We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.

Urang keur mertimbangkeun panerapan nubuat tina impian William Miller dina poé-poé panungtungan, nyaéta tempat sakabéh nubuat manggihan kasampurnaanana anu sampurna. Impian Miller nangtukeun kapanggihna, ngadegna, panolakan, panguburan, jeung pamulihan deui tina bebeneran-bebeneran dasar Adventisme anu dihijikeun ngaliwatan palayanan Miller. Bebeneran-bebeneran dasar éta ngagambarkeun bebeneran-bebeneran anu disegelkeun dibuka dina taun 1798. Bebeneran-bebeneran éta dilambangkeun ku titingalian ngeunaan Walungan Ulai. Impian Miller, sakumaha kacatet dina buku Early Writings, nyaéta impian kadua anjeunna, jeung éta impian geus ditipikeun ku impian kadua Nebukadnesar, sakumaha Miller sorangan ogé geus ditipikeun ku Nebukadnesar.

Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.

Artikel-artikel saméméhna geus némbongkeun kumaha ahir kahirupan Nebukadnésar dina “tujuh mangsa” hirup kalawan haté sato galak, sacara simbolis réngsé dina taun 1798. Karajaanna tuluy dipulihkeun, sarta pikeun kahiji kalina, Nebukadnésar ngagambarkeun hiji jalma anu geus tobat sagemblengna. Dina patalina jeung “waktu ahir,” dina taun 1798, manéhna ngagambarkeun “jalma-jalma wijaksana.” Urang ogé geus ngaidentifikasi yén salaku raja kahiji Babul, pangadilan Nebukadnésar ngeunaan “tujuh mangsa,” janten tipé tina pangadilan Belsyazar anu dua rébu lima ratus dua puluh (mene, mene, tekel, upharsin), anu mangrupa raja panungtungan Babul.

“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

“Ka pamingpin panungtungna Babul, sakumaha dina perlambang ka nu kahijina, geus sumping putusan ti Pangjaga ilahi: ‘Nun raja, … ka maneh ieu diucapkeun; Karajaan geus dicabut ti maneh.’ Daniel 4:31.” Prophets and Kings, 533.

Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.

Sister White ngaidentipikasi Belshazzar dina jam pangadilanana minangka “raja bodo.” Dina kacindekan jam pangadilan Nebuchadnezzar, anjeunna ngawakilan “raja wijaksana,” sabab anjeunna meunang mangpaat tina pangadilan “tujuh kali,” sedengkeun Belshazzar, sanajan anjeunna terang kana sajarah éta, nolak pikeun meunang mangpaat.

“But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

“Tapi kanyaah Belsyasar kana hiburan jeung kamulyaan diri nyapekkeun palajaran-pelajaran anu saestuna teu meunang kungsi poho; sarta anjeunna ngalakukeun dosa-dosa anu sarupa jeung anu ngabalukarkeun panghukuman anu nyata ka Nebukadnesar. Anjeunna nyia-nyiakeun kasempetan-kasempetan anu ku rahmat dipaparinkeun ka anjeunna, ngalalaworakeun migunakeun kasempetan anu aya dina jangkauan dirina pikeun jadi wawuh kana bebeneran. ‘Naon anu kudu ku abdi dipigawé supaya salamet?’ nya éta patarosan anu ku raja anu agung tapi bodo éta diliwatan kalawan teu paduli.” Bible Echo, April 25, 1898.

Nebuchadnezzar is a symbol of “the wise” in 1798, who understand the increase of knowledge at the time of the end.

Nebukadnesar mangrupakeun lambang “jalma-jalma anu wijaksana” dina taun 1798, anu ngartos kana nambahanana pangaweruh dina mangsa ahir.

“The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.

“Kumedna gumedéna kakara gé kaluar tina biwirna, ujug-ujug aya sora ti Sawarga anu nétélakeun ka anjeunna yén waktu pangadilan anu parantos ditangtukeun ku Allah geus sumping. Dina sakedapan akal budina dicabut, sarta anjeunna jadi saperti sato galak. Salila tujuh taun anjeunna direndahkeun ku cara kitu. Dina ahir mangsa éta, akal budina dipulihkeun deui ka anjeunna, tuluy bari ningali ka luhur kalawan handap asor ka Allah anu agung di Sawarga, anjeunna ngakuan panangan ilahi dina panyiksa ieu, sarta dipulihkeun deui kana tahta karajaanna.

“In a public proclamation, King Nebuchadnezzar acknowledged his guilt, and the great mercy of God in his restoration. This was the last act of his life as recorded in Sacred History.” Review and Herald, February 1, 1881.

Dina hiji proklamasi umum, Raja Nebukadnesar ngaku kasalahanana, sarta rahmat Allah anu agung dina mulangkeun anjeunna. Ieu téh mangrupa kalakuan panungtungan dina hirupna sakumaha kacatet dina Sajarah Suci.” Review and Herald, 1 Pébruari 1881.

