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# The Book of Daniel - Number Forty-Four

Kitabu kya Danieli - Namba Arobaini na Nne

Unveiling the Lost Foundations: William Miller’s Prophetic Truths and the Last Days of Adventism

Membuka Dasar-Dasar yang Hilang: Kebenaran-Kebenaran Nubuatan William Miller dan Hari-Hari Terakhir Adventisme

Author

Jeff Pippenger

Published

January 8, 2024

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William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.

Kebenaran-kebenaran dasar William Miller telah ditutupi sepanjang empat generasi Adventisme. Pemulihan kebenaran-kebenaran dasar itu dikemukakan dalam mimpi keduanya, dan berulang kali dikenali dalam Alkitab dan Roh Nubuat sebagai pekerjaan yang harus diselesaikan oleh umat Allah pada akhir zaman. Mimpi Miller mengenal pasti bahawa apabila orang yang memegang berus kotoran itu memulihkan permata-permata tersebut, permata-permata itu akan bersinar sepuluh kali lebih terang daripada matahari.

Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.

Rangka kerja Miller didasarkan pada pengenalpastian dua kuasa pembinasa, iaitu paganisme diikuti oleh kepausan, dan kesaksian rasul Paulus dalam pasal kedua Tesalonika memberikan kepada Miller sauh bagi rangka kerjanya. Di sana Paulus mengenal pasti bahawa Rom pagan telah menahan kepausan daripada bangkit berkuasa, sehingga Rom pagan itu disingkirkan. Dalam 2 Tesalonika, Paulus juga memberikan sauh bagi rangka kerja Future for America, apabila Paulus mengenal pasti bahawa “manusia durhaka” dalam pasal itu juga dilambangkan sebagai raja yang meninggikan dirinya, dalam Daniel pasal sebelas, ayat tiga puluh enam.

It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.

E ka botlhokwa thata go lemoga gore koketsego ya kitso mo motsamaong wa moengele wa ntlha le wa boraro e ne e amana ka tlhamalalo le bosupi jwa ga Paulo mo kgaolong ya bobedi ya Bathesalonika. Mo nakong ya bokhutlo ka 1798, gape le ka 1989, buka ya ga Daniele e ne ya bulwa, ka jalo ya simolola mokgwa wa teko wa dikgato tse tharo. Mokgwa wa teko ka gale o tsala ditlhopha tse pedi tsa baobamedi mo hisitoring eo go yona buka ya ga Daniele e bulwang. Go botlhokwa thata go bona dikwalo tsa ga Paulo di amana le koketsego ya kitso mo nakong ya bokhutlo, gonne ke mo kgaolong eo fela fa Paulo a tlhagisa gore ba ba sa amogeleng “lorato lwa boammaaruri,” ba tla amogela tsietso e e maatla e e tswang kwa Modimong. Tsietso e e maatla ke yone e e tlelang baikepi mo kgaolong ya bolesome le bobedi ya ga Daniele, ba ba ganang koketsego ya kitso. Mo dihisitoring tsotlhe tse pedi tsietso e e maatla e lebisiwa ka tlhamalalo thata go Boadventista.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Mi, zi salafa na kóná ya libándá te, oyo atángaka mitema ya bato nyonso, alobi mpo na baoyo bazwá pole monene ete: ‘Bazali komona mpasi te mpe bakamwá te mpo na ezalela na bango ya bomorali mpe ya molimo.’ Iyo, baponi banzela na bango moko, mpe molimo na bango esepelaka na makambo na bango ya nkele. Ngai mpe nakopona bokosi na bango, mpe nakomemela bango makambo oyo babangaka; mpo ete ntango nabengaki, moto moko te ayanolaki; ntango nalobaki, bayokaki te: kasi basalaki mabe liboso ya miso na Ngai, mpe baponaki oyo nasepelaki na yango te.’ ‘Nzambe akotindela bango bokosi ya nguya, mpo bandima lokuta,’ mpo ete bayambaki te bolingo ya solo, mpo babika,’ ‘kasi basepelaki na bozangi boyengebene.’ Yisaya 66:3, 4; 2 Batesaloniki 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> “Guru sorgawi itu bertanya: ‘Apakah tipu daya yang lebih kuat yang dapat memperdayakan pikiran selain kepura-puraan bahwa engkau sedang membangun di atas dasar yang benar dan bahwa Allah menerima perbuatan-perbuatanmu, padahal sesungguhnya engkau sedang mengerjakan banyak hal menurut kebijakan duniawi dan sedang berdosa terhadap Yehuwa? Oh, betapa besarnya penipuan itu, suatu khayalan yang memikat, yang menguasai pikiran ketika orang-orang yang dahulu pernah mengenal kebenaran, menyalahartikan bentuk kesalehan sebagai roh dan kuasanya; ketika mereka mengira bahwa mereka kaya dan bertambah dengan harta benda serta tidak memerlukan apa-apa, padahal sesungguhnya mereka membutuhkan segala sesuatu.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Nzambé abongwani te epai ya basaleli na Ye ya sembo, oyo bazali kobatela bilamba na bango pɛto, ezangi mbindo. Kasi bato mingi bazali koganga ete, ‘Kimia mpe bokengi,’ nzokande kobebisama ya mbalakaka ezali koya likoló na bango. Soki boyamboli ya solo mpe ya mozindo ezali te, soki bato bakitiseli mitema na bango na komikitisa na nzela ya kondima masumu mpe bayambi solo ndenge ezali kati na Yesu, bakokota na lola soko moke te. Tango bopɛtolami bokosalema na kati ya milɔngɔ na biso, tokotikala lisusu te na bopemi ya lokuta, komikumisaka ete tozali bazwi mpe tobakisami biloko, mpe tozangi eloko moko te.

