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# The Book of Daniel - Number Thirty-Eight

Kitab Daniel - Nomer Telung Puluh Wolu

Unveiling the Jewels: William Miller’s Prophetic Dream and the Restoration of Truth

Mbabar Perhiasan-Perhiasan Permata: Impen Nabi William Miller lan Pamulihaning Kayekten

Author

Jeff Pippenger

Published

January 2, 2024

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In Miller’s dream he was sent a casket by an unseen hand. In his dream he was led to understand the dimensions of the casket as “six square” by “ten inches.” Ten multiplied by six squared equates to three hundred and sixty, which represents the days in a prophetic year. Miller was given a casket that contained the message he was to proclaim, and the message he was to proclaim was based upon the principle that a day in Bible prophecy represents a year. The casket was the Bible, and for Miller the Bible was to be viewed in the dimension of the “day-for-a-year” principle of Bible prophecy.

Ing sajroning impené Miller, dhèwèké dikirimi sawijining pethi cilik déning tangan kang ora katon. Ing impèné, dhèwèké dipimpin supaya mangertèni ukuran pethi mau minangka “enem pèrsagi” kanthi “sepuluh inci.” Sepuluh dikalèkaké déning enem kuadrat padha karo telung atus sewidak, kang nglambangaké cacahing dina sajroning setaun profetik. Miller diparingi sawijining pethi kang ngemu pesen sing kudu diwartakaké déning dhèwèké, lan pesen kang kudu diwartakaké mau adhedhasar paugeran manawa sedina ing wangsit Alkitab nggambaraké setaun. Pethi mau iku Alkitab, lan tumrap Miller, Alkitab kudu dipirsani ana ing ukuran paugeran “sedina-kanggo-setaun” sajroning wangsit Alkitab.

> “Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

> “Gandhèngan karo Sabdaning Allah ana satunggaling kunci kang mbukak pethi pusaka kang aji, kanggo marem lan kabungahan kita. Aku rumangsa sukur kanggo saben sorot pepadhang. Ing tembé, pangalaman-pangalaman kang saiki tumrap kita isih banget misterius bakal katrangaké. Ana sawatara pangalaman kang mbokmenawa ora bakal tau kita mangertèni kanthi temen nganti kang fana iki ngagem kalanggengan.” Manuscript Releases, volume 17, 261.

There was a “key” attached to the casket in Miller’s dream which represented the methodology that Miller was led to employ.

Ana sawijining “kunci” sing kagandhèng ing peti mati ing impèné Miller, kang nglambangaké metodologi sing Miller dipimpin kanggo migunakaké.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

> “Wong-wong sing melu melu ngwartakake piwelinging malaekat katelu padha nyinaoni Kitab Suci miturut rancangan kang padha kaya kang dianut déning Bapa Miller. Ing kitab cilik kang mawa irah-irahan Views of the Prophecies and Prophetic Chronology, Bapa Miller maringi paugeran-paugeran ing ngisor iki, kang prasaja nanging wicaksana lan wigati, tumrap panyinauan lan panafsiraning Kitab Suci:—

> “[Rules one through five quoted.]

> “[Aturan siji nganti lima dipunpetik.]”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

> “Ing ndhuwur iku sawatara pérangan saka paugeran-paugeran iki; lan sajroning panaliten kita tumrap Kitab Suci, kita kabèh bakal tumindak becik manawa nggatèkaké prinsip-prinsip sing wis kaandharaké.” Review and Herald, November 25, 1884.

When Miller opened the casket, he found “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.” Miller discovered the jewels of truths that make up the foundational truths of Adventism. The truths he found were “arranged” in perfect order and reflected the light of the sun.

Nalika Miller mbukak peti kuwi, dhèwèké nemokake “sakehing warna lan ukuran permata, intan, watu aji, lan dhuwit recehan emas lan salaka saka saben ukuran lan rega, katata endah ing panggonané dhéwé-dhéwé ana ing peti mau; lan kanthi tatanan mangkono, kabèh iku mratandhani cahya lan kamulyan sing ora ana tandhingané kajaba srengéngé.” Miller nemokake permata-permata kayektèn sing mbentuk kayektèn-kayektèn dhasar Adventisme. Kayektèn-kayektèn sing ditemokaké iku “katata” kanthi tatanan sing sampurna lan mratandhani cahyané srengéngé.