At the end of Nebuchadnezzar’s “seven times,” he made a public proclamation, which included a public confession. Miller, as Nebuchadnezzar, symbolizes the “wise” in 1798, who understand the increase of knowledge at the time of the end. They both had two dreams, and both of their respective second dreams symbolically identify the “seven times.” The “seven times” has been shown in previous articles to mark a transition point.

Dina ahir “tujuh mangsa” Nebukadnesar, anjeunna ngadamel hiji proklamasi umum, anu ngawengku ogé hiji pangakuan umum. Miller, salaku Nebukadnesar, ngalambangkeun “anu wijaksana” dina taun 1798, anu ngartos kana nambahanana pangaweruh dina mangsa ahir. Duanana miboga dua impian, sarta duanana impian kadua maranéhna masing-masing sacara simbolis nandaan “tujuh mangsa.” “Tujuh mangsa” geus dipidangkeun dina artikel-artikel saméméhna minangka pananda hiji titik transisi.

In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.

Dina taun 1798, Nebukadnesar nandaan hiji transisi tina kaayaanana anu pinuh ku kareueus, kana kaayaan jalma anu wijaksana. Ieu ngawengku pangakuanana di hareupeun umum. Taun 1798 ogé mangrupa titik transisi antara karajaan kalima jeung kagenep dina nubuat Alkitab. Ieu ogé nandaan datangna malaikat kahiji, ku kituna nandaan hiji dispensasi anyar, sabab panggeuing ngeunaan pangadilan anu bakal datang teu bisa lumangsung nepi ka karajaan kalima dina nubuat Alkitab narima tatu maotna.

“The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.

Pesen éta sorangan méré cahaya ngeunaan mangsa iraha gerakan ieu kudu lumangsung. Ditétélakeun yén éta téh bagian tina “injil anu langgeng;” sarta éta ngawartakeun dibukana pangadilan. Pesen kasalametan geus dipiwarang dina sagala jaman; tapi pesen ieu mangrupa bagian tina injil anu ngan bisa diwawarkeun dina poé-poé panungtungan, sabab ngan harita bae leres yén waktuna pangadilan geus datang. Nubuatan-nubuatan nembongkeun runtuyan kajadian anu nungtun nepi ka dibukana pangadilan. Ieu kacida leresna utamana dina kitab Daniel. Tapi bagian tina nubuatanana anu patali jeung poé-poé panungtungan, Daniel diparéntah pikeun nutup jeung ngeségelna “nepi ka mangsa ahir.” Henteu nepi ka urang ngahontal mangsa ieu, hiji pesen ngeunaan pangadilan bisa diwawarkeun, dumasar kana kacumponan nubuatan-nubuatan ieu. Tapi dina mangsa ahir, saur nabi, “loba anu bakal mudik-mandir, sarta pangaweruh bakal nambahan.” Daniel 12:4.

“The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.

Rasul Paulus parantos ngingetkeun gareja sangkan ulah ngarep-ngarep kana datangna Kristus dina jamanna. “Ari poé éta moal datang,” saur anjeunna, “iwal lamun murtad téh geus datang heula, sarta jalma durhaka éta geus dinyatakeun.” 2 Tesalonika 2:3. Teu saméméh murtad anu agung, jeung mangsa panjang pamaréntahan “jalma durhaka” éta, urang bisa ngarep-ngarep kana kadatangan Gusti urang. “Jalma durhaka” éta, anu ogé disebut “rahasia kajahatan,” “anak kabinasaan,” jeung “si jahat éta,” ngalambangkeun kapapaan, anu, sakumaha geus diramalkeun dina nubuat, kudu ngajaga kakawasaan pangluhurna salila 1260 taun. Mangsa ieu réngsé dina taun 1798. Datangna Kristus moal mungkin kajadian saméméh waktu éta. Paulus ngaliput sakumna jaman dispénsasi Kristen nepi ka taun 1798 ku pangélingna éta. Di sisi mangsa sanggeus waktu éta kénéh warta ngeunaan kadatangan Kristus anu kadua kudu diproklamasikeun.

“No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

“Teu aya pesen saperti kitu nu kungsi dibikeun dina jaman-jaman baheula. Paulus, sakumaha anu geus urang tingali, henteu ngawartakeun éta; anjeunna ngarahkeun dulur-dulurna ka mangsa harita anu masih kacida jauhna pikeun ngantosan datangna Gusti. Para Reformator ogé henteu ngumumkeun éta. Martin Luther nempatkeun pangadilan éta kira-kira tilu ratus taun ka hareup ti jamanna. Tapi ti saprak 1798 kitab Daniel geus dibuka segelna, pangaweruh ngeunaan nubuat-nubuat geus nambahan, sarta loba anu geus ngumumkeun pesen pangadilan anu khidmat yén éta geus caket.” The Great Controversy, 356.

In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.

