan “sumanget anu sarua pisan” dina ngagungkeun pamanggih jeung pangaweruh manusa, anu nempatkeun tradisi ngagantikeun bebeneran. Dina impian Miller, dina poé-poé panungtungan, Kristus sumping minangka lalaki anu mawa sikat lebu pikeun ngalaksanakeun pagawéan anu sarua éta. Nalika pagawéan-Na minangka lalaki anu mawa sikat lebu geus réngsé, permata-permata aslina bakal ngagenclang sapuluh kali leuwih caang tibatan panonpoé, minangka dua saksi, anu dilambangkeun ku Miller, hudang ku sora panguwuh seruan tarik.

The framework of truth given to Miller was the prophetic structure of two desolating powers, and the framework of truth given to Future for America is the prophetic structure of three desolating powers. The “key” that was attached to the casket was the particular methodology that was unsealed and given to Miller, and thereafter to Future for America.

Raraga bebeneran anu dipasihkeun ka Miller nyaéta struktur nubuatan ngeunaan dua kakawasaan anu ngadatangkeun karuksakan, sarta raraga bebeneran anu dipasihkeun ka Future for America nyaéta struktur nubuatan ngeunaan tilu kakawasaan anu ngadatangkeun karuksakan. “Konci” anu napel kana peti éta nyaéta metodologi husus anu dibuka segelna sarta dipasihkeun ka Miller, sarta saterusna ka Future for America.

“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.

“Konci pangaweruh dina jaman Kristus geus dicabut ku jalma-jalma anu saestuna kedah nyekel éta pikeun muka gudang harta hikmah dina Kitab-kitab Suci Perjangjian Heubeul. Para rabi jeung guru-guru, ku kalakuanana, ampir-ampiran geus nutup Karajaan Sawarga ti nu miskin jeung nu sangsara, sarta ninggalkeun maranéhna supaya binasa. Dina pangandika-pangandika-Na, Kristus henteu sakaligus ngedalkeun loba perkara ka maranéhna, sangkan Anjeunna teu ngabingungkeun pikiran maranéhna. Unggal perkara dijadikeun-Na écés jeung cindek. Anjeunna henteu nganggap hina ngulang deui bebeneran-bebeneran heubeul anu geus dipikawanoh dina nubuat-nubuat lamun éta bakal ngawula kana maksud-Na pikeun ngukuhkeun gagasan-gagasan.”

“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.

"Kristus nya éta anu munggaran ngasongkeun sagala permata bebeneran baheula. Ku pagawean musuh, bebeneran-bebeneran ieu geus dipiceun tina tempatna. Eta geus dipisahkeun tina kalungguhanana anu sajati, tuluy ditempatkeun dina rangkay kasalahan. Pagawean Kristus nya éta pikeun ngalereskeun deui sarta netepkeun permata-permata mulya éta dina rangkay bebeneran. Asas-asas bebeneran anu ku Anjeunna sorangan geus dipasihkeun pikeun ngaberkahan dunya, ku jalan pakakasna Sétan, geus dikubur sarta sigana geus musna. Kristus nyalametkeun eta tina runtah kasalahan, maparin ka eta kakuatan anyar anu hirup, sarta marentahkeun eta supaya ngagenclang lir permata-permata mulya, sarta tetep teguh salalawasna.

“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.

“Kristus nyalira tiasa ngagunakeun salah sahiji tina ieu bebeneran-bebeneran baheula tanpa nginjeum sanajan partikel pangleutikna, margi Anjeunna anu parantos ngalahirkeun éta sadayana. Anjeunna parantos nempatkeun éta kana pikiran sareng pamanggih unggal angkatan, sareng nalika Anjeunna sumping ka dunya urang, Anjeunna nyusun deui sareng ngahirupkeun bebeneran-bebeneran anu parantos paéh, ngajadikeun éta langkung kuat pikeun mangpaat angkatan-angkatan anu bakal datang. Nya Yesus Kristus anu gaduh kakawasaan pikeun nyalametkeun bebeneran-bebeneran éta tina runtah, sareng masihan deui ka dunya kalayan langkung ti kaségaran sareng kakawasaan aslina.” Manuscript Releases, jilid 13, 240, 241.

It is interesting to note in the last passage that the key that Christ employed at the end of ancient Israel was to open the Old Testament. The key of Miller’s methodology opened the casket of the Old and New Testaments, but in the last days, at the conclusion of his dream, the casket is larger. The key of methodology in the last days opens not only the Old and New Testaments, but also the Spirit of Prophecy. The unsealing of the Revelation of Jesus Christ, just before the close of probation is accomplished by the Lion of the tribe of Judah, who in Miller’s dream is represented as the dirt brush man. Sister White identifies that the work of the dirt brush man occurs just before the close of probation.