Miller then placed the truths “on a center table” and called all to “come and see.” “Come and see,” is a symbol drawn from the opening of the seals in the book of Revelation, and Miller represents the wise that understand the message of Daniel that was unsealed in 1798. The truths that Miller placed upon the table, were the unsealed truths from the book of Daniel that had been unsealed by the Lion of the tribe of Judah, and were to test the generation that was alive when they were unsealed. For this reason, the four beasts of Revelation associated with the first four seals, and Miller, called out for that generation to “come and see.”

Miller banjur nyelehake kayektèn-kayektèn mau “ing sadhuwuring méja tengah” lan nimbali kabèh wong supaya “teka lan delengen.” “Teka lan delengen,” iku sawijining pralambang sing kapethik saka pambukakaning segel-segel ing kitab Wahyu, lan Miller nggambarake wong-wong wicaksana sing mangertèni piwulangé Daniel sing wis kawukak ing taun 1798. Kayektèn-kayektèn sing diselehaké Miller ing sadhuwuring méja mau, yaiku kayektèn-kayektèn saka kitab Daniel sing wis kawukak, kang wis dibukak déning Sang Singa saka taler Yehuda, lan iku kudu dadi pangujian tumrap generasi sing urip nalika kayektèn-kayektèn mau kawukak. Awit saka iku, patang kéwan ing kitab Wahyu sing kagandhèng karo patang segel kang kawitan, lan Miller, padha nguwuh marang generasi mau supaya “teka lan delengen.”

> 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. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Revelation 6:1–8.

> Lan aku weruh nalika Sang Cempe mbukak salah siji saka segel-segel mau, lan aku krungu, kaya swaraning gludhug, salah siji saka papat makhluk urip ngandika, “Mrenea lan delengen.” Lan aku ndeleng, lah ana jaran putih; lan kang nunggangi iku nyekel panah; lan makutha kaparingake marang dheweke; banjur dheweke metu kanthi menang, lan supaya menang. Lan nalika Panjenengane mbukak segel kapindho, aku krungu makhluk urip kapindho ngandika, “Mrenea lan delengen.” Lan metu jaran liyane kang abang; lan kuwasa kaparingake marang kang nunggangi iku supaya ngrebut katentreman saka bumi, lan supaya wong-wong padha matèni siji lan sijiné; lan marang dheweke kaparingake pedhang gedhé. Lan nalika Panjenengane mbukak segel katelu, aku krungu makhluk urip katelu ngandika, “Mrenea lan delengen.” Lan aku ndeleng, lah ana jaran ireng; lan kang nunggangi iku nyekel timbangan ana ing tangane. Lan aku krungu swara ana ing tengahing papat makhluk urip ngandika, “Satakar gandum regane sedinar, lan telung takar jelai regane sedinar; nanging aja ngrusak lenga lan anggur.” Lan nalika Panjenengane mbukak segel kapapat, aku krungu swaraning makhluk urip kapapat ngandika, “Mrenea lan delengen.” Lan aku nyawang, lah ana jaran pucet; lan asmane kang nunggangi iku Pati, lan Naraka ngetutake dheweke. Lan kuwasa kaparingake marang wong loro mau ngungkuli saprapat bumi, kanggo matèni kanthi pedhang, lan kanthi kaliren, lan kanthi pati, lan kanthi kéwan-kéwan ing bumi. Wahyu 6:1–8.

It was Christ, represented as the Lion of the tribe of Judah, who unsealed the book sealed with seven seals in the book of Revelation, and it was the Lion of the tribe of Judah that unsealed the jewels that Miller placed upon the table, and then proclaimed for all to “come and see.”

Panjenengané Kristus, kang dipralambangaké minangka Singa saka taler Yehuda, kang mbikak kitab kang kasegel nganggo pitu segel ana ing kitab Wahyu, lan Sang Singa saka taler Yehuda iku uga kang mbukak permata-permata kang dipasang déning Miller ana ing méja, banjur ngumumaké marang sakèhé wong supaya “mrenea lan delengen.”

