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.
In Mills Traum wurde ihm von einer unsichtbaren Hand ein Kästchen gesandt. In seinem Traum wurde ihm das Verständnis vermittelt, die Maße des Kästchens seien „sechs im Quadrat“ bei „zehn Zoll“. Zehn, multipliziert mit sechs zum Quadrat, ergibt dreihundertsechzig, was die Tage eines prophetischen Jahres darstellt. Miller erhielt ein Kästchen, das die Botschaft enthielt, die er verkündigen sollte, und die Botschaft, die er verkündigen sollte, beruhte auf dem Grundsatz, dass ein Tag in der biblischen Prophetie ein Jahr darstellt. Das Kästchen war die Bibel, und für Miller sollte die Bibel unter dem Gesichtspunkt des „Tag-für-ein-Jahr“-Prinzips der biblischen Prophetie betrachtet werden.
“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.
« Lié à la Parole de Dieu, il existe une clé qui ouvre le précieux coffret, pour notre satisfaction et notre joie. Je me sens reconnaissante pour chaque rayon de lumière. À l’avenir, des expériences qui nous sont maintenant très mystérieuses seront expliquées. Certaines expériences, il se peut que nous ne les comprenions jamais pleinement avant que ce mortel ait revêtu l’immortalité. » Manuscript Releases, vol. 17, p. 261.
There was a “key” attached to the casket in Miller’s dream which represented the methodology that Miller was led to employ.
In die kis in Miller se droom was daar ’n “sleutel” aangebring wat die metodologie voorgestel het wat Miller gelei is om te gebruik.
“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:—
«Те, кто занят возвещением вести третьего ангела, исследуют Писания по тому же плану, которому следовал отец Миллер. В небольшой книге под названием *Views of the Prophecies and Prophetic Chronology* отец Миллер приводит следующие простые, но разумные и важные правила для изучения Библии и её истолкования:—»
“[Rules one through five quoted.]
«[Les règles une à cinq citées.]»
“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.
« Ce qui précède n’est qu’une partie de ces règles ; et, dans notre étude de la Bible, nous ferons tous bien de prêter attention aux principes exposés. » Review and Herald, 25 novembre 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.
Lorsque Miller ouvrit le coffret, il y trouva « toutes sortes et toutes tailles de joyaux, de diamants, de pierres précieuses, ainsi que des pièces d’or et d’argent de toute dimension et de toute valeur, magnifiquement disposés chacun à sa place dans le coffret ; et, ainsi disposés, ils reflétaient une lumière et une gloire qu’égale le soleil seul ». Miller découvrit les joyaux de vérité qui constituent les vérités fondamentales de l’adventisme. Les vérités qu’il trouva étaient « disposées » dans un ordre parfait et reflétaient la lumière du soleil.
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.”
Puis Miller plaça les vérités « sur une table centrale » et appela tous à « venir et voir ». « Viens et vois » est un symbole tiré de l’ouverture des sceaux dans le livre de l’Apocalypse, et Miller représente les sages qui comprennent le message de Daniel, lequel fut descellé en 1798. Les vérités que Miller plaça sur la table étaient les vérités descellées du livre de Daniel, qui avaient été descellées par le Lion de la tribu de Juda, et elles devaient éprouver la génération qui vivait au moment où elles furent descellées. C’est pour cette raison que les quatre êtres vivants de l’Apocalypse, associés aux quatre premiers sceaux, ainsi que Miller, crièrent à cette génération de « venir et voir ».
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.
