In the “bustle,” which James White identifies as the scattering of the Millerites following October 22, 1844, William Miller experienced a dream in 1847, and two years later he was laid to rest.
Dina “kasibukan,” anu ku James White diidéntifikasi minangka paburencayna kaum Millerit sanggeus 22 Oktober 1844, William Miller ngalaman hiji impian dina taun 1847, sarta dua taun ti harita anjeunna dipupur ka tempat pangreureuhan anu langgeng.
“If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray.
“Lamun William Miller tiasa ningali cahaya tina talatah anu katilu, loba hal anu ka anjeunna katingalina poék jeung misterius tangtu geus dipedar. Tapi dulur-dulurna ngaku boga kanyaah jeung kapentingan anu kacida jerona ka anjeunna, nepi ka anjeunna nyangka yén manéhna teu tiasa miceun diri ti maranéhna. Haténa condong kana bebeneran, tuluy anjeunna nengetan dulur-dulurna; maranéhna nolak éta. Naha anjeunna tiasa miceun diri ti jalma-jalma anu geus nangtung sasarengan jeung anjeunna dina ngawawarkeun datangna Isa? Anjeunna nyangka yén maranéhna tangtu moal nyasabkeun anjeunna.
“God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.
“Allah ngantep anjeunna ragrag ka handapeun kakawasaan Sétan, kakawasaan maot, sarta nyumputkeun anjeunna di kubur tina jalma-jalma anu terus-terusan narik anjeunna jauh tina bebeneran. Musa lepat nalika anjeunna rék asup ka Tanah Jangji. Kitu deui, kuring ningali yén William Miller lepat nalika anjeunna parantos caket kana asup ka Kanaan sawarga, ku ngantep pangaruhna nentang bebeneran. Batur anu mingpin anjeunna kana ieu; batur ogé anu kudu tanggung jawab pikeun éta. Tapi para malaikat ngajaga lebu anu mulya tina ieu abdi Allah, sarta anjeunna bakal medal dina sora tarompet panungtungan.
“A Firm Platform
"Dasar anu Teteg"
“I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.” Early Writings, 258.
“Kuring ningali sakelompok jalma anu nangtung kalawan dijaga pageuh jeung teguh, teu mere pangrojong saeutik oge ka jalma-jalma anu rek ngoyagkeun iman awak jemaat anu geus ngadeg. Allah neuteup ka maranehna kalawan karidoan. Kaula dipintonkeun tilu léngkah—amanat malaikat kahiji, kadua, jeung katilu. Ceuk malaikat anu ngiringan kaula, ‘Cilaka jalma anu bakal ngalihkeun hiji blok atawa ngagerakkeun hiji pin tina amanat-amanat ieu. Paham anu sajati ngeunaan amanat-amanat ieu kacida pentingna. Takdir jiwa-jiwa gumantung kana kumaha amanat-amanat ieu ditarima.’ Kaula deui dibawa ngaliwatan amanat-amanat ieu, sarta ningali kumaha mahalna umat Allah meuli pangalaman maranehna. Eta geus kahontal ngaliwatan loba kasangsaraan jeung tarung anu beurat. Allah geus mingpin maranehna léngkah demi léngkah, nepi ka Anjeunna nempatkeun maranehna dina hiji platform anu kukuh, teu bisa digoyangkeun. Kuring ningali sawatara jalma ngadeukeutan kana platform eta sarta mariksa pondasina. Sabagian, kalawan kabungah, langsung naék kana eta. Anu séjén mimiti neangan kasalahan dina pondasina. Maranehna hayang aya perbaikan dijieun, tuluy platform eta bakal leuwih sampurna, sarta umat bakal jauh leuwih bagja. Sabagian turun tina platform pikeun mariksa eta sarta nyatakeun yen eta dipasang kaliru. Tapi kuring ningali yen ampir sakabéhna tetep nangtung teguh dina platform eta sarta ngadesek jalma-jalma anu geus turun tina eta supaya eureun tina keluhan maranehna; sabab Allah teh Jurubangun Agung, sarta maranehna keur merangan Anjeunna. Maranehna nyaritakeun deui padamelan Allah anu matak aheng, anu geus mingpin maranehna ka platform anu teguh tea, sarta dina kasatunggalan maranehna ngangkat panon ka sawarga jeung ku sora anu tarik ngamulyakeun Allah. Ieu mangaruhan sabagian jalma anu geus ngeluh jeung ninggalkeun platform tea, sarta maranehna, kalawan raut anu handap asor, naék deui kana eta.” Early Writings, 258.
Miller’s Wonderful Works
Karya-karya Ajaib Miller
The “wonderful work” of William Miller led to “the firm foundation” that was the “solid, immovable platform.” The “foundation” of the “immovable platform,” and the subsequent attack upon both the “platform” and the “foundation” that were introduced after Miller’s death in 1849 is identified in his dream.
“Pagawean anu éndah” ku William Miller nyababkeun “pondasi anu pageuh” anu jadi “landasan anu panceg, teu bisa digerakkeun.” “Pondasi” tina “landasan anu teu bisa digerakkeun,” jeung serangan saterusna kana duanana, nya éta “landasan” jeung “pondasi,” anu diwanohkeun sanggeus pupusna Miller dina taun 1849, diidentifikasi dina impian anjeunna.
William Miller is the symbol of the foundations of Adventism.
William Miller nyaéta lambang tina dasar-dasar Adventisme.
He is also the symbol of Millerite history from 1798 unto 1863.
Anjeunna ogé mangrupakeun lambang sajarah kaum Milerit ti taun 1798 nepi ka 1863.
He is also the symbol of Millerite history from 1798 unto 1844.
Anjeunna ogé mangrupa lambang tina sajarah Millerite ti taun 1798 nepi ka 1844.
He is also the symbol of the history of the three angels from 1798 unto the Sunday law.
Anjeunna ogé mangrupakeun lambang sajarah tilu malaikat ti taun 1798 nepi ka hukum Minggu.
He is represented by the forty-six years from 1798 unto 1844.
Anjeunna dilambangkeun ku opat puluh genep taun ti 1798 nepi ka 1844.
He is represented by the number “220,” in relation to the 2,520 and the 2,300.
Anjeunna dilambangkeun ku angka “220,” patalina jeung 2.520 jeung 2.300.
He is represented by the “seven times”—the 2,520.
Anjeunna dilambangkeun ku “tujuh waktu”—nya éta 2.520.
He is represented by the 2,300.
Anjeunna dilambangkeun ku 2.300.
Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.
Dua impian Miller dilambangkeun ku dua impian Nebukadnesar dina pasal dua jeung pasal opat kitab Daniel.
The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.
Mangsa taun 1798 dimimitian ku Nebukadnesar sarta dipungkas dina taun 1863 ku Belsyasar.
The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.
Mangsa taun 1798 nepi ka hukum Minggu dimimitian ku Nebukadnesar sarta ditungtungan ku Belsyasar.
