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

Dina kaca 81 tina Early Writings (jeung “81” téh mangrupakeun lambang hiji Imam Agung ilahi jeung dalapan puluh imam), impian kadua William Miller kacatet. Sarua saperti Nebukadnesar, William Miller miboga dua impian. Impian kadua Nebukadnesar dina Daniel pasal opat ditempatkeun dina kontéks “tujuh kali” Musa dina Imamat 26. Miller ngagunakeun Daniel pasal opat pikeun ngagambarkeun “tujuh kali” dina Imamat dua puluh genep nalika anjeunna ngajar ngeunaan 2.520, sanajan anjeunna nyebutna “tujuh kali.” Miller henteu nyadar yén anjeunna geus dijadikeun tipé ku Nebukadnesar, tapi 2.520 poé Nebukadnesar dina pasal opat dilambangkeun ku kecap “sumebar” boh ku kanyataan yén éta lumangsung ‘tujuh kali,’ saméméh lalaki nu mawa sikat kokotor sumping dina impian Miller.

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

Ku Sadérék White, Miller disebut “Bapa Miller”, tapi lain dina harti kapir saperti nu dipigawé ku kaum Katolik, nya éta dina harti patriarkal, siga bapa Ibrahim. Miller téh hiji lambang; manéhna téh jalma perjangjian, ngagambarkeun runtuyan lambang-lambang Alkitabiah sapanjang jalan nuju ka perjangjian panungtungan jeung saratus opat puluh opat rébu. Yoél ngabejaan ka urang yén dina poé-poé panungtungan, para kolot bakal ngalamun impian, sarta William Miller téh lalaki kolot dina sajarah urang, kitu deui patani anu minuhan nubuat William Tyndale nu nyebutkeun, “If God spare my life, ere many years I will cause a boy that driveth the plough shall know more of the Scripture than thou dost.”

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

“Allah ngutus malaikat-Na pikeun ngagerakkeun haté saurang patani anu can percaya kana Alkitab, sangkan nungtun anjeunna nalungtik nubuatan-nubuatan. Malaikat-malaikat Allah sababaraha kali ngadatangan jalma pilihan éta, pikeun ngabimbing pikiranana jeung muka kana pangartina nubuatan-nubuatan anu salawasna poék pikeun umat Allah. Mimiti tina ranté bebeneran dipasihkeun ka anjeunna, sarta anjeunna ditungtun terus pikeun nalungtik mata ranté demi mata ranté, nepi ka anjeunna nenjo kalayan héran jeung kagum kana Firman Allah. Anjeunna ningali di dinya hiji ranté bebeneran anu sampurna. Firman éta, anu ku anjeunna kungsi dianggap lain diilhamkeun, ayeuna muka di hareupeun paningalna dina kaéndahan jeung kamulyaanana. Anjeunna ningali yén hiji bagian tina Kitab Suci ngajelaskeun bagian séjén, sarta nalika hiji petikan katutup pikeun pangartina, anjeunna manggihan dina bagian séjén tina Firman éta hal anu ngajelaskeunana. Anjeunna nganggap Firman Allah anu suci kalayan kabungah sarta kalayan hormat jeung rasa takwa anu pangjerona.” Early Writings, 230.

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

Miller teh patani nu ngalaksanakeun nubuat Tyndale, sarta publikasina anu pangheulana ngeunaan pangaweruh nubuat anu geus dihimpunna tina dibukana segel Daniel 8:14 téh lumangsung dina taun 1831, dua ratus dua puluh taun sanggeus diterbitkeunana King James Version tina Alkitab. John Wycliff, William Tyndale, jeung medalna King James Bible dina taun 1611, ngawakilan tilu waymark anu ngamimitian nubuat dua ratus dua puluh taun anu réngsé nalika budak tukang ngabajak Tyndale muka Firman Allah kana pekabaran malaikat kahiji, anu baris disusul ku dua malaikat lianna. Malaikat kahiji éta sumping dina taun 1798 jeung nu katilu dina taun 1844. Wycliff, Tyndale, jeung King James ngahubung ka patani anu bakal ngalaksanakeun ramalan Tyndale, jeung anu bakal ngalambangkeun sajarah tilu malaikat ti taun 1798 nepi ka taun 1844.

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

Papanggihan alfa William Miller nya éta 2.520 taun dina Imamat dua puluh genep, sarta papanggihan omega-na nya éta 2.300 taun dina Daniel 8:14. Panyebaran 2.520 ka Yuda dimimitian dina 677 SM sarta réngsé dina 1844. Dua rébu tilu ratus taun dina Daniel 8:14 réngsé dina 1844. Duanana réngsé babarengan dina 1844, sarta titik mimiti papanggihan alfa jeung omega William Miller dipisahkeun ku dua ratus dua puluh taun. “Dua ratus dua puluh” téh lambang William Miller, dumasar kana dua saksi. Papanggihan alfa jeung omega Miller dilambangkeun ku 1798 jeung 1844. Panyebaran 2.520 ngalawan karajaan kalér réngsé dina 1798, sarta opat puluh genep taun ti harita, dina 1844, 2.300 taun réngsé.

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

Mangsa 2.520 taun anu pungkasan dina taun 1798 nandaan éta tanggal, sarta mangsa 2.520 taun ngalawan Yuda, anu pungkasan dina taun 1844, ngahasilkeun hiji jangka waktu dua ratus dua puluh taun. Ieu hartina 2.520 ngalawan Israil ngahasilkeun mangsa nubuat opat puluh genep taun, jeung 2.520 ngalawan Yuda ngahasilkeun mangsa nubuat dua ratus dua puluh taun. Alfa tina mangsa éta nyaéta 677 SM sarta omegana nyaéta 457 SM, anu hartina alfa tina mangsa opat puluh genep taun jeung tina mangsa dua ratus dua puluh taun diwakilan ku 2.520, jeung omega tina duanana garis téh nyaéta 2.300. Dua “paburencayana” salila 2.520 taun nyadiakeun dua saksi ngeunaan hiji mangsa anu dimimitian ku 2.520 sarta dipungkas ku 2.300. Duanana garis éta ngaidentipikasi pamanggihan alfa jeung omega ku William Miller.

“William Miller’s Dream

“Impian William Miller”

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

“Kuring ngimpi yén Allah, ku panangan anu teu katingali, ngintunkeun ka kuring hiji peti leutik anu dijieun kalayan éndah, panjangna kira-kira sapuluh inci sarta legana genep inci pasagi, didamel tina kayu eboni jeung mutiara anu dipasang kalayan kacida rapihna. Dina éta peti aya hiji konci anu napel. Kuring tuluy geuwat nyokot éta konci sarta muka éta peti; harita, matak héran jeung kagét ka kuring, kuring manggihan yén éta peti pinuh ku sagala rupa jeung sagala ukuran permata, inten, batu mulia, jeung duit koin emas jeung pérak tina unggal rupa ukuran jeung ajénna, anu disusun kalayan éndah dina tempatna masing-masing di jero éta peti; sarta ku kituna disusunna, éta sakabéh ngagambarkeun cahaya jeung kamulyaan anu taya bandingna iwal jeung panonpoé.”

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

“Kuring ngaraos yén lain kawajiban kuring pikeun ngaraosan ieu pamandangan anu endah nyalira, sanajan hate kuring kacida kabungahna ku caangna, kaéndahanana, jeung ajén eusina. Ku sabab kitu, éta ku kuring disimpen dina méja tengah di kamar kuring sarta dipaparin béja yén sakur anu boga kahayang tiasa sumping pikeun ningali pamandangan anu pangmulya jeung pangcaangna anu kantos katingali ku manusa dina ieu kahirupan.