Dina taun 1798, sumping hiji dispénsasi anyar dina pagawean kasalametan, sarta dispénsasi anyar éta masihan hiji panggeuing ngeunaan dispénsasi séjén anu bakal dimimitian dina taun 1844. Dina parobahan éta tina hiji dispénsasi ka dispénsasi séjén, hiji panto bakal ditutup, sarta hiji panto bakal dibuka.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

Jeung ka malaikat jamaah di Piladélpia tuliskeun kieu: Kieu timbalan Mantenna anu suci, anu sajati, anu nyepeng konci Daud, anu muka sarta moal aya saurang ogé nu bisa nutup; jeung nutup sarta moal aya saurang ogé nu bisa muka; Kami terang kana pagawean maneh: tingali, Kami geus nempatkeun di hareupeun maneh panto anu muka, sarta moal aya saurang ogé nu bisa nutupna; sabab maneh boga kakuatan saeutik, sarta geus ngajaga pangandika Kami, jeung henteu mungkir kana ngaran Kami. Wahyu 3:7, 8.

The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.

Muka panto nandakeun hiji dispensasi anyar. Aya parobahan dispensasi karajaan jeung pesen dina taun 1798, dina ahir indignation kahiji, anu dilaksanakeun ti 723 SM nepi ka 1798. Aya deuih parobahan dispensasi dina taun 1844, dina ahir indignation panungtungan, anu dilaksanakeun ti 677 SM nepi ka 1844. Dina taun 1798, dispensasi pesen malaikat kahiji, anu méré pangéling ngeunaan pangadilan anu keur ngadeukeutan, geus sumping. Boh Nebukadnesar boh Miller digambarkeun minangka “anu wijaksana,” dina “waktu ahir,” nalika “panto” dibuka kana dispensasi internal tina pesen malaikat kahiji jeung kana parobahan dispensasi eksternal ti sato galak laut ka sato galak bumi. Dispensasi tina pesen malaikat kahiji kacumponan nalika panto kana Tempat Mahasuci dibuka dina 22 Oktober 1844, sarta dispensasi malaikat katilu, jeung pangadilan panalungtikan, sumping.

Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.

Impian kadua Miller dimimitian nalika hiji panto dibuka dina taun 1798, sarta réngsé nalika hiji panto dibuka dina mangsa peralihan “dua saksi” anu dihirupkeun deui supaya ngawartakeun amanat Tangis Tengah Peuting. Dina harti nubuat, duanana Nebukadnesar jeung Miller ngawakilan peralihan ti karajaan sato galak ti laut kana karajaan sato galak ti bumi dina taun 1798. Duanana ngawakilan pangumuman ngeunaan deukeutna jeung datangna pangadilan panalungtikan dina taun 1844. Taun 1798 jeung 1844 ngawakilan panungtungan tina “amarah” Allah anu kahiji jeung anu panungtung ngalawan umat-Na, anu dilaksanakeun salila mangsa “tujuh kali,” sakumaha ditepikeun dina Imamat dua puluh genep. Opat puluh genep taun ti 1798 nepi ka 1844 ngawakilan ngadegkeun Bait Suci rohani, anu ku utusan perjangjian téh didatangan sacara ngadadak dina 22 Oktober 1844, nalika Kristus ngalih ti Tempat Suci ka Tempat Mahasuci.

1798, and 1844, identify transitions (more than one), that are marked by the “seven times.” The transition of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism in 1856, was also marked by an increase of knowledge of the “seven times,” that was thereafter rejected in 1863. In 1798, there had been an increase of knowledge from the book of Daniel, which included the same “seven times,” of Leviticus twenty-six, that was to be rejected at the end of Millerite Philadelphian Adventism.

1798 jeung 1844 nandaan mangsa peralihan (leuwih ti hiji) anu dicirian ku “tujuh kali.” Peralihan Adventisme Millerit Filadelfia kana Adventisme Millerit Laodikia dina taun 1856, ogé dicirian ku nambahanana pangaweruh ngeunaan “tujuh kali,” anu satuluyna ditolak dina taun 1863. Dina taun 1798, geus aya nambahan pangaweruh tina kitab Daniel, anu ngalebetkeun “tujuh kali” anu sarua, tina Imamat dua puluh genep, anu engkéna kudu ditolak dina ahir Adventisme Millerit Filadelfia.

The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.

Pindahna gerakan malaikat kahiji ti Piladélpia ka Laodikia digambarkeun ku tujuh taun ti 1856 nepi ka 1863. Talatah Laodikia sumping dina taun 1856, sarta salila tujuh taun, caang anyar ngeunaan “tujuh kali” anu geus dibuka segélna ngahasilkeun hiji prosés pangujian tilu léngkah anu gagal ku Adventisme dina taun 1863. Tujuh taun dipasihkeun pikeun caang ngeunaan “tujuh kali,” boh supaya ditarima boh supaya ditolak. Pindahna gerakan Adventisme Piladélpia Millerit ka Adventisme Laodikia Millerit, jadi perlambang tina dibalikna runtuyan éta dina ahir, nya éta pindahna gerakan Laodikia tina malaikat katilu ka gerakan Piladélpia tina malaikat katilu.

The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.

