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.
Miller képepe ojehechauka chupe peteĩ ryru peteĩ po ndojehecháivagui. Ikuatia’ẽme oñemboguata chupe oikuaa hag̃ua pe ryru tuichakue “poteĩ joja” rehe “pa pulgáda” ramo. Pa oñembohetáva poteĩ joja rehe ogueru mbohapy sua saĩ, ha upéva ohechauka umi ára peteĩ áño proféticogua. Miller oñeme’ẽ va’ekue peteĩ ryru oguerekóva pe marandu ha’e ova’erãmo’ẽ hag̃ua, ha pe marandu ha’e ova’erãmo’ẽ hag̃ua oñemopyenda va’ekue pe principio rehe, peteĩ ára profecía bíblicape ohechaukaha peteĩ áño. Pe ryru va’ekue la Biblia, ha Miller-pe ĝuarã la Biblia ojehechava’erã kuri pe “ára peteĩ áñorã” principio de profecía bíblica dimensiónpe.
“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.
“Ñembojoajúvo Ñandejára Ñeʼẽ rehe oĩ peteĩ mbaʼeñemigua ojokóva pe mbaʼeryru hepyetéva, ñande vyʼarã ha ñande pyʼaguapyrã. Añeñandu aguyjevete opaite tesape resape rehe. Upe rire, umi jehasa ñandéve koʼág̃a iñemimbyryetéva oñemyesakãta. Oĩ jehasa ikatúva arakaʼeve nañantendepáiri peve ko tekove omanóva oñemonde hag̃ua ñemanoʼỹre.” 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.
Oĩkuri peteĩ “lláve” pe káha rehe Miller kerayvotýpe, ha upéva orrepresenta pe metodología Miller oguerekóvape ojeporu hag̃ua.
“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:—
“Umi oñemoĩva hína omomarandúvo mbohapyha ánhel rembiapoukapy oikundaha hag̃ua, oheka hag̃ua hína Ñandejára Ñe’ẽmbyrykuéra peteĩchagua tape rupi Túva Miller ojapohaguéicha. Pe aranduka michĩ héravape Views of the Prophecies and Prophetic Chronology, Túva Miller ome’ẽ ko’ã tembiapoukapy isãsóva, iñarandúva ha iñimportantetéva Biblia ñehesa’ỹijo ha ñemyesakã hag̃ua:—
“[Rules one through five quoted.]
“[Mbohape peteĩ guive pe po peve oñehenói.]”
“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.
“Yvate oñemoĩva hína peteĩ parte koʼã regla-gui; ha ñande japytaséta porã ñande estudio Bíblico-pe ñahendúramo umi principio oñemoĩva’ekue.” Review and Herald, 25 de noviembre de 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.
Miller oipe’ávo pe arca, ojuhu “opaichagua ha opa mba’eichagua tuicha mba’e jegua, diamánte, ita iporãetereíva, ha viru óro ha pláta opaichagua tuicha ha valor rehegua, iporãiterei oñemohenda hag̃ua peteĩteĩva hendápe pe arca ryepýpe; ha upéicha oñemohendávo, omimbipa hag̃ua peteĩ tesape ha mimbipa ndaipóriha ambue ojoguáva, kuarahy añónte ikatu hag̃uáicha ombojoja.” Miller ojuhu umi añetegua jegua omoheñóiva Adventismo añetegua pyendakue. Umi añetegua ojuhúva “oñemohenda” porãite peteĩ orden perfecto-pe ha omimbipa kuarahy resape reheve.
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.”