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

“Jalma-jalma mimiti daratang, mimitina saeutik jumlahna, tapi tuluy beuki nambahan jadi balaréa. Waktu maranéhna mimiti ningali kana peti éta, maranéhna ngarasa héran sarta surak ku kabungah. Tapi nalika nu lalajo beuki loba, sakabéh jalma mimiti ngaganggu permata-permata éta, ngaluarkeunana tina peti jeung nyebarkeunana dina méja.

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

“Kuring mimiti mikir yén nu boga éta peti bakal nungtut deui peti jeung permatana ti leungeun kuring; jeung lamun ku kuring dibiarkeun maranéhna paburencay, kuring moal kungsi bisa nempatkeun deui kana tempat-tempatna dina éta peti saperti baheula; sarta ngarasa yén kuring moal kungsi sanggup nanggung tanggung jawab éta, sabab éta bakal kacida gedéna. Tuluy kuring mimiti nyuhunkeun ka jalma-jalma éta supaya ulah nyabak éta barang-barang, atawa nyokotna kaluar tina peti; tapi beuki kuring nyuhunkeun, beuki maranéhna ngaburencaykeunana; sarta ayeuna maranéhna katingalina ngaburencaykeun éta ka sakuliah kamar, di lanté jeung dina unggal parabot anu aya di éta kamar.

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

“Saterusna kuring ningali yén di antara permata asli jeung koin anu sah maranéhna geus ngabasarkeun jumlah anu taya kaitungna tina permata palsu jeung koin tiruan. Kuring kacida ambekna ku kalakuan maranéhna anu hina jeung ku teu nyaho budi maranéhna, tuluy nyaram jeung nyentak maranéhna ku hal éta; tapi beuki kuring nyaram, beuki maranéhna ngabasarkeun permata palsu jeung koin tiruan éta di antara anu asli.”

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

“Geus jengkel dina jiwa lahiriah kuring sarta mimiti maké kakuatan lahiriah pikeun nyurung maranéhna kaluar ti éta kamar; tapi basa kuring keur nyurung hiji kaluar, tilu deui asup sarta mawa asupan kokotor, serutan, keusik, jeung sagala rupa runtah, nepi ka maranéhna nutupan sakabéh permata sajati, inten, jeung koin, anu kabeh jadi teu katingali ku panon. Maranéhna ogé nyacag peti kuring nepi ka ruksak sarta nyebarkeunana di antara runtah éta. Kuring nyangka euweuh jalma anu merhatikeun kasedih kuring atawa amarah kuring. Kuring jadi taya sumanget jeung pegat harepan pisan, tuluy calik sarta ceurik.”

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

“Sabot kuring keur ceurik kitu sarta ngararandapan kasedih ku lantaran karugian abdi anu kacida gedéna jeung tanggung jawab abdi, kuring émut ka Allah, sarta kalayan sumanget ngadoa sangkan Anjeunna ngutus pitulung ka kuring.

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

“Harita panto muka, aya saurang lalaki asup ka éta kamar; tuluy sakabéh jalma kaluar ti dinya. Anjeunna, bari nyekel sikat lebu dina leungeunna, muka jandéla-jandéla, sarta mimiti nyapuan lebu jeung runtah tina éta kamar.

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

“Kula ngagorowok ka Anjeunna supaya Anjeunna nahan heula, sabab aya sawatara permata anu kacida mulya sumebar di antara runtah.”

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

“Mantenna nyurahan ka abdi sangkan ‘ulah sieun,’ sabab anjeunna bakal ‘ngurus maranéhna’.”

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

“Saterusna, bari anjeunna nyapuan taneuh jeung runtah, permata palsu jeung duit logam palsu, sakabéhna ngalayang naék tuluy kaluar ngaliwatan jandéla kawas méga, sarta ku angin kabawa ngajauhan. Dina kasibukan éta kuring nutup panon sakeudeung; waktu muka deui, runtah téh geus sirna kabéhna. Permata anu mulya, inten-inten, duit logam emas jeung pérak, ngagoler paburencay kalawan limpahna di sakuliah rohangan.”

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

“Geus anjeunna nempatkeun dina méja hiji peti perhiasan, anu leuwih gedé sarta leuwih éndah batan nu saméméhna, tuluy ngumpulkeun permata, inten, jeung koin ku sakeupeul-sakeupeul, sarta ngasupkeunana kana peti éta, nepi ka teu aya hiji ogé nu kari, sanajan sawatara inten téh henteu leuwih gedé batan tungtung jarum.”

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

“Saterusna anjeunna nyaur ka abdi supaya ‘sumping sarta tingali.’”

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

“Kuring niténan ka jero peti éta, tapi panon kuring kasilau ku pintonanana. Maranéhna ngagurilap sapuluh kali leuwih mulya tibatan kamulyaan maranéhna baheula. Kuring nyangka éta geus digosok ku keusik ku dampal suku jalma-jalma jahat anu geus ngaburak-barikkeun sarta nginjak-nginjak éta kana lebu. Maranéhna ditata dina susunan anu éndah di jero peti éta, masing-masing dina tempatna, tanpa aya tanda-tanda karuksakan tina usaha jalma anu geus miceun éta. Kuring ngagorowok ku kabungah anu kacida, sarta gorowok éta ngageuingkeun kuring.” Early Writings, 81–83.

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

Dimimitian dina kaca “81,” hiji lambang para imam, impian éta ngaidentipikasi sajarah pagawéan garéja Advent Poé Katujuh Laodikia dina ngaruksak bebeneran-bebeneran dasar anu dihimpun ku Kaallahan ngaliwatan kamanusaan William Miller. Sajarah éta réngsé nalika Miller “ngagorowok ku kabungahan anu kacida” sarta gorowok éta “ngahudangkeun” anjeunna. Sajarah anu dilambangkeun dina impian éta puncakna nepi ka sora tarik malaikat katilu, anu mangrupa klimaks tina Midang Peuting. Carita sajarah dina impian Miller ogé ngagambarkeun waymarks tina sajarah kaum Millerit, ku kituna éta ogé ngagambarkeun sajarah paralel tina gerakan saratus opat puluh opat rébu. Anu sarua pentingna, gambaran sajarah dina impian éta ogé ngamuat hiji fraktal nubuat tina sajarah anu mimiti ngulang dina taun 2023.

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

Permata-permata bebeneran anu diaku dina sajarah saratus opat puluh opat rébu dicatet dina rékaman umum dina taun 2004 lajeng deui dina taun 2012, nalika pamaparan Méja-Méja Habakkuk ngumpulkeun hiji golongan anu geus ditangtukeun pikeun paburencay. Bebeneran-bebeneran éta diteundeun dina méja dina taun 2004, kalayan pamaparan munggaran ngeunaan bebeneran anu geus dibuka segelna dina taun 1989. Hiji “sakedik” nitenan éta pesen harita, tapi dina taun 2012, runtuyan 95 pamaparan anu judulna Méja-Méja Habakkuk ngadatangkeun hiji balaréa, sabab “jalma-jalma mimiti daratang, mimitina jumlahna sakedik, tapi tuluy nambahan jadi balaréa.”

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

Ti taun 2012 nepi ka tanggal 18 Juli 2020, éta bebeneran-bebeneran saeutik demi saeutik disebarkeun sarta ditutupan ku runtah. Dina tanggal 18 Juli 2020, para panyokong amanat ngeunaan Méja-Méja Habakuk dipaburencaykeun salila tilu satengah poé.

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

Jeung sanggeus maranéhna ngarampungkeun kasaksian maranéhna, éta sato galak anu naék ti jurang anu taya dasarna bakal ngayakeun perang ngalawan maranéhna, sarta bakal ngéléhkeun maranéhna, jeung maéhan maranéhna. Jeung mayit maranéhna bakal ngagolér di jalan kota gedé éta, anu sacara rohani disebut Sodom jeung Mesir, tempat ogé Gusti urang disalibkeun. Jeung jalma-jalma ti rupa-rupa bangsa, kaom, basa, jeung suku bangsa bakal nenjo mayit maranéhna salila tilu satengah poé, sarta moal ngidinan mayit maranéhna dikurebkeun. Jeung jalma-jalma anu maratuh di bumi bakal girang ku lantaran maranéhna, sarta suka ria, jeung bakal silih kirim hadiah; sabab dua nabi ieu geus nyiksa jalma-jalma anu maratuh di bumi. Wahyu 11:7–10.