Ramalan genep puluh lima taun ti Yesaya nandaan awal murka Allah anu kahiji jeung anu pamungkas ka karajaan kalér, tuluy ka karajaan kidul Israil.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

Sabab hulu Siria téh Damsik, jeung hulu Damsik téh Resin; sarta dina genep puluh lima taun deui Epraim bakal diremuk nepi ka henteu jadi hiji bangsa. Yesaya 7:8.

Isaiah’s prophecy of sixty-five years was given in 742 BC, and within sixty-five years the northern kingdom would be gone. Nineteen years after 742 BC, in 723 BC, the northern kingdom was carried into slavery by Assyria. At the conclusion of the sixty-five years the southern kingdom’s indignation began in 677 BC, when Manasseh was taken captive by the Babylonians. The sixty-five years therefore represent a nineteen-year period to the first captivity of the northern kingdom, then another forty-six years until the captivity of Manasseh.

Nubuat Yesaya ngeunaan genep puluh lima taun dipasihkeun dina taun 742 SM, sarta dina jero genep puluh lima taun karajaan beulah kalér bakal sirna. Salapan welas taun sanggeus 742 SM, nyaéta dina taun 723 SM, karajaan beulah kalér digiring kana pangabdian ku Asyur. Dina panungtungan genep puluh lima taun éta, pangambek karajaan beulah kidul mimiti dina taun 677 SM, nalika Manasye dijadikeun tawanan ku urang Babul. Ku kituna, genep puluh lima taun éta ngawakilan hiji mangsa salapan welas taun nepi ka panawanan kahiji karajaan beulah kalér, tuluy opat puluh genep taun deui nepi ka panawanan Manasye.

Those prophecies reached their respective fulfillments in 1798, 1844 and 1863. In 1798, an internal transition of the message of salvation occurred with the arrival of the first angel, and an external transition of the kingdoms of Bible prophecy also occurred. In 1844, an internal transition of the message of salvation occurred as the door was closed to the Holy Place and the investigative judgment began with the arrival of the third angel. In 1863, an external change occurred as both horns of the earth beast divided into two classes.

Eta nubuat-nubuat ngahontal panggenepanana masing-masing dina taun 1798, 1844, jeung 1863. Dina taun 1798, kajadian hiji peralihan batiniah dina warta kasalametan ku datangna malaikat kahiji, sarta kajadian ogé hiji peralihan lahiriah dina karajaan-karajaan nubuat Alkitab. Dina taun 1844, kajadian hiji peralihan batiniah dina warta kasalametan nalika panto ka Tempat Suci ditutup sarta pangadilan panalungtikan dimimitian ku datangna malaikat katilu. Dina taun 1863, kajadian hiji parobahan lahiriah nalika duanana tanduk sato galak bumi kabagi jadi dua golongan.

The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.

Tanduk Republikan kabagi jadi dua partéy pulitik anu ti harita satuluyna bakal ngadominasi sajarah sato galak bumi. Tanduk Protestan kabagi jadi dua wujud murtad, hiji golongan ngaku dirina Protestan anu ngaku ngajaga Sabat poé katujuh, jeung golongan séjén anu ngaku dirina Protestan, tapi ngukuhkeun poé panonpoé minangka poé ibadah pilihan maranéhna.

In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.

Dina éta sajarah, tanduk Protestan anu geus medal tina Jaman Poék, diuji ti 11 Agustus 1840 nepi ka 22 Oktober 1844, sarta gagal dina prosés pangujian éta tuluy ngalih tina umat Protestan nu ngajaga poé Minggu jadi umat Protestan murtad nu ngajaga poé Minggu.

In the history of the true Protestant horn that was established and identified in 1844, a testing process occurred from 1856 through to 1863. Then the true Sabbath-keeping Protestant horn transitioned both from Philadelphia unto Laodicea, and also from the true Sabbath-keeping Protestant people unto the Sabbath-keeping apostate Protestant horn. The “seven times,” is associated with 1798, 1844, 1856 and 1863. The “seven times,” is a symbol associated with a transition point and this truth is established upon several witnesses.

Dina sajarah tanduk Protestan sajati anu diteguhkeun sarta diidéntifikasi dina taun 1844, kajadian hiji prosés pangujian ti taun 1856 nepi ka taun 1863. Tuluy tanduk Protestan sajati anu ngajaga poé Sabat ngalih boh ti Piladélpia ka Laodikia, boh ogé ti umat Protestan sajati anu ngajaga poé Sabat ka tanduk Protestan murtad anu ngajaga poé Sabat. “Tujuh kali,” pakait jeung 1798, 1844, 1856, jeung 1863. “Tujuh kali,” mangrupa lambang anu pakait jeung hiji titik transisi, sarta ieu bebeneran diteguhkeun ku sababaraha saksi.

In 1798, there was an increase of knowledge on the “seven times,” because the very first time-prophecy Miller discovered was that very truth. By 1863, that truth had been rejected, thus identifying the conclusion of the ending period of the sixty-five years of the prophecy set forth in Isaiah chapter seven.

