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.
A mafarkin Miller, wani hannu da ba a gani ya aiko masa da wani akwatin taska. A cikin mafarkinsa an sa shi ya fahimci ma’aunin akwatin taskar a matsayin “murabba’i shida” da “inci goma.” Goma da aka ninka da shida murabba’i ya zama ɗari uku da sittin, wanda yake wakiltar kwanaki a shekara ta annabci. An ba Miller wani akwatin taska mai ɗauke da saƙon da zai yi shela da shi, kuma saƙon da zai yi shela da shi ya ginu ne bisa ƙa’idar cewa rana guda a annabcin Littafi Mai Tsarki tana wakiltar shekara guda. Akwatin taskar kuwa shi ne Littafi Mai Tsarki, kuma ga Miller ya kamata a dubi Littafi Mai Tsarki cikin ma’aunin ƙa’idar “rana-domin-shekara” ta annabcin Littafi Mai Tsarki.
“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.
“Akwai maɓalli da ke haɗe da Maganar Allah wanda yake buɗe akwatin taska mai daraja, domin gamsuwarmu da farin cikinmu. Ina jin godiya saboda kowace ƙaramar haske. A nan gaba, abubuwan da muke fuskanta yanzu waɗanda suke da matuƙar asiri a gare mu za a bayyana su. Wasu abubuwan da muke fuskanta kuwa, watakila ba za mu taɓa fahimtar su gaba ɗaya ba sai lokacin da wannan mai mutuwa zai sa rashin mutuwa.” Manuscript Releases, juzu’i na 17, 261.
There was a “key” attached to the casket in Miller’s dream which represented the methodology that Miller was led to employ.
Akwai wata “maɓalli” a haɗe da akwatin a mafarkin Miller wadda ta wakilci hanyar aiki da aka bishe shi ya yi amfani da ita.
“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:—
“Waɗanda suke aiki wajen shelanta saƙon mala’ika na uku suna binciken Nassosi bisa ga irin tsarin da Uba Miller ya runguma. A cikin ƙaramin littafin da ake kira Views of the Prophecies and Prophetic Chronology, Uba Miller ya bayar da waɗannan ƙa’idoji masu sauƙi amma masu hikima da muhimmanci domin nazarin Littafi Mai Tsarki da fassara shi:—
“[Rules one through five quoted.]
“[An kawo ƙa’idoji na ɗaya har zuwa biyar.]”
“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.
“Abin da yake a sama wani sashe ne na waɗannan ƙa’idoji; kuma a cikin nazarinmu na Littafi Mai Tsarki dukanmu za mu yi kyau mu kula da ƙa’idojin da aka bayyana.” Review and Herald, November 25, 1884.
When Miller opened the casket, he found “all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Miller discovered the jewels of truths that make up the foundational truths of Adventism. The truths he found were “arranged” in perfect order and reflected the light of the sun.
Sa’ad da Miller ya buɗe akwatin, sai ya sami “dukan iri da girmar jauhari, lu’ulu’u, duwatsu masu daraja, da tsabar zinariya da azurfa iri-iri na kowane girma da kowane ƙima, waɗanda aka shirya su da kyau a wurare dabam-dabam nasu a cikin akwatin; kuma da aka shirya su haka, suka haskaka da wani haske da ɗaukaka da babu abin da ya kai su sai rana kaɗai.” Miller ya gano jauharan gaskiya waɗanda suke haɗa tushen gaskiyoyin Adventism. Gaskiyoyin da ya gano “an shirya su” cikin cikakken tsari kuma suka nuna hasken rana.
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.”
Sai Miller ya ajiye gaskiyoyin nan “a kan wani tebur na tsakiya” ya kuma kira kowa da kowa ya “zo ya gani.” “Zo ya gani,” alama ce da aka ɗauko daga buɗewar hatiman cikin littafin Ru’ya ta Yohanna, kuma Miller yana wakiltar masu hikima waɗanda suke fahimtar saƙon Daniyel da aka buɗe a 1798. Gaskiyoyin da Miller ya ajiye a kan teburin kuwa, su ne gaskiyoyin da aka buɗe daga littafin Daniyel, waɗanda Zakin kabilar Yahuda ya buɗe, kuma an nufe su ne domin su gwada tsarar da take raye a lokacin da aka buɗe su. Saboda wannan dalili ne dabbobi huɗu na Ru’ya ta Yohanna da suke da alaƙa da hatimai huɗu na farko, da kuma Miller, suka yi kira ga waccan tsarar su “zo su gani.”
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.