Upéi Miller omoĩ umi añetegua “peteĩ mesa mbytépe” ha ohenói opavavépe “pejúke ha pehecha”. “Pejúke ha pehecha” niko peteĩ símbolo oguenohẽva umi sello jepe’a-gui Apocalipsis arandukápe, ha Miller ohechauka umi arandúva oikũmbyva marandu Daniel-peguápe, pe oñembojaʼoʼỹ vaʼekue ary 1798-pe. Umi añetegua Miller omoĩ vaʼekue mesa ári, haʼe vaʼekue umi añetegua oñembojaʼoʼỹmava Daniel arandukágui, oñembojaʼoʼỹ vaʼekue León Judá ñemoñaregua rupive, ha ojehechaukavaʼerã oipytyvõ hag̃ua peteĩ prueba ramo pe generación oikovéva upe jave oñembojaʼoʼỹrõ guare. Upévare, umi irundy mymba Apocalipsis-peguáva oñembojoajúva umi irundy peteĩha sello ndive, ha Miller, osapukái upe generación-pe “pejúke ha pehecha”.
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.
Ha ahecha Umi oipe’árõ peteĩva umi kuatia ñembotýgui, ha ahendu, áraĩ guasúicha hyapu, peteĩva umi irundy mymba he’ívo: Eju ha ehecha. Ha ama’ẽ, ha péina peteĩ kavaju morotĩ; ha pe oguapýva hi’ári oguereko peteĩ hu’y; ha oñeme’ẽ chupe peteĩ akãrague; ha osẽ ipu’akávo, ha ipu’aka hag̃ua. Ha oipe’árõ mokõihápegua kuatia ñemboty, ahendu mokõihápegua mymba he’iha: Eju ha ehecha. Ha osẽ ambue kavaju pytã; ha pe oguapývape hi’ári oñeme’ẽ pu’aka ogueraha hag̃ua py’aguapy yvy ape ári, ha ikatu hag̃uáicha ojujuka hag̃ua hikuái; ha oñeme’ẽ chupe peteĩ kyse puku guasu. Ha oipe’árõ mbohapyhápegua kuatia ñemboty, ahendu mbohapyhápegua mymba he’iha: Eju ha ehecha. Ha ama’ẽ, ha péina peteĩ kavaju hũ; ha pe oguapýva hi’ári oguereko ipope peteĩ balánsa. Ha ahendu peteĩ ñe’ẽ umi irundy mymba apytépe he’íva: Peteĩ medida trígo peteĩ denário rehe, ha mbohapy medida seváda peteĩ denário rehe; ha ani rembyai pe aséite ha pe víno. Ha oipe’árõ irundyhápegua kuatia ñemboty, ahendu irundyhápegua mymba ñe’ẽ he’íva: Eju ha ehecha. Ha ama’ẽ, ha péina peteĩ kavaju hovy sa’y asy; ha pe oguapýva hi’ári héra va’ekue Mano, ha Añaretã oho hapykuéri hendive. Ha oñeme’ẽ chupekuéra pu’aka yvy ape ári irundyhápe peteĩva rehe, ojuka hag̃ua kyse puku rupive, ñembyahýi rupive, mano rupive, ha umi mymba yvypegua rupive. Apocalipsis 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.”
Ha’eva Cristo, ojehechaukáva Judá ñemoñare León ramo, pe oipe’áva pe kuatiañe’ẽmboguejy oñembotýva siete sello reheve pe libro de Apocalipsis-pe, ha upéva voi pe Judá ñemoñare León oipe’a va’ekue umi joya Miller omoĩ va’ekue mesa ári, ha upéi ohenói opavavépe: “peju ha pehecha.”
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.
Umi añetegua ha’e ojuhúva’ekue ojehechauka porãiterei rire pe kuatia’atã tenonderã gua 1843-pe, pe ermána White he’i haguéicha ojejapo hague Ñandejára po rupive; ha upe po ojehecha’ỹva ha’eva’ekue avei upe oguerúva’ekue Miller-pe pe mba’yrú guasu henyhẽva joya-kuéragui. Umi tresientos kuatia’atã ojejapóva’ekue ary 1842-pe, ha’e va’ekue Habacuc rembiapoukapy ñemyanyhẽ, tojehai hag̃ua pe visión ha toñemyesakã porã hag̃ua “tablas” ári. Pe mesa Miller mba’éva, opytáva’ekue hóga koty mbyte rupi, orrepresenta va’ekue umi tresientos kuatia’atã (tablas) umi mensahéro Millerita ogueraha va’ekue yvy tuichakue javeve ary 1842 ha 1843-pe. Upe kuatia’atã, oñondive pe kuatia’atã tenonderã gua 1850 reheve, ha’e va’ekue Habacuc kapítulo mokõi “tablas”.