Dina taun 1798, aya paningkatan pangaweruh ngeunaan “tujuh kali,” sabab nubuat waktu anu pangheulana pisan kapanggih ku Miller nyaéta bebeneran éta kénéh. Nepi ka taun 1863, bebeneran éta geus ditampik, ku kituna nandaan kacindekan tina periode panutup genep puluh lima taun tina nubuat anu dipidangkeun dina Yesaya pasal tujuh.

The complete twenty-five hundred and twenty year prophecy has a sixty-five year span at both the beginning and the ending in a reverse-image, mirror-like fashion. In the beginning of the ending sixty-five years (1798) typified by the beginning of the beginning sixty-five years in 742 BC when the prophecy was given, there was an increase of knowledge upon the “seven times,” which the “wise” Millerites understood and proclaimed. At the ending of the ending sixty-five years in 1863, there was another increase of knowledge on the same truth which was ultimately rejected by the recently crowned “priests” of the true Protestant horn.

Nubuat lengkep dua rébu lima ratus dua puluh taun miboga hiji rentang genep puluh lima taun boh dina awal boh dina ahirna, dina wangun sabalikna, siga gambar eunteung. Dina awal tina ahir, genep puluh lima taun (1798), anu dilambangkeun ku awal tina awal, genep puluh lima taun dina 742 SM nalika nubuat éta dipasihkeun, aya paningkatan pangaweruh ngeunaan “tujuh kali,” anu dipikaharti jeung diproklamasikeun ku kaum Millerit anu “wijaksana.” Dina ahir tina ahir, genep puluh lima taun dina 1863, aya deui paningkatan pangaweruh ngeunaan bebeneran anu sarua, anu ahirna ditampik ku “imam-imam” anu kakara dimahkotaan tina tanduk Protestan anu sajati.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

Umat Kami binasa ku lantaran kurang pangaweruh; ku sabab maneh geus nolak pangaweruh, Kami ogé bakal nolak maneh, nepi ka maneh moal jadi imam pikeun Kami deui; ku sabab maneh geus mopohokeun hukum Allah maneh, Kami ogé bakal mopohokeun anak-anak maneh. Hosea 4:6.

The increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.

Nambahanana pangaweruh nalika kitab Daniel dibuka segelna pakait jeung “tujuh kali,” ku kituna éta lain ngan ukur lambang hiji titik peralihan, tapi ogé lambang dibukana amanat nubuat.

Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.

Aya hiji peralihan deui anu dimimitian dina 18 Juli 2020, ku kuciwa anu kahiji, anu ngamimitian “mangsa antosan” sarta nandaan awal tina tilu satengah poé dina Wahyu pasal sabelas, nalika dua saksi keur ngagolér paéh di jalan kota gedé Sodom jeung Mesir.

July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”

Tanggal 18 Juli 2020 nandaan mimiti tilu satengah poé simbolis (hiji “tujuh kali”), anu geus digambarkeun ku sajarah ti taun 1856 nepi ka 1863. Duanana période téh mangrupa lambang tina “tujuh kali.” Duanana période nandaan parobahan dispensasi (hiji transisi). Duanana période ngawakilan paningkatan pangaweruh anu patali jeung “tujuh kali.”

It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.

Dina mangsa peralihan ti karajaan Babul ka karajaan Médo-Pérsia, Daniel ngadoa doa Imamat dua puluh genep, ku kituna ngécéskeun yén doa Imamat dua puluh genep téh mangrupa hiji tanda jalan tina mangsa peralihan dina poé-poé panungtungan. Dina impian Miller, dina tungtung tujuh ungkara kecap “sumebar,” Miller boh ceurik boh ngadoa. Ceurikna nandaan titik nalika Singa ti kaom Yuda (jalma nu mawa sikat kokotor), muka segel hiji pesen anu geus disegel.

Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”

Doa Miller nandaan doa Daniel dina Imamat dua puluh genep, anu patalina jeung “tujuh kali,” sarta kajadian nalika panto jeung jandéla dibuka dina impian Miller. Tapi doa Daniel dina pasal salapan ogé saluyu jeung doa Daniel dina pasal dua. Éta ogé saluyu jeung doa pangakuan Nebukadnésar dina panutup “tujuh kalina.”

Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.

Ku kituna doa Miller dilambangkeun ku doa dina Imamat pasal dua puluh genep, nyaéta hiji doa pangakuan umum sarta hiji doa paménta supaya rusiah nubuat anu pamungkas dibuka segelna, sabab sakabéh nubuat ngagambarkeun poé-poé pamungkas. Ku sabab éta, rusiah dina Daniel pasal dua ngawakilan rusiah pamungkas anu kudu dibuka segelna. Doa Miller, dina impianna, nyaéta hiji doa kasalempang jeung amarah anu bener ngeunaan kajahatan-kajahatan anu geus kajadian ka permata-permata di kamarna. Kasalempangna dilambangkeun ku jalma-jalma anu ngahuleng jeung ceurik dina Yehezkiel pasal salapan, dina mangsa pamasangan segel ka saratus opat puluh opat rébu.

Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.