As the symbol of the history of the Millerites, he is the symbol of the foundations, which represent the truths that were discovered between the alpha discovery of the 2,520 and the omega discovery of 2,300. Commenting on William Miller’s dream, James White identified that the “key” was Miller’s method of studying the Bible. The methodology is the key of David that was laid upon Miller’s shoulder, for he presented the prophecy of 2300 years that ended when Isaiah 22:22 was fulfilled on October 22, 1844.
Salaku lambang sajarah kaum Millerite, anjeunna téh lambang tina pondasi-pondasi, anu ngalambangkeun bebeneran-bebeneran anu kapanggih antara pamanggihan alfa tina 2,520 jeung pamanggihan omega tina 2,300. Dina mairan impian William Miller, James White netelakeun yén “konci” téh nyaéta métode Miller dina nalungtik Alkitab. Métodologi éta nyaéta konci Daud anu ditangtungkeun kana taktak Miller, sabab anjeunna nampilkeun nubuat 2300 taun anu réngsé nalika Yesaya 22:22 kaeusi dina 22 Oktober 1844.
The truths that began to be unsealed from 2023 onward, are the truths that were already identified in Habakkuk’s Tables 95 presentations, and those truths are now being set within a new framework of “Truth.”
Kaleresan-kaleresan anu mimiti dibuka segelna ti taun 2023 saterusna, nya éta kaleresan-kaleresan anu geus diidentipikasi dina presentasi Habakkuk’s Tables 95, sarta ayeuna eta kaleresan-kaleresan keur ditempatkeun dina hiji raraga anyar, nyaéta “Kaleresan.”
The call of the voice in the wilderness in July 2023 identified that weeping and mourning were necessary for those who were to repent for the proclamation of July 18, 2020. Those who would be among the wise virgins were to repent in agreement with the prayer of Daniel nine, which is the prayer of those in Leviticus 26 that recognize they have been scattered.
Saurang pamenta sora di padang gurun dina Juli 2023 nandakeun yén ceurik jeung ratapan téh perlu pikeun jalma-jalma anu kudu tobat ku sabab pangwawaran tanggal 18 Juli 2020. Jalma-jalma anu bakal kaasup kana parawan-parawan anu wijaksana kudu tobat saluyu jeung doa dina Daniel salapan, nyaéta doa jalma-jalma dina Imamat 26 anu ngaku yén maranéhna geus disebarkeun.
When Miller states, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”
Nalika Miller nyebutkeun, “Sabot kuring kitu keur ceurik jeung ngarandapan kasedih ku karugian abdi anu kacida gedéna sarta ku tanggung jawab abdi, kuring émut ka Allah, tuluy neneda kalayan satemenna supaya Mantenna ngutus pitulung ka kuring. Harita kénéh panto kabuka, sarta saurang lalaki asup ka jero rohangan, tuluy jalma-jalma sadayana kaluar ti dinya; jeung anjeunna, bari nyekel sikat kokotor dina leungeunna, muka jandéla-jandéla, sarta mimiti nyapuan kokotor jeung runtah tina rohangan éta.”
The door that opened was Miller’s heart when he “prayed earnestly” for “help.” Jesus as the True Witness to Laodicea is knocking on hearts seeking entrance. When the door opened a separation process began. When the door opened, the “windows” also opened, and the “windows” are the windows of heaven.
Panto anu kabuka téh nyaéta hate Miller nalika manéhna “neneda kalayan tulus” pikeun “pitulung.” Isa, minangka Saksi Sajati ka Laodikea, keur ngetok kana hate-hate anu dipilarian ku Anjeunna supaya tiasa asup. Nalika panto éta kabuka, hiji prosés pamisahan mimiti lumangsung. Nalika panto éta kabuka, “jandéla-jandéla” ogé kabuka, sarta “jandéla-jandéla” téh nyaéta jandéla-jandéla sawarga.
John saw the windows in heaven opened in chapter nineteen of Revelation as the Lord raised up His army of white horses, immediately after the bride had made herself ready. That army, is Ezekiel’s army that stand up in response to the message of the rough east wind. That army is the church triumphant that changes from the church militant unto the church triumphant when the separation of the wheat and tares is accomplished. That separation is also represented as changing from the Laodicean experience unto the Philadelphian experience. Miller opened his heart and let the True witness enter in, as He separated the wheat and tares, thus raising His white horse army to life.
Yohanes ningali panto-panto di sawarga kabuka dina pasal salapan welas kitab Wahyu nalika Gusti ngadegkeun tentara-Na nu nunggang kuda-kuda bodas, pas sanggeus pangantén awewe geus nyiapkeun dirina. Tentara éta nya éta tentarana Ezekiel nu nangtung minangka jawaban kana amanat angin wetan anu kasar. Tentara éta nya éta garéja anu jaya, anu robah tina garéja nu berjuang jadi garéja anu jaya nalika pamisahan antara gandum jeung jukut lalang geus kalaksanakeun. Pamisahan éta ogé digambarkeun minangka robahna tina pangalaman Laodikea kana pangalaman Filadelfia. Miller muka haténa jeung ngantepkeun Saksi Anu Sajati asup, nalika Anjeunna misahkeun gandum jeung jukut lalang, ku kituna ngahirupkeun tentara kuda bodas-Na.
On December 31, 2023 the Dirt Brush man entered into the room after the people left, and began the work of removing the rubbish of error, while placing the old truths of Habakkuk’s Tables in a new framework of truth.
Dina tanggal 31 Désémber 2023, éta lalaki Sikat Kokotor asup ka jero rohangan sanggeus jalma-jalma kaluar, tuluy mimiti ngalakukeun pagawean miceun runtah kasalahan, bari nempatkeun deui bebeneran-bebeneran heubeul tina Méja-Méja Habakuk dina hiji kerangka bebeneran anu anyar.
“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.
“Jurusalamet henteu sumping pikeun nyingkirkeun naon anu parantos diucapkeun ku para patriark sareng nabi; sabab Anjeunna sorangan anu parantos nyarios ngaliwatan éta jalma-jalma wakil. Sadaya bebeneran tina firman Allah asalna ti Anjeunna. Nanging, inten-inten anu teu aya hargana ieu parantos diteundeun dina susunan anu palsu. Cahaya maranéhna anu mulya parantos dijadikeun ngaladénan kasalahan. Allah ngahoyongkeun sangkan éta dipiceun tina susunan kasalahanana sarta dipasang deui dina kerangka bebeneran. Pagawean ieu ngan ukur tiasa dilaksanakeun ku panangan ilahi. Ku lantaran pakaitna jeung kasalahan, bebeneran parantos ngaladénan kapentingan musuh Allah jeung manusa. Kristus parantos sumping pikeun nempatkeun éta dina tempatna, supaya éta ngamulyakeun Allah, sarta ngalaksanakeun kasalametan umat manusa.” The Desire of Ages, 287.
One of the first truths taught in 2024 was the explanation of the disappointment of July 18, 2020. Line upon line it was recognized that the first disappointments of every reform line identified July 18, 2020 as a primary waymark in the parable of the ten virgins. The subject of the disappointment became the “key” to unlock the truth of the sanctuary; whereas in the great disappointment of 1844, the sanctuary was the “key” that unlocked the disappointment.