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

Dina poé Sabat, 30 Désémber 2023, Future for America ngagabung dina hiji pasamoan Zoom pikeun pasamoan umumna anu kahiji ti saprak 18 Juli 2020. Tanggal 30 Désémber 2023 nyaéta 1.260 poé sanggeus 18 Juli 2020, atawa “tilu poé satengah.” Nalika Élia jeung Musa paéh di jalan, golongan nu séjén “bungah.” Future for America parantos mulang deui kana nerbitkeun pesen nubuat dina bulan Juli 2023, sabab pesen anu dina mangsa éta kudu indit ka sakuliah bumi, ku kabutuhan nubuat, kedah asalna ti “gurun.” Tilu satengah poé, atawa 1.260 poé, nyaéta hiji gurun.

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

Jeung éta awewe lumpat ka gurun keusik, tempat anu geus disadiakeun ku Allah pikeun manehna, supaya di dinya manehna dipiara salila sarebu dua ratus genep puluh poe. Wahyu 12:6.

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

“Padang gurun” teh “sarébu dua ratus genep puluh poé,” nyaéta 1.260 poé, anu ogé “tilu poé satengah,” sarta dilambangkeun dina Wahyu 12:6, jeung “126” téh sapersapuluh tina 1.260. Salah sahiji bebeneran anu matak ngareuwaskeun anu harita dibuka segelna nyaéta kabutuhan tobat dina minuhan pangeran do’a “tujuh kali” dina Imamat dua puluh genep.

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

1.260 poé ogé mangrupakeun lambang tina 2.520 poé. “Tujuh kali” ngalawan karajaan kalér dimimitian dina taun 723 SM sarta réngsé dina 1798. Titik tengahna nyaéta 538, ku kituna ngabentuk 1.260 taun nalika paganisme nginjak-injak tempat suci jeung balaréa, tuluy dituturkeun ku 1.260 taun nalika kapapaan nginjak-injak tempat suci jeung balaréa. Struktur nubuat ieu saluyu jeung 1.260 poé ti baptisan Kristus nepi ka salib, anu dituturkeun ku 1.260 poé nubuat nepi ka taun 34 M, nalika Injil ngahontal bangsa-bangsa sanés. Ku kituna, dumasar kana dua saksi, 1.260 téh mangrupa bagian tina 2.520 poé, atawa “tujuh kali” Musa dina Imamat dua puluh genep.

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

Sora dina mangsa padang gurun, anu dimimitian dina Sabat, 18 Juli 2020 nepi ka Sabat, 30 Désémber 2023, mimiti ngagorowok dina bulan Juli 2023, sarta nalika mangsa “padang gurun” éta réngsé dina Sabat, 30 Désémber 2023, datanglah kabangkitan Musa jeung Elia. Amanat sora éta netelakeun yén waymark tina kuciwa munggaran anu sajajar dina unggal gerakan réformasi ngajelaskeun ramalan palsu tanggal 18 Juli 2020, dina kontéks pasemon sapuluh parawan. Eta nyaur lalaki jeung awéwé kana tobat anu dilambangkeun ku doa Imamat dua puluh genep. Impian Miller ngalambangkeun éta tobat pisan nalika anjeunna nyatet, “Nalika kuring keur kitu ceurik jeung ngungun ku sabab karugian abdi anu kacida gedéna jeung tanggung jawab abdi, kuring émut ka Allah, sarta kalayan satemenna neneda supaya Anjeunna ngutus pitulung ka abdi.”

Come and See

Hayu Tingali

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

Impian Miller kabagi jadi dua ku dua ungkara “hayu datang jeung tingali.” Kahiji kalina Miller ngondang jalma-jalma pikeun “datang jeung tingali,” ari kadua kalina “lalaki anu mawa sikat taneuh” ngondang Miller sangkan datang jeung tingali. “Datang jeung tingali” téh hiji lambang nubuat anu nandakeun hiji bebeneran nubuat anu geus dibuka segelna. Opat segel anu kahiji masing-masing ngamuat parentah pikeun “datang jeung tingali.”

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

Sarta kuring ningali nalika Anak Domba muka salah sahiji meterai, sarta kuring ngadéngé, saolah-olah sora guludug, salah sahiji ti opat mahluk éta nyebut, “Hayu tingali.” … Jeung nalika Anjeunna geus muka meterai nu kadua, kuring ngadéngé mahluk nu kadua nyebut, “Hayu tingali.” … Jeung nalika Anjeunna geus muka meterai nu katilu, kuring ngadéngé mahluk nu katilu nyebut, “Hayu tingali.” … Jeung nalika Anjeunna geus muka meterai nu kaopat, kuring ngadéngé sora mahluk nu kaopat nyebut, “Hayu tingali.” Wahyu 6:1, 3, 5, 7.

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

“Hayu tingali” dina awal impian Miller téh nyaéta alfa, sarta “hayu tingali” dina panutupna nyaéta omega. Impian éta ngaidéntifikasi pambukaan segel dina awal impian minangka permata-permata anu, nalika “disusun, maranéhna ngagambarkeun cahaya jeung kamulyaan anu ngan ukur bisa disaruakeun jeung panonpoé.” Nalika Kristus ngondang Miller pikeun “hayu tingali” kana omega, Miller nyebutkeun, “panon kuring kagumanteng ku éta paningal. Éta ngagenclang kalayan kamulyaan sapuluh kali lipet batan kamulyaan maranéhna saméméhna.” Cahaya alfa téh saperti panonpoé, jeung cahaya omega téh sapuluh kali panonpoé.

Scatter

Sebarkeun

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

Kasedih jeung panobatan Miller digambarkeun dina ahir mangsa anu dimimitian ku “sumping jeung tingali” nu kahiji, jeung “sumping jeung tingali” nu panungtung. Dina mangsa anu dimimitian ku Miller muka segel hiji pesen ka umat, tuluy ditungtungan ku Kristus muka segel hiji pesen ka Miller, kecap “paburencay” digambarkeun “tujuh kali.” Miller bakal ngagunakeun deui kecap éta, tapi di antara muka segel nu kahiji jeung nu panungtung, “paburencay” diungkabkeun “tujuh kali.” Alkitab nangtukeun pangadilan tina “tujuh kali” ku kecap, “paburencay.”

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

Jeung Kami baris nyebarkeun maraneh ka antara bangsa-bangsa kapir, sarta baris ngacungkeun pedang nuturkeun maraneh; jeung tanah maraneh bakal jadi sepi, sarta kota-kota maraneh bakal ruksak. Imamat 26:33.

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

Kabeneran anu pangmimitina pisan anu kapanggih ku Miller téh nyaéta “tujuh kali” dina Imamat dua puluh genep, sarta dina impianana, mangsa antara pesen Miller dipedalkeun jeung pesen Kristus dipedalkeun, sakabéh kabeneran dasar anu dilambangkeun ku pagawéan William Miller kudu katutupan ku runtah jeung duit logam palsu para ahli teologi Advent Hari Katujuh Laodikea. Panolakan kana kabeneran-kabeneran dasar éta dilambangkeun minangka tujuh paburencayan dina sajarah antara alfa jeung omega. “Tujuh kali” téh mangrupa lambang tina pagawéan William Miller, anu saterusna jadi dasar-dasar Advent Hari Katujuh, anu di antarana 2.300 poé dina Daniel 8:14 mangrupakeun tihang puseur tina éta dasar pisan. Anu diidéntifikasi ku ieu nyaéta yén 2.520 taun paburencayan, anu jadi panemuan kahiji, atawa alfa, ku William Miller, nandaan awal hiji mangsa anu ditungtungan ku panemuan omega ku William Miller, nyaéta 2.300 poé.