The truths he discovered were graphically illustrated upon the 1843 pioneer chart, which Sister White said was directed by the hand of the Lord, which was the same unseen hand that had brought Miller the casket full of jewels. The three hundred charts that were produced in 1842, were a fulfillment of Habakkuk’s command to write the vision and make it plain upon tables. Miller’s table in the center of his room represented the three hundred charts (tables) the Millerite messengers took to the world in 1842 and 1843. That chart, along with the 1850 pioneer chart, were the “tables” of Habakkuk chapter two.

Kasunyatan-kasunyatan kang dipuntemokaké déning piyambakipun dipungambaraken kanthi cetha ing bagan para pelopor taun 1843, ingkang miturut pangandikané Sister White dipunarahaken déning astanipun Gusti, ingkang ugi astanipun ingkang sami, astanipun ingkang boten katingal, ingkang sampun ndadosaken Miller manggih pethi kebak permata. Tiga atus bagan ingkang dipunasilaken ing taun 1842 punika minangka panggenapan saking dhawuhipun Habakuk supados nyerat wahyu lan ndadosaken cetha ing nginggil papan-papan. Papanipun Miller ing tengahing kamare makili tiga atus bagan (papan-papan) ingkang dipunasta para utusan Millerite dhateng jagad ing taun 1842 lan 1843. Bagan punika, sesarengan kaliyan bagan para pelopor taun 1850, punika “papan-papan” ingkang kasebat wonten ing Habakuk pasal kalih.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.

> “Iku minangka paseksi kang manunggal saka para pengajar lan publikasi Advent Kapindho, nalika ngadeg ana ing ‘iman asli,’ manawa penerbitan bagan iku minangka panggenepan saka Habakuk 2:2, 3. Manawa bagan iku sawijining pokok ramalan (lan wong-wong kang nyélaki prakara iku ninggal iman asli), mula banjur cetha manawa 457 SM iku taun kang dadi wiwitan kanggo ngetung 2300 dina. Perlu manawa 1843 dadi wektu kang kapisan diterbitaké, supaya ‘wahyu’ iku ‘mandheg sawatara wektu,’ utawa supaya ana mangsa tundha, ing sajroning mangsa iku golongan para prawan bakal ngantuk lan turu tumrap prakara agung bab wektu, pas sadurungé padha bakal diugah déning Panguwuh Tengah Wengi.” James White, Second Advent Review and Sabbath Herald, Jilid 1, Nomer 2.

The people who began to respond to the message (jewels) that was thereafter represented on Habakkuk’s table, were at first a few, but with the confirmation of the day-for-a-year principle on August 11, 1840, the people “increased to a crowd.”

Wong-wong sing wiwit nanggapi pesen (permata) sing salajengipun dipralambangaké ana ing méjané Habakuk, wiwitané namung sawetara, nanging kanthi dikukuhaké asas sadina kanggo setaun ing tanggal 11 Agustus 1840, wong-wong mau “mundhak dadi wong akèh.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Ing wektu sing pas kaya kang wis katetepaké, Turki, lumantar para duta besare, nampani pangayoman saka kakuwasan-kakuwasan sekutu Éropah, lan kanthi mangkono nglelebokaké awaké dhéwé ana ing sangisoring pangendhalèné bangsa-bangsa Kristen. Kedadéan iku netepi ramalan mau kanthi persis. Nalika bab iku kawruhan, akèh wong dadi yakin bab beneré asas-asas tafsir nubuatan kang ditampa déning Miller lan para kancané, lan sawijining dorongan kang nggumunaké kaparingaké marang gerakan rawuhé Gusti. Wong-wong kang pinulih lan duwé kalungguhan padha nggabung karo Miller, ing sajroning martakaké lan nerbitaké panemuné, lan wiwit taun 1840 nganti 1844 pakaryan iku nyebar kanthi rikat.” The Great Controversy, 334, 335.