Salah sahiji bebeneran anu pangheulana diajarkeun dina taun 2024 nyaéta panjelasan ngeunaan kuciwa tanggal 18 Juli 2020. Garis demi garis dipikawanoh yén kuciwa-kuciwa anu munggaran dina unggal garis reformasi nandaan tanggal 18 Juli 2020 minangka hiji waymark utama dina pasemon ngeunaan sapuluh parawan. Jejer ngeunaan kuciwa éta jadi “konci” pikeun muka bebeneran ngeunaan Bait Suci; ari dina kuciwa agung taun 1844, Bait Suci téh “konci” anu muka pamahaman ngeunaan kuciwa éta.
The dirt brush man, who is also the Lion of the tribe of Judah began unsealing the message of the Midnight Cry in 2023. We have now reached the place in Miller’s dream that He is placing the larger casket upon the table and casting in the truths that are to shine ten times brighter than the sun. One of those jewels is the revelation of who He is in the prophetic narrative.
Jalma sikat taneuh éta, anu oge mangrupa Singa ti kaom Yuda, mimiti muka segel pesen ceurik tengah peuting dina taun 2023. Ayeuna urang geus ngahontal éta bagian dina impian Miller nalika Anjeunna nempatkeun peti anu leuwih gedé dina méja sarta ngalungkeun kana dinya bebeneran-bebeneran anu bakal caang sapuluh kali leuwih caang ti panonpoé. Salah sahiji permata éta nya éta panyingkepan ngeunaan saha Anjeunna dina narasi nubuat.
When the prophecy is unsealed, He is the Lion of the tribe of Judah, who takes old truths and places them into a new framework of the three steps of “truth.” That framework is held together by Christ as the Alpha and Omega, the first and last. As the Word of God, He orchestrated every element of His Word. As Palmoni He designed every aspect a mathematics.
Nalika nubuatan dibuka segelna, Anjeunna teh Singa ti suku Yuda, anu nyandak bebeneran-bebeneran heubeul sarta nempatkeunana kana hiji kerangka anyar tina tilu léngkah “bebeneran.” Eta kerangka dicekel pageuh babarengan ku Kristus salaku Alfa jeung Omega, nu pangheulana jeung nu pamungkas. Salaku Firman Allah, Anjeunna ngatur unggal unsur tina Firman-Na. Salaku Palmoni, Anjeunna ngarancang unggal jéntréna minangka hiji matématika.
When Peter is at Caesarea Philippi, in the third hour, He introduces Himself as Palmoni, with an emphasis upon “prophetic fractals.” One of the final revelations of Christ as the Lord of prophecy, is the emphasis upon prophetic fractals as represented by Peter in Matthew 16:18, which is the symbol of 1.618, called the golden ratio in the natural world, but “prophetic fractals” by Palmoni.
Nalika Petrus aya di Kaisarea Filipi, dina jam katilu, Anjeunna ngenalkeun diri-Na minangka Palmoni, kalayan nekenkeun kana “fraktal nubuat.” Salah sahiji panyingkepan panungtungan ngeunaan Kristus minangka Gusti nubuat nyaéta penekanan kana fraktal nubuat sakumaha diwakilan ku Petrus dina Mateus 16:18, anu mangrupakeun lambang 1.618, disebut rasio emas dina dunya alamiah, tapi “fraktal nubuat” ku Palmoni.
We have only begun to identify the prophetic fractals that are located within the sacred week of 27 to 34. Before we return there on our way to the book of Joel the emphasis of prophetic fractals needed to be added into our consideration of Miller’s dream.
Urang kakara mimiti ngaidéntifikasi fraktal-fraktal nubuat anu aya dina minggu suci ti 27 nepi ka 34. Saméméh urang balik deui ka dinya dina lalampahan urang nuju kana kitab Yoél, tekenan ngeunaan fraktal-fraktal nubuat perlu ditambihkeun kana paniténan urang kana impian Miller.
The period from Miller calling people to “come and see,” and Christ, as the dirt brush man calling Miller to “come and see” is 1798 unto the Sunday law, but it contains a fractal within that overall history with the period of 1798 unto 1863. It contains another fractal from 9/11 unto the Sunday law, and another from 2023 unto the Sunday law.
Mangsa ti saprak Miller nyaur ka jalma-jalma sangkan “darangdan sarta tingali,” jeung Kristus, minangka jalmi nu nyekel sikat lebu anu nyaur ka Miller sangkan “darangdan sarta tingali,” nyaeta ti taun 1798 nepi ka hukum Minggu, nanging éta ngamuat hiji fraktal di jero éta sajarah sakabéhna, nyaeta mangsa ti 1798 nepi ka 1863. Éta ogé ngamuat fraktal séjén ti 9/11 nepi ka hukum Minggu, sarta fraktal séjén deui ti 2023 nepi ka hukum Minggu.
When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.
Nalika Miller nutup panonna di tengah kaributan, anjeunna ngagambarkeun sajarah taun 1849, nalika Gusti keur nyobaan ngaréngsékeun éta pagawean, tapi taya hasilna. Anjeunna dihirupkeun deui dina taun 2023, sabab anjeunna nyaéta Élias anu dipaéhan di jalan babarengan jeung Musa. Anjeunna pupus dina taun 1849, tuluy anjeunna pupus deui dina 18 Juli 2020.
His dream was given in 1847, then the Lord stretched forth His hand a second time and published the 1850 chart. When the Lord stretches forth His hand a second time in the history of the one hundred and forty-four thousand, Miller is resurrected.
Impian anjeunna dipaparin dina taun 1847, tuluy PANGERAN nguluran panangan-Na pikeun kadua kalina sarta medalkeun bagan 1850. Nalika PANGERAN nguluran panangan-Na pikeun kadua kalina dina sajarah saratus opat puluh opat rébu, Miller dihudangkeun deui.
The starting point for the scattering of both Israel and Judah is set forth in Isaiah.
Mimitina paburencayna boh Israél boh Yuda dipedar dina Yesaya.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Sabab kapala Siria teh Damsik, jeung kapala Damsik teh Resin; sarta dina genep puluh lima taun deui, Epraim bakal dipupus, nepi ka henteu jadi hiji bangsa. Jeung kapala Epraim teh Samaria, jeung kapala Samaria teh putra Remalya. Lamun maraneh henteu percaya, tangtu maraneh moal diteguhkeun. Yesaya 7:8, 9.
The prophecy was given in 742 BC, and nineteen years later, in 723 BC Israel was scattered by the Assyrians, and then forty-six years later Judah was scattered by Babylon. The three dates represent a period of nineteen years, followed by forty-six years. When those two prophecies ended in 1798 and 1844 respectively, the nineteen-year period at the beginning from 742 BC unto 723 BC was the alpha nineteen years, that represented the omega nineteen years from 1844 unto 1863.