اور میں نے دیکھا کہ جب برّہ نے مُہروں میں سے ایک مُہر کھولی تو میں نے گویا گرج کی سی آواز سنی، اور اُن چار جانداروں میں سے ایک کہہ رہا تھا، آ اور دیکھ۔ اور میں نے دیکھا، اور کیا دیکھتا ہوں کہ ایک سفید گھوڑا ہے؛ اور اُس پر سوار کے پاس ایک کمان تھی؛ اور اُسے ایک تاج دیا گیا؛ اور وہ فتح کرتا ہوا اور فتح کرنے کے لیے نکلا۔ اور جب اُس نے دوسری مُہر کھولی تو میں نے دوسرے جاندار کو یہ کہتے سنا، آ اور دیکھ۔ اور ایک اور گھوڑا نکلا جو لال تھا؛ اور اُس کے سوار کو یہ اختیار دیا گیا کہ زمین سے صلح اُٹھا لے، تاکہ لوگ ایک دوسرے کو قتل کریں؛ اور اُسے ایک بڑی تلوار دی گئی۔ اور جب اُس نے تیسری مُہر کھولی تو میں نے تیسرے جاندار کو یہ کہتے سنا، آ اور دیکھ۔ اور میں نے نگاہ کی، اور کیا دیکھتا ہوں کہ ایک کالا گھوڑا ہے؛ اور اُس پر سوار کے ہاتھ میں ترازو تھا۔ اور میں نے اُن چار جانداروں کے بیچ میں سے ایک آواز یہ کہتے سنی، ایک دینار میں گیہوں کا ایک پیمانہ، اور ایک دینار میں جو کے تین پیمانے؛ اور تیل اور مے کو نقصان نہ پہنچانا۔ اور جب اُس نے چوتھی مُہر کھولی تو میں نے چوتھے جاندار کی آواز یہ کہتے سنی، آ اور دیکھ۔ اور میں نے نظر کی، اور کیا دیکھتا ہوں کہ ایک زرد گھوڑا ہے؛ اور اُس کے سوار کا نام موت تھا، اور عالمِ ارواح اُس کے پیچھے پیچھے تھا۔ اور اُنہیں زمین کے چوتھے حصے پر اختیار دیا گیا کہ تلوار، اور کال، اور موت، اور زمین کے درندوں کے وسیلہ سے ہلاک کریں۔ مکاشفہ 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.”
Alaa Krista, isa l-iskriptura tqaddem bħala l-Iljun tat-tribù ta’ Ġuda, li fetaħ il-ktieb issiġillat b’seba’ siġilli fil-ktieb tal-Apokalissi, u kien l-Iljun tat-tribù ta’ Ġuda li kixef il-ġawhar li Miller qiegħed fuq il-mejda, u mbagħad ħabbar lil kulħadd: “ejjew u araw.”
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.
Amanneewwan inni argatee ture chaartii piyooneeraa bara 1843 irratti ifatti fakkeenyaan agarsiifame; chaartiin kun, akka Obboleettii White jedhetti, harka Gooftaaatiin qajeelfame; harki hin mul’anne sunis harka isa Milleritti saanduqa guutuu dhagaa gatii guddaa qabu fide sanauma ture. Chaartoonni dhibba sadii kan bara 1842 keessatti qophaa’an ajaja Habaaquuq mul’ata barreessii gabateewwan irratti ifa godhu jedhu sana raawwachuu turan. Gabateen Miller giddugala kutaa isaa keessatti ture sun chaartota dhibba sadii (gabateewwan) ergamoonni Millerii bara 1842 fi 1843 addunyaatti fudhatanii bahan bakka bu’a ture. Chaartiin sun, chaartii piyooneeraa bara 1850 wajjin, “gabateewwan” boqonnaa lamaffaa Habaaquuq turan.
“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.
«Бул Экинчи Келүү жөнүндөгү насаатчылардын жана басылмалардын, “алгачкы ишенимдин” негизинде турушкан учурдагы, бирдиктүү күбөлөндүрүүсү болгон: диаграмманын жарыяланышы Хабаккук 2:2, 3түн аткарылышы эле. Эгер диаграмма пайгамбарлыктын предмети болгон болсо (ал эми муну четке каккандар алгачкы ишенимден четтешет), анда мындан 2300 күндү эсептей турган жыл б.з.ч. 457-жыл болгону келип чыгат. “Көрүнүш” “кечеңдеши” үчүн, же башкача айтканда, кечеңдөө мезгили болушу үчүн, 1843-жыл биринчи жарыяланган убакыт болушу зарыл эле; ошол мезгилде кыздар тобу өздөрү Түн Жарымындагы Кыйкырык аркылуу ойготуларынан бир аз мурда, убакыт жөнүндөгү улуу маселе боюнча үргүлөп, уктап калышы керек болчу». James White, Second Advent Review and Sabbath Herald, Volume 1, Number 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.”
Les personnes qui commencèrent à répondre au message (les joyaux) qui fut dès lors représenté sur la table d’Habacuc furent d’abord peu nombreuses, mais avec la confirmation du principe d’un jour pour une année, le 11 août 1840, le peuple « s’accrut jusqu’à devenir une foule ».
“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.