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Ke mang ea ka bolelang ka ’nete a re: ‘Khauta ea rōna e lekiloe mollong; liaparo tsa rōna ha lia silafatsoa ke lefatše’? Ke bone Morupeli oa rōna a supa liaparo tsa seo ho thoeng ke ho loka. A li hlobolisa, ’me A pepesa litšila tse neng li ipatile ka tlas’a tsona. Eaba O re ho ’na: ‘Na ha u bone kamoo ba koahetseng litšila tsa bona le ho bola ha botho ba bona ka boikaketsi? “Motse o tšepahalang o fetohile seotsoa joang!” Ntlo ea Ntate e entsoe ntlo ea khoebo, sebaka seo boteng le khanya ea Bomolimo li tlohileng ho sona! Ka lebaka lena ho na le bofokoli, ’me matla a haella.’” Testimonies, volume 8, 249, 250.

Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”

Adventism i le “aai faamaoni” ina ua ia folafolaina le Alaga o le Tulua o Po i le 1844. E oo atu i le 1863, na amata ai e ia le faagasologa o le teena o “faavae” na faatuina e ala i le galuega faaminisita a William Miller. Ina ua amata ona latou tuueseina upu moni faavae, ma faapea ona ufitia i maa tāua pepelo ma tupe siliva pepelo, sa latou fausia ai se faavae fou. O i latou na amataina, faatinoina, ma o loo faaauau pea lena galuega, ua faatusaina i tusitusiga a le Agaga o Valoaga o “i latou ua maua le malamalama tele.”

The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”

“Cahaya besar” yang pernah mereka miliki dilambangkan dalam mimpi Miller sebagai permata-permata di dalam peti, yang diletakkan Miller di atas sebuah meja di tengah kamarnya, yang bersinar lebih terang daripada “matahari.” Dalam petikan yang baru sahaja dipetik itu, Sister White mengenal pasti “mereka yang telah menerima cahaya besar,” tetapi yang “telah memilih jalan mereka sendiri.”

They chose a new way in 1863. She says it is “a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.”

Mereka memilih suatu jalan yang baharu pada tahun 1863. Dia berkata bahawa hal itu ialah “suatu tipu daya yang mempesonakan, yang menguasai fikiran apabila orang yang pernah mengenal kebenaran tersalah sangka akan rupa kesalehan sebagai roh dan kuasanya; apabila mereka menyangka bahawa mereka kaya dan bertambah dengan harta benda serta tidak memerlukan apa-apa pun, sedangkan pada hakikatnya mereka memerlukan segala-galanya.”

She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?