Ramalan éta dipasihkeun dina taun 742 SM, sarta salapan welas taun ti harita, dina taun 723 SM, Israél dipapencarkeun ku bangsa Asyur, lajeng opat puluh genep taun ti harita Yuda dipapencarkeun ku Babul. Tilu tanggal éta ngagambarkeun hiji mangsa salila salapan welas taun, dituturkeun ku opat puluh genep taun. Nalika dua ramalan éta mungkas masing-masing dina taun 1798 jeung 1844, mangsa salapan welas taun dina awalna ti taun 742 SM nepi ka 723 SM téh nya éta salapan welas taun alfa, anu ngawakilan salapan welas taun oméga ti taun 1844 nepi ka 1863.
Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.
Miller pupus lima taun sanggeus asup kana omega salila salapan welas taun, sarta tujuh taun ti harita tulisan Hiram Edson ngeunaan “tujuh kali” diterbitkeun. Tujuh taun ti harita deui, “tujuh kali” ditampik. Taun 1856 sakuduna jadi panyegelan anu miheulaan hukum Minggu taun 1863, tapi éta henteu kajadian.
The third angel arrived in 1844, 1888 and at 9/11. Sister White identified that when the great buildings of New York City came down, the first three verses of Revelation eighteen would be fulfilled.
Malaikat katilu sumping dina taun 1844, 1888, sarta dina 9/11. Sadérék White nétélakeun yén nalika gedong-gedong badag Kota New York rubuh, tilu ayat kahiji tina Wahyu dalapan welas bakal kacumponan.
Revelation 18
Wahyu 18
Verse ONE—And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Ayat HIJI—Sanggeus hal-hal ieu, kuring nempo deui hiji malaikat séjén turun ti sawarga, miboga kakawasaan anu gedé; sarta bumi jadi caang ku kamulyaan anjeunna.
Verse TWO—And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
Ayat KADUA—Sarta anjeunna ngagorowok kalayan sora anu tarik tur perkasa, saurna, Babul anu agung geus rubuh, geus rubuh, sarta geus jadi padumukan roh-roh jahat, pangkeng unggal roh najis, jeung kurungan unggal manuk anu najis jeung pikageuleuheun.
Verse THREE—For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Ayat KATILU—Sabab sakumna bangsa geus nginum tina anggur amarah tina cabulna dirina, jeung raja-raja bumi geus ngalakukeun cabul jeung manehna, sarta padagang-padagang bumi geus jadi beunghar ku kaayaanana anu pinuh ku kamewahan.
The mighty first angel came down with a message in his hand and John was commanded to go and take the little book and eat it. That first angel performs the same work as the angel of Revelation eighteen who lightens the earth with its glory. This is because the first angel is the alpha and the third angel is the omega, and the beginning always illustrates the end.
Malaikat kahiji anu gagah perkasa turun bari nyekel hiji amanat dina leungeunna, sarta Yohanes diparentahkeun supaya indit, nyokot kitab leutik éta, tuluy ngadahar éta. Malaikat kahiji éta ngalaksanakeun pagawean anu sarua jeung malaikat dina Wahyu dalapan welas anu nyaangan bumi ku kamulyaan-Na. Ieu téh lantaran malaikat kahiji téh alfa, sedengkeun malaikat katilu téh oméga, sarta awal salawasna ngagambarkeun ahir.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“Yesus maréntahkeun hiji malaikat anu gagah perkasa supaya turun sarta ngingetkeun para pangeusi bumi sangkan nyiapkeun diri pikeun kadatangan-Na anu kadua. Nalika éta malaikat ninggalkeun payuneun Yesus di sawarga, hiji cahaya anu kacida caangna tur mulya angkat miheulaan anjeunna. Kaula dibéjaan yén pancénna nyaéta nyaangan bumi ku kamulyaan-Na sarta ngingetkeun manusa ngeunaan murka Allah anu bakal datang.” Early Writings, 245.
The first angel is verse one of Revelation eighteen.
Malaikat kahiji nyaéta ayat hiji tina Wahyu dalapan welas.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Sanggeus perkara eta, kuring ningali malaikat séjén turun ti sawarga, miboga kakawasaan anu agung; sarta bumi jadi caang ku kamulyaan-Na.
The second angel is verse two of Revelation eighteen.
Malaikat kadua téh ayat kadua tina Wahyu dalapan welas.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
Tuluy anjeunna ngagorowok kalawan sora tarik, saurna, “Babul anu agung geus rubuh, geus rubuh, sarta geus jadi tempat pangancikan setan-setan, jeung panangkeupan unggal roh najis, jeung kurungan unggal manuk anu najis jeung matak geuleuheun.”
The third angel is verse three of Revelation eighteen.
Malaikat katilu nyaéta ayat katilu tina Wahyu dalapan welas.
For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Sabab sakumna bangsa geus nginum tina anggur murka tina palacuranana, sarta para raja di bumi geus ngalakukeun palacuran jeung manehna, jeung para padagang di bumi geus jadi beunghar ku lobana kamewahanana.
All the kings commit fornication with the whore at the Sunday law, as typified in verse three. The second angel’s message is that Babylon is fallen, and that is verse two. The first angel’s mission was to lighten the earth with his glory and that is verse one. Verse one is 9/11. Verse two is the separation process that has been going on throughout mankind since 9/11, and verse three is the Sunday law. For this reason, 9/11 is the third angel’s message, and so is the Sunday law. 9/11 is the warning of the approaching Sunday law as represented in the first three verses, and the other voice of verse four is the Sunday law. The first voice of Revelation eighteen is the warning of the approaching Sunday law, and that warning changes to a living reality at the Sunday law.
Sakabéh raja ngalampahkeun cabul jeung éta palacuran dina hukum Minggu, sakumaha dilambangkeun dina ayat tilu. Pekabaran malaikat kadua nyaéta yén Babul geus rubuh, sarta éta téh ayat dua. Misi malaikat kahiji nyaéta nyaangan bumi ku kamulyaan-Na, sarta éta téh ayat hiji. Ayat hiji nyaéta 9/11. Ayat dua nyaéta prosés pamisahan anu geus lumangsung sapanjang sajarah umat manusa ti saprak 9/11, sarta ayat tilu nyaéta hukum Minggu. Ku sabab éta, 9/11 nyaéta pekabaran malaikat katilu, sarta kitu deui hukum Minggu. 9/11 nyaéta pangéling-ngéling ngeunaan hukum Minggu anu keur ngadeukeutan sakumaha digambarkeun dina tilu ayat kahiji, sarta sora séjén dina ayat opat nyaéta hukum Minggu. Sora kahiji dina Wahyu dalapan welas nyaéta pangéling-ngéling ngeunaan hukum Minggu anu keur ngadeukeutan, sarta éta pangéling-ngéling robah jadi kanyataan hirup dina hukum Minggu.
9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.