“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.
“Pe testimónio peteĩme guáicha umi mbo’ehára ha umi kuatiañe’ẽ Segunda Venida rehegua ome’ẽva, oĩ jave hikuái ‘pe jerovia ypykue’ ári, pe cuadro ñemoherakuã ha’eva’ekue peteĩ ñemboguata Habacuc 2:2, 3-pe guáicha. Pe cuadro ha’éramo profecía rehegua peteĩ mba’e (ha umi upéva oñembotovéva oheja pe jerovia ypykue), upéicharõ ne’ẽme’ẽrã BC 457 ha’e hague pe ary oñepyrũ hag̃ua oñecalcula umi 2300 ára. Tekotevẽkuri 1843 toiko pe arýnte oñemoherakuã raẽva pe ára ramo ikatu hag̃uáicha ‘pe visión’ ‘oñembotapykuemi,’ térã toĩ peteĩ aravo ñembotapykuemi, upépe pe aty kuñataĩnguéra oñemoĩ hag̃uáicha oke ha topytu’u pe tuicha mba’e aravo rehegua ári, michĩmi mboyve oñemombáy hag̃ua hikuái pe Sapukái Pyharepytépe rupi.” 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.”
Umi tapicha oñepyrũva ombohovái pe marandu (jeguaka jeguaka) upe rire oñerrepresentáva Habacuc rembipapápe, iñepyrũrãrupi mbovymi meme vaʼekue; ha katu ára peteĩ ojehechakuaa hag̃ua peteĩ arýicha pe principio oñemombarete rire 11 jasypoapy 1840-pe, umi tapicha “hetave peteĩ aty guasúpe”.
“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.
«Pe áraite ojehechaukáva’ekuépe, Turkía, hemianduha rupi, omoneĩ umi tetãnguéra joajuha Europa-gua ñangareko, ha upéicha oñemoĩ umi tetã cristiano poguýpe. Upe mba’e oikóva omoañete porãite pe profesía. Ojekuaávo upéva, hetaite tapicha oguerovia Miller ha iñirũnguéra omoneĩva’ekue pe tape porãha oikũmby hag̃ua profesía-kuéra, ha peteĩ pytyvõ tuichaitéva oñeme’ẽ pe jeju hag̃uáicha ñemongu’épe. Kuimba’e arandu ha yvate tenda rehegua oñemoirũ Miller ndive, mokõivéva opredika ha omoherakuãvo hembiapo resa’ỹi, ha 1840 guive 1844 peve pe tembiapo pya’e oñemyasãi.» 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.
Upéi umi aty oñepyrũ ombohasa asy umi júya. Upérõ Miller omombeʼúta umi júya isarambíva rehegua. Pe ñeʼẽ “isarambi” haʼe peteĩva umi símbolo tenondegua Levítico mokõipa poteĩmegua “siete véces” rehegua, ha Miller oipuru pe ñeʼẽ “isarambi” térã peteĩ iñambueʼimiva pa jey iñemboheko pe imongetápe hembiapo kerayvoty rehegua. “Pa” haʼe peteĩ techaukaha peteĩ prueba rehegua, ha ohechauka pe kuaa añete pe significado simbólico Miller rembiapo “júya isarambíva” rehegua peteĩ prueba profética ramo umi ári oguahẽva umi ára pahaitépe ko yvy arigua rehegua.
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.