Then the crowd began to trouble the jewels. At that point Miller is going to identify the scattering of the jewels. The word “scatter” is one of the primary symbols of Leviticus twenty-six’s “seven times,” and Miller employs some variation of the word “scatter” ten times in the presentation of his dream. “Ten” is the symbol of a test, and marks the correct understanding of the symbolic meaning of Miller’s “scattered” jewels as a prophetic test for those upon whom the ends of the world are come.

Banjur wong akèh mau wiwit ngganggu permata-permata iku. Ing titik iku Miller bakal ngidentifikasi panyebaraning permata-permata iku. Tembung “nyebar” iku salah siji saka pralambang utama saka “pitung kaping” ing Imamat rong puluh enem, lan Miller migunakaké sawatara variasi saka tembung “nyebar” kaping sepuluh ing panyajian impèné. “Sepuluh” iku pralambanging sawijining ujian, lan nandhani pangerten sing bener tumrap makna pralambang saka permata-permata Miller sing “kasêbar” minangka sawijining ujian kenabian kanggo wong-wong kang tumrap marang wong-wong mau wus tekan pungkasaning jagad.

The rejection of the jewel of the “seven times” was the first jewel set aside by Laodicean Adventism as they failed the test of Moses’ “scattering,” which had been presented by Elijah (Miller), in 1863. From that point on the jewels were to be increasingly scattered, mixed with counterfeits and ultimately fully covered up. The covering up of the precious jewels would ultimately reach a point where the casket (the Bible) would be destroyed.

Panolakan marang mustika “pitung kaping” iku minangka mustika kapisan kang disisihaké déning Adventisme Laodikia nalika padha gagal ngliwati ujian “panyebaran” Musa, kang wis kaaturaké déning Élia (Miller), ing taun 1863. Wiwit ing titik iku, para mustika iku bakal saya tambah kasebar, campur karo barang-barang palsu, lan ing pungkasané katutupan kanthi sampurna. Panutupan marang para mustika kang aji iku ing pungkasané bakal tekan ing sawijining titik nalika peti (Alkitab) bakal dirusak.

In Miller’s dream there is a marked distinction between the first “seven times” the word “scatter” is employed by Miller, and the last three times he uses the word. After he mentions “scatter” “seven times,” he “became wholly discouraged and disheartened, and sat down and wept.”

Ing impèné Miller ana béda sing cetha antarané “pitung wektu” kapisan nalika tembung “buyar” dipigunakaké déning Miller, lan telung wektu pungkasan nalika dhèwèké migunakaké tembung iku. Sawisé dhèwèké nyebut “buyar” “pitung wektu,” dhèwèké “dadi babar pisan kendhat semangat lan remuk atiné, banjur lungguh lan nangis.”

Before Christ, represented as the Lion of the tribe of Judah, began his work of unsealing the book that was sealed with seven seals in the book of Revelation, John wept. John and Miller both wept when they understood the casket (God’s Word) had been buried up by counterfeit jewels.

Sadurunge Kristus, kang dilambangaké minangka Singa saka taler Yehuda, miwiti pakaryan-Né mbukak segel-segel kitab sing kasegel nganggo pitung segel ing kitab Wahyu, Yohanes nangis. Yohanes lan Miller padha nangis nalika padha mangertèni yèn peti mati (Sabdaning Allah) wis kakubur déning permata-permata palsu.

> And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:1–5.

> Lan aku weruh ana ing tangan tengené Panjenengané kang lenggah ana ing dhampar, sawijining kitab kang katulisan ana ing sisih njero lan sisih mburiné, kaségel kanthi pitung segel. Lan aku weruh sawijining malaékat kang rosa ngumandhangaké kanthi swara sora, “Sapa kang pantes mbukak kitab iku lan nglucuti segel-segelé?” Lan ora ana wong siji waé, apa ing swarga, apa ing bumi, utawa ing sangisoring bumi, kang bisa mbukak kitab iku, utawa mung ndeleng marang iku waé. Lan aku nangis banget, marga ora ana wong siji waé kang kapanggih pantes mbukak lan maca kitab iku, utawa mung ndeleng marang iku waé. Lan siji saka para pinituwa ngandika marang aku, “Aja nangis; lah, Sanga saka taler Yéhuda, Oyodé Dawud, wus menang, satemah bisa mbukak kitab iku lan nglucuti pitung segelé.” Wahyu 5:1–5.