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

Nalika Adventisme Poe Katujuh Laodikea nyingkirkeun “tujuh kali” dina taun 1863, maranéhna geus nyingkirkeun pamanggihan munggaran William Miller, anu jadi pamanggihan alpa-na jeung pamanggihan dasarna. Nu pangahirna tina pamanggihan-pamanggihan Miller nyaéta 2.300 poé, anu jadi pamanggihan omega-na jeung pamanggihan puncakna. “Tujuh kali” anu réngsé dina 1798 nandaan 2.520, sarta 2.300 poé ditandaan dina 1844.

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

Nu nyatana jalma nu nyapu lebu anu ngumpulkeun deui permata-permata éta sanggeus paburencay salila tujuh kali. Tuluy petina jadi leuwih gedé jeung leuwih éndah sarta ngagenclang sapuluh kali leuwih caang batan panonpoé. Sapuluh téh lambang hiji ujian, ku sabab éta permata-permata éta ngagenclang dina mangsa ujian ngeunaan poé panonpoé, ku kituna impian Miller dimimitian dina taun 1798 jeung dipungkas dina sora tarik malaikat katilu dina hukum Minggu.

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

Sajarah kaum Miller ti taun 1798 nepi ka 1863 ogé mangrupa sajarah ti taun 1798 nepi ka hukum Minggu anu enggal datang. Sajarah anu digambarkeun dina impian William Miller, anu lumangsung ti waktu Miller nyebut, “datang jeung tingali,” nepi ka lalaki nu mawa Sikat Kokotor nyebut, “datang jeung tingali,” téh boh mangrupa période 1798 nepi ka 1863, boh ogé période 1798 nepi ka hukum Minggu. Garis anu réngsé dina 1863 téh mangrupakeun fraktal nubuat tina garis anu dimimitian dina 1798 sarta réngsé dina hukum Minggu. Duanana garis éta digambarkeun dina impian Miller.

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

Panto anu katutup dina tanggal 22 Oktober 1844 ngalambangkeun panto anu katutup dina mangsa hukum Minggu. Nubuat 2.300 taun anu kacumponan dina taun 1844 ngalambangkeun hukum Minggu.

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

“Kadatangan Kristus salaku Imam Agung urang ka tempat anu pangsucina, pikeun nyucikeun tempat suci, anu dipintonkeun dina Daniel 8:14; kadatangan Putra manusa ka Nu Sepuh Poe-poe, sakumaha dipidangkeun dina Daniel 7:13; jeung kadatangan Gusti ka Bait-Na, anu geus dinubuatkeun ku Malakhi, mangrupakeun gambaran ngeunaan kajadian anu sarua; sarta ieu ogé digambarkeun ku kadatangan pangantén lalaki ka pesta panganténan, anu diterangkeun ku Kristus dina misil ngeunaan sapuluh parawan, dina Mateus 25.” The Great Controversy, 426.

Lines

Garis-garis

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

Omega tina pamanggihan Miller nyaéta nubuat 2.300 taun, ku kituna boh 1844 boh hukum Minggu dilambangkeun ku 2.300 taun. Ieu hartina 2.520 téh mangrupa alpha, sarta 2.300 téh mangrupa omega tina duanana garis; hiji garis ditungtungan dina 1863, sedengkeun garis séjén ditungtungan dina hukum Minggu. Dina duanana garis, nubuat 2.520 téh mangrupa alpha, jeung atawa batu pondasi. Fraktal ti 1798 nepi ka 1863 dina sajarah pondasi kaum Millerite, ogé saluyu jeung fraktal séjén dina sajarah omega, batu puncak, tina saratus opat puluh opat rébu.

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

Dina 9/11 Allah ngagero umat-Na pikeun mulang ka jalan-jalan baheula milik Yermia, anu mangrupa pondasi-pondasi, anu satuluyna dilambangkeun ku utusan sajarah pondasional, anu satuluyna deui dilambangkeun ku panemuan alfa-na anu pondasional ngeunaan “tujuh kali.” “Tujuh kali” téh lambang pondasi-pondasi tina saratus opat puluh opat rébu, sarta dina 9/11 panyegelan golongan éta dimimitian ku pekabaran pangwawaan ngeunaan pondasi-pondasi, anu dilambangkeun ku bebeneran pondasional anu pangmimitina ti William Miller jeung Adventisme. Dina 9/11 mangsa panyegelan dimimitian, sarta dina hukum Minggu anu enggal bakal datang mangsa panyegelan pikeun saratus opat puluh opat rébu réngsé.

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

Éta sajarah téh mangrupa fraktal anu dimimitian ku 2,520 sarta ditungtungan ku 2,300, ku kituna sajarah éta mangrupakeun garis katilu dina sajarah nubuat anu digambarkeun dina impian William Miller. Angka 2,520 digenepan dina 1798 sarta 2,300 dina 1844. Pagawéan anu dilambangkeun ku dua garis éta nyaéta pagawéan Kristus dina ngahijikeun kaallahan-Na jeung kamanusaan urang. Ieu téh pagawéan ngarobah jelema dosa jadi jalma suci, mulangkeun sipat anu leuwih luhur kana tahta anu sahna pikeun ngawasa sipat anu leuwih handap. Ku sabab kitu, awak manusa merlukeun 2,520 poé pikeun ngabaru sakabéh unggal sél dina awak sacara lengkep, sarta awak éta pisan dumasar kana 23 kromosom jalu anu dihijikeun jeung 23 kromosom bikang. Duanana ngahasilkeun hiji bait anu hirup, anu dilambangkeun ku angka “46,” nyaéta mangsa ti 1798 nepi ka 1844, anu mangrupa mangsa impian William Miller ti 2,520 dina 1798 nepi ka 2,300 dina 1844.

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

Impian William Miller ogé ngamuat hiji fraktal séjén anu patut diperhatikeun. Ti 9/11 nepi ka hukum Minggu téh mangrupa fraktal tina 1798 nepi ka hukum Minggu, sakumaha dina 1798 nepi ka 1863. 2023 nepi ka hukum Minggu téh mangrupa fraktal tina 9/11 nepi ka hukum Minggu, jeung ieu téh sajarah anu dituduh ku sakabéh garis dina impian Miller minangka omega tina éta kabéh. Ieu mangrupa mangsa nalika bebeneran-bebeneran asal dimulyakeun sapuluh kali panonpoé.

The Two Bustles

Dua Bustle

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

Dina taun 1840-an, kecap “bustle” (salaku kecap barang) ilaharna ngandung harti kagiatan anu giat, ramé, atawa tarik sora—mindeng dibarengan ku rasa ribet, pikabetaheun, kaburu-buru, atawa kagelisahan. Ieu nuduhkeun kana gerak anu hirup, kaributan, atawa lalu-lalang anu sibuk, boh di tengah riungan, di imah tangga, di pasar, atawa dina hiji kajadian anu tangtu. Ku kituna, “bustle” dina impian Miller ngagambarkeun geuwatna riweuh kagiatan, pikagumbiraeun, atawa urusan anu ngadesek anu keur lumangsung harita kénéh—nyaéta gégeroan atawa kaributan samentara tina kaayaan atawa kasempetan anu keur aya ayeuna.

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

Miller nyebutkeun, “Tuluy, nalika anjeunna nyapuan lebu jeung rongsokan, permata-permata palsu jeung duit logam tiruan, éta kabéh ngalayang na kaluar tina jandéla lir méga, tuluy angin mawa éta kabéh jauh. Dina kaayaan riweuh éta, kuring saheulaanan nutup panon; waktu kuring muka deui, éta sagala rongsokan geus béak.”