Pe “siete tiempos” jegua ñemboyke ha’e va’ekue pe primer jegua Laodicea Adventismo omboyke va’ekue, ndohasái rupi hikuái pe prueba Moisés “ñemyesakãrã” rehegua, Elías (Miller) ohechauka va’ekue 1863-pe. Upérõ guive umi jegua oñemyesakãve ha oñemombojo’a va’erã kuri mba’e japu ndive, ha ipahápe oñemo’ãmbaitéta. Pe umi jegua hepykueetéva ñemo’ãmbaitéva oguahẽta ipahápe peteĩ punto-pe pe casket (la Biblia) oñehundihápe.
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 remimbýpe oĩ peteĩ jehechakuaa porãite iñambuéva umi peteĩha “siete veces” Miller oipuruhápe pe ñe'ẽ “mosarambi”, ha umi mbohapy pahápe oipuru jeyhápe upe ñe'ẽ. Oñemongeta rire “mosarambi” rehe “siete veces”, ha’e “oñembopy’ajuite ha ikangypaitéma, oguapy ha hasẽ.”
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.
Cristo mboyve, oñerrepresentáva Judá ñemoñareguára León ramo, oñepyrũ mboyve hembiapo oipe’a hag̃ua pe kuatiañe’ẽ ojejokóva kuri siete sello reheve Apocalipsis arandukape, Juan hasẽkuri. Juan ha Miller mokõivéva hasẽkuri oikuaávo pe arca (Ñandejára Ñe’ẽ) oñeñotỹ hague umi ita jeguaka japu ruguápe.
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.
Ha ahecha peteĩ kuatia pe oguapýva guapyha ári akatúa pópe, ojehai hag̃ua hyepýpe ha hapykuépe, ha oñemboty hag̃ua siete sello reheve. Ha ahecha peteĩ ánhel mbarete osapukái hag̃ua ñeʼẽ hatãme heʼívo: Mávapa oĩ tekokatu hag̃uáicha oipeʼa hag̃ua pe kuatia ha ojora hag̃ua isellokuéra? Ha ndaipóri avave yvágape, térã yvy ári, térã yvy guýpe, ikatúva oipeʼa pe kuatia, ni omaña hag̃ua hese. Ha che rasẽiterei, ndajajuhúigui avavépe oĩva tekokatu hag̃uáicha oipeʼa ha omoñeʼẽ hag̃ua pe kuatia, ni omaña hag̃ua hese. Upémarõ peteĩ umi myakãhára apytégui heʼi chéve: Ani rejaheʼo; ehecha, pe León Judá ñemoñaregua, David Rapo, ipuʼaka hag̃ua oipeʼa pe kuatia ha ojora hag̃ua umi siete sello orekóva. Apocalipsis 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.
Peteĩ jey pe ñemboyke oñemombaretevéva umi joya Miller ojuhu ha ohechauka vaekue ko yvy ape ári og̃uahẽvo pe puntope oñehundi hague pe Biblia (pe árka), upémarõ Miller hasẽ.
“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.
Upéi ahecha umi joya añetegua ha moneda tee apytépe hikuái omyasãi hague peteĩ cantidad innumerable joya japu ha moneda falsificada. Che pochy eterei ikuatia vai ha iñagradesida’ỹre, ha amboja’o ha amongyhyje chupekuéra upévare; péro che añemoñe’ẽ mbaretevévo chupekuéra, hetaveve hikuái omyasãi umi joya japu ha moneda japu umi joya añetegua apytépe.
“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.”
Upéi che py'a vaieterei che ánga yvyraguy rehe, ha añepyrũ aiporu mbarete yvyraguy hag̃ua amosẽ hag̃ua chupekuéra kotýgui; ha upe aja amosẽ aja peteĩme, mbohapy ambue oike ha ogueru ky'a ha yvyra ku'i ha yvyku'i ha opaichagua mba'e ky'a, peve omoakãpa hag̃ua opaite umi añetegua joya, diamánte ha viru'i, opavave ojehecha'ỹ hag̃uáicha. Avei omondoro che ryru'i joya renda ha omyasãi upéva umi mba'e ky'a apytépe. Aimo'ã avave ndojepy'apýiha che ñembyasy térã che pochy rehe. Añembopy'ajuetepaite ha ndaikatuvéi che py'a guive, ha aguapy ha cherasẽ.