Once the escalating rejection of the jewels that Miller discovered and presented to the world reached the point where the Bible (the casket) was destroyed, then Miller wept.

Nalika panolakan kang saya ngrembaka tumrap permata-permata sing ditemokaké déning Miller lan diprayogakaké marang jagad wis tekan ing titik nalika Kitab Suci (kothak permata) dirusak, mula Miller banjur nangis.

> “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.

> “Banjur aku weruh yèn ing antarané permata lan dhuwit receh kang asli, wong-wong mau wis nyawuraké cacah kang ora kaétung akèhé permata palsu lan dhuwit receh palsu. Aku banget nesu merga tumindak asor lan ora ngerti panuwuné, lan aku nyelaki lan ngolok-olok wong-wong mau merga iku; nanging saya aku nyelaki, saya akèh wong-wong mau nyawuraké permata palsu lan dhuwit receh palsu ing antarané sing 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.”

> “Sawisé kuwi aku banjur dadi nesu banget ing jiwaku kang jasmani lan wiwit migunakaké kekuwatan jasmani kanggo nyurung wong-wong mau metu saka kamar; nanging nalika aku lagi nyurung metu siji, telu manèh mlebu lan nggawa rereged lan serutan-serutan lan wedhi lan manéka warna sampah, nganti kabeh permata sejati, inten, lan dhuwit receh katutupan kabèh, saéngga ora katon manèh. Wong-wong mau uga nyuwek-nyuwek petiku dadi pérangan-pérangan lan nyawuraké ana ing antarané sampah mau. Aku ngira ora ana wong siji waé kang nggatèkaké kasusahanku utawa nesuku. Aku dadi kelangan pengarep-arep lan remuk atiku kabèh, banjur lenggah lan nangis.”

At this point in his dream the word “scatter” has been employed “seven times.” The last three occurrences are distinct, from the first seven, thus placing a prophetic signature upon the seven scatterings as a symbol of the “seven times” of Leviticus twenty six. Miller’s second dream, as with Nebuchadnezzar’s second dream, symbolically identifies the “seven times.”

Ing titik iki ing impèné, tembung “sumebar” wis digunakaké “ping pitu.” Telung kaping pungkasan béda saka pitung kaping sing kapisan, mula mènèhi tandha kenabian tumrap pitung panyebaran iku minangka pralambang saka “pitung mangsa” ing Imamat likur nem. Impèné Miller sing kapindho, kaya dene impèné Nebukadnésar sing kapindho, kanthi pralambang ngenali “pitung mangsa” iku.

As with John in Revelation chapter five, when Miller wept, the dirt brush man (the Lion of the tribe of Judah), then “opened a door” and entered the room. The visual representation of the Father holding the book which was sealed with seven seals, that no man could open, and that had caused John to weep, began in verse one of chapter four.

Kaya déné tumrap Yohanes ing Wahyu pasal lima, nalika Miller nangis, wong tukang rerumputan nganggo sikat bledug (Singa saka taler Yehuda), banjur “mbukak lawang” lan mlebu ing kamar iku. Gambaran visual bab Sang Rama nyekel kitab sing kasegel nganggo pitung segel, sing ora ana wong siji waé bisa mbukak, lan sing wis njalari Yohanes nangis, diwiwiti ing ayat siji pasal papat.

> After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter. Revelation 4:1.

> Sasampunipun punika aku mirsani, lan lah, wonten lawang kabikak ing swarga; lan swara ingkang kapisan ingkang kula rungokaken punika kados swantening kalasangka ingkang ngandika kaliyan kula; ingkang ngandika, Munggaha mriki, lan Aku badhé nedahaken dhateng sira samubarang ingkang kedah kalampahan ing tembé. Wahyu 4:1.

Miller wept and saw a door opened. “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.” The Lion of the tribe of Judah and the dirt brush man arrived at the opening of a door, when John and Miller wept. The opening of a door is a symbol of a dispensational change.