9/11 nepi ka hukum Minggu dilambangkeun ku mangsa alfa “datang jeung tingali” dina impian Miller nepi ka omega “datang jeung tingali.” Di antara 9/11 jeung hukum Minggu, permata-permata diteundeun dina méja Miller di tengah rohangan, paburencay jeung kakubur, tuluy dipulihkeun ku lalaki nu mawa sikat kokotor. Malaikat anu turun dina taun 1840 mawa kitab leutik téh nya éta malaikat kahiji jeung alfa anu ngalambangkeun malaikat anu turun dina 9/11. Malaikat éta diidéntifikasi dina pasal sapuluh, nalika Yohanes dibéjaan yén kitab éta bakal amis, tapi baris jadi pait.
John was representing the movement of the first angel, represented by the Millerites, and he was also illustrating the movement of the one hundred and forty-four thousand. First and foremost, he represented the latter days, as prophets always do. For this reason, he was told in advance that the book was going to be sweet and then bitter. The Millerites did not know this in advance, but the one hundred and forty-four thousand are required to know this.
Yohanes ngawakilan gerakan malaikat kahiji, anu diwakilan ku golongan Millerit, sarta anjeunna ogé ngagambarkeun gerakan saratus opat puluh opat rébu. Pangutamana, anjeunna ngawakilan poé-poé panungtungan, sakumaha biasana para nabi ngalakukeun. Ku sabab éta, anjeunna geus dibéjakeun ti heula yén éta kitab bakal amis tuluy pait. Golongan Millerit henteu nyaho ieu ti heula, tapi saratus opat puluh opat rébu diperlukeun pikeun nyaho ieu.
Miller, as the messenger of the first angel is the premier symbol of one who ate the little book. As a miller he was to separate the wheat from the chaff, then process the grain into flour, and make the bread that was to be eaten. He shared the bread by placing it in the center of his room and calling all who would to “come and see.” But as a symbol of the one who took the book out of the angel’s hand, Miller like unto John, is addressing the latter days of the third angel, more than the early days of the first angel. In his dream he begins by informing us that he received his message by an unseen hand. The first angel in Revelation ten has a little book in his hand, but the angel of Revelation eighteen, which is the omega to the alpha of 1840, has no book represented in his hand, and that is the book that Miller received—the book from an unseen hand. Miller’s “come and see” is 9/11, and the dirt brush man’s “come and see” is the Sunday law.
Miller, minangka utusan malaikat kahiji, nya éta lambang utama jalma anu ngadahar kitab leutik éta. Salaku saurang panggilingan, anjeunna kedah misahkeun gandum tina hampasna, tuluy ngolah gandumna jadi tipung, sarta nyieun roti anu kedah didahar. Anjeunna ngabagikeun roti éta ku nempatkeunana di tengah rohanganana sarta nyaur ka sakur anu daék supaya “sumping jeung tingali.” Tapi salaku lambang jalma anu nyandak kitab tina leungeun malaikat éta, Miller, sarupa jeung Yohanes, keur nyarita ngeunaan poé-poé panungtung malaikat katilu leuwih ti batan poé-poé mimiti malaikat kahiji. Dina impianana anjeunna ngamimitian ku ngawartosan ka urang yén anjeunna nampi pesenna ku leungeun anu teu katingali. Malaikat kahiji dina Wahyu sapuluh nyekel hiji kitab leutik dina leungeunna, tapi malaikat dina Wahyu dalapan welas, anu mangrupa omega kana alfa taun 1840, henteu digambarkeun nyekel kitab dina leungeunna, sarta éta kitablah anu ditampi ku Miller—kitab tina hiji leungeun anu teu katingali. “Sumping jeung tingali” ti Miller téh 9/11, jeung “sumping jeung tingali” ti lalaki anu mawa sikat kokotor téh hukum Minggu.
Between the alpha and omega “come and see” you have the second angel’s message, for the alpha is 9/11, which is verse one of chapter eighteen, and verse two is the second angel that concludes at verse three, which is the Sunday law and the omega “come and see.” In Miller’s dream the second angel, and the fall of Babylon is represented by the seven times the word scatter is employed, while the overall narrative identifies truth being overcome with error.
Di antara alfa jeung omega “datang jeung tingali” aya pesen malaikat kadua, sabab alfa téh 9/11, nyaéta ayat kahiji tina pasal dalapan welas, sarta ayat kadua téh malaikat kadua anu dipungkas dina ayat katilu, nyaéta hukum Minggu jeung omega “datang jeung tingali.” Dina impian Miller, malaikat kadua, jeung ragragna Babul dilambangkeun ku tujuh kalina kecap scatter dipaké, sedengkeun narasi sakabéhna nandakeun yén bebeneran dikalahlkeun ku kasalahan.
The first and third angels descended with the message that must be taken and eaten on August 11, 1840 and 9/11 respectively. The two dates correspond to verse one of Revelation eighteen.
Malaikat kahiji jeung katilu turun mawa amanat anu kudu dicandak jeung didahar masing-masing dina tanggal 11 Agustus 1840 jeung 9/11. Dua tanggal éta saluyu jeung ayat kahiji dina Wahyu dalapan welas.
The foundational truths were published in May of 1842, with the 1843 pioneer chart as the alpha of Habakkuk’s two tables. In 2012 Habakkuk’s Tables were published, aligning with May of 1842.
Kaleresan-kaleresan dasar téh geus dipedalkeun dina bulan Méi taun 1842, kalayan bagan panaratas 1843 minangka alfa tina dua papan Habakuk. Dina taun 2012 Papan-papan Habakuk dipedalkeun, saluyu jeung bulan Méi taun 1842.
The Millerite’s experienced their first disappointment on April 19, 1844, typifying July 18, 2020. At that point the second angel arrived, and his arrival aligned with verse two of Revelation eighteen. That disappointment marked the end of the first angel. There the second angel arrived, the tarrying time in the virgin’s parable began. The history of the first angel is to run parallel with the history of the second, and when applied in this fashion, the arrival of the second angel is aligned with the arrival of the first angel in 1840 and 9/11.
Pangalaman kaum Millerite ngalaman kuciwa kahiji maranéhna dina tanggal 19 April 1844, anu jadi perlambang pikeun 18 Juli 2020. Dina titik éta malaikat kadua sumping, sarta kadatanganana saluyu jeung ayat kadua tina Wahyu dalapan welas. Kuciwa éta nandaan ahir malaikat kahiji. Di dinya malaikat kadua sumping, mangsa ngadagoan dina pasemon para parawan mimiti lumangsung. Sajarah malaikat kahiji kudu lumangsung sajajar jeung sajarah malaikat kadua, sarta lamun diterapkeun ku cara kieu, kadatangan malaikat kadua disaluyukeun jeung kadatangan malaikat kahiji dina 1840 jeung 9/11.
A tarrying time arrived at 9/11, which was typified by April 19, 1844. At 9/11 the four winds of Islam were released, and then held in check. Those four winds of John are the rough winds of Isaiah, and the east wind of prophecy, and the sealing angel ascends from the east. When He ascends, He cries out “hold, hold, hold, hold” four times according to Sister White. The tarrying time that begins with the arrival of the second angel is represented as the four winds being held in check until the one hundred and forty-four thousand are sealed.