Miller nyaksian kumaha bebeneran-bebeneran téh laun-laun dikurebkeun ku doktrin-doktrin palsu, nepi ka ahirna ngahontal hiji tahap nalika peti éta (nyaéta Alkitab sorangan) diruksak. Karuksakan peti Miller kajadian dina generasi katilu Adventisme nalika aya hiji gerakan anu disengaja pikeun nyingkirkeun Alkitab King James demi vérsi-vérsi Alkitab modéren anu geus diruksak, nu dumasar kana Katolik.

Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”

Miller ceurik, tuluy ngadoa, sarta harita kénéh hiji panto kabuka, sarta sakabéh jalma marurangkalih. Tuluy éta lalaki nu mawa sikat kokotor (Singa ti kaom Yuda) asup, muka jandéla-jandéla sarta mimiti ngabersihan. Tuluy Miller ngedalkeun kahariwangna ngeunaan permata-permata anu paburencay, sarta éta lalaki nu mawa sikat kokotor jangji yén manéhna baris ngurus permata-permata éta. Dina riweuhna pagawéan ngabersihan ku éta lalaki nu mawa sikat kokotor, Miller sakedapan meureumkeun panonna, sarta waktu manéhna muka deui panonna, runtah éta geus leungit. Permata-permata paburencay di sabudeureun rohangan, sarta éta lalaki nu mawa sikat kokotor tuluy nempatkeun peti anu leuwih gedé dina méja, ngumpulkeun permata-permata éta sarta ngalungkeunana kana peti éta bari ngadawuh, “sumping sareng tingali.”

The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.

Ucapan, “come and see,” téh lambang yén hiji bebeneran kakara dibuka segelna. Bebeneran anu dibuka segelna pikeun Miller nyaéta bebeneran pamungkas, sabab hal salajengna anu baris kajadian nyaéta hudangna Miller dina waktu “shout,” anu ngawakilan sora tarik. Miller nyaéta anu panungtungan narima pesen Midnignt Cry dina sajarah kaum Millerite, jeung pas saméméh éta “shout” anu ngahudangkeun anjeunna dina impian, anjeunna nutup panonna sakeudeung. Hiji-hijina petikan dina Alkitab anu nyebut “sakeudeung” jeung “panon” téh nu nandakeun kabangkitan kahiji.

Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.

Tenjo, Kami nunjukkeun ka aranjeun hiji rusiah; urang moal saréréa sare, tapi urang saréréa bakal dirobah, dina sakeudeung, dina kedipan panon, dina tarompet anu panungtungan; sabab tarompet bakal ditiup, jeung nu maot bakal dihudangkeun dina kaayaan teu binasa, sarta urang bakal dirobah. Sabab anu bisa binasa ieu kudu maké anu teu bisa binasa, jeung anu fana ieu kudu maké anu teu fana. 1 Korinta 15:51–53.

In the history of the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel, as represented in Revelation chapter eleven, Miller represents the very last of the wise virgins to receive the message of the Midnight Cry. The first to receive it were the most spiritual.

Dina sajarah peralihan gerakan Laodikea tina malaikat katilu kana gerakan Filadelfia tina malaikat katilu, sakumaha dilambangkeun dina Wahyu pasal sabelas, Miller ngawakilan anu pangahirna pisan di antara para parawan wijaksana anu narima amanat Panyauran Tengah Peuting. Anu pangheulana narima éta nya éta anu pangrohaniahna.

“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

“Ieu nya éta gorowok tengah wengi, anu bakal mere kakuatan ka pekabaran malaikat kadua. Para malaikat diutus ti sawarga pikeun ngahudangkeun para wali anu keur susah hate sarta nyiapkeun maranéhna pikeun pagawean agung anu aya di hareupeun maranéhna. Jalma-jalma anu pangpinterna lain nu pangheulana narima ieu pekabaran. Para malaikat diutus ka jalma-jalma anu handap asor tur satia, sarta ngadorong maranéhna supaya ngagedurkeun gorowok, ‘Tingali, Panganten Lalakina datang; kaluarlah maraneh pikeun mapag Anjeunna!’ Jalma-jalma anu dipercayakeun ieu gorowok buru-buru meta, sarta dina kakawasaan Roh Suci ngaguar pekabaran éta, jeung ngahudangkeun dulur-dulurna anu keur susah hate. Ieu pagawean henteu nangtung dina hikmah jeung pangajaran manusa, tapi dina kakawasaan Allah, sarta para wali-Na anu ngadéngé éta gorowok teu bisa ngalawanna. Anu pangrohanina narima ieu pekabaran pangheulana, sarta jalma-jalma anu baheula mingpin dina ieu pagawean jadi nu pangahirna narima jeung nulungan ngagedékeun gorowok, ‘Tingali, Panganten Lalakina datang; kaluarlah maraneh pikeun mapag Anjeunna!’” Early Writings, 238.

At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.