Miller nangis lan nyumurupi ana lawang kabukak. “Nalika aku mangkono iki lagi nangis lan sesambat marga saka kapitunan gedhéku lan tanggung jawabku, aku banjur kelingan marang Gusti Allah, lan kanthi temen-temen ndedonga supaya Panjenengané ngutus pitulungan marang aku. Sanalika lawang kabukak, lan ana sawijining wong mlebu ing kamar, nalika wong-wong kabèh padha metu; lan wong iku, kanthi nyekel sapu bledug ana ing tangane, mbukak jendhéla-jendhéla, banjur wiwit nyaponi bledug lan rerampahan saka kamar mau.” Sanga saka taler Yehuda lan wong sing nggawa sapu bledug iku tekan ing wektu kabukane lawang, nalika Yohanes lan Miller nangis. Kabukane sawijining lawang iku minangka pralambang saka owah-owahan dispensasi.

With Miller, he wept and a door was opened, but he also prayed. “I became wholly discouraged and disheartened, and sat down and wept. 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.”

Bebarengan karo Miller, dhèwèké nangis lan ana lawang kabukak, nanging dhèwèké uga ndedonga. “Aku dadi temenan putus pengarep-arep lan remuk atiku, banjur lungguh lan nangis. Nalika aku mangkono lagi nangis lan nglilir merga kapitunan lan tanggung jawabku sing gedhé, aku kèlingan marang Gusti Allah, lan kanthi temen-temen ndedonga supaya Panjenengané ngutus pitulungan marang aku. Sanalika lawangé kabukak, lan ana sawijining wong mlebu ing kamar iku, nalika wong-wong kabèh padha metu saka kono; lan wong iku, kanthi nyekel sikat rereget ana ing tangané, mbukak jendhéla-jendhéla, banjur wiwit nyaponi rereget lan rongsokan saka kamar iku.”

The prayer that is a waymark in the history of the last days, is the prayer marked by Daniel and the three worthies in chapter two, and also by Daniel in chapter nine. It is the Leviticus twenty-six prayer of the “seven times,” which the two witnesses of Revelation eleven are to pray when they realize that they had been scattered. The two witnesses are to repeat what Daniel had done in chapter nine, when he recognized that he had been “scattered” in fulfillment of the curse of Moses. The two witnesses are to repeat what Miller illustrated in his dream when he reached the point where his jewels had been scattered “seven times.”

Pandonga sing dadi pratandha dalan ing sajarahing dina-dina wekasan iku yaiku pandonga kang ditandhani déning Daniel lan telu wong pinilih ing pasal loro, lan uga déning Daniel ing pasal sanga. Iku yaiku pandonga Leviticus rong puluh enem bab “pitung kaping,” kang kudu didongakaké déning loro seksi ing Wahyu sewelas nalika padha nyadari yèn wong-wong mau wis kasirnakaké. Loro seksi iku kudu mbalèni apa kang wis ditindakaké déning Daniel ing pasal sanga, nalika dhèwèké mangertèni yèn dhèwèké wis “kasirnakaké” minangka panggeneping ipat-ipat Musa. Loro seksi iku kudu mbalèni apa kang digambaraké déning Miller ing impèné nalika dhèwèké tekan ing titik nalika permata-permatané wis kasirnakaké “pitung kaping.”

When that prayer is marked a door is opened, the dirt brush man arrives, and the room is empty. The wicked crowd were gone, and a new dispensation had arrived. Then the Lion of the tribe of Judah, whose fan is in His hand, “opened the windows, and began to brush the dirt and rubbish from the room,” and as “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.”

Nalika pandonga iku ditandhani, sawijining lawang kabukak, wong kang nggawa sikat rereget teka, lan kamar iku kothong. Wong akèh kang duraka wus padha sirna, lan sawijining tatanan jaman anyar wus teka. Banjur Sang Singa saka taler Yehuda, kang garuné ana ing astanipun, “mbukak jendhéla-jendhéla, lan wiwit nyaponi rereget lan remukan saka kamar iku,” lan nalika “Panjenengané nyaponi rereget lan remukan, permata palsu lan dhuwit receh palsu, kabèh padha munggah lan metu saka jendhéla kaya méga, lan angin nggawa iku lunga.”