Wanci ngadagoan sumping dina 9/11, anu dilambangkeun ku 19 April 1844. Dina 9/11 opat angin Islam dileupaskeun, tuluy dicekel sangkan teu ngabeledug. Opat angin Yohanes éta nya éta angin tarik dina Yesaya, jeung angin ti wetan dina nubuat, sarta malaikat nu nyirian naék ti wetan. Nalika Anjeunna naék, Anjeunna sasambat, “tahan, tahan, tahan, tahan” opat kali nurutkeun Sister White. Wanci ngadagoan nu dimimitian ku datangna malaikat kadua dilambangkeun minangka opat angin anu dicekel sangkan tetep kaampeuh nepi ka saratus opat puluh opat rébu geus disegel.
After the first disappointment, Samuel Snow was led to put together the message of the Midnight Cry, thus typifying the voice in the wilderness in July of 2023.
Sanggeus kacindekanana nu kahiji, Samuel Snow dipingpin pikeun ngahijikeun amanat Panjerit Tengah Peuting, ku kituna ngalambangkeun sora nu ngajerit di padang gurun dina bulan Juli 2023.
At the Exeter camp meeting, the separation of the virgins based upon the testing oil, purged and also purified the Millerites in agreement with the work of the Messenger of the Covenant. The Exeter camp meeting represented the sealing, for the work then went forward like a tidal wave, or a mighty army, until the third angel arrived on October 22, 1844. The key of the history is the separation.
Dina pasamoan kémah di Exeter, pamisahan para parawan dumasar kana minyak pangujian, ngabersihan sarta ogé ngamurnikeun kaum Millerite saluyu jeung pagawéan Utusan Perjangjian. Pasamoan kémah di Exeter ngagambarkeun pamegelan, sabab pagawéan harita neras maju kawas ombak pasang, atawa bala tentara anu perkasa, nepi ka malaikat katilu sumping dina 22 Oktober 1844. Konci sajarah éta nyaéta pamisahan.
The second angel does a work of separating when it arrives, as it did at the first disappointment, and it ended with the separation of October 22. In the middle of the two separations the second angel’s message was proclaimed. The second angel is a progressive separation until the final test of the oil. The final test of oil leads to the litmus test of the third angel. That litmus test was the cross for Jesus, and the Garden of Gethsemane, meaning the “garden of the oil press” preceded the litmus test of the cross, and the test of the virgin’s oil preceded the close door of 1844.
Malaikat kadua ngalaksanakeun hiji pagawean pamisahan nalika éta sumping, saperti nu dilaksanakeunana dina kuciwa anu kahiji, sarta éta dipungkas ku pamisahan tanggal 22 Oktober. Di tengah-tengah dua pamisahan éta, amanat malaikat kadua diproklamasikeun. Malaikat kadua téh mangrupakeun pamisahan anu progresif nepi ka ujian pamungkas ngeunaan minyak. Ujian pamungkas ngeunaan minyak nuntun kana ujian penentu tina malaikat katilu. Ujian penentu éta nyaéta salib pikeun Isa Almasih, sarta Taman Getsemani, anu hartina “taman panggilingan minyak,” miheulaan ujian penentu tina salib, jeung ujian ngeunaan minyak para parawan miheulaan panto anu ditutup taun 1844.
The final test, followed by judgment was the tenth test for ancient Israel. They were then assigned to die in the wilderness. Whether Kadesh, Gethsemane or Exeter; the final test before judgment, where the two classes are separated, identifies a final test post 2023, that precedes the closed-door judgment of the Sunday law. That final test is the sealing. A final or last test infers a first test.
Tés ahir, nu diteruskeun ku pangadilan, nya éta tés kasapuluh pikeun Israil baheula. Maranéhna tuluy ditangtukeun pikeun maot di padang gurun. Naha di Kades, Getsemani, atawa Exeter; tés ahir saméméh pangadilan, tempat dua golongan dipisahkeun, nandakeun aya tés ahir sanggeus 2023, anu miheulaan pangadilan panto-katutup tina hukum Minggu. Tés ahir éta nya éta pamaséhan. Tés ahir atawa panungtung ngandung harti ayana tés kahiji.
In 2023, the tarrying time ended as the Lion of the tribe of Judah unsealed the vision that was to tarry, by removing His hand. Then began the work of Samuel Snow.
Dina taun 2023, mangsa nungguan téh réngsé nalika Singa tina kaom Yuda muka segel titingalian anu kudu nungguan éta, ku ngangkat panangan-Na. Tuluy dimimitian pagawean Samuel Snow.
If we align the period of the first and second angels in parallel to one another they identify the descent of an angel with a message that tests God’s people by their response to the command to take and eat the message. The foundational message is then placed into the public, until the foundational message fails. Then the third angel arrives. The period of the third angel is the nineteen years that were the omega nineteen years of 742 BC unto 723 BC.
Lamun urang ngajajarkeun mangsa malaikat kahiji jeung kadua sajajar silih patalikeun, éta nandakeun turunna hiji malaikat kalayan hiji amanat anu nguji umat Allah ku réspon maranéhna kana parentah pikeun nyokot jeung ngadahar éta amanat. Amanat dasar tuluy diteundeun ka hareupeun umum, nepi ka éta amanat dasar gagal. Satuluyna malaikat katilu sumping. Mangsa malaikat katilu téh salapan welas taun, nyaéta salapan welas taun omega ti 742 SM nepi ka 723 SM.
The period of 1844 unto 1863, and the period of 742 BC to 723 BC run parallel to one another, and also parallel to the periods of the first and second angels. Those four lines of prophetic history align with 9/11 unto the Sunday law. Those five lines are the history of Miller’s alpha “come and see” and Christ’s omega “come and see.”
Mangsa ti taun 1844 nepi ka 1863, jeung mangsa ti 742 SM nepi ka 723 SM, silih sajajar, sarta ogé sajajar jeung mangsa malaikat kahiji jeung kadua. Opat garis sajarah nubuat éta sajajar jeung 9/11 nepi ka hukum Minggu. Lima garis éta mangrupa sajarah “sumping sarta tingali” alpa-na Miller jeung “sumping sarta tingali” omega-na Kristus.
Four times Seven
Opat Kali Tujuh
Rightly understood Leviticus twenty-six identifies the “seven times,” four times, and the “seven times” is a symbol of Miller and his message. In 1842, Miller’s understanding of the “seven times” was enshrined upon the 1843 chart that Sister White states, “was directed by the hand of the Lord,” and “should not be altered.” Seven years later Miller died in 1849, and seven years later the message of the “seven times” is put into the record by Hiram Edson, and seven years later it is rejected.
Lamun dipikaharti kalawan leres, Imamat dua puluh genep nangtukeun “tujuh kali,” opat kali, sarta “tujuh kali” téh mangrupakeun lambang Miller jeung pesenna. Dina taun 1842, pamahaman Miller ngeunaan “tujuh kali” diabadikeun dina bagan 1843 anu ku Sister White dinyatakeun, “dipingpin ku panangan Gusti,” sarta “teu meunang dirobah.” Tujuh taun ti harita Miller pupus dina taun 1849, sarta tujuh taun ti harita pesen ngeunaan “tujuh kali” diasupkeun kana catetan ku Hiram Edson, sarta tujuh taun ti harita éta ditampik.