O a supa boemo jwa Laodisea, jo ene le monna wa gagwe ba ileng ba bo supa e le jo bo diragetseng ka 1856. Morago ga moo ba ne ba lekwa ka dingwaga di supa, mme ba palelwa ke teko eo ka 1863, ba ba ba simolola go aga motheo wa maaka o o tlisang tsietso e e maatla ya molaetsa wa tlhagiso wa ga Paulo mo Bathesalonika. Tlhagiso ya ga Paulo mo Bathesalonika ke sekgomaretsi sa bobedi—motsamao kwa tshimologong le kwa bokhutlong jwa Boadventiste—mme e dumalana sentle thata le toro ya ga Miller, e e lebisang tsotlhe kwa tshimologong le kwa bokhutlong jwa Boadventiste. Toro ya gagwe e supa gore fa tiro ya go busetsa mabenyane a ntlha a boammaaruri e weditswe, boammaaruri joo bo tla phatsima ga lesome go feta kafa bo neng bo phatsima ka teng lekgetlo la ntlha kwa Moopelong wa Bosigogare kwa tshimologong ya Boadventiste. Go tla jang gore tlhaloganyo ya ga Miller e phatsime go feta jaanong go na le ka nako e a neng a simolola go lemoga boammaaruri?

There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.

Terdapat beberapa kebenaran yang digambarkan pada kedua carta suci dalam Habakuk fasal dua. Kebenaran-kebenaran itu digambarkan dalam mimpi Miller sebagai permata-permata yang pada akhirnya akan dipulihkan pada akhir zaman, tepat sebelum Seruan Tengah Malam. Permata-permata palsu yang dibawa keluar melalui tingkap dalam mimpi Miller melambangkan kedua-duanya: ajaran-ajaran palsu yang dibawa masuk ke dalam Adventisme untuk membentuk suatu asas palsu, dan juga untuk menyembunyikan asas yang benar; namun demikian, ia juga melambangkan mereka yang enggan melepaskan ajaran-ajaran palsu yang membentuk asas palsu itu. “Yang sehari-hari” merupakan sauh bagi kerangka kebenaran William Miller yang menegakkan asas asal, dan pada akhir zaman “yang sehari-hari” melambangkan bukan sahaja paganisme, sebagaimana dikenal pasti dengan tepat oleh Miller, tetapi juga merupakan lambang pemberontakan yang menghasilkan asas palsu itu.

The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.

Baebele, Moya wa Boporofeti le histori tsotlhe di supa ka bongwe fela gore selelo sa nako ya katlholo sa 1798 go fitlha ka 1844, e ne e le phatlalatso ya molaetsa o o neng wa bonwa le go tlhagisiwa ke William Miller. Ke gone ka moo motsamao oo o bidiwang motsamao wa Bamillerite. Ka ntlha ya tlhaloganyo e e lolameng, go gana motsamao oo ke go gana lesedi le le neng la tlhagisiwa ka 1798, le Daniele a le supileng e le koketsego ya kitso.

Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.

Yesaya berkata tentang para pemabuk Efraim, dan ia mengidentifikasi para pemabuk itu sebagai orang-orang pencemooh yang memerintah rakyat Yerusalem. Yesaya menegaskan bahwa mereka tidak mabuk oleh anggur harfiah; mereka mabuk oleh anggur rohani. Anggur rohani dalam Alkitab adalah ajaran yang benar atau yang palsu, bergantung pada konteksnya. Para pemabuk Efraim mabuk oleh ajaran palsu, yaitu anggur Babel, sebagaimana dilambangkan oleh perempuan sundal dari Tirus dalam pasal tujuh belas Kitab Wahyu dan oleh Belsyazar pada malam terakhir perayaannya.

Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.