„Zu der genau angegebenen Zeit nahm die Türkei durch ihre Botschafter den Schutz der verbündeten Mächte Europas an und stellte sich damit unter die Kontrolle christlicher Nationen. Das Ereignis erfüllte die Weissagung genau. Als dies bekannt wurde, wurden viele von der Richtigkeit der Grundsätze prophetischer Auslegung überzeugt, die Miller und seine Mitarbeiter angenommen hatten, und der Adventbewegung wurde ein wunderbarer Antrieb verliehen. Männer von Bildung und Ansehen schlossen sich Miller an, sowohl in der Verkündigung als auch in der Veröffentlichung seiner Ansichten, und von 1840 bis 1844 weitete sich das Werk rasch aus.“ 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.
Людите тогава започнаха да безпокоят скъпоценните камъни. В този момент Милър ще посочи разпръсването на скъпоценните камъни. Думата „разпръсвам“ е един от основните символи на „седемте времена“ в Левит двадесет и шест, а Милър използва някаква форма на думата „разпръсвам“ десет пъти при изложението на своя сън. „Десет“ е символът на изпит, и обозначава правилното разбиране на символичното значение на Милъровите „разпръснати“ скъпоценни камъни като пророчески изпит за онези, върху които е дошъл краят на света.
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.
Le rejet du joyau des « sept temps » fut le premier joyau mis de côté par l’adventisme laodicéen lorsqu’il échoua à l’épreuve de la « dispersion » de Moïse, qui avait été présentée par Élie (Miller), en 1863. À partir de ce moment, les joyaux devaient être dispersés de plus en plus, mêlés à des contrefaçons et finalement entièrement recouverts. Le recouvrement des précieux joyaux atteindrait finalement un point où le coffret (la Bible) serait détruit.
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.”
Miller’ın rüyasında, Miller’ın “scatter” sözcüğünü kullandığı ilk “yedi kez” ile bu sözcüğü kullandığı son üç kez arasında belirgin bir ayrım vardır. O, “scatter” sözcüğünü “yedi kez” andıktan sonra, “tamamen cesareti kırılmış ve yüreği sarsılmış oldu, oturup ağladı.”
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.
Ɔhene Yesu, a wɔgyina hɔ ma no sɛ Yuda abusuakuw no Gyata no, refi ase reyiyi nwoma a na wɔde nsɔano ason ahyɛ ano wɔ Adiyisɛm nwoma no mu no ansa na, Yohane sui. Yohane ne Miller nyinaa sui bere a wɔtee ase sɛ adaka no (Onyankopɔn Asɛm no) atoro aboɔden abo akye no so na wɔasie.
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.
我看见坐宝座的右手中有书卷，里外都写着字，用七印封严了。我又看见一位大力的天使大声宣告说：“有谁配展开那书卷，揭开它的印呢？”在天上、在地上、地底下，没有一个人能展开那书卷，也不能观看。我就大哭，因为没有找到一个配展开、配阅读那书卷，也配观看它的。长老中有一位对我说：“不要哭。看哪，犹大支派中的狮子，大卫的根，已经得胜，能展开那书卷，揭开它的七印。”启示录 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.
Tan bousant lo rezet progresif bann bijou ki Miller ti dekouver e prezant ar lemonn inn ariv ziska pwin kot Labib (lekret) ti detrir, alor Miller ti plore.
“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.
“Tokomaka na nsima ete kati na mabanga ya motuya ya solo mpe mbongo ya solo oyo bazalaki kopalanganisa, bapalanganisaki mpe motango oyo ekoki kotángama te ya mabanga ya lokuta mpe mbongo ya lokuta. Nazalaki na nkanda monene mingi mpo na bizaleli na bango ya nse mpe kozanga na bango botondi, mpe napamelaki mpe nafingaki bango mpo na yango; kasi koleka ngai kopamela, bango bazalaki kaka kopalanganisa mabanga ya lokuta mpe mbongo ya lokuta kati na oyo ya solo.”
“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.”
«Tada sam se uznemirio u svojoj tjelesnoj duši i počeo upotrebljavati tjelesnu silu da ih istjeram iz sobe; ali dok bih jednoga izgurao, trojica bi druga ušla i unosila prljavštinu, strugotinu, pijesak i svakovrsno smeće, sve dok ne prekriše sve prave dragulje, dijamante i novčiće, tako da svi bjehu uklonjeni od pogleda. Također su raskomadali moju škrinjicu i razasuli je među smećem. Mislio sam da nitko ne mari za moju žalost ni za moj gnjev. Postao sam posve obeshrabren i klonuo duhom, te sam sjeo i zaplakao.»
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.”
À ce stade de son rêve, le mot « disperser » a été employé « sept fois ». Les trois dernières occurrences se distinguent des sept premières, apposant ainsi une signature prophétique sur les sept dispersions comme symbole des « sept temps » de Lévitique vingt-six. Le second rêve de Miller, comme le second rêve de Nebucadnetsar, identifie symboliquement les « sept temps ».