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

“Kasibukan” éta nandakeun dua titik dina impian Miller; anu kahiji, nalika jalma réa nyebarkeun permata-permata éta, sarta anu salajengna, nalika lalaki anu mawa sikat lebu muka jandéla-jandéla sarta mimiti nyapuan kaluar permata-permata palsu. Kasibukan anu kahiji jeung alpha nyaéta nutupan permata-permata éta, sarta kasibukan anu kadua jeung omega nyaéta mulangkeun deui permata-permata éta. Salila kasibukan éta, Miller nutup panonna. Miller dipaparin reureuh dina taun 1849, nya éta pisan titik nalika Kristus ngulurkan panangan-Na pikeun kadua kalina guna ngumpulkeun sesa umat-Na. Satuluyna Miller nutup panonna, sarta dina taun 1850 bebeneran-bebeneranana deui disimpen dina hiji méja minangka minuhan parentah Habakkuk supaya nulis tetenjoan éta jeung ngajelaskeunana kalayan écés. Dina mangsa kasibukan éta, Miller nutup panonna, sarta nalika anjeunna hudang, permata-permata éta keur dina prosés dipulihkeun deui.

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

Kagaduhan kadua dina impianana lumangsung nalika panji saratus opat puluh opat rébu keur dihirupkeun deui, dipupus jeung dimurnikeun minangka panji anu ku Zakharia dipikawanoh minangka permata-permata dina hiji makuta.

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

Jeung PANGERAN Allah maranéhna bakal nyalametkeun maranéhna dina poé éta, sakumaha domba umat-Na; sabab maranéhna bakal jadi saperti batu-batu makuta, diangkat luhureun tanah-Na jadi panji. Sabab sakumaha gedéna kahadéan-Na, jeung sakumaha gedéna kaéndahan-Na! Gandum bakal ngajadikeun para nonoman girang, jeung anggur anyar para mojang. Ménta ka PANGERAN hujan dina mangsa hujan panungtungan; ku kituna PANGERAN bakal nyieun mega anu caang, jeung maparin ka maranéhna hujan pancuran, ka unggal jalma jukut di tegal. Sabab brahala-brahala geus ngucapkeun kasia-siaan, jeung para juru tenung geus ningali kabohongan, sarta geus nyaritakeun impian palsu; maranéhna ngahibur kalawan sia-sia: ku sabab éta maranéhna indit saperti hiji domba, maranéhna kasusah, ku sabab teu aya pangangon. Amarah Kami hurung ngalawan para pangangon, jeung Kami ngahukum embe-embe jalu; sabab PANGERAN semesta alam geus nganjang ka domba-Na, nyaéta kulawarga Yuda, sarta geus ngajadikeun maranéhna saperti kuda-Na anu éndah dina peperangan. Zakaria 9:16–10:3.

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

“Domba umat-Na” téh sakaligus minangka panji jeung batu-batu mulya (permata) dina hiji makuta. Domba umat-Na diidéntifikasi dina mangsa hujan ahir, sabab parentahna nyaéta supaya nyuhunkeun hujan ahir dina waktu hujan ahir. Domba éta dipatalikeun sabalikna jeung “domba” anu indit nurutkeun jalanna sorangan, lain nurutkeun jalan tapak baheula milik Yermia. Dina mangsa hujan ahir, permata-permata anu jadi domba-Na bakal janten kuda endah-Na dina peperangan. “Kuda endah” éta nyaéta garéja anu unggul, anu dilambangkeun dina pangantén Kristen anu kahiji, disimbolkeun ku Petrus anu, minangka kuda bodas dina mangsa meterai kahiji, maju pikeun nalukkeun jeung pikeun tetep nalukkeun.

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

Tuluy kuring ningali, nalika Anak Domba muka salah sahiji tina éta segel, sarta kuring ngadéngé, kawas sora guludug, salah sahiji tina opat mahluk hirup nyebut, “Geura datang jeung tingali.” Tuluy kuring ningali, jeung tenjo, aya hiji kuda bodas; jeung manéhna anu nunggang dina éta kuda nyekel hiji busur; sarta hiji makuta dipasrahkeun ka manéhna; tuluy manéhna maju bari nalukkeun, jeung pikeun nalukkeun. Wahyu 6:1, 2.

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

Ku kituna Petrus teh lambang garéja Kristen anu kahiji, nyaéta garéja para rasul dina mangsa curahan hujan Pentecosta, jeung lambang garéja Kristen anu panungtungan dina mangsa hujan panungtungan, anu geus dilambangkeun ku curahan Pentecosta.

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

Sarta kuring nempo langit kabuka, jeung, tingali, aya hiji kuda bodas; sarta Anjeunna anu linggih dina éta kuda disebut Satia jeung Leres, jeung dina kaadilan Anjeunna ngahakiman jeung ngayakeun perang. Panon-Na siga seuneu hurung, jeung dina mastaka-Na aya loba makuta; sarta Anjeunna miboga hiji ngaran anu kaserat, anu teu aya saurang ogé nyaho iwal ti Anjeunna sorangan. Sarta Anjeunna ngagem jubah anu dicelup dina getih: jeung ngaran-Na disebut Sang Sabda Allah. Jeung balad-balad sawarga anu aya di sawarga nuturkeun Anjeunna naék kana kuda-kuda bodas, maké lawon linen halus, bodas tur beresih. Wahyu 19:11–14.

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

Kuda-kuda bodas ngagambarkeun tentara Kristus anu dihirupkeun deui dina Yehezkiel 37, sarta maranéhna téh garéja anu meunang kameunangan, jeung maranéhna téh batu-batu dina hiji makuta, sabab Kristus ngadegkeun Karajaan kamulyaan-Na dina mangsa hujan pungkasan. Salaku wakil-wakil Karajaan-Na, saratus opat puluh opat rébu téh permata-permata dina makuta anu jadi lambang Karajaan anu ditampi ku Anjeunna dina panutupan 2.300 poé, anu duanana kajadian dina 22 Oktober 1844 sarta bakal kajadian deui dina hukum Minggu. Éta Karajaan kuda-kuda bodas diangkat dina mangsa hujan pungkasan, nalika jandéla-jandéla langit dibuka, sabab Yohanes ningali kuda bodas éta nalika langit dibuka.

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

Dina raména alpha taun 1849, Miller meureumkeun panonna dina pati, sakeudeung wungkul. Miller téh Elia, sarta Elia pupus dina 18 Juli 2020, tuluy ngagoler di jalan salila 1.260 poé nepi ka anjeunna ngahontal raména omega, sarta harita tuluy dihudangkeun. Hudangna anjeunna ditandaan ku datangna waktu lalaki panyapuna taneuh muka jandéla sawarga pikeun nyapuan kaluar runtah. Pasukan kuda bodas dihudangkeun nalika jandéla sawarga dibuka, sarta nalika éta kajadian, hiji pamisahan antara nu sajati jeung nu palsu katingali. Pamisahan éta ogé kacirian dina kitab Malakhi.

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

Bawa sakabéh perpuluhan ka gedong pangbéndaharaan, sangkan aya dahareun di imah Kami, sarta cobaan Kami ayeuna ku hal ieu, saur PANGERAN semesta alam, naha Kami moal muka panto-panto langit pikeun maranéh, sarta ngocorkeun berkah ka maranéh, nepi ka moal aya deui tempat anu cekap pikeun nampungna. Maleakhi 3:10.

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

Arwah para nabi tunduk ka para nabi, sarta Yohanes dina Wahyu, impian Miller, jeung Maleakhi nyadiakeun tilu saksi ngeunaan waktu nalika jandéla-jandéla sawarga dibuka. Dina impian Miller, ieu kajadian dina omega tina panggero pikeun “datang jeung tingali.” Karamean dina alpha téh nalika paburencay mimiti lumangsung, sarta omega téh nalika pangumpulan mimiti lumangsung.