Matak narik pikeun dicatet dina petikan anu panungtungan yén konci anu dipaké ku Kristus dina ahir Israil baheula nyaéta pikeun muka Perjanjian Heubeul. Konci tina metodologi Miller muka peti Perjanjian Heubeul jeung Perjanjian Anyar, tapi dina poé-poé panungtungan, dina panutup impianana, peti éta leuwih gedé. Konci metodologi dina poé-poé panungtungan muka lain ngan ukur Perjanjian Heubeul jeung Perjanjian Anyar, tapi ogé Roh Nubuat. Muka segel Wahyu Yesus Kristus, pas saméméh panutupan mangsa kasempetan, dilaksanakeun ku Singa ti kaom Yuda, anu dina impian Miller digambarkeun minangka lalaki panyapuan kokotor. Sadérék White netelakeun yén pagawean lalaki panyapuan kokotor éta lumangsung pas saméméh panutupan mangsa kasempetan.

“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

“Gusti maparin ka abdi hiji tetenjoan, dina tanggal 26 Januari, anu ku abdi baris dicaritakeun. Abdi ningali yén sawatara umat Allah téh belet jeung saré kénéh; ngan satengah hudang, sarta henteu ngarasakeun mangsa anu ayeuna keur urang hirup di jerona; sarta yén ‘jalma’ anu mawa ‘sikat lebu’ éta geus asup, jeung yén sawatara aya dina bahaya kasapu. Abdi nyuhunkeun ka Isa supaya nyalametkeun maranéhna, ngahampura maranéhna sakeudeung deui, sarta ngantep maranéhna ningali bahaya maranéhna anu matak pikageriheun, sangkan maranéhna bisa nyiapkeun diri saméméh janten salalawasna telat teuing. Malaikat nyarios, ‘Karuksakan keur datang kawas angin puyuh anu pohara kuatna.’ Abdi nyuhunkeun ka malaikat supaya welas asih sarta nyalametkeun jalma-jalma anu mikacinta dunya ieu, anu kabeungkeut kana banda kagunganana, sarta anu henteu daék ngaleupas tina éta, jeung ngorbankeun éta pikeun ngagancangkeun para juru béja dina lalampahan maranéhna pikeun ngadaharan domba-domba anu lapar, anu keur paraeh ku kurangna kadaharan rohani.”

“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.

“Waktu sim kuring ningali jiwa-jiwa malarat anu keur maot ku sabab kakurangan kana bebeneran kiwari, jeung sawatara anu ngaku percaya kana bebeneran malah ngantep maranéhna paéh ku cara nahan sarana anu diperlukeun pikeun neraskeun pagawean Allah, éta pintonan kacida nyerina, nepi ka sim kuring nyuhunkeun ka malaikat sangkan dipiceun ti hareupeun sim kuring. Sim kuring nempo yén nalika perkara Allah nungtut sabagian tina harta banda maranéhna, saperti nonoman anu datang ka Yesus, [Matthew 19:16–22.] maranéhna indit kalawan susah hate; sarta yén moal lila deui pukulan anu ngalimpah bakal ngaliwat sarta nyapu sagala kagungan maranéhna nepi ka tumpur, sarta harita geus kasép pikeun ngurbankeun banda dunya, jeung nyimpen harta banda di sawarga.” Review and Herald, April 1, 1850.

The “overflowing scourge” is a symbol of the soon-coming Sunday law, and the work of the dirt brush man in Miller’s dream, takes place just before probation closes. It is when He has cleaned the room that He then casts the jewels back into the larger casket, and they then shine ten times brighter than the sun. Daniel and the three worthies were found ten times better than the others.

“Cemeti nu ngaleleb” téh lambang tina hukum Minggu anu baris geura sumping, sarta pagawean si tukang sikat kokotor dina impian Miller lumangsung pas saméméh mangsa kasempetan rahmat ditutup. Nya éta nalika Anjeunna geus ngabersihan éta kamar, tuluy Anjeunna ngalungkeun deui permata-permata éta kana peti anu leuwih gedé, sarta maranéhna tuluy ngagenclang sapuluh kali leuwih caang batan panonpoé. Daniel jeung tilu jalma mulya éta kapanggih sapuluh kali leuwih hadé batan anu séjén.

Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

Ayeuna dina ahir poé-poé anu ku raja geus ditetepkeun pikeun nganteurkeun maranéhna asup, kapala para sida-sida nganteurkeun maranéhna ka payuneun Nebukadnesar. Tuluy raja ngawangkong jeung maranéhna; sarta di antara maranéhna kabéh teu kapanggih saurang ogé anu saperti Daniel, Hananya, Misael, jeung Azarya; ku sabab éta maranéhna nangtung di payuneun raja. Jeung dina sagala perkara hikmat jeung pangarti anu dipaluruh ku raja ti maranéhna, anjeunna manggihan yén maranéhna sapuluh kali leuwih hadé ti batan sakabéh tukang sihir jeung ahli nujum anu aya di sakuliah karajaanna. Daniel 1:18–20.

The “end of the days,” for Daniel represented the litmus test where Nebuchadnezzar passed judgment, and that test typifies the Sunday law in the last days. The original and foundational truths will shine ten times brighter when restored in the last days, than when they were first recognized. The truths, and the wise who understand those truths in the last days will shine ten times brighter during the latter rain, which is the repetition of the Midnight Cry.