Isaia menegur kesan kemabukan rohani yang menimpa para pencemooh yang memerintah umat di Yerusalem.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> ပျော်ရွှင်တုန်လှုပ်ကြလော့၊ အံ့ဩကြလော့။ အော်ဟစ်ကြလော့၊ အော်ဟစ်ကြလော့။ သူတို့သည် စပျစ်ရည်ကြောင့်မဟုတ်ဘဲ မူးယစ်နေကြ၏။ အရက်ပြင်းကြောင့်မဟုတ်ဘဲ လဲလျောင်းယိုင်ယိုင်ဖြစ်ကြ၏။ အကြောင်းမူကား၊ ထာဝရဘုရားသည် သင်တို့အပေါ်၌ နက်ရှိုင်းသောအိပ်ပျော်ခြင်း၏ဝိညာဉ်ကို သွန်းလောင်းတော်မူ၍ သင်တို့၏မျက်စိတို့ကို ပိတ်တော်မူပြီ။ ပရောဖက်တို့နှင့် သင်တို့၏အုပ်စိုးသူများ၊ မြင်တတ်သူများကိုလည်း ဖုံးကွယ်တော်မူပြီ။ ထိုကြောင့် ဗျာဒိတ်တော်အလုံးစုံသည် သင်တို့အတွက် တံဆိပ်ခတ်ပိတ်ထားသော စာအုပ်၏စကားများကဲ့သို့ ဖြစ်လာပြီ။ လူတို့သည် ထိုစာအုပ်ကို ပညာတတ်သူတစ်ဦးထံ ပေး၍၊ “ဤအရာကို ဖတ်ပါလော့” ဟုဆိုသော်လည်း၊ သူက “တံဆိပ်ခတ်ပိတ်ထားသောကြောင့် မဖတ်နိုင်” ဟုဆို၏။ ထိုစာအုပ်ကို ပညာမတတ်သူတစ်ဦးထံ ပေး၍၊ “ဤအရာကို ဖတ်ပါလော့” ဟုဆိုသော်လည်း၊ သူက “ကျွန်ုပ်သည် ပညာမတတ်ပါ” ဟုဆို၏။ ထိုကြောင့် သခင်ဘုရား မိန့်တော်မူသည်မှာ၊ ဤလူမျိုးသည် မိမိတို့၏နှုတ်ဖြင့် ငါ့ထံသို့ ချဉ်းကပ်၍၊ မိမိတို့၏နှုတ်ခမ်းဖြင့် ငါ့ကို ဂုဏ်ပြုကြသော်လည်း၊ မိမိတို့၏နှလုံးကို ငါ့ထံမှ အလွန်ဝေးကွာစေကြပြီ။ ထို့ပြင် ငါ့ကိုကြောက်ရွံ့ရိုသေခြင်းသည်လည်း လူတို့၏အမိန့်ပညတ်အားဖြင့် သင်ကြားခံထားရသောအရာသာ ဖြစ်၏။ ထို့ကြောင့်၊ ကြည့်ရှုလော့၊ ငါသည် ဤလူမျိုးအကြား၌ အံ့ဖွယ်သောအမှုတစ်ခု၊ အံ့ဖွယ်ကောင်းသောအမှုနှင့် အံ့ဩဖွယ်တစ်ခုကို ပြုမည်။ အကြောင်းမူကား၊ သူတို့၏ပညာရှိတို့၏ပညာသည် ပျက်စီးလိမ့်မည်။ သူတို့၏ နားလည်တတ်သူတို့၏သဘောပေါက်မှုသည်လည်း ကွယ်ပျောက်လိမ့်မည်။ မိမိတို့၏အကြံကို ထာဝရဘုရားထံမှ နက်နက်ရှိုင်းရှိုင်း ဖုံးကွယ်ရန် ရှာကြံသူတို့အား အမင်္ဂလာရှိ၏။ သူတို့၏အမှုများသည် အမှောင်ထဲ၌ရှိပြီး၊ “အဘယ်သူသည် ငါတို့ကို မြင်သနည်း။ အဘယ်သူသည် ငါတို့ကို သိသနည်း” ဟု ဆိုကြ၏။ အကယ်စင်စစ် သင်တို့၏ အရာရာကို ပြောင်းပြန်လှန်ပစ်ခြင်းသည် အိုးထိန်းသမား၏ မြေစေးကဲ့သို့ မှတ်ယူခံရလိမ့်မည်။ ဖန်ဆင်းခံအရာက မိမိကို ဖန်ဆင်းသူအား “သူသည် ငါကို မဖန်ဆင်း” ဟု ဆိုရမည်လော။ သို့မဟုတ် ပုံသွင်းခံအရာက မိမိကို ပုံသွင်းသူအား “သူသည် နားလည်မှုမရှိ” ဟု ဆိုရမည်လော။ ဟေရှာယ 29:9–16။

Sister White quotes these verses and then adds:

Sister White memetik ayat-ayat ini lalu menambahkan:

> “Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.