In 1842 the first table of Habakkuk was published.
Dina taun 1842, tabel kahiji ngeunaan Habakuk diterbitkeun.
In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.
Dina taun 1849 utusan alfa tina “tujuh kali” dina bagan 1843 pupus.
In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.
Dina taun 1856, utusan omega tina “tujuh kali” dina bagan 1850 dipopohokeun.
In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.
Dina taun 1863, dua loh Habakkuk ditampik, sarta bagan taun 1863 diterbitkeun.
A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.
Hiji bagan ilahi diterbitkeun dina awal, sarta hiji bagan manusa diterbitkeun dina ahir. Di tengahna, dua utusan dipikawanoh, sabab pesen anu kadua salawasna miboga gandaan.
First angel
Malaikat kahiji
In 1842 the first table of Habakkuk was published.
Dina taun 1842 tabel kahiji Habakuk dipedalkeun.
Second angel
Malaikat kadua
In 1849 the old messenger of the 1843 chart dies.
Dina taun 1849 utusan kolot tina bagan 1843 pupus.
In 1856 the new messenger of the 1850 chart is ignored.
Dina taun 1856, utusan anyar tina bagan 1850 dipaliré.
Third angel
Malaikat katilu
In 1863 the message is rejected and the 1863 chart was published.
Dina taun 1863, éta amanat ditolak sarta bagan 1863 diterbitkeun.
A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.
Hiji mangsa dua puluh hiji taun anu ngawakilan opat lambang tina “tujuh waktu,” anu diselang ku jarak sarua, tujuh taun. Pekabaran alfa diterbitkeun (1842), utusan alfa pupus (1849), utusan omega dipopohokeun (1856) sarta pekabaran omega ditampik (1863), anu ngalambangkeun 2012; 18 Juli 2020; 2023; jeung hukum Minggu anu enggal sumping. Pupusna Miller dina taun 1849 sajajar jeung 18 Juli 2020. Utusan éta, sarta pekabaran éta, dihirupkeun deui dina 2023. Pekabaran omega ayeuna keur dibuka segelna, sarta sanggeus éta nuturkeun hukum Minggu taun 1863.
In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.
Dina gerakan Millerite, éta amanat geus diteguhkeun tuluy jurumana-na maot. Dina gerakan paralelna, amanat geus diteguhkeun tuluy éta amanat maot. Amanat éta dihudangkeun deui dina taun 1856 jeung 2023. Murtad téh mangrupa sebutan pikeun 1863, sarta kameunangan téh mangrupa sebutan pikeun pasanganana dina hukum Minggu. Saméméh murtad jeung kameunangan dina hukum Minggu jeung 1863, dibukakeunlah panyingkepan cahaya omega batu puncak tina “tujuh kali” taun 1856, sakumaha geus ditepikeun ti saprak 2023.
We will continue in the next article.
Urang baris neraskeun dina artikel salajengna.
William Miller: 1782–1849
William Miller: 1782–1849
William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”
William: “wasiat” jeung “helmét”— “palindung nu teger tekadna”, “pangjaga nu mantep haténa”, atawa “prajurit nu kuat kahayangna.”
Miller: a person who operates a mill, especially. a mill that grinds grain into flour.
Tukang gilinding: jalma anu ngajalankeun pabrik gilinding, utamana pabrik gilinding anu ngagiling gandum jadi tipung.
Strong-willed warrior
Pahlawan anu boga kahayang kuat
“An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability of endurance, and ardent patriotism—traits which were also prominent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period may be traced the straitened circumstances of Miller’s early life.
“Patani anu lempeng, jujur hate, anu kungsi kabawa kana mamang kana kawenangan ilahi Kitab Suci, tapi kalayan tulus ikhlas hayang terang kana bebeneran, nyaéta jalma anu ku Allah dipilih husus pikeun mingpin dina pangwawaran ngeunaan kadatangan Kristus anu kadua kalina. Saperti loba reformator séjén, William Miller dina mangsa ngorana geus tarung jeung kamiskinan sarta ku kituna diajar palajaran-pelajaran agung ngeunaan kagiatan anu teu kendat jeung panolakan diri. Anggota-anggota kulawarga tempat anjeunna asal dipikawanoh ku sumanget mandiri, cinta kana kabébasan, ku kamampuh pikeun tahan sangsara, jeung patriotisme anu hurung—sipat-sipat anu ogé kacida kacirina dina watak anjeunna. Bapana téh saurang kaptén dina tentara Révolusi, sarta kana pangorbanan-pangorbanan anu anjeunna lakukeun dina perjuangan jeung kasangsaraan mangsa anu pinuh ku gejolak éta, bisa disusud kaayaan hirup Miller dina mangsa ngorana anu serba heureut.”
“He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.” The Great Controversy, 317.
“Anjeunna miboga kaayaan jasmani anu séhat, sarta ti leuleutik kénéh geus némbongkeun bukti kakuatan intelektual anu leuwih ti nu ilahar. Nalika anjeunna beuki déwasa, ieu jadi beuki écés. Pikiranana aktip tur mekar kalayan hadé, sarta anjeunna miboga kahayang anu seukeut kana élmu pangaweruh. Sanajan anjeunna henteu ngarasakeun kauntungan tina atikan paguron luhur, kanyaahna kana diajar jeung kabiasaan mikir kalayan taliti sarta nalungtik kalayan caket ngajadikeun anjeunna saurang lalaki anu boga timbangan anu asak jeung pamadegan anu jembar. Anjeunna miboga watak moral anu taya cacadna jeung ngaran hadé anu matak dipikaboga ku batur, ku lantaran umumna dipikahormat alatan kajujuran, kahématan, jeung kahadeanana. Ku jalan tanaga jeung katekunan, ti mimiti kénéh anjeunna geus meunang kacukupan, sanajan kabiasaan diajarna tetep dipiara. Anjeunna nyekel rupa-rupa kalungguhan sipil jeung militér kalayan hadé, sarta jalan-jalan kana kabeungharan jeung kahormatan sigana kabuka lega pikeun anjeunna.” The Great Controversy, 317.
“The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently search for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do his will, he shall know of the teaching.’ John 7:17, Revised Version.