“Ahir jaman,” pikeun Daniel, ngagambarkeun batu uji tempat Nebukadnésar netepkeun pangadilan, sarta éta tés ngalambangkeun hukum Minggu dina ahir jaman. Kabeneran-kabeneran asli jeung dasar bakal ngagenclang sapuluh kali leuwih caang nalika dipulihkeun deui dina ahir jaman tibatan nalika éta mimiti dipikawanoh. Kabeneran-kabeneran éta, jeung jalma-jalma wijaksana anu ngartos kana éta kabeneran dina ahir jaman, bakal ngagenclang sapuluh kali leuwih caang salila hujan panungtungan, anu mangrupa pangulangan tina Sasambat Tengah Peuting.

“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

“Maranéh keur ngabayangkeun datangna Gusti téh jauh teuing. Kuring ningali yén hujan ahir bakal datang [sagancangna saperti] ceurik tengah wengi, sarta kalayan kakawasaan sapuluh kali leuwih gedé.” Spalding and Magan, 5.

The restoration of the original truths is accomplished by the application of the latter rain methodology of “line upon line.” Once restored, the original truths shine “ten times” brighter than they did when Miller first looked upon them. The wise who employ the key of methodology to restore the original truths, obtain an experience that is “ten times” better than those who eat the methodology of Babylon. Those that are swept away by the dirt brush man, are those who have become attached to the traditions and customs that have covered up the original truth, and who are purged out with the errors of tradition and customs they have become attached to.

Pamulihan bebeneran-bebeneran asal kalaksanakeun ku cara nerapkeun metodologi hujan panungtung, nya éta “garis kana garis.” Sanggeus dipulihkeun, bebeneran-bebeneran asal éta mancarkeun cahaya “sapuluh kali” leuwih caang tibatan waktu Miller mimiti nenjo éta. Jalma-jalma wijaksana anu ngagunakeun konci metodologi pikeun mulangkeun bebeneran-bebeneran asal, meunang hiji pangalaman anu “sapuluh kali” leuwih hadé batan jalma-jalma anu ngadahar metodologi Babul. Anu kasapu ku lalaki anu mawa sikat kokotor téh nya éta jalma-jalma anu geus napel kana tradisi jeung kabiasaan anu geus nutupan bebeneran asal, sarta anu dipiceun babarengan jeung kasalahan-kasalahan tina tradisi jeung kabiasaan anu geus dipikaresep ku maranéhna.

A false doctrine is an idol.

Hiji doktrin palsu téh brahala.

“In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone.” The Great Controversy, 584.

“Dina nampik bebener, manusa nampik anu ngarangna. Dina ngaluluhlantak hukum Allah, maranéhna mungkir kana kakawasaan Sang Nu Méré Hukum. Sarua gampangna nyieun brahala tina ajaran jeung tiori palsu jeung ngawangun brahala tina kai atawa batu.” The Great Controversy, 584.

The pronouncement upon Ephraim that marked the close of probation for Ephraim, emphasizes the truth of what the dirt brush man accomplishes when he sweeps the floor.

Pangandika ka Éfraim anu nandaan panutupan mangsa kasempetan pikeun Éfraim, nekenkeun bebeneran ngeunaan naon anu dihontal ku jelema anu nyekel sapu lebu nalika manehna nyapuan lanté.

Ephraim is joined to idols: let him alone. Hosea 4:17.

Éfraim geus ngahiji jeung brahala: antepkeun manéhna nyorangan. Hosea 4:17.

You are what you eat, as demonstrated by Daniel and the three worthies. Sister White’s anxiety over those who were “stupid and dormant” was in relation to their lack of preparation, and their lack of discernment over the importance of “present truth.” Her anxiety was an expression of Christ’s concern for the quibbling Jews of his day and age, who had completely lost sight of the original truths. Miller’s dream identifies the end of modern spiritual Israel, which has been typified by ancient literal Israel.

Maneh téh naon anu didahar ku maneh, sakumaha kabuktian ku Daniel jeung tilu nonoman anu satia. Kahariwang Sister White ngeunaan jalma-jalma anu “bodoh jeung tumpul” aya patalina jeung kurangna maranéhna dina pasiapan, jeung kurangna pangabisa maranéhna pikeun ngabédakeun pentingna “bebeneran kiwari.” Kahariwangna téh mangrupa éksprési tina kaprihatinan Kristus ka urang Yahudi anu resep ngabantah dina mangsa jeung jamanna, anu geus sagemblengna leungit tina paningal kana bebeneran-bebeneran asal. Impian Miller nandakeun ahir Israél rohani modéren, anu geus dilambangkeun ku Israél literal baheula.

“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

“Ahli-ahli Taurat jeung urang Parisi ngaku ngajentrekeun Kitab Suci, tapi maranéhna ngajentrekeunana nurutkeun pamadegan jeung tradisi maranéhna sorangan. Kabiasaan-kabiasaan jeung piwuruk-piwuruk maranéhna jadi beuki ketat jeung beuki nuntut. Dina harti rohanina, Firman suci jadi keur rahayat ibarat kitab anu disegel, katutup tina pangarti maranéhna.” Signs of the Times, May 17, 1905.

A progressive darkness has settled upon Laodicean Adventism since 1863, and the Bible and the Spirit of Prophecy has become to them as a book that is sealed. Just before probation closes the Revelation of Jesus Christ is unsealed, and it produces a three-step testing process that ends with those who refuse to relinquish their idols of custom and tradition being swept away at the soon-coming Sunday law.