> “Semua perkataan ini akan digenapi. Ada orang-orang yang tidak merendahkan hati mereka di hadapan Tuhan, dan yang tidak mau hidup dengan jujur. Mereka menyembunyikan maksud mereka yang sebenarnya, dan tetap bersekutu dengan malaikat yang telah jatuh, yang mengasihi dan melakukan dusta. Musuh menaruh rohnya atas orang-orang yang dapat dipakainya untuk menyesatkan mereka yang sebagian masih berada dalam kegelapan. Sebagian sedang menjadi dipenuhi oleh kegelapan yang merajalela, dan mengesampingkan kebenaran demi kesesatan. Hari yang telah ditunjukkan oleh nubuatan itu telah tiba. Yesus Kristus tidak dipahami. Bagi mereka Yesus Kristus hanyalah dongeng. Pada tahap sejarah bumi ini, banyak orang bertindak seperti orang mabuk. ‘Tercenganglah kamu dan tertegunlah; berteriaklah dan merataplah; mereka mabuk, tetapi bukan oleh anggur; mereka terhuyung-huyung, tetapi bukan oleh minuman keras. Sebab TUHAN telah mencurahkan ke atasmu roh tidur nyenyak, dan telah menutup matamu. Para nabi dan para pemimpinmu, para pelihat, telah ditudungi-Nya.’ Kemabukan rohani menimpa banyak orang yang mengira bahwa merekalah umat yang akan ditinggikan. Iman keagamaan mereka tepat seperti yang digambarkan dalam Kitab Suci ini. Di bawah pengaruhnya, mereka tidak dapat berjalan lurus. Mereka membuat jalan yang bengkok dalam tindakan mereka. Yang seorang lalu yang lain, mereka terhuyung-huyung ke sana kemari. Mereka dipandang oleh Tuhan dengan belas kasihan yang besar. Jalan kebenaran tidak mereka kenal. Mereka adalah para perancang yang licik, dan mereka yang dapat dan seharusnya telah menolong, karena memiliki penglihatan rohani yang jelas, malah mereka sendiri tertipu, dan sedang menopang suatu pekerjaan yang jahat.

> “The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.

> “Dintšho tša matšatši a a bofelo di tlo ba tše di phethagetšego kgauswinyane. Ge dikgelogo tše tša semoya di utollwa gore ge e le gabotse ke eng,—e lego mediro ya sephiri ya meoya e mebe,—bao ba bilego le kabelo go tšona ba tlo swana le batho bao ba lahlegetšwego ke monagano wa bona.

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’

> “Maka Tuhan berfirman, Oleh sebab bangsa ini mendekat kepada-Ku dengan mulutnya, dan dengan bibirnya memuliakan Aku, tetapi telah menjauhkan hatinya jauh dari-Ku, dan takutnya kepada-Ku diajarkan menurut perintah manusia, maka sesungguhnya Aku akan melanjutkan untuk melakukan suatu pekerjaan ajaib di tengah bangsa ini, bahkan suatu pekerjaan yang ajaib dan suatu keheranan; sebab hikmat orang-orang bijaksana mereka akan binasa, dan pengertian orang-orang pandai mereka akan tersembunyi. Celakalah mereka yang berusaha dengan dalam untuk menyembunyikan rancangan mereka dari Tuhan, dan yang pekerjaannya ada di dalam kegelapan, dan mereka berkata, siapa yang melihat kami, dan siapa yang mengenal kami? Sungguh, pembalikan segala sesuatu olehmu akan dianggap seperti tanah liat di tangan tukang periuk; sebab dapatkah buatan berkata tentang dia yang membuatnya, Ia tidak membuat aku? atau dapatkah benda yang dibentuk berkata tentang dia yang membentuknya, Ia tidak mempunyai pengertian?”

> “It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.

> “E bontšhitšwe go nna gore maitemogelong a rena re bile re bile re kopana le boemo bjo bjona bja dilo. Banna bao ba bilego le seetša se segolo le ditokelo tše di makatšago ba amogetše lentšu la baetapele bao ba iponago ba le bohlale, bao ba ratilwego kudu le go šegofatšwa ke Morena, eupša bao ba itšhitšego diatleng tša Modimo gomme ba ipea maemong a lenaba. Lefase le tlo tlala ka maaka a bohlale a go fora. Monagano o mongwe wa motho, ge o amogela maaka a, o tla šoma godimo ga menagano e mengwe ya batho, bao ba bilego ba retollela bohlatse bjo bo bohlokwa bja therešo ya Modimo maakang. Banna ba ba tla forwa ke barongwa ba ba welego, mola ba be ba swanetše go ema bjalo ka bahlokomedi ba botegago, ba lebeletše meoya, bjalo ka bao ba swanetšego go ikarabela. Ba beetše fase dibetša tša ntwa ya bona, gomme ba theeditše meoya e foraago. Ba dira gore keletšo ya Modimo e se be le mohola, gomme ba beela ka thoko ditemošo tša gagwe le dikgalemelo tša gagwe, gomme ka nnete ba eme lehlakoreng la Sathane, ba theeditše meoya e foraago le dithuto tša batemona.