Dina ahir tilu satengah poé simbolis dina Wahyu pasal sabelas, pesen kahiji tina dua pesen, anu digambarkeun dina Yehezkiel pasal tilu puluh tujuh, diproklamasikeun. Pesen kahiji ngahijikeun tulang-tulang anu paéh jeung paburencay, tapi maranéhna masih kénéh paéh. Pesen éta ditepikeun ku sora anu ngagero “di padang gurun”, ku kituna nétélakeun yén pesen Yehezkiel dimimitian saméméh tilu satengah poé simbolis éta réngsé. Tilu satengah poé éta ngawakilan hiji “padang gurun”, sarta ti “padang gurun” éta pesen diproklamasikeun. “Padang gurun” ogé mangrupa lambang tina “tujuh waktu,” anu nandaan hiji peralihan jeung hiji pambukaan segel anu ngawanohkeun hiji prosés pangujian.

There is a progressive development of the message, and a progressive reception as illustrated with the Midnight Cry of the Millerite history. The most spiritual were the first to receive the message of the voice crying in the wilderness, and the historians of Adventism point to a letter written by William Miller just days before October 22, 1844, where Miller testifies that he finally understood and accepted Samuel Snow’s message of the Midnight Cry.

Aya kamekaran pesen nu lumangsung sacara progresif, sarta aya ogé panarimaan nu progresif, sakumaha kagambar dina Pekik Tengah Peuting dina sajarah kaum Millerit. Jalma-jalma nu pangrohanina pangjerona téh anu pangheulana narima pesen ngeunaan sora anu ngagorowok di padang gurun, sarta para sajarawan Adventisme nunjuk kana hiji surat nu ditulis ku William Miller sababaraha poé saméméh 22 Oktober 1844, anu dina éta surat Miller nyaksian yén ahirna anjeunna ngartos sarta narima pesen Samuel Snow ngeunaan Pekik Tengah Peuting.

“Dear Brother Himes: I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until today. Thank the Lord, O my soul. Let Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I am almost home. Glory! Glory! Glory! Glory!” William Miller, Signs of the Times, October 16, 1844.

“Dulur Himes nu dipikahormat: Kuring ningali hiji kamulyaan dina bulan katujuh anu can kungsi ku kuring katingali saméméhna. Sanaos Gusti parantos nembongkeun ka kuring harti tipologis tina bulan katujuh, sataun satengah ka tukang, nanging kuring can ngarasakeun kakuatan tina éta tipé-tipé. Ayeuna, mugi ngaran Gusti dipuji, kuring ningali hiji kaéndahan, hiji kasaluyuan, jeung hiji kasapukan dina Kitab Suci, anu geus lila ku kuring dipangdoakeun, tapi can katingali dugi ka poé ieu. Puji ka Gusti, he jiwa kuring. Mugi Dulur Snow, Dulur Storrs, jeung nu liana, dipaparin berkah ku sabab maranéhna janten pakakas dina muka panon kuring. Kuring geus méh nepi ka bumi. Kamulyaan! Kamulyaan! Kamulyaan! Kamulyaan!” William Miller, Signs of the Times, 16 Oktober 1844.

In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)

Dina pangulangan sajarah Pekik Tengah Peuting, sakumaha digambarkeun dina impian Miller, Miller nutup panonna sakeudeung. Ku kituna, “sajeroning sajeprét, dina kedipan panon, dina tarompet panungtung: sabab tarompet bakal disada, jeung jalma-jalma paéh bakal dihudangkeun.” Dina impian Miller, anjeunna ngalambangkeun jalma-jalma panungtung anu narima amanat Pekik Tengah Peuting, sakumaha anu lumangsung dina sajarahna sorangan. Anjeunna ngalambangkeun jalma-jalma anu ahirna narima amanat éta pas saméméh lalaki nu mawa sikat kokotor ngumpulkeun permata-permata anu paburencay tuluy ngalungkeunana kana peti nu leuwih gedé. Dina Wahyu pasal sabelas, jalma-jalma panungtung anu narima amanat kadua ti Yehezkiel, nyaéta amanat ngeunaan opat angin Islam, anu ogé mangrupa amanat pameteraian, ngalakukeun kitu pas saméméh tarompet panungtung tina tujuh tarompet disada, nyaéta tarompet “Cilaka” nu katilu. “Sajeroning sajeprét, dina kedipan panon, dina tarompet panungtung: sabab tarompet bakal disada, jeung jalma-jalma paéh bakal dihudangkeun dina kaayaan teu binasa, sarta urang bakal dirobah.” (1 Korinta 15:52)

The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.

Petikan ieu nujul kana kabangkitan kahiji anu lumangsung dina datangna nu kadua, tapi aya ogé kabangkitan tulang-tulang garing anu paéh (dua saksi) anu lumangsung dina jam gempa gedé dina Wahyu pasal sabelas. Dina “jam” gempa éta, tarompet panungtungan tina tujuh tarompet disada, sarta para saksi nu paéh anu aya di jalan dihirupkeun deui, lain jadi urang Laodikia, tapi jadi urang Filadelfia, sabab dina tarompet Musibah anu katilu, dua saksi éta geus disegel jeung dirobah jadi teu bisa binasa, sabab maranéhna moal kungsi deui ngalakukeun dosa. Miller ngawakilan jalma-jalma panungtungan anu narima éta amanat anu ngahirupkeun dua saksi, nyaéta amanat ngeunaan opat angin Islam, sarta éta téh amanat panyegelan.