Poék-poék nu beuki ngagelap geus tumiba kana Adventisme Laodikea ti saprak 1863, sarta Alkitab jeung Roh Nubuat geus jadi ka maranéhna saperti hiji kitab anu disegel. Pas saméméh mangsa kasempetan rahmat ditutup, Wahyu Yesus Kristus dibuka segelna, sarta ieu ngahasilkeun hiji prosés pangujian tilu léngkah anu tungtungna maranéhna anu nampik ngaleupaskeun brahala-brahala adat jeung tradisi maranéhna disapu musna ku hukum Minggu anu enggal datang.

“We have an infinite Redeemer, and how precious are the gems of truth that testify to this in God’s word. But these precious jewels have been buried beneath a mass of rubbish, of tradition, of heresies, which Satan himself has originated. His schemes are working with a strange power upon human minds to eclipse the value of Christ to those who believe in him. The enemy of God and man has cast a spell over those who profess to be the followers of Christ, until of many it can be said, They know not the time of their visitation.” Review and Herald, August 16, 1898.

“Urang boga hiji Redeemer anu taya watesna, sarta kacida mulyana permata-permata bebeneran anu mere kasaksian ngeunaan ieu dina firman Allah. Tapi permata-permata anu mulya ieu geus kakubur ku tumpukan runtah, ku tradisi, ku bid’ah-bid’ah, anu malah ku Sétan sorangan geus dimimitian. Rarancang-rarancangna keur digawé kalayan kakuatan anu anéh kana pikiran manusa pikeun ngagerhanakeun ajén Kristus pikeun jalma-jalma anu percaya ka Anjeunna. Musuh Allah jeung manusa geus ngagugulung pangaruh gaib kana jalma-jalma anu ngaku jadi para pangiring Kristus, nepi ka ngeunaan loba di antarana bisa disebutkeun, Maranéhna henteu nyaho kana waktu nalika maranéhna didatangan.” Review and Herald, 16 Agustus 1898.

Miller’s dream illustrates the history of the establishment of the “original truths,” their subsequent rejection, and then their ultimate restoration. Just before the close of probation the “Dirt Brush Man” enters into the scenario and re-establishes the original truths, and makes them “ten times” brighter. This takes place during the history of the Midnight Cry, which precedes the Loud Cry of the third angel at the Sunday law. The Midnight Cry awakens and separates the virgins in advance of the Sunday law, as did the Midnight Cry precede the opening of the investigative judgment in Millerite history. When the jewels are cast back into the larger, restored casket, it is too late, for that event takes place “after” the floor has been swept clean.

Impian Miller ngagambarkeun sajarah ngadegna “bebeneran-bebeneran asli,” panolakan ka dinya saterusna, tuluy pamulihanana anu ahirna. Teu lila saméméh panutupan mangsa kasempetan, “Lalaki Sikat Kokotor” asup kana éta kajadian sarta ngadegkeun deui bebeneran-bebeneran asli, sarta ngajadikeun éta “sapuluh kali” leuwih caang. Ieu lumangsung dina mangsa sajarah Jerit Tengah Peuting, anu miheulaan Jerit Nu Kuat ti malaikat katilu dina hukum Minggu. Jerit Tengah Peuting ngahudangkeun sarta misahkeun para parawan saméméh hukum Minggu, sakumaha Jerit Tengah Peuting ogé miheulaan dibukana pangadilan panalungtikan dina sajarah Millerite. Nalika permata-permata éta dialungkeun deui kana peti anu leuwih gedé, anu geus dipulihkeun, geus kasep, sabab éta kajadian lumangsung “sanggeus” lanté geus disapuan beresih.

“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.

“Lebu jeung runtah kasasaran geus ngubur permata-permata bebeneran anu mulya, tapi para pagawé Gusti bisa ngagali deui ieu harta, nepi ka rébuan jalma bakal neuteup ka dinya kalayan kabungah jeung kaajrihan. Malaikat-malaikat Allah bakal aya di gigireun pagawé anu handap asor, maparin rahmat jeung panerangan ilahi, sarta rébuan bakal dituntun pikeun ngadoa babarengan jeung Daud, ‘Buka panon abdi, supaya abdi tiasa ningali hal-hal anu ajaib tina hukum-Mantenna.’ Bebeneran-bebeneran anu salila mangabad-abad teu katingali jeung teu dipaliré, bakal nyorot caang tina kaca-kaca anu dipanarkeun tina firman suci Allah. Garéja-garéja umumna anu geus ngadangu, nampik, jeung nginjak-nginjak bebeneran, bakal beuki ngalakonan kajahatan; tapi ‘anu wijaksana,’ nya éta jalma-jalma anu jujur, bakal ngarti. Eta kitab geus kabuka, sarta pangandika Allah ngahontal hate jalma-jalma anu hayang nyaho pangersa-Na. Dina sora tarik malaikat ti sawarga anu ngahiji jeung malaikat katilu, rébuan bakal hudang tina kaayaan teler rohani anu geus nyekel dunya salila mangabad-abad, sarta bakal ningali kaéndahan jeung ajén bebeneran.” Review and Herald, December 15, 1885.

The “thousands” that then awake, represent God’s other flock that are still in Babylon, for the “loud cry” begins at the Sunday law. The work of the “Dirt Brush Man” has been under way since September 11, 2001, and even more so since July of 2023.