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

Saacan urang nuluykeun leuwih jauh kana impian Miller, urang hoyong nyelapkeun katerangan James White ngeunaan éta impian. James White nangtukeun yén permata-permata sajati téh nyaéta umat Allah anu sajati, sedengkeun permata-permata palsu téh nyaéta jalma-jalma durhaka. Kuring nangtukeun yén permata-permata éta téh nyaéta bebeneran anu dipadukeun jeung kasalahan. Permata-permata jeung permata-permata palsu téh duanana nyaéta pesen jeung para utusan anu dipadukeun jeung kasalahan sarta para utusan palsu.

“BROTHER MILLER’S DREAM

“IMPIAN DULUR MILLER Kuring ngimpi yén Allah, ku hiji panangan nu teu katingali, ngutus abdi ka hiji kamar, anu pinuh ku rupa-rupa perhiasan jeung manikam. Sababaraha di antarana kacida geulisna nepi ka matak pikaresepeun; kitu ogé aya inten, batu mulia, emas jeung pérak, jeung sagala rupa koin, anu sumebar kalawan loba pisan dina sakuliah lanté, méja, jeung rak-rak. Nalika abdi ningali éta sakabéh, kaéndahan jeung ajénna ampir-ampiran nyita paningal abdi. Geus kitu, Panangan anu dipaparin ku Juragan téh ngadawuh ka abdi, “Kumpulkeun ieu sagala.” Kuring geuwat mimiti ngempelkeunana. Teu lila ti harita, aya nu datang, lain ngan hiji, tapi réa, anu geuwat nyokot naon-naon anu ku abdi geus dikumpulkeun, sarta ngabuangkeunana deui ka sakuliah kamar. Kuring pun ngararasa yén lamun terus-terusan kitu, moal aya tungtungna kana pagawéan jeung karugian anu bakal lumangsung. Ku sabab éta, kuring ngadegkeun hiji pager dina tengah-tengah kamar, tuluy nyorong sakabéh anu tacan dikumpulkeun ka sisi séjén pager éta. Teras kuring ngadawuh yén mimitina kuring baris ngurus heula anu aya di sisi ieu, tuluy sanggeus éta kuring bakal ngurus anu séjénna. Tapi jalma-jalma anu tadi datang, beuki loba waé, ngarecahkeun pager, sarta nyieun karuksakan. Saterusna, kuring nganyahokeun ka Juragan naon anu keur lumangsung. Anjeunna ngadawuh, “Tong ngurus barang-barang ieu; éta téh lain milik anjeun. Kumpulkeun ieu anu séjén.” Tuluy Anjeunna némbongkeun ka abdi hiji kotak leutik, kira-kira panjangna sapuluh inci jeung rubakna genep inci, anu pinuh ku sagala rupa manikam jeung inten, duit kertas jeung koin. Dina luhurna aya hiji inten anu gedé, anu matak ngagurilapkeun sakabéh barang dina jero kotak. Kuring nyangka saeutik pisan jumlahna, sarta ngadawuh ka diri sorangan yén ieu, tangtu, bisa gampang ku abdi dikumpulkeun. Kuring geuwat ngamimitian; tapi mémang teu bisa diécéskeun kumaha héséna éta. Nalika abdi nyokotna, éta barang-barang téh nepi ka ngagurilap dina ramo-ramo abdi, sarta ngabengarkeun paningal abdi kana cahaya. Ahirna kuring usaha satungtungna, sarta hasil ngumpulkeunana. Tapi sanggeus kotak éta dikaluarkeun tina paningal abdi, kamarna téh masih kénéh pinuh ku éta barang-barang anu sumebar tadi. Kuring pun hudang.”

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

“Ieu impian anu ka handap ieu geus diterbitkeun dina Advent Herald, leuwih ti dua taun ka tukang. Harita kuring ningali yén éta écés nandaan pangalaman urang baheula ngeunaan datangna Kristus anu kadua, sarta yén Allah maparin éta impian pikeun mangpaat domba-domba-Na anu sumebar.

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

“Di antara tanda-tanda caketna poé Gusti nu agung jeung matak pikagét, Allah geus nempatkeun impian. Tingali Yoél 2:28–31; Rasul-rasul 2:17–20. Impian bisa datang ku tilu jalan; kahiji, ‘ku lobana urusan.’ Tingali Pandita 5:3. Kadua, jalma-jalma anu aya dina kakawasaan roh najis jeung panipuan Iblis, bisa boga impian ku pangaruhna. Tingali Ulangan 8:1–5; Yermia 23:25–28; 27:9; 29:8; Jakaria 10:2; Yudas 8. Jeung katilu, Allah salawasna geus ngawulang, sarta nepi ka ayeuna masih ngawulang umat-Na, leuwih atawa kurang, ku jalan impian, anu datang ngaliwatan palayanan malaikat jeung Roh Suci. Jalma-jalma anu nangtung dina caang bebeneran nu écés bakal nyaho iraha Allah méré ka maranéhna hiji impian; jeung nu saperti kitu moal katipu sarta moal disesatkeun ku impian-impian palsu.”

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

“‘Sarta saur-Na, dengekeun ayeuna kecap-kecap Kami; upama di antara maraneh aya nabi, Kami, PANGERAN, baris nganyatakeun diri ka manehna dina hiji titingalian, sarta baris nyarios ka manehna dina hiji impian.’ Bilangan 12:6. Yakub ngandika, ‘Malaikat PANGERAN nyarios ka abdi dina hiji impian.’ Kajadian 31:2. ‘Sarta Allah sumping ka Laban urang Siria dina hiji impian peuting.’ Kajadian 31:24. Bacalah impian-impian Yusuf, [Kajadian 37:5–9,] teras carita anu matak pikaresepeun ngeunaan kalaksanakeunana di Mesir. ‘Di Gibeon PANGERAN nembongan ka Suleman dina hiji impian peuting.’ 1 Raja-raja 3:55. Gambar anu agung tur pohara penting dina pasal kadua kitab Daniel dipasihkeun dina hiji impian, kitu deui opat sasatoan, jsb. dina pasal katujuh. Nalika Herodes ngupayakeun ngancurkeun Jurusalamet anu masih orok, Yusuf dipapatahan dina hiji impian supaya ngungsi ka Mesir. Mateus 2:13.”

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

“‘Jeung bakal kajadian dina POÉ-POÉ PAMUNGKAS, saur Allah, Kami bakal ngocorkeun Roh Kami ka sakumna manusa: sarta putra-putra maranéh jeung putri-putri maranéh bakal ngaramal, jeung para nonoman maranéh bakal ningali titingalian, jeung para kolot maranéh bakal ngimpi impian.’ Rasul-rasul 2:17.

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

“Karunia nubuat, ku jalan impian jeung tetenjoan, di dieu mangrupa buah Roh Suci, sarta dina poé-poé panungtungan baris dinyatakeun kalawan cekap nepi ka jadi hiji tanda. Ieu téh salah sahiji karunia garéja Injil.

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

“‘Jeung Anjeunna maparin sawatara jadi rasul-rasul; sawatara jadi NABI-NABI; sawatara jadi panginjil-panginjil; sarta sawatara deui jadi gembala-gembala jeung guru-guru; Pikeun nyampurnakeun jalma-jalma suci, pikeun pagawean palayanan, pikeun ngawangun awak Kristus.’ Epesus 4:11, 12.