> “Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.

> “Kemabukan rohani kini menimpa manusia yang seharusnya tidak terhuyung-hayang seperti orang yang berada di bawah pengaruh minuman keras. Kejahatan dan penyimpangan, penipuan, kecurangan, dan perlakuan yang tidak adil memenuhi dunia, sesuai dengan ajaran pemimpin yang memberontak di pelataran sorga.

> “History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.

> “Sejarah akan berulang. Saya dapat menyatakan secara khusus apa yang akan terjadi pada masa yang dekat, tetapi waktunya belum tiba. Wujud-wujud orang mati akan tampak, melalui muslihat licik Setan, dan banyak orang akan bergabung dengan dia yang mengasihi dan membuat dusta. Saya memperingatkan umat kita bahwa tepat di antara kita sendiri beberapa orang akan menyimpang dari iman, dan memberi perhatian kepada roh-roh penyesat dan ajaran-ajaran setan, dan oleh mereka kebenaran akan difitnah.” Battle Creek Letters, 123–125.

All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”

Nabii wote, akiwamo Isaya na Dada White, wanaitambulisha siku za mwisho. Katika siku hizi viongozi wa Uadventista “wamo kabisa upande wa Shetani, wakisikiliza roho zidanganyazo na mafundisho ya mashetani.” Dada White anatoa unabii anaposema, “Udanganyifu huu wa kiroho utakapofunuliwa kuwa ndivyo ulivyo hasa,—matendo ya siri ya roho waovu,—wale waliohusika ndani yake watakuwa kama watu waliopoteza akili zao.” Uongozi wa Uadventista utakuwa kama watu waliopoteza akili zao, katika hatua hiyo ya historia ya siku za mwisho ambapo ulevi wao unafunuliwa kuwa “matendo ya siri ya roho waovu.”

There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.

Terdapat suatu pembukaan meterai atas pekerjaan orang-orang pencemooh yang memerintah umat di Yerusalem pada hari-hari terakhir. Pembukaan meterai itu dilukiskan dalam mimpi Miller, ketika Miller berdoa lalu sebuah pintu dibukakan. Hal itu terjadi tepat sebelum ia menutup matanya sejenak, yang menandai ujung paling akhir dari proses pemeteraian atas seratus empat puluh empat ribu orang. Terbukanya sebuah pintu menandakan suatu perubahan dispensasi, dan pada saat itulah pergerakan Laodikia dari malaikat ketiga beralih menjadi pergerakan Filadelfia dari malaikat ketiga.

In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’”

Dalam petikan di dalam Yesaya itu, terdapat suatu ringkasan tentang pekerjaan jahat para pemabuk dari Efraim, iaitu orang-orang yang “sepatutnya berdiri sebagai penjaga-penjaga yang setia.” Ringkasan itu dinyatakan demikian: “‘Sesungguhnya pembalikanmu atas segala sesuatu akan dianggap sebagai tanah liat tukang periuk; kerana masakan hasil pekerjaan itu berkata tentang dia yang membuatnya, Dia tidak membuat aku? atau masakan benda yang dibentuk itu berkata tentang dia yang membentuknya, Dia tidak mempunyai pengertian?’”

Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.

Pengenalpastian Miller terhadap “yang sehari-hari” sebagai sama ada agama kekafiran ataupun Roma kafir pada akhirnya merupakan suatu lambang bagi Satan, kerana Satan dan Roma kafir kedua-duanya dilambangkan sebagai naga.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Ke moo drakone, pele ga tsotlhe, e emelang Satane, gape ka tlhaloganyo ya bobedi, e leng sesupo sa Roma ya boheitane.” The Great Controversy, 439.

Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.