“Rébuan” anu tuluy hudang éta ngalambangkeun domba-domba Allah anu séjén anu masih aya di Babul, sabab “sora tarik” dimimitian dina waktu hukum Minggu. Pagawéan “Dirt Brush Man” geus lumangsung ti saprak 11 Séptémber 2001, jeung leuwih kénéh ti saprak Juli 2023.

“The apostle says, ‘All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.’ The Bible is its own expositor. One passage will prove to be a key that will unlock other passages, and in this way light will be shed upon the hidden meaning of the word. By comparing different texts treating on the same subject, viewing their bearing on every side, the true meaning of the Scriptures will be made evident.

“Rasul nyarios, ‘Sakabéh Kitab Suci dipaparin ku ilham Allah, sarta aya mangpaatna pikeun pangajaran, pikeun negeskeun kasalahan, pikeun ngabenerkeun, pikeun ngalatih dina kabeneran: sangkan jalma Allah jadi sampurna, lengkep dipaparin sagala pangabisa pikeun unggal pagawean anu hade.’ Alkitab téh ngajentrekeun dirina sorangan. Hiji petikan bakal kabuktian jadi konci anu muka petikan-petikan séjén, sarta ku jalan kieu cahaya bakal nyaangan harti kecap anu nyumput. Ku ngabandingkeun rupa-rupa téks anu ngamuat perkara anu sarua, bari nengetan patalina tina unggal sisina, harti sajatina tina Kitab Suci bakal katembong écés.

“Many think that they must consult commentaries on the Scriptures in order to understand the meaning of the word of God, and we would not take the position that commentaries should not be studied; but it will take much discernment to discover the truth of God under the mass of the words of men. How little has been done by the church, as a body professing to believe the Bible, to gather up the scattered jewels of God’s word into one perfect chain of truth! The jewels of truth do not lie upon the surface, as many suppose. The master mind in the confederacy of evil is ever at work to keep the truth out of sight, and to bring into full view the opinions of great men. The enemy is doing all in his power to obscure heaven’s light through educational processes; for he does not mean that men shall hear the voice of the Lord, saying, ‘This is the way, walk ye in it.’

“Loba anu nyangka yén maranéhna kudu ngonsultasikeun kitab-kitab tafsir ngeunaan Kitab Suci supaya ngartos kana harti pangandika Allah, sarta urang moal nyekel pamadegan yén kitab tafsir téh ulah dipaluruh; nanging diperlukeun kacerdasan rohani anu kacida gedéna pikeun manggihan bebeneran Allah di handapeun tumpukan kecap-kecap manusa. Sakitu saeutikna anu geus dipigawé ku gareja, minangka hiji badan anu ngaku percaya ka Alkitab, pikeun ngumpulkeun mutiara-mutiara anu sumebar tina pangandika Allah kana hiji ranté bebeneran anu sampurna! Mutiara-mutiara bebeneran henteu perenahna dina beungeutna baé, sakumaha anu disangka ku loba jalma. Pikiran pangawasa dina pasatuan kajahatan salawasna digawé pikeun nyumputkeun bebeneran tina paningal, sarta pikeun nempatkeun pamadegan jalma-jalma gedé dina tetempoan anu pinuh. Musuh ngalakukeun sagala anu aya dina kakawasaanana pikeun ngahalangan cahaya sawarga ku jalan prosés-prosés atikan; sabab manéhna henteu ngahayangkeun supaya manusa ngadangu sora Gusti, anu ngandika, ‘Ieu jalanana, lampahkeun di jerona.’”

“The jewels of truth lie scattered over the field of revelation; but they have been buried beneath human traditions, beneath the sayings and commandments of men, and the wisdom from heaven has been practically ignored; for Satan has succeeded in making the world believe that the words and achievements of men are of great consequence. The Lord God, the Creator of the worlds, at infinite cost has given the gospel to the world. Through this divine agent, glad, refreshing springs of heavenly comfort and abiding consolation have been opened for those who will come to the fountain of life. There are veins of truth yet to be discovered; but spiritual things are spiritually discerned. Minds beclouded with evil cannot appreciate the value of the truth as it is in Jesus.” Review and Herald, December 1, 1891.

“Permata-permata bebener sumebar di sakuliah widang wahyu; tapi éta geus kaurug ku tradisi manusa, ku ucapan jeung parentah-parentah manusa, sarta hikmah ti sawarga dina prakna geus dipaliré; sabab Sétan geus hasil ngajadikeun dunya percaya yén kecap-kecap jeung prestasi-prestasi manusa téh kacida pentingna. Gusti Allah, Nu Nyipta alam-alam, kalayan waragad anu taya watesna geus maparin Injil ka dunya. Ngaliwatan agén ilahi ieu, cinyusu-cinyusu panglipur sawarga anu ngabungahkeun, anu nyegerkeun, sarta panglipur anu langgeng geus dibuka pikeun maranéhna anu daék datang ka sumber kahirupan. Kénéh aya urat-urat bebener anu can kapanggih; tapi hal-hal rohani dipikaharti ku cara rohani. Pikiran anu kasaput ku kajahatan teu bisa ngahargaan ajén bebener sakumaha ayana éta dina Yesus.” Review and Herald, 1 Désémber 1891.