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

“‘Jeung Allah geus netepkeun sawatara urang dina garéja, kahiji rasul-rasul, kadua NABI-NABI,’ jst. 1 Korinta 12:28. ‘Ulah ngahina NUBUATAN-NUBUATAN.’ 1 Tesalonika 5:20. Tingali ogé Rasul-rasul 13:1; 21:9; Rum 7:6; 1 Korinta 14:1, 24, 39. Nabi-nabi atawa nubuatan-nubuatan téh pikeun ngawangun garéja Kristus; jeung teu aya bukti anu bisa dikedalkeun tina firman Allah, yén éta kudu eureun saméméh para panginjil, gembala, jeung guru-guru kudu eureun. Tapi ceuk nu ngabantah, ‘Aya kacida lobana visi jeung impian palsu nepi ka kuring teu bisa boga kayakinan kana naon waé anu saperti kitu.’ Memang leres yén Iblis boga tiruanana. Ti baheula ogé manéhna salawasna boga nabi-nabi palsu, jeung tangtu urang bisa ngaharepkeun éta ayeuna dina jam panungtungan tipu daya jeung kameunanganana ieu. Jalma-jalma anu nampik panyingkepan-panyingkepan husus anu kitu ku sabab aya nu palsuna, ku kasaluyuan nalar anu sarua bisa neraskeun saeutik deui sarta mungkir yén Allah kantos nganyatakeun diri-Na ka manusa dina hiji impian atawa visi, sabab nu palsuna salawasna aya.”

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

“Impian jeung tetenjoan téh mangrupakeun sarana anu ku Allah dipaké pikeun nganyatakeun diri-Na ka manusa. Ngaliwatan sarana ieu Anjeunna parantos nyarios ka para nabi; Anjeunna parantos nempatkeun karunia nubuat di antara karunia-karunia garéja Injil, sarta parantos ngagolongkeun impian jeung tetenjoan jeung tanda-tanda séjénna tina ‘POÉ-POÉ PANUNGGUNG.’ Amin.

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

“Maksud kuring dina katerangan di luhur téh nya éta pikeun miceun bantahan-bantahan ku cara anu luyu jeung Kitab Suci, sarta nyiapkeun pikiran nu maca pikeun hal-hal anu bakal ditepikeun di handap.

“WM. MILLER,

“WM. MILLER,

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

“Low Hampton, N. Y. 3 Désémber 1847.” James White, Ngimpi Sadérék Miller, 1–6.

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

“1. ‘Peti’ teh ngawakilan bebeneran-bebeneran agung tina Kitab Suci, nu patalina jeung kadatangan kadua Gusti urang Yesus Kristus, anu dipasrahkeun ka Sadérék Miller pikeun dipedar ka sakuliah dunya.

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

“2. ‘Konci anu napel’ téh nya éta cara anjeunna napsirkeun Firman nubuat—ngabandingkeun Kitab Suci jeung Kitab Suci—Alkitab téh juru tafsirna sorangan. Ku ieu konci Sadérék Miller muka ‘peti’, atawa bebeneran agung ngeunaan advent ka dunya.

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

“3. ‘Permata, inten, jeung sajabana’ anu ‘rupa-rupa jinis jeung ukuranana,’ anu ‘disusun kacida endahna dina tempatna séwang-séwangan di jero kotak permata éta,’ ngalambangkeun anak-anak Allah, [Malachi 3:17,] ti sakumna garéja, jeung ti ampir unggal kalungguhan jeung kaayaan hirup, anu narima iman kana advent, sarta katingali nyokot pendirian anu teges dina kalungguhanana masing-masing, dina perkara suci bebeneran. Nalika maranéhna ngaléngkah dina tatanan ieu, masing-masing ngalaksanakeun kawajibanana sorangan, sarta hirup handap asor di payuneun Allah, ‘maranéhna ngagambarkeun cahaya jeung kamulyaan’ ka dunya, anu henteu aya bandinganana iwal ku garéja dina jaman para rasul. Amanat éta, [Wahyu 14:6,7,] sumebar saolah-olah dina jangjang angin, sarta uleman, ‘Hayu, sabab sagala hal ayeuna geus sadia,’ [Lukas 14:17,] sumebar ka mana-mana kalayan kakawasaan jeung pangaruh.”

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

“4. ‘Jalma mimiti daratang, mimitina jumlahna saeutik, tapi tuluy beuki loba nepi ka jadi riungan.’ Nalika pangajaran ngeunaan advent mimiti diwartakeun ku Sadérék Miller, jeung ku sababaraha urang séjén anu kacida saeutikna, éta ngan ukur méré pangaruh anu leutik, sarta ngan saeutik pisan anu dihudangkeun ku éta; tapi ti taun 1840 nepi ka 1844, di mana waé éta diwartakeun, sakabéh masarakat jadi kaunggah.”

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

“5. Nalika malaikat anu ngapung [Wahyu 14:6–7] mimiti ngawawarkeun Injil langgeng, ‘Sieun ka Allah, sarta pasihkeun kamulyaan ka Anjeunna; sabab geus datang waktuna pangadilan-Na,’ loba anu ngagorowok ku kabungah lantaran ningali ka datangna Yesus, jeung pamulihan sagala perkara, anu satuluyna ngalawan, nyemooh, jeung ngahina bebeneran anu saheulaanan ngeusi maranéhna ku kabungah. Maranéhna ngaganggu jeung nyebarkeun permata-permata. Ieu mawa urang ka usum gugur taun 1844, nalika mangsa paburantak mimiti.”

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

“Émut ieu: maranéhanana anu baheula kungsi ‘ngagorowok ku kabungah’ téh nya éta anu ngaganggu jeung ngaburak-barikkeun permata-permata. Jeung taya hiji golongan ogé anu geus sakitu éfektifna ngaburak-barikkeun domba-domba, sarta nyasarkeun maranéhanana ti saprak 1844, iwal ti maranéhanana anu baheula kungsi ngawawarkeun bebeneran, jeung bungah ku éta; tapi ti harita geus mungkir kana pagawean Allah, jeung kana kalaksananaan nubuat dina pangalaman advent urang baheula.

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

“6. ‘Permata palsu jeung duit logam palsu’ anu paburencay di antara anu sajati, écés ngalambangkeun jalma-jalma anu tobatna palsu, atawa ‘anak-anak asing,’ [Hosea 5:7] ti saprak panto ditutup dina taun 1844.

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

“7. ‘Lebu jeung serutan, keusik jeung sagala rupa runtah,’ ngalambangkeun rupa-rupa jeung lobana kasalahan anu geus diasupkeun ka antara jalma-jalma anu percaya kana kadatangan kadua, ti saprak usum gugur taun 1844. Di dieu kuring baris nyebutkeun sababaraha di antarana.