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.”
Ko’ág̃a peve heképe, iñe’ẽme “mosarambi” ojeporu “siete jey”. Mbohapy paha jejuhu ojoavy umi siete peteĩha-gui, upéicha rupi omoĩ peteĩ firma profética umi siete ñemosarambíre símbolo ramo umi “siete tiempo” Leviticus mokõi pa’ẽ seis-peguáicha. Miller sueño mokõiha, Nebucodonosor sueño mokõiha ndive avei, simbólicamente ohechauka umi “siete tiempo”.
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.
Ojehúva Juan rehe Apocalipsis capítulo cinco-pe, Miller hasẽ jave, kuimba’e yvykyha rehegua (León Judá ñemoñaregua) upéi “oavri peteĩ okẽ” ha oike kotýpe. Ta’ãnga ohechaukáva Túva oguerekóha pe kuatiañe’ẽ oñembotýva’ekue siete sello reheve, avave ndaikatúiva oavri, ha upéva ojapo va’ekue Juan hasẽ hag̃ua, oñepyrũ versículo peteĩpe capítulo cuatro-pe.
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.
Upéi rire ama’ẽ, ha péina ápe, peteĩ okẽ ojepe’a yvágape; ha pe ñe’ẽ peteĩha ahenduva’ekue, trompétaicha oñe’ẽva che ndive, he’i chéve: Ejupi ko’ápe, ha ahechaukáta ndéve umi mba’e oikótava ko rire. Apocalipsis 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 hasẽ ha ohecha peteĩ okẽjepe’a. “Aime aja upéicha hasẽ ha añembyasy che pérdida tuichaitére ha che responsabilidad-re, ahechakuaa Tupãme, ha añembo’e mbarete hag̃uáicha Ha’e chemondo pytyvõ. Upepete pe okẽ ojepe’a, ha peteĩ kuimba’e oike pe kotýpe, ha upérõ opa umi tapicha osẽ chugui; ha ha’e, orekóva ipope peteĩ yvykyha, oipe’a umi ovetã ha oñepyrũ oiky’a’o pe kotýgui yvy ha mba’e vai.” Pe León Judá ñemoñaregua ha pe kuimba’e yvykyha reheve oguahẽ peteĩ okẽjepe’a jave, upe jave Juan ha Miller hasẽ. Pe okẽjepe’a ha’e peteĩ símbolo peteĩ cambio dispensacional rehegua.
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.”
Miller ndive, ha’e hasẽ ha peteĩ okẽ ojeavri, ha katu avei oñembo’e. “Añandu chepy’aite kangy ha chekangypa, ha aguapy ha cherasẽ. Aime aja upéicha arasẽ ha añembyasy che pérdida tuichaitére ha che responsabilidad rehe, che mandu’a Tupãre, ha añembo’e kyre’ỹme chupe toñemondo chéve pytyvõ. Pya’evoi pe okẽ ojeavri, ha peteĩ kuimba’e oike pe kotýpe, ha upérõ opa umi tapicha osẽ chugui; ha ha’e, oguerekóvo ipope peteĩ cepíllo yvy rehegua, oipe’a umi ovetã, ha oñepyrũ omopotĩ pe kotýgui yvyku’i ha ky’a.”
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.”