Sai na ga, sa’ad da Ɗan Ragon ya buɗe ɗaya daga cikin hatiman, sai na ji, kamar ƙarar tsawa, ɗaya daga cikin halittun nan huɗu yana cewa, Zo ka gani. Sai na duba, ga shi kuma, farin doki; wanda yake bisa gare shi kuwa yana da baka; aka kuma ba shi rawani: sai ya fita yana cin nasara, domin ya ci nasara. Da ya buɗe hatimi na biyu, sai na ji halitta ta biyu tana cewa, Zo ka gani. Sai wani doki kuma ya fito, ja; aka kuwa ba wanda yake zaune a bisansa iko yă ɗauke salama daga duniya, domin su kashe juna: aka kuma ba shi babban takobi. Da ya buɗe hatimi na uku, sai na ji halitta ta uku tana cewa, Zo ka gani. Sai na duba, ga shi kuma, baƙin doki; wanda yake bisa gare shi kuwa yana riƙe da ma’auni a hannunsa. Sai na ji murya a tsakiyar halittun nan huɗu tana cewa, Mudun alkama ɗaya a kan dinari ɗaya, mudu uku na sha'ir kuma a kan dinari ɗaya; kuma kada ka cutar da mai da ruwan inabi. Da ya buɗe hatimi na huɗu, sai na ji muryar halitta ta huɗu tana cewa, Zo ka gani. Sai na duba, ga shi kuma, kodadden doki; sunan wanda yake bisa gare shi kuwa Mutuwa ne, Lahira kuma tana binsa. Aka ba su iko a kan kashi na huɗu na duniya, su kashe da takobi, da yunwa, da mutuwa, da namun dajin duniya. Ru’ya ta Yohanna 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.”
Almasihu ne, wanda aka wakilta a matsayin Zakin kabilar Yahuda, ya buɗe hatimin littafin da aka rufe da hatimai bakwai a littafin Ru’ya ta Yohanna; kuma Zakin kabilar Yahuda ne ya buɗe abubuwan lu’ulu’u waɗanda Miller ya ajiye a kan tebur, sa’an nan kuma ya yi shela ga dukan mutane cewa, “ku zo ku gani.”
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.
An kwatanta gaskiyar da ya gano a sarari a kan taswirar majagaba ta 1843, wadda Sister White ta ce hannun Ubangiji ne ya jagoranta, hannun nan marar-ganuwa ɗaya da ya kawo wa Miller akwatin cike da jauhari. Taswirori ɗari uku da aka samar a shekara ta 1842 sun kasance cikar umarnin Habakkuk na a rubuta wahayi kuma a bayyana shi sarai a kan alluna. Teburin Miller da yake a tsakiyar ɗakinsa ya wakilci taswirori (alluna) ɗari uku waɗanda manzannin Millerite suka kai wa duniya a 1842 da 1843. Wannan taswira, tare da taswirar majagaba ta 1850, su ne “allunan” na Habakkuk sura ta biyu.
“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.
“Shaidar haɗin kai ta masu wa’azin Zuwan Almasihu na Biyu da mujallunsu ce, sa’ad da suke tsaye bisa ga ‘asalin bangaskiya,’ cewa wallafa jadawalin nan cikar Habakkuk 2:2, 3 ne. Idan jadawalin ya kasance batun annabci (kuma waɗanda suke musunsa suna barin asalin bangaskiya), to, sai ya biyo baya cewa 457 K.H. ita ce shekarar da za a fara ƙirga kwanaki 2300 daga gare ta. Ya zama dole 1843 ta kasance farkon lokacin da aka buga domin ‘wahayi’ ya ‘jinkirta,’ ko kuma domin a sami lokacin jinkiri, wanda a cikinsa ƙungiyar budurwai za ta yi gyangyaɗi ta yi barci a kan babban batun lokaci, gab da a tashe su ta wurin Kiran Tsakar Dare.” James White, Second Advent Review and Sabbath Herald, Juzu’i na 1, Lamba ta 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.”
Mutanen da suka fara amsawa ga saƙon (duwatsu masu daraja) wanda daga baya aka wakilta a kan teburin Habakkuk, da fari kaɗan ne, amma da tabbatuwar ƙa’idar rana ɗaya ga shekara ɗaya a ranar 11 ga Agusta, 1840, mutanen “suka ƙaru suka zama taro mai yawa.”
“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.
“A daidai lokacin da aka ƙayyade, Turkiyya, ta wurin jakadunta, ta amince da kariyar ƙasashen Turai masu haɗin guiwa, ta haka kuwa ta sa kanta ƙarƙashin ikon al’ummai na Kirista. Wannan al’amari ya cika annabcin daidai ƙwarai. Da zarar aka sami labarin haka, tarin jama’a suka gaskata da daidaiton ƙa’idodin fassarar annabci da Miller da abokan aikinsa suka runguma, kuma aka ba wa motsin zuwan Almasihu wani ƙarfi mai ban mamaki. Masu ilimi da masu matsayi suka haɗa kai da Miller, cikin wa’azi da kuma cikin wallafa ra’ayoyinsa, kuma daga 1840 zuwa 1844 aikin ya bazu da sauri.” 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.
Sa’an nan taron jama’a ya fara damun jauhari. A wannan lokaci ne Miller zai gano tarwatsuwar jauhari. Kalmar “tarwatsa” tana ɗaya daga cikin manyan alamomin “sau bakwai” na Littafin Firistoci ashirin da shida, kuma Miller ya yi amfani da wani nau’i na kalmar “tarwatsa” sau goma a cikin gabatar da mafarkinsa. “Goma” alama ce ta gwaji, kuma tana nuna sahihin fahimtar ma’anar alamar jauharin Miller da aka “tarwatsa” a matsayin gwajin annabci ga waɗanda ƙarshen duniya ya riske su.
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.
Ƙin amincewa da