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.
De même que pour Jean dans le chapitre cinq de l’Apocalypse, lorsque Miller pleura, l’homme à la brosse à poussière (le Lion de la tribu de Juda) « ouvrit alors une porte » et entra dans la pièce. La représentation visuelle du Père tenant le livre scellé de sept sceaux, qu’aucun homme ne pouvait ouvrir et qui avait fait pleurer Jean, commença au verset un du chapitre quatre.
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.
Après cela, je regardai, et voici, une porte était ouverte dans le ciel ; et la première voix que j’avais entendue, comme celle d’une trompette qui me parlait, dit : Monte ici, et je te montrerai les choses qui doivent arriver dans la suite. Apocalypse 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 alikulia na akaona mlango umefunguliwa. “Nilipokuwa hivyo nikilia na kuomboleza kwa ajili ya hasara yangu kuu na wajibu wangu, nilimkumbuka Mungu, nikasali kwa bidii kwamba anitume msaada. Mara mlango ukafunguliwa, na mtu akaingia chumbani, watu wote wakatoka humo; naye, akiwa na brashi ya vumbi mkononi mwake, akafungua madirisha, akaanza kufagia vumbi na takataka kutoka chumbani.” Simba wa kabila la Yuda na yule mtu mwenye brashi ya vumbi walifika wakati wa kufunguliwa kwa mlango, wakati Yohana na Miller walipolia. Kufunguliwa kwa mlango ni ishara ya badiliko la kipindi cha utawala wa Mungu.
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.”
ફિનિશ્ડ અનુવાદ માટે “ff” કઈ ભાષાને સૂચવે છે તે સ્પષ્ટ નથી. કૃપા કરીને લક્ષ્ય ભાષાનું નામ જણાવો.
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.”
Das Gebet, das als Wegmarke in der Geschichte der letzten Tage steht, ist das Gebet, das durch Daniel und die drei Getreuen in Kapitel zwei sowie auch durch Daniel in Kapitel neun gekennzeichnet wird. Es ist das Gebet aus Levitikus sechsundzwanzig der „sieben Zeiten“, das die zwei Zeugen aus Offenbarung elf beten sollen, wenn sie erkennen, dass sie zerstreut worden sind. Die zwei Zeugen sollen wiederholen, was Daniel in Kapitel neun getan hatte, als er erkannte, dass er in Erfüllung des Fluches des Mose „zerstreut“ worden war. Die zwei Zeugen sollen wiederholen, was Miller in seinem Traum veranschaulichte, als er den Punkt erreichte, an dem seine Juwelen „sieben Zeiten“ lang zerstreut gewesen waren.
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.”
Agbe mawu la de dzesi ɖe gbeɖiɖi ma ŋu la, mɔ aɖe ʋu, ame si tsɔa anyigba ŋutinu la va, eye xɔ-a me nɔ fũm o. Ame vɔ̃wo ƒe hatsotso la yi, eye ɣeyiɣi yeye aɖe va se. Tete Yehuda ƒe to la ƒe Dzata la, “ame si ƒe afɔku le Eƒe asi me,” “ʋu fesrewo, eye Esi dzi be yeadzra anyigba kple gbegble le xɔ-a me,” eye esi “Wòdzra anyigba kple gbegble la, dzizɔ vavã-mɛwɔwɔwo kple ga alakpanuwo katã tso yi do go dzi abe alili ene, eye ya carry wo yi.”
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.
Les fenêtres ouvertes marquent aussi une séparation, car, tandis que les immondices sont emportées par la fenêtre, ceux qui ont accompli le commandement trouvé dans Malachie, lequel enjoint aux « sacrificateurs » des derniers jours de « apportez à la maison du trésor toutes les dîmes, afin qu’il y ait de la nourriture dans ma maison; mettez-moi de la sorte à l’épreuve, dit l’Éternel des armées, et vous verrez si je n’ouvre pas pour vous les écluses des cieux, et si je ne répands pas sur vous la bénédiction en abondance, au point qu’il n’y ait plus assez de place pour la recevoir », les fenêtres ouvertes et la porte ouverte représentent un changement de dispensation qui s’accomplit au moment où les sacrificateurs méchants sont ôtés, et où les sacrificateurs justes sont bénis.
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.