The work of Christ as represented in Miller’s dream as the dirt brush man is two-fold. It is to remove the error, and to restore the original truths. The removal of error is also two-fold, for when the error is swept out the window, the error takes those who choose to remain attached to the errors with it. The work of separation accomplished by the dirt brush man is also addressed by Jeremiah, and his testimony agrees with Sister White, when she stated that, “the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe.”

Pagawean Kristus sakumaha dilambangkeun dina impian Miller ku jalma anu nyepeng sikat kokotor téh dua rupa. Nya éta pikeun miceun kasalahan, jeung mulangkeun bebeneran anu asalna. Miceunna kasalahan ogé dua rupa, sabab nalika kasalahan disapukeun kaluar ngaliwatan jandéla, kasalahan éta mawa bareng jeung dirina jalma-jalma anu milih tetep napel kana kasalahan-kasalahan éta. Pagawean pamisahan anu dilaksanakeun ku jalma anu nyepeng sikat kokotor éta ogé ditepikeun ku Yermia, sarta kasaksianana saluyu jeung Sister White, nalika anjeunna nyatakeun yén, “para pagawé Gusti tiasa muka ieu banda-banda, nepi ka rébuan bakal ningal kana éta kalayan kabungah jeung rasa kahéranan.”

Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

Ku sabab eta kieu timbalan PANGERAN: Lamun maneh mulang, ku Kami maneh bakal dibalikkeun, sarta maneh bakal nangtung di payuneun Kami; jeung lamun maneh misahkeun anu mulya tina anu hina, maneh bakal jadi sungut Kami; maranéhna kudu mulang ka maneh, ari maneh ulah mulang ka maranéhna. Yermia 15:19.

The context of the passage in Jeremiah is addressing those who have experienced the first disappointment of July 18, 2020. It is not simply the dirt brush man that separates the precious from the vile, but it is also the work of those represented by Jeremiah, who are represented as making a decision of whether they will return to the Lord or not return. They have obviously not been with the Lord, for if they had been walking with him, there would be no reason for them to return. When they do return and stand before the Lord, and thereafter become His mouthpiece, they will have accomplished a work of separating the precious from the vile. The work of the “Dirt Brush Man”, requires the participation of the wise. The work of the “Dirt Brush Man” in Miller’s dream is also illustrated when Christ purges His floor through a refining process.

Kontéks tina petikan dina kitab Yermia téh nujul ka jalma-jalma anu geus ngalaman kuciwa anu kahiji dina tanggal 18 Juli 2020. Henteu saukur “Dirt Brush Man” anu misahkeun anu mulya ti anu hina, tapi ieu ogé mangrupa pagawéan jalma-jalma anu dilambangkeun ku Yermia, anu digambarkeun keur nyieun hiji kaputusan naha maranéhna rék mulang ka PANGERAN atawa henteu mulang. Jelas maranéhna saméméhna henteu jeung PANGERAN, sabab lamun maranéhna geus leumpang jeung Anjeunna, moal aya alesan pikeun maranéhna mulang. Nalika maranéhna mulang sarta nangtung di payuneun PANGERAN, tuluy saterusna jadi juru carios-Na, maranéhna bakal geus ngalaksanakeun hiji pagawéan misahkeun anu mulya ti anu hina. Pagawéan “Dirt Brush Man” merlukeun partisipasi ti jalma-jalma anu wijaksana. Pagawéan “Dirt Brush Man” dina impian Miller ogé digambarkeun nalika Kristus nyucikeun lanté pangirikan-Na ngaliwatan hiji prosés pamurnian.

“Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.

“Sakedik gancangna ieu prosés panyucian bakal dimimitian, abdi teu tiasa nyarios, nanging éta moal lila ditunda. Anjeunna anu nyekel garu panyaring dina panangan-Na bakal nyucikeun Bait-Na tina pangotoran moralna. Anjeunna bakal tuntas meresihan tempat pangirikan-Na.” Testimonies to Ministers, 372, 373.

The final “refining process” began in July of 2023, and it is the refining process of Malachi chapter three.

Prosés “ngamurnikeun” anu pamungkas dimimitian dina bulan Juli 2023, sarta ieu téh prosés ngamurnikeun anu kasebut dina Malachi pasal tilu.

“Malachi 3:1–4 quoted.

“Malaki 3:1–4 dikutip.

“A refining, purifying process is going on among the people of God, and the Lord of hosts has set his hand to this work. This process is most trying to the soul, but it is necessary in order that defilement may be removed. Trials are essential in order that we may be brought close to our heavenly Father, in submission to his will, that we may offer unto the Lord an offering in righteousness. God’s work of refining and purifying the soul must go on until his servants are so humbled, so dead to self, that when called into active service, they may have an eye single to the glory of God.” Review and Herald, April 10, 1894.