The open windows also mark a division, for as the rubbish is carried out of the window, those who have fulfilled the command found in Malachi, that directs the “priests” of the last days to, “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.” The open door and the open windows represent a change in dispensation that is fulfilled at the time the wicked priests are removed, and the righteous priests are being blessed.

Jendhela-jendhela kang kabuka iku uga nandhani sawijining pamisahan, amarga kaya déné rereged diusung metu lumantar jendhela, mangkono uga wong-wong kang wis netepi dhawuh kang kapacak ing Malakhi, kang mréntahaké para “imam” ing dina-dina wekasan supaya, “gawanen kabeh prasepuluhan menyang ing gudhang, supaya ana pangan ana ing dalem-Ku, lan buktèkna Aku saiki kanthi prakara iki, mangkono pangandikané Pangéran sarwa dumadi, apa Aku ora bakal mbukak marang kowé jendhela-jendhela swarga, lan maringaké berkah marang kowé nganti ora ana papan kang cekap kanggo nampané.” Lawang kang kabuka lan jendhela-jendhela kang kabuka iku nggambaraké sawijining owah-owahan ing tatanan dispensasi kang kaleksanan nalika para imam duraka disingkiraké, lan para imam mursid lagi nampa berkah.

As the dirt brush man begins to purge his floor, Miller closes his eyes for a moment. “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.” The precious and the vile were then fully separated.

Nalika wong sing nyapu rereged iku wiwit ngresiki lantainé, Miller nutup mripaté sedhela. “Ing satengahing raméné pakaryan, aku nutup mripatku sedhela; nalika aku mbukak manèh, sakehing rereged wis sirna kabèh. Permata-permata aji, intan-intan, lan dhuwit recehan emas lan salaka, sumebar kanthi lubèr ing saindhenging ruangan.” Barang kang aji lan kang asor banjur kapisah kanthi sampurna.

The larger casket was then placed upon the table, and the scattered jewels were cast into it. “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.” Miller’s foundational truths were then brought together with not only the Bible, but with the Spirit of Prophecy, and those truths were more beautiful and brighter than they originally were.

Peti sing luwih gedhé banjur dipasang ing ndhuwur méja, lan permata-permata sing sumebar banjur dilebokaké ing kono. “Banjur dhèwèké masang ing ndhuwur méja sawijining peti, sing luwih gedhé lan luwih éndah tinimbang sing kapisan, lan nglumpukaké permata-permata, inten-inten, lan dhuwit receh kanthi segenggem-segenggem, banjur nglebokaké mau menyang ing peti iku, nganti ora ana siji waé sing kari, sanajan sawetara inten mau ora luwih gedhé tinimbang pucuké jarum.” Kayektèn-kayektèné dhasar saka Miller banjur disawijèkaké ora mung karo Kitab Suci, nanging uga karo Roh Ramalan, lan kayektèn-kayektèn mau dadi luwih éndah lan luwih padhang tinimbang sakdurungé.

As we evaluate the vision of the Ulai River in the terms of the message that was unsealed in 1798, it is to be understood that some of those truths were limited by the framework given to Miller. It is also to be expected that some of those truths will therefore be larger and more beautiful, even though some of them might appear small or minor.

Nalika kita ngrembug sesanti Kali Ulai miturut katrangan pesen kang dibukak segelé ing taun 1798, kudu dingertèni yèn sawatara saka kayektèn-kayektèn mau winates déning rerangkèn pamanggih kang diparingaké marang Miller. Mulané, prayoga uga diarep-arep yèn sawatara saka kayektèn-kayektèn mau bakal dadi luwih amba lan luwih endah, senadyan sawatara ing antarané bisa katon cilik utawa sepele.

When the truths are restored, they are cast into a larger casket, then the call is once again made, not by Miller, but by Christ, (who is the dirt brush man, who is the Lion of the tribe of Judah) to, “come and see.” This identifies that an unsealing has just taken place, and the final unsealing is the Revelation of Jesus Christ that takes place just before probation closes, or as Sister White identifies, when the dirt brush man has entered.