Pangaweruh ngeunaan Allah moal kahontal tanpa ikhtiar pikiran, tanpa doa pikeun hikmat sangkan maranéh bisa misahkeun tina gandum murni bebeneran éta sekam anu ku manusa jeung ku Sétan geus dipaké pikeun nyasabkeun doktrin-doktrin bebeneran. Sétan jeung pakumpulan agén-agén manusa-na geus narékahan nyampurkeun sekam kasalahan jeung gandum bebeneran. Urang kudu kalawan rajin maluruh harta anu disumputkeun, sarta néangan hikmat ti sawarga supaya bisa misahkeun reka cipta manusa tina parentah-parentah ilahi. Roh Suci bakal nulungan anu néangan bebeneran-bebeneran anu agung jeung mulia anu patali jeung rencana panebusan. Sim kuring hoyong nekenkeun ka saréréa kanyataan yén maca Kitab Suci kalayan sambil lalu wungkul téh henteu cekap. Urang kudu nalungtik, sarta ieu hartina ngalakukeun sakabéh anu dikandung ku éta kecap. Saperti panambang kalawan hayang pisan ngaguar taneuh pikeun manggihan urat-urat emasna, kitu deui maranéh kudu ngaguar Firman Allah pikeun harta anu disumputkeun, anu ku Sétan geus lila pisan dipilari pikeun disumputkeun ti manusa. Gusti ngandika, ‘If any man willeth to do his will, he shall know of the teaching.’ John 7:17, Revised Version.
“The word of God is truth and light, and is to be a lamp unto your feet, to guide you every step of the way to the gates of the city of God. It is for this reason that Satan has made such desperate efforts to obstruct the path that has been cast up for the ransomed of the Lord to walk in. You are not to take your ideas to the Bible, and make your opinions a center around which truth is to revolve. You are to lay aside your ideas at the door of investigation, and with humble, subdued hearts, with self hid in Christ, with earnest prayer, you are to seek wisdom from God. You should feel that you must know the revealed will of God, because it concerns your personal, eternal welfare. The Bible is a directory by which you may know the way to eternal life. You should desire above all things that you may know the will and ways of the Lord. You should not search for the purpose of finding texts of Scripture that you can construe to prove your theories; for the word of God declares that this is wresting the Scriptures to your own destruction. You must empty yourselves of every prejudice, and come in the spirit of prayer to the investigation of the word of God.” Review and Herald, September 11, 1894.
“Firman Allah teh kayaktian jeung cahaya, sarta kudu jadi lampu pikeun suku maraneh, pikeun nungtun maraneh dina unggal léngkah sapanjang jalan nepi ka panto-panto kota Allah. Ku sabab kitu Iblis geus ngalakukeun rupa-rupa usaha anu pohara nekat pikeun ngahalangan jalan anu geus disadiakeun pikeun dilampah ku jalma-jalma panebusan PANGERAN. Maraneh ulah mawa gagasan-gagasan sorangan ka Alkitab, tuluy ngajadikeun pamadegan sorangan jadi puseur anu ngurilinganana kayaktian. Maraneh kudu nyingkirkeun heula gagasan-gagasan sorangan di panto panalungtikan, sarta ku hate anu handap jeung tunduk, kalawan diri disumputkeun dina Kristus, kalawan doa anu tigin, maraneh kudu neangan hikmat ti Allah. Maraneh kudu ngarasa yén maraneh wajib nyaho kana pangersa Allah anu geus diwahyukeun, sabab éta nyangkaruk kana kasalametan pribadi maraneh anu langgeng. Alkitab teh hiji pituduh anu ku dinya maraneh bisa nyaho jalan ka hirup langgeng. Maraneh kudu mikahayang saluhureun sagala hal sangkan maraneh nyaho pangersa jeung jalan-jalan PANGERAN. Maraneh ulah nalungtik kalayan maksud pikeun neangan ayat-ayat Kitab Suci anu bisa ku maraneh ditapsirkeun pikeun ngabuktikeun tiori-tiori maraneh; sabab firman Allah netelakeun yén éta teh nyasarkeun Kitab Suci nepi ka mawa kana kabinasaan maraneh sorangan. Maraneh kudu ngosongkeun diri tina unggal prasangka, sarta datang dina sumanget doa kana panalungtikan firman Allah.” Review and Herald, 11 Séptémber 1894.
“William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’
“William Miller téh dilahirkeun di Pittsfield, Massachusetts. Atikan formalna ngan ukur salila 18 bulan, tapi manéhna jadi diajar ku usaha sorangan ku lantaran kabiasaan maca anu kuat. Ti mimiti kénéh manéhna ogé mimiti nulis, nyusun puisi jeung nyatet buku harian. Bacaanana ngawanohkeun manéhna ka panulis-panulis kafir anu mangaruhan manéhna ka arah deisme. Dina ahir umur dua puluhanana, manéhna jadi hakim karapihan, sarta milu tarung dina Perang 1812. Sababaraha pangalaman salila konflik ieu ngarahkeun pikiranana ka Allah anu pribadi. Nepi ka taun 1816 manéhna geus dirobah haténa, sarta mimiti nalungtik Alkitab kalayan enya-enya. Manéhna nulis, ‘Kitab Suci ... jadi kabungah kuring, sarta dina Isa kuring manggihan hiji sobat.’”
“By 1818 in his study of the prophecies he concluded that Jesus would return ‘about 1843.’ In 1831 he began to share his studies in public in small settings, after strong conviction and providential guidance to do so. After meeting J. V. Himes, a prominent editor, in 1839, the way was opened to preach to large groups in major cities. While opposed by many, his preaching, and that of others who caught the Advent message, made a significant impact, with up to 100,000 accepting belief in the soon coming of Christ. Ellen Harmon heard him in Portland, Maine, in March of 1840 when she was 12 years old. She recounted, “Mr. Miller traced down the prophecies with an exactness that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and brought many proofs to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowds as if spellbound.” Life Sketches, 20.
“Nepi ka taun 1818, dina panalungtikanana ngeunaan nubuat-nubuat, anjeunna nyindekkeun yén Isa bakal sumping deui ‘kira-kira taun 1843.’ Dina taun 1831 anjeunna mimiti ngabagikeun hasil panalungtikanana ka umum dina pasamoan-pasamoan leutik, sanggeus aya kayakinan anu kuat jeung pituduh pangapingan ilahi pikeun ngalakukeun kitu. Sanggeus patepang jeung J. V. Himes, saurang rédaktur anu kasohor, dina taun 1839, kabuka jalan pikeun ngawawar ka kumpulan jalma anu gedé di kota-kota utama. Sanajan loba anu nentang, pangwawaranana, kitu deui pangwawaran batur-batur anu narima amanat Advent, mawa pangaruh anu penting, nepi ka aya 100.000 jalma anu narima kayakinan kana enggoning Kristus bakal geura sumping. Ellen Harmon ngadangu anjeunna di Portland, Maine, dina bulan Maret 1840 nalika umurna 12 taun. Anjeunna nyaritakeun, “Bapa Miller ngalarapkeun nubuat-nubuat kalayan katangtuan anu jentre pisan nepi ka nimbulkeun kayakinan dina hate para nu ngadangu. Anjeunna ngadadarkeun mangsa-mangsa nubuat, sarta mawa loba bukti pikeun nguatkeun pamadeganana. Saterusna, panggero jeung pangingetna anu khidmat tur pinuh ku kakawasaan ka jalma-jalma anu can siap, ngajaga balaréa tetep cicing siga kasirep ku kakuatan gaib.” Life Sketches, 20.