Pe ñembo’e oĩva techaukaháramo ára pahápegua rembiasakuepe, ha’e pe ñembo’e ojehechaukáva Daniel rupive ha umi mbohapy kuimba’e hekopotĩva reheve capítulo mokõihápe, ha avei Daniel rupive capítulo porãhápe. Ha’e Levítico 26 ñembo’e “siete veces” rehegua, upe oñembo’éva’erã Apocalipsis 11 mokõi testígo oikuaávo oñemosarambi hague. Umi mokõi testígo ojapova’erã jey upe Daniel ojapo va’ekue capítulo porãhápe, oikuaárõ guare oñemosarambi hague “Moisés ñe’ẽ vai” ñemyanyhẽrãme. Umi mokõi testígo ojapova’erã jey avei upe Miller omyesakã va’ekue ikérape, og̃uahẽvo pe punto umi ita jeguaka oñemosarambi hague “siete veces.”
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.”
Upe ñembo’e ojehechaukávo, peteĩ okẽ ojepe’a, og̃uahẽ pe kuimba’e oguerekóva peteĩ typycha yvyky’a pegua, ha pe koty opyta nandi. Pe aty hekoañáva oho vaʼekue, ha peteĩ dispensación pyahu og̃uahẽ vaʼekue. Upéi pe León Judá ñemoñaregua, ipope oguerekóva ifán, “oipeʼa umi ovetã, ha oñepyrũ omopotĩ pe kotýgui yvykyʼa ha mbaʼe vai aty”; ha “omopotĩ aja yvykyʼa ha mbaʼe vai aty, umi ita jeguaka japu ha pirapire guaʼu, maymáva opuʼã ha osẽ ovetã rupi araiicha, ha pe yvytu ogueraha chupekuéra mombyry.”
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.
Umi ventána ojepe’áva avei ohechauka peteĩ ñemboja’o, ha umi yty ojehupi ha oñemosẽvo ventána rupive, umi omohu’ãva pe tembiapoukapy oĩva Malaquías-pe, ombo’ehápe umi “pa’i” ára pahápeguápe: “Pemegueru pe diezmokue maymáva pe ñembyatyhára róga-pe, oĩ hag̃uáicha tembi’u che rógape, ha peha’ã che rehe ko’ápe, he’i Jehová de los ejércitos, ndaipe’amo’ãi hag̃ua peẽme yvágagui umi ventána, ha ahykýi hag̃ua pende ári peteĩ jehovasa ndahasýiva hag̃ua pende rupive”, umi ventána ojepe’áva ha pe okẽ ojepe’áva ohechauka peteĩ cambio de dispensación, oñemohu’ãva upe ára umi pa’i hembiapo vaíva oñenohẽ jave, ha umi pa’i hekojojáva ojehovasa jave.
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.
Kuimba’e oityvykua vaicha oñepyrũvo omopotĩ hóga yvýgui, Miller omboty hesa sapy’ami. “Pe jepy’apy ha ñembyaty ryepýpe amboty che resa sapy’ami; ha ajuruvo, opaite yty ojeipe’a va’ekue. Umi ita jeguaka hepyetereíva, umi diamánte, oro ha pláta viru, opyta isarambipa hetaiterei pe kotýre.” Upérõ pe iporãva ha pe ivaíva oñemboja’o porãite hag̃ua peteĩchágui ambuépe.
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.
Upéi pe ryru guasuve oñemoĩ mesa ári, ha umi joya isarambíva oñemombo ipype. “Upéi omoĩ mesa ári peteĩ ryru, tuichavéva ha iporãvéva pe yma guarégui, ha ombyaty umi joya, umi diamánte, umi moneda, ipo renyhẽme, ha omombo pe ryrupe, peve ndaipóri hag̃ua ni peteĩva oñeheja hag̃uáicha, jepe umi diamánte apytépe oĩ vaʼekue oĩva ndotuichavéiva peteĩ akũ apýragui.” Upérõ, umi añetegua omoñepyrũ vaʼekue Miller oñembyaty jey, ndahaʼéi añónte Biblia ndive, ha katu avei Espíritu de Profecía ndive, ha umi añetegua iporãve ha hesakãmbaitéve yma guaréicha hag̃uágui.