"Hiji prosés ngamurnikeun jeung nyucikeun keur lumangsung di antara umat Allah, sarta Gusti Nu Maha Kawasa geus ngagelarkeun panangan-Na kana padamelan ieu. Prosés ieu pohara nyeri keur jiwa, tapi perlu supaya sagala rereged tiasa dipiceun. Pangsaan téh penting sangkan urang dibawa deukeut ka Rama sawarga urang, dina katundukan kana pangersa-Na, supaya urang tiasa ngahaturkeun ka PANGERAN hiji kurban dina kabeneran. Padamelan Allah dina ngamurnikeun jeung nyucikeun jiwa kudu terus lumangsung nepi ka hamba-hamba-Na kacida direndahkeunana, kacida paéhna ka diri sorangan, nepi ka nalika disaur kana palayanan anu giat, maranéhna boga paningal anu tunggal kana kamulyaan Allah." Review and Herald, April 10, 1894.

Miller’s second dream identifies the restoration of the original truths, and the simultaneous restoration of a people who have been scattered. Nebuchadnezzar’s second dream identifies the restoration of his kingdom. Miller’s dream addresses the burying up of the original truths in the terms of those truths being “scattered.” The word “scattered” is a symbol of the “seven times.” Nebuchadnezzar’s dream is about the “scattering” of the “seven times.” Nebuchadnezzar is placed at the time of the end in 1798, and is there representing a converted man. Miller is the symbol of “the wise” in 1798.

Impian kadua Miller netelakeun mulangkeun deui kabeneran-kabeneran asal, sarta sakaligus mulangkeun deui hiji umat anu geus paburencay. Impian kadua Nebukadnésar netelakeun mulangkeun deui karajaanana. Impian Miller nyangkem dikuburna kabeneran-kabeneran asal dina istilah yén kabeneran-kabeneran éta “dipaburencaykeun.” Kecap “dipaburencaykeun” mangrupakeun lambang tina “tujuh kali.” Impian Nebukadnésar nyaritakeun ngeunaan “paburencayna” “tujuh kali.” Nebukadnésar ditempatkeun dina mangsa ahir dina taun 1798, sarta di dinya anjeunna ngawakilan hiji jalma anu geus tobat. Miller mangrupakeun lambang tina “anu wijaksana” dina taun 1798.

We will continue Miller’s dream in the next article.

Urang baris neraskeun impian Miller dina artikel salajengna.

“When we are called upon to differ with others, or others express their difference from our opinion, we should manifest a Christian spirit, and keep this fact prominent that we can afford to be quiet and fair; for the truth will bear investigation. The more it is studied, the more will its light shine forth. The Lord frowns upon everything that savors of harshness and severity, and puts his rebuke upon those who cast contempt and reproach upon those who differ with them in opinion, placing them in the worst possible light. All Heaven looks upon those who do this as Heaven looked upon the Pharisees, and pronounces them as ignorant both of the Scriptures and the power of God. The enemies of truth cannot make truth error. They may trample upon the truth, and think that because they have cast it down, and covered it with rubbish, it is overcome; but God will move upon some of his faithful ones to do as Christ did when he was upon earth,—brush away the rubbish, and restore the truth to its appropriate setting in the framework of truth.

“Lamun urang dipanggil pikeun ngabéda pendapat jeung batur, atawa batur ngébréhkeun béda pamadeganana ti pamadegan urang, urang kudu nembongkeun sumanget Kristen, sarta ngajaga kanyataan ieu tetep kaciri yén urang sanggup tetep tenang jeung adil; sabab bebeneran téh tahan diuji. Beuki dipaluruh, beuki bakal mancarkeun cahayana. Gusti henteu kersa kana sagala hal anu ngandung rasa kasar jeung kakerasan, sarta maparin pangrebukana ka jalma-jalma anu ngalungkeun hina jeung cacad ka jalma-jalma anu béda pamadegan jeung maranéhna, ku cara nempatkeun maranéhna dina gambaran anu panggoréngna. Sakumna Sawarga nengetan jalma-jalma anu ngalakukeun kitu sakumaha Sawarga nengetan urang Parisi, sarta nyatakeun maranéhna minangka jalma-jalma anu teu nyaho boh Kitab Suci boh kakawasaan Allah. Musuh-musuh bebeneran moal bisa ngajadikeun bebeneran jadi kasalahan. Maranéhna bisa waé nincak-nincak bebeneran, sarta nyangka yén ku sabab maranéhna geus ngajungkirkeun éta jeung nutupanana ku runtah, éta geus dikalahkeun; tapi Allah bakal ngagerakkeun sawatara umat-Na anu satia pikeun ngalakukeun saperti anu dipigawé ku Kristus nalika Anjeunna aya di bumi,—nyapuan runtah éta, sarta mulangkeun bebeneran kana tempatna anu pantes dina raraga bebeneran.

“In companies where the truth is a matter of discussion, there will be those who will oppose everything that they have not held as truth; and while they flatter themselves that they are only battling with error, they have need to hear with unprejudiced ears, that they may understand what is truth, and not misrepresent and misinterpret that which is spoken. They have the example of the men in all ages who have fought against truth, and who in so doing, have rejected the council (sic) of God against themselves. Heavy will be the responsibility that will rest upon men who have had great light, and great opportunities, and who have yet failed to be wholly on the Lord’s side. Should they venture to be wholly on the Lord’s side, they would be preserved in integrity, even when they were called upon to stand alone. He would enable them to stand courageously, in purity and fairness, contending for uncorrupted principles of righteousness. He would sustain them in battling for the right because it is right, though justice were fallen in the street, and equity could not enter. They would understand what would be pure and undefiled, and in accordance with the life of Christ, and would not turn from the purest principles of Christianity in spirit, word, or action, even though they stood in opposition not only to ignorance, but to those who were cultivated and experienced, and who used the weapons of sophistry to silence them. Through all this strife of error against truth, they would be preserved, and enabled to keep such a course that their enemies could not gainsay or resist them. They would stand as a rock to principle, refusing to compromise with any man, and yet preserving the spirit that would characterize every Christian.