Nalika kayekten-kayekten mau dipulihaké, iku dilebokaké menyang pethi sing luwih gedhé, banjur panggilan mau sapisan manèh dipunwulangaké, dudu déning Miller, nanging déning Kristus, (kang iku wong sikat rereged, kang iku Sang Singa saka taler Yéhuda) supaya, “teka lan delengen.” Iki nandhakaké yèn sawijining pambukan segel nembe waé kadadéan, lan pambukan segel sing pungkasan iku ya iku Wahyu bab Gusti Yésus Kristus sing kalakon sadurungé lawanging kasempatan ditutup, utawa kaya déné dipunmangertèni déning Sister White, nalika wong sikat rereged wis mlebet.

> “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, 83.

> “Aku nyawang menyang peti iku, nanging mripatku kesilau déning paningal mau. Papan-papan iku sumunar kaping sepuluh luwih mulya tinimbang kamulyané kang kapungkur. Aku ngira papan-papan iku wis digosok nganggo wedhi déning sikilé wong-wong duraka kang wus nyebarake lan ngidak-idak mau ana ing lebu. Papan-papan iku katata kanthi endah ana ing peti iku, saben-saben ana ing panggonané dhéwé, tanpa katon tandha-tandha rekasané wong sing nglebokaké mau menyang njero. Aku sesambat marga saka kabungahan kang gedhé banget, lan sesambat iku nggugah aku.” Early Writings, 83.

The tarrying time and the first disappointment arrived on July 18, 2020, and since July of 2023, the Lion of the tribe of Judah has been unsealing the message of the Revelation of Jesus Christ. That unsealing includes the book of Daniel, and we will finish our consideration of Miller’s dream in the next article.

Wektu tundha lan kuciwa kapisan dumadi ing tanggal 18 Juli 2020, lan wiwit Juli 2023, Singa saka taler Yehuda wis mbikak segel pesen Wahyu Yesus Kristus. Mbikaké segel iku nyakup kitab Daniel, lan kita bakal ngrampungaké panimbangan kita ngenani impené Miller ing artikel sabanjuré.

The work of the dirt brush man is carried out in cooperation with the “wise priests”, and the work of those “priests”, who are the two witnesses of Revelation chapter eleven, and who are the resurrected dead bones of Ezekiel chapter thirty-seven are also represented by other lines of God’s Word. We will employ a few of those lines as second witnesses for what we have identified concerning William Miller’s second dream.

Pakaryané wong nganggo sikat rereged iku ditindakake kanthi sesarengan karo “para imam wicaksana”, lan pakaryané para “imam” mau, kang dadi loro seksi ing Wahyu pasal sewelas, lan kang uga minangka balung-balung garing kang wis diuripaké manèh ing Yehezkiel pasal telung puluh pitu, uga dilambangaké déning garis-garis liya saka Sabdaning Allah. Kita bakal nggunakaké sawatara garis mau minangka seksi kapindho tumrap apa kang wis kita tetepaké ngenani impen kapindhoné William Miller.

> “The Scriptures are given for our benefit that we may have instruction in righteousness. Precious rays of light have been obscured by the clouds of error, but Christ is ready to sweep away the mists of error and superstition, and to reveal to us the brightness of the Father’s glory, so that we shall say as did the disciples, ‘Did not our heart burn within us, while he talked with us by the way?’” Publishing Ministry, 68.

> “Kitab-Kitab Suci kaparingaké kanggo paédah kita, supaya kita oleh piwulang ing kabeneran. Sinar-sinar pepadhang kang aji banget wis ketutupan déning méga kasalahan, nanging Kristus siyap nyaponi kabut kasalahan lan takhayul, lan maringaké pambukaning kamulyaning Sang Rama marang kita, supaya kita bakal matur kaya para sakabat, ‘Apa ora atiné kita murub ana ing sajroning kita, nalika Panjenengané ngandika karo kita ana ing dalan?’” Publishing Ministry, 68.

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