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

“1. Sikep anu ku sabagian tina para ‘pangangon’ sacara sombong dicandak pas sanggeus sora ceurik Tengah Peuting dipasihkeun, nyaéta yén kakawasaan leuleus anu khidmat ti Roh Suci anu ngiring kana gerakan bulan katujuh téh ngan ukur pangaruh mesmérik. George Storrs kaasup anu pangheulana nyokot sikep ieu. Tingal tulisan-tulisan anjeunna dina ahir taun 1844, dina Midnight-Cry, anu harita diterbitkeun di Kota New York. J. V. Himes, dina Albany Conference dina usum semi taun 1845, nyarios yén gerakan bulan katujuh ngahasilkeun mesmerisme jero tujuh kaki. Ieu dicarioskeun ka abdi ku saurang anu aya di dinya, sarta ngadangu éta ucapan. Nu séjén anu kungsi nyokot bagian aktip dina ceurik bulan katujuh, ti harita parantos nyatakeun yén gerakan éta téh pagawéan Iblis. Ngalantarankeun pagawéan Kristus jeung Roh Suci ka Iblis dina jaman Jurusalamet urang téh hujatan, jeung ayeuna gé hujatan. 2. Loba pisan percobaan ngeunaan waktos anu pasti. Saprak 2300 poe réngsé dina taun 1844, geus aya cukup réa waktos anu ditangtukeun, ku rupa-rupa jalma, pikeun panungtunganana. Dina ngalakukeun ieu maranéhna parantos mindahkeun ‘patok-patok wates,’ sarta ngagelarkeun poék jeung mamang ka sakuliah gerakan advent. 3. Spiritualitasme jeung sagala lamunan sarta kaleuleuwihanana. Muslihat Iblis ieu, anu parantos ngalaksanakeun pagawéan maot anu pikanyerieun, luyu pisan digambarkeun ku ‘serpihan kai,’ jeung ‘sagala rupa runtah.’ Loba di antara jalma-jalma anu nginum racun spiritualisme ngakuan bebeneran pangalaman advent urang dina mangsa katukang, sarta tina kanyataan ieu loba anu jadi percaya yén spiritualisme téh buah alamiah tina kapercayaan yén Allah mingpin gerakan-gerakan advent anu agung dina taun 1843 jeung 1844. Petrus, nyarioskeun ngeunaan jalma-jalma anu bakal ‘mawa asup bid’ah-bid’ah anu ngabinasakeun, malah mungkir ka Gusti anu parantos meuli maranéhna,’ nyebutkeun, ‘KU SABAB ARANJEUNANA JALAN KABENERAN BAKAL DIOMONGKEUN GORÉNG.’ 4. S. S. Snow anu ngaku dirina ‘Élia Nabi.’ Jalma ieu dina lalampahanana anu anéh jeung liar, ogé parantos maénkeun bagianna dina ieu pagawéan maot, sarta lampahna geus boga kacenderungan pikeun ngajadikeun posisi anu sajati pikeun para santo anu keur ngantosan jadi hina dina paningal loba jiwa anu jujur.

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

“Ka ieu daptar kasalahan, abdi tiasa nambihan deui loba pisan, saperti ‘sarébu taun’ dina Wahyu 20:4, 7, anu disimpen ka mangsa baheula, 144.000 dina Wahyu 7:4; 14:1, maranéhna anu ‘hudang sarta kaluar tina kuburan-kuburan’ sanggeus gugahna Kristus, doktrin henteu kudu digawe, doktrin ngeunaan karuksakan orok-orok, jst. jst. Kasalahan-kasalahan ieu disebarkeun kalayan kacida rajinna, sarta didesekkeun ka kawanan anu keur ngadagoan nepi ka, dina waktu Sadérék Miller meunang impian éta, permata-permata anu sajati ‘disingkirkeun tina paningal,’ sarta kecap nabi éta janten lumaku—‘Jeung pangadilan dipalingkeun ka tukang, sarta kaadilan nangtung jauh ti dinya,’ jst. jst. Tingali Yesaya 56:14.”

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

“Dina waktu éta can aya hiji surat kabar Advent di éta nagri anu ngadukung perkara bebeneran kiwari. ‘Day-Dawn’ téh anu panungtungan ngabéla pendirian anu bener ti kawanan leutik; tapi éta geus pupus sababaraha bulan saméméh Gusti masihan impian ieu ka Sadérék Miller; sarta dina tarékahna anu pamungkas saméméh maot, éta nunjukkeun ka para wali anu capé tur ngahuleng ka taun 1877, anu harita masih tilu puluh taun deui ka hareup, minangka waktu kabébasan ahir maranéhna. Aduh! aduh! Teu anéh lamun Sadérék Miller dina impianana, ‘calik tuluy ceurik,’ ku alatan kaayaan perkara anu matak susah ieu.”

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

“8. Peti éta ngalambangkeun bebeneran Advent anu ku Sadérék Miller geus dipedar ka sakuliah dunya, sakumaha geus digariskeun ku pasemon sapuluh parawan. Mateus 25:1–11. Kahiji waktu, 1843, kadua, mangsa antosan, katilu, panyaur tengah wengi, dina bulan katujuh, 1844, jeung kaopat, panto anu ditutup. Moal aya saurang ogé anu geus maca surat-surat Kadatangan Kadua saprak 1843 anu bakal mungkir yén Sadérék Miller geus ngabela opat perkara anu penting ieu dina sajarah advent. Tata bebeneran anu sajalan ieu, atawa ‘peti,’ geus dicabik-cabik sarta disebarkeun di antara runtah ku maranéhna anu geus nampik pangalaman maranéhna sorangan, sarta geus mungkir kana bebeneran-bebeneran pisan anu ku maranéhna, babarengan jeung Sadérék Miller, geus dipiwarang ka dunya kalayan tanpa sieun.”

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

“9. Jalma anu mawa ‘sikat kokotor’ ngalambangkeun caang anu écés tina bebeneran jaman ayeuna, sakumaha anu dipidangkeun ku amanat malaikat katilu, [Wahyu 14:9–12,] anu ayeuna keur miceunan kasalahan-kasalahan ti antara golongan sésa. Karya bebeneran jaman ayeuna mimiti hudang deui dina usum semi taun 1848, sarta ti mangsa harita nepi ka ayeuna terus naék jeung beuki nguat. ‘Sikat kokotor’ éta geus keur digerakkeun, jeung kasalahan-kasalahan geus keur nyingkir di hareupeun caang anu écés tina bebeneran, sarta sawatara permata anu mulia, anu kakara sawatara waktu katukang katutupan jeung henteu katingali ku sabab poék jeung kasalahan, ayeuna nangtung dina caang anu écés tina bebeneran jaman ayeuna.

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

“Pagawean ieu, nyaéta ngaluarkeun permata-permata jeung miceun kasasaran, keur gancang nambahan, sarta geus ditangtukeun bakal terus maju kalayan kakawasaan anu beuki ngagedéan, nepi ka sakumna umat suci geus dipaluruh, sarta narima meterai Allah anu hirup. Bandingkeun ieu jeung pasal ka tilu puluh opat tina Ezekiel, sarta anjeun bakal ningali yén Allah geus jangji pikeun ngumpulkeun domba-domba-Na anu geus paburencay dina poé anu poék jeung mendung ieu, ti saprak 1844. Saméméh Yesus sumping, ‘kawan leutik’ éta bakal dikumpulkeun kana ‘kasatuan iman.’ Ayeuna Yesus keur nyucikeun ‘pikeun diri-Na sorangan hiji umat anu has, anu getol kana pagawean hadé,’ sarta nalika Anjeunna sumping Anjeunna bakal manggihan ‘garéja-Na henteu boga cacad, atawa kerut, atawa naon baé anu saperti kitu.’ ‘Anu nyéréna aya dina panangan-Na, sarta Anjeunna bakal ngabersihan pisan lantai panggilingan-Na, sarta ngumpulkeun gandum-Na kana lumbung, jst.’ Mateus 3:12.

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

“10. Peti nu kadua, ‘anu jauh leuwih gedé jeung leuwih endah batan anu kahiji,’ anu dipaké pikeun ngumpulkeun ‘permata,’ ‘inten’ jeung duit logam anu paburencay, ngalambangkeun widang anu lega tina bebeneran hirup pikeun mangsa kiwari, anu ka jerona domba-domba anu paburencay bakal dikumpulkeun, nya éta 144.000, sakumna maranéhna boga meterai Allah anu hirup. Henteu aya hiji ogé inten anu mulya anu bakal diantep dina poék. Sanajan aya sawatara anu henteu leuwih gedé batan tungtung jarum, maranéhna moal kaliwat, jeung moal ditinggalkeun dina poe ieu nalika Allah keur ngumpulkeun permata-permata-Na. [Maleakhi 3:16–18] Mantenna tiasa ngutus malaikat-malaikat-Na sarta ngagancangkeun maranéhna kaluar, sakumaha Mantenna ngaluarkeun Lot ti Sodom. ‘Pangéran bakal ngaréngsékeun hiji pagawean anu singget di bumi.’ ‘Mantenna bakal nyingget éta dina kabeneran.’ Tingali Rum 9:28.” James White, Catetan handap pikeun Impian Sadérék Miller.