E bua ka banna ba busang Jerusalema mehleng ea bofelo, Khaitseli White o re: “Ba bang ba ntse ba angoa ke lefifi le atileng, ’me ba behella ’nete ka thōko bakeng sa phoso. Letsatsi le supiloeng ke boprofeta le fihlile. Jesu Kreste ha a utloisisoe. Ho bona Jesu Kreste ke tšōmo.” Ka 1901, moeta-pele e mong oa Adventism ea tsoang Jeremane o ile a qala ho hlahisa maikutlo a bohata a Boprostanta bo khelohileng mabapi le “sa ka mehla” bukeng ea Daniele. Maikutlo ao a tsebahatsa hore “sa ka mehla” se emela mosebetsi oa Kreste sehalalelong sa Hae, kapa phapang e itseng ea mohopolo oo. Ke re phapang e itseng hobane ho bile le litlhomamiso tse fapaneng tsa leshano leo historing e ileng ea latela ka mor’a 1901, empa maikutlo ao a bohata kamehla a hlahisa qeto ea hore “sa ka mehla” se emela mofuta o itseng oa mosebetsi oa Kreste.

The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.

គោលលទ្ធិអំពី «ប្រចាំថ្ងៃ» ដែលមិល្ល័រ​បានកំណត់ថាជានិមិត្តសញ្ញារបស់សាតាំង នោះ ជាត្បូងមានតម្លៃមួយ ដែលក្នុងសាសនាអាដվենទីសមនៅថ្ងៃចុងក្រោយ បានក្លាយជានិមិត្តសញ្ញារបស់ព្រះគ្រីស្ទ។ នៅពេលដែលទស្សនៈនេះត្រូវបាននាំចូលក្នុងឆ្នាំ 1901 មានមនុស្សតិចណាស់ដែលទទួលយកថា «ប្រចាំថ្ងៃ» ជានិមិត្តសញ្ញារបស់ព្រះគ្រីស្ទ មិនមែនជានិមិត្តសញ្ញារបស់សាតាំងទេ ប៉ុន្តែដល់ទសវត្សរ៍ 1930 ត្បូងនៃគោលលទ្ធិអំពី «ប្រចាំថ្ងៃ» ដែលមិល្ល័រ​បានជីកយកចេញពីសរសៃនៃសេចក្តីពិតដែលមាននៅក្នុង 2 Thessalonians ជំពូក 2 នោះ ត្រូវបានបដិសេធ ដូចដែល «ប្រាំពីរដង» នៃ Leviticus ម្ភៃប្រាំមួយ ត្រូវបានបដិសេធនៅឆ្នាំ 1863 ដែរ។ នៅកន្លែងណាមួយក្នុងប្រវត្តិសាស្ត្រពីឆ្នាំ 1863 រហូតដល់ទសវត្សរ៍ 1930 សាសនាអាដվենទីសមបានផ្លាស់ប្តូរមេដឹកនាំរបស់ខ្លួន ដោយមិនបានដឹងខ្លួនឡើយ។

> “Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.

> “Saudara-saudara, saya melihat bahaya yang menimpa kamu, dan sekali lagi saya bertanya: Adakah kamu yang bersalah itu berusaha untuk membetulkan kesalahan? Jiwa-jiwa mungkin sedang tersandung-sandung, berjalan dalam kegelapan, kerana kamu tidak meluruskan jalan bagi kakimu. Jika kamu berada dalam kedudukan yang dipercayai, saya merayu dengan lebih sungguh-sungguh kepada kamu, demi jiwa kamu sendiri dan demi mereka yang memandang kepada kamu sebagai penuntun, bertaubatlah di hadapan Tuhan atas setiap kesalahan yang telah dilakukan, dan akuilah kesalahanmu.

> “If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

> “Sekiranya kamu memanjakan kedegilan hati, dan oleh kesombongan serta pembenaran diri tidak mengakui kesalahanmu, kamu akan dibiarkan tunduk kepada pencobaan-pencobaan Setan. Jika ketika Tuhan menyatakan kesalahan-kesalahanmu kamu tidak bertobat atau membuat pengakuan, pemeliharaan-Nya akan membawa kamu melalui landasan yang sama berulang kali. Kamu akan dibiarkan melakukan kesalahan-kesalahan yang sejenis, kamu akan terus kekurangan hikmat, dan akan menyebut dosa sebagai kebenaran, dan kebenaran sebagai dosa. Banyaknya tipu daya yang akan merajalela pada hari-hari terakhir ini akan mengepungmu, dan kamu akan berganti pemimpin, dan tidak mengetahui bahwa kamu telah melakukannya.” Review and Herald, 16 Desember 1890.