Ha dirt brush man adze nɔ du eƒe anyigba me nunɔla la ŋu, Miller tu eƒe ŋkuwo ɖe eƒe ŋutɔ me vie. “Le adzadza me la, metu nye ŋkuwo ɖe nye ŋutɔ me vie; esi meʋu wo la, gbegblẽawo katã va yi. Dzitsinya xɔasiwo, diamondwo, sika kple klosalo gaɖuwo la, woɖe asi le xɔa me katã dzi le nusẽ geɖe me.” Emegbe la, xɔasiwo kple nuvɔ̃wo mawo katã maɖe ɖe ƒuƒoƒo me blibo.
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.
La grande cassette fut alors placée sur la table, et les joyaux dispersés y furent jetés. « Il plaça ensuite sur la table une cassette, beaucoup plus grande et plus belle que la première, et il ramassa à pleines mains les joyaux, les diamants, les pièces de monnaie, et les jeta dans la cassette, jusqu’à ce qu’il n’en restât pas un seul, bien que certains des diamants ne fussent pas plus gros que la pointe d’une épingle. » Les vérités fondamentales de Miller furent alors rassemblées non seulement avec la Bible, mais aussi avec l’Esprit de prophétie, et ces vérités furent plus belles et plus éclatantes qu’elles ne l’étaient à l’origine.
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.
Tunapotathmini maono ya Mto Ulai kwa mujibu wa ujumbe uliotiwa muhuri uliofunguliwa mwaka 1798, inapaswa kufahamika kwamba baadhi ya kweli hizo zilifungwa mipaka na mfumo aliopewa Miller. Pia inapaswa kutarajiwa kwamba kwa hiyo baadhi ya kweli hizo zitakuwa kubwa zaidi na nzuri zaidi, ijapokuwa baadhi yake huenda zikaonekana kuwa ndogo au za umuhimu mdogo.
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.
Wanneer de waarheden worden hersteld, worden zij in een grotere kist gelegd; vervolgens wordt de roep opnieuw gedaan, niet door Miller, maar door Christus (die de vuilborstelman is, die de Leeuw uit de stam van Juda is): „kom en zie.” Dit duidt erop dat er zojuist een ontzegeling heeft plaatsgevonden, en de laatste ontzegeling is de Openbaring van Jezus Christus die plaatsvindt vlak voordat de genadetijd sluit, of, zoals Zuster White het aanduidt, wanneer de vuilborstelman is binnengegaan.
“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.
«Niliitazama sanduku hilo, lakini macho yangu yalipofushwa na mwangaza wa yale niliyoona. Yaling’aa kwa utukufu mara kumi kuliko ule wa kwanza. Nilidhani yalikuwa yamesuguliwa mchangani na miguu ya wale watu waovu waliokuwa wameyatapanya na kuyakanyaga mavumbini. Yalikuwa yamepangwa kwa utaratibu mzuri ndani ya sanduku, kila kimoja mahali pake, bila kuonekana athari yoyote ya maumivu ya yule mtu aliyeyatupa mle. Nilipaza sauti kwa furaha kuu, na sauti hiyo ikanizindua.» 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.
Ny fotoan’ny fiandrasana sy ny fahadisoam-panantenana voalohany dia tonga tamin’ny 18 Jolay 2020, ary hatramin’ny Jolay 2023, ny Liona avy amin’ny firenen’i Joda dia namaha ny tombo-kasen’ny hafatry ny Fanambaran’i Jesosy Kristy. Tafiditra ao anatin’izany famahana tombo-kase izany ny bokin’i Daniela, ary hofaranantsika ao amin’ny lahatsoratra manaraka ny fandinihantsika ny nofin’i Miller.
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.
L’œuvre de l’homme au balai de poussière s’accomplit en coopération avec les « prêtres sages », et l’œuvre de ces « prêtres », qui sont les deux témoins d’Apocalypse chapitre onze, et qui sont les ossements desséchés ressuscités d’Ézéchiel chapitre trente-sept, est aussi représentée par d’autres lignes de la Parole de Dieu. Nous emploierons quelques-unes de ces lignes comme seconds témoins de ce que nous avons identifié concernant le second songe de 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.
« Les Écritures nous sont données pour notre bien, afin que nous recevions une instruction dans la justice. De précieux rayons de lumière ont été obscurcis par les nuages de l’erreur, mais le Christ est prêt à dissiper les brumes de l’erreur et de la superstition, et à nous révéler l’éclat de la gloire du Père, de sorte que nous dirons, comme les disciples : “Notre cœur ne brûlait-il pas au dedans de nous, lorsqu’il nous parlait en chemin ?” » Publishing Ministry, 68.