The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.

Sora tarompét éta ngahirupkeun deui tulang-tulang paéh anu garing anu pangpandeurina, anu geus sumebar di jalan Sodom jeung Mesir. Miller nyaksian kumaha bebeneran-bebeneran téh saeutik demi saeutik dikurebkeun ku doktrin-doktrin palsu. Ahirna Miller ceurik, nandaan mangsa nalika pambukaan segel téh kudu mimiti lumangsung, sabab pambukaan segel téh mangrupa karya anu lumangsung sacara bertahap. Pambukaan segel éta mimiti lumangsung dina mangsa panungtungan tina tilu satengah poé.

After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.

Sanggeus Miller ceurik, Anu ngabogaan kawasa pikeun muka segel kitab anu disegel asup kana éta carita. Dina impian Miller, éta téh Lalaki Sikat Taneuh. Tuluy Miller ngadoa, sarta harita kénéh hiji panto kabuka, nandaan titik nalika gerakan Laodikea tina malaikat katilu rék ngalih kana gerakan Filadelfia tina malaikat katilu. Doana éta nya éta doa Imamat dua puluh genep, nyaéta doa pikeun pamahaman kana rusiah nubuat panungtungan sarta pangakuan umum kana pamberontakan anu mawa tilu satengah poé ka dua saksi, éta téh doa jalma-jalma anu disegel dina Yehezkiel pasal salapan.

Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.

Sanggeus éta doa, Kristus (jalma anu mawa sikat kokotor) asup sarta mimiti ngabersihan éta kamar. Dina ahir pagawean ngabersihan ku jalma anu mawa sikat kokotor téh, Miller merem sakeudeung, nandakeun ahir mangsa nalika tulang-tulang garing anu paéh kudu dihirupkeun deui. Tuluy jalma anu mawa sikat kokotor éta ngumpulkeun permata-permata anu paburencay di kamar Miller, sarta nempatkeunana kana peti anyar anu leuwih gedé, dina hiji méja di tengah kamar Miller, sakumaha dua saksi diangkat jadi panji. Salaku panji, maranéhna tuluy nyaur ka domba-domba Allah anu séjén, anu masih aya di Babul, supaya “datang jeung tingali” amanat anu kakara dialungkeun ku Singa tina kaom Yuda kana peti anyar anu leuwih gedé éta.

We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.

Urang baris ngawitan mertimbangkeun tetenjoan ngeunaan Walungan Ulai minangka lambang tina bebeneran-bebeneran tina kitab Daniel anu disingkabkeun dina taun 1798 dina tulisan salajengna. Urang geus nempatkeun sababaraha titik rujukan ti heula saméméh mertimbangkeun éta hal. Kahiji nyaéta yén pekabaran kaum Millerite téh sampurna (dina tahapan tumuwuhna), tapi can lengkep. Éta diteundeun dina kerangka dua, lain tilu, kakawasaan anu nganyenyeri. Kadua nyaéta yén nalika impian Miller ngaidéntifikasi pamulihan ahir tina bebeneran-bebeneran dasar, mangka bebeneran-bebeneran dasar éta jadi “sapuluh kali leuwih caang” batan kamulyaan aslina. Titik katilu nyaéta yén gerakan malaikat kahiji (gerakan Millerite) diulang deui dina gerakan malaikat katilu, tapi kalawan sababaraha pangwatesan anu penting. Kaum Millerite salaku hiji lambang nyaéta urang Filadelfia, maranéhna téh Nebukadnesar anu geus ditobatkeun, tapi anu ahirna jeung hanjakalna, “ngawangun deui Yerikho” dina taun 1863.

The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).

Gerakan malaikat katilu dimimitian salaku urang Laodikea, anu perelu tobat, tapi tungtungna maranéhna bakal milu dina karuksakan ahir Yerikho (Yerikho jaman panungtung).

“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.

“Jurusalamet teh can sumping lain pikeun ngaleungitkeun naon anu geus diucapkeun ku para patriarch jeung nabi; sabab Anjeunna sorangan anu geus nyarita ngaliwatan ieu jalmi-jalmi wakil. Sagala kayaktian tina pangandika Allah asalna ti Anjeunna. Tapi permata-permata anu taya hargana ieu geus ditempatkeun dina bingkai anu palsu. Cahaya mulya maranéhna geus dijadikeun ngaladénan kasalahan. Allah ngahoyongkeun sangkan éta dipiceun tina bingkai kasalahanana sarta dipasang deui dina raraga kayaktian. Ieu pagawean ngan ku panangan ilahi waé anu sanggup ngalaksanakeunana. Ku sabab pakaitna jeung kasalahan, kayaktian geus ngaladénan kapentingan musuh Allah jeung manusa. Kristus sumping pikeun nempatkeun éta dina tempatna, sangkan ngamulyakeun Allah, sarta ngagarap kasalametan umat manusa.” The Desire of Ages, 287.