“Dina kumpulan-kumpulan anu bebeneran dijadikeun perkara sawala, bakal aya jalma-jalma anu bakal ngalawan sagala hal anu can kungsi dicekel ku maranéhna minangka bebeneran; jeung bari maranéhna ngarayu dirina sorangan yén maranéhna ngan keur merangan kasalahan, maranéhna perelu ngadéngé ku ceuli anu henteu miboga prasangka, sangkan maranéhna ngarti naon ari bebeneran, sarta ulah nyasarkeun jeung salah napsirkeun anu diucapkeun. Maranéhna boga conto tina jalma-jalma dina sagala jaman anu geus merangan bebeneran, sarta ku kitu maranéhna geus nampik pituah (sic) Allah ngalawan dirina sorangan. Beurat pisan tanggung jawab anu bakal tumiba kana jalma-jalma anu geus narima cahaya anu gedé, jeung kasempetan anu gedé, tapi can kénéh gagal pikeun sagemblengna aya di pihak Gusti. Lamun maranéhna wani sagemblengna aya di pihak Gusti, maranéhna bakal dijaga dina kajembaran budi, sanajan maranéhna dipénta pikeun nangtung sorangan. Anjeunna bakal mampuhkeun maranéhna pikeun nangtung kalayan wani, dina kasucian jeung kajujuran, bari merjuangkeun prinsip-prinsip kabeneran anu teu kacampuran. Anjeunna bakal ngadukung maranéhna dina merangan anu bener ku sabab éta bener, sanajan kaadilan geus rubuh di jalan, sarta katulusan teu bisa asup. Maranéhna bakal ngarti kana naon anu murni jeung teu kacemar, sarta saluyu jeung kahirupan Kristus, sarta moal nyimpang tina prinsip-prinsip pangmurnina agama Kristen dina sumanget, kecap, atawa lampah, sanajan maranéhna nangtung ngalawan lain ngan ukur kabodoan, tapi ogé ngalawan jalma-jalma anu terpelajar jeung boga pangalaman, anu maké pakarang sofistri pikeun ngabungkem maranéhna. Ngaliwatan sakabéh pasulayan antara kasalahan ngalawan bebeneran ieu, maranéhna bakal dijaga, sarta dimampuhkeun pikeun ngajaga hiji laku hirup anu nyababkeun musuh-musuh maranéhna teu bisa mungkir atawa ngalawan maranéhna. Maranéhna bakal nangtung siga batu karang dina prinsip, nolak pikeun badami ku ngorbankeun prinsip jeung saha waé, bari tetep miara sumanget anu bakal nandaan unggal urang Kristen.”

“He who is a follower of Christ will distinguish between the sacred and the common, and will cling to the true evidence of a man’s character and work, for Christ has said, ‘By their fruits ye shall know them.’ The Christian will move forward amid all manner of opposition. He will despise flattery because it is born of Satan. He will detest accusation because it is the weapon of the evil one. They will not cherish envy or indulge in self-exaltation because these are the characteristics of the adversary of God and man. They will not be found as spies; for Satan used the despised Jews in doing this work against Jesus. They will not follow their brethren with a flood of questions as the Jews followed Christ for the purpose of entangling him in his words, and provoking him to speak of many things in order that they might make him an offender for a word.” Home Missionary, September 1, 1894.

“Jalma anu jadi pangikut Kristus bakal ngabédakeun antara anu suci jeung anu biasa, sarta bakal pageuh nyekel bukti anu sajati ngeunaan watak jeung pagawean hiji jalma, sabab Kristus parantos ngandika, ‘Ku buahna maranéh bakal nyaho maranéhna.’ Urang Kristen bakal terus maju di tengah sagala rupa panolakan. Maranéhna bakal ngahinakeun panyilepan, sabab éta lahir ti Iblis. Maranéhna bakal ngéwa kana tuduhan, sabab éta téh pakarang si jahat. Maranéhna moal miara dengki atawa ngantepkeun pangagungan diri, sabab ieu téh ciri-ciri musuh Allah jeung manusa. Maranéhna moal kapanggih jadi panata mata-mata; sabab Sétan ngagunakeun urang Yahudi anu dihina dina ngalaksanakeun ieu pagawean ngalawan Yesus. Maranéhna moal nuturkeun dulur-dulurna ku banjir patalékan sakumaha urang Yahudi nuturkeun Kristus kalayan tujuan ngajebak Anjeunna dina omongan-Na, sarta ngadorong Anjeunna supaya nyarita ngeunaan loba hal, sangkan maranéhna bisa ngajadikeun Anjeunna salah ku hiji kecap.” Home Missionary, 1 Séptémber 1894.