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.
Jahesa’ỹijóramo pe visión Ysyry Ulai rehegua pe marandu oñemboty’ỹva’ekue 1798-pe ome’ẽva marco ryepýpe, tekotevẽ jaikuaa oĩ hague umi añetegua ojejokóva pe estructura oñeme’ẽva’ekue Miller-pe rupive. Upéicha avei, tekotevẽ jaha’arõ umi añetegua apytégui oĩtaha ipukuvéva ha iporãvéva, jepe peteĩteĩva ikatu hag̃uáicha ojehecha michĩ térã michĩmi hag̃uáicha.
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.
Umi añetegua oñemyatyrõ jevy vove, oñemoĩ peteĩ ryru tuichavévape; upéi jevy oñehendu pe ñehenói, ndaha’éi Miller rupive, síno Cristo rupive, (ha’éva pe kuimba’e yvytyvõhára, ha ha’éva Judá ñemoñarégui León), he’íva: “eju ha ehecha”. Kóva ohechauka peteĩ jeipe’a hag̃ua oñembotýva oiko ramoite hague, ha pe jeipe’a pahaite ha’e Jesucristo Revelación, oikóva mboyveite oñemboty hag̃ua pe tiempo de prueba, térã, Sister White he’iháicha, pe kuimba’e yvytyvõhára oike vove.
“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.
“Ama’ẽ pe káha ryepýpe, ha che resa omimbipaite upe ahechávare. Hikuái omimbi vaʼekue pa jevyve iñmimbikue yma guarégui. Aimoʼã kuri oñemopotĩ hague yvykuʼípe umi tapicha iñañáva py rupive, umi omyasãivaʼekue ha opyrũvaʼekue hesekuéra yvytimbo ári. Oñemohenda porãiterei vaʼekue pe káha ryepýpe, peteĩteĩ ijhendápe, ndaipóri hag̃uáicha mbaʼeveichagua techaukaha pe kuimbaʼe oñehaʼã asýgui omombo vaʼekue chupekuéra ipype. Ahatã sapukái vyʼágui, ha upe sapukái chembopáy.” 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.
Pe ára de demora ha pe tenondete ñembotavy og̃uahẽ kuri 18 jasypokõi 2020-pe, ha guive jasypokõi 2023, León Judá ñemoñaregua oipe’a hína pe marandu pe Revelación Jesucristo rehegua. Upe jeipe’a oguereko avei Daniel kuatiañe’ẽ, ha ñamohu’ãta ñane ñeconsidera hag̃ua Miller kerayvoty pe artíkulo oúvape.
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.
Pe kuimba’e yvyky’a rembiapo ojejapo ñomoirũhápe umi “pa’i arandu” ndive, ha umi “pa’i” rembiapo, ha’éva mokõi testígo Apocalipsis capítulo once-pe, ha ha’éva avei umi kangue omano va’ekue oñemoingovejeyva Ezequiel capítulo treinta y siete-pe, ojehechauka avei ambue línea Tupã Ñe’ẽme. Roipurúta mbovymi umi línea testígo mokõiháicha umi mba’e rojekuaaukáva William Miller sueño mokõiháre.
“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.
“Pe Escritura oñeme’ẽ ñanepytyvõ hag̃ua, jaikuaa hag̃ua mbo’e porã tekojojápe. Tesape hepyetéva rendy kuéra oñemokañy vaʼekue jejavy arai rupive, ha Cristo oĩma oipeʼa hag̃uáicha jejavy ha superstición pytũmby, ha ohechauka hag̃ua ñandéve Túva mimbipa hesakãva, ikatu hag̃uáicha jaʼe umi temimboʼekuéra heʼi haguéicha: ‘¿Ndopáy piko ñande korasõ ñande pype, haʼe oñeʼẽ aja ñandéve tape reheve?’” Publishing Ministry, 68.