The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”

Lelaki yang mengejek, yang memerintah atas bangsa Yerusalem, iaitu orang-orang “dalam kedudukan kepercayaan,” akan “menyebut dosa sebagai kebenaran dan kebenaran sebagai dosa,” dan “Sesungguhnya pembalikan kamu atas segala sesuatu akan dianggap seperti tanah liat tukang periuk; kerana dapatkah hasil pekerjaan berkata tentang dia yang membuatnya, Dia tidak membuat aku? atau dapatkah benda yang dibentuk berkata tentang dia yang membentuknya, Dia tidak mempunyai pengertian?’” Dalam pemberontakan yang semakin berkembang sepanjang empat generasi Adventisme, mereka yang berada dalam kedudukan kepercayaan menukar pemimpin, dan tidak mengetahuinya. Mereka tidak mengetahuinya, kerana mereka secara beransur-ansur dan berterusan menolak bukti tentang kesalahan mereka. Dalam pemberontakan yang semakin berkembang itu, “hikmat orang-orang berhikmat mereka akan binasa, dan pengertian orang-orang bijaksana mereka akan tersembunyi.”

They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.

Ba tla phethola dilo tsotlhe, ba bo ba bitsa boleo tshiamo le tshiamo boleo. Letshwao la botsuolodi jono ke thuto ya “tsa ka gale,” e mo go Miller e neng e le letshwao la ga Satane, mme e Adventism gompieno e e lemoga e le letshwao la ga Keresete. Se sengwe se kile sa nna sekgomaretsi se se neng sa tlhomamisa moralo wa ditshebediso tsa boporofeti tsa ga William Miller, jaanong se fetogile letshwao la botagwa jwa banna ba basotli ba ba busang batho ba Jerusalema. Tshwantshiso e e amanang le “tsa ka gale,” mo bukeng ya Daniele e ne ya phatsima thata jaaka letsatsi fa e ne e lemogiwa mo lekaseng la ga Miller kwa tshimologong ya Adventism, mme mo metlheng ya bofelo boammaaruri joo bo phatsima ga lesome go feta, gonne palo ya lesome ke letshwao la teko, mme mo Iseraeleng wa bogologolo teko ya bolesome e ne e le teko ya bofelo.

Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”

Bafarisi ba mehleng ena ba “bitsitse” “mesebetsi ea Kreste” “ea mahlahana a satane,” ba khetholla bohetene e le “matla a halalelang a Molimo.”

> “The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.

> “Bafarisayo ba ile ba leofela Mowa o o Boitshepo. Talente ya bone ya go bua e ne ya dirisiwa go sotla Morekolodi wa lefatshe, mme moengele yo o kwalang a kwala mafoko a bone mo dibukeng tsa legodimo. Ba ne ba raya gore maatla a a boitshepo a Modimo, a a bonaditsweng mo ditirong tsa ga Keresete, a tswa mo ditirong tsa ga Satane. Ba ne ba sa kgone go ngala ditiro tsa Gagwe tse di gakgamatsang, kgotsa go di raya gore di bakilwe ke dilo tsa tlholego, jalo ba re, ‘Ke ditiro tsa diabolo.’ Ka go sa dumele ba ne ba bua ka Morwa Modimo jaaka motho fela. Ditiro tsa phodiso tse di neng tsa dirwa fa pele ga bone, ditiro tse go neng go se na motho ope yo o kileng a di dira kgotsa yo o neng a ka di dira, e ne e le ponatshego ya maatla a Modimo, mme ba latofatsa Keresete ka gore o ne a dirisana le dihele. Ka go nna tlhogoethata, ba hutsafetse, ba na le dipelo tsa tshipi, ba ne ba ikaelela go tswala matlho a bone mo bosuping jotlhe, mme ka jalo ba dira boleo jo bo sa itshwarelweng.” Manuscript Releases, volume 4, 360.

We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.

Ekitorora kyaffe ku kweyongera kw’okumanya, okwabikkulwa mu kutambula kw’omumalayika ow’olubereberye, kinaagenda mu maaso mu kiwandiiko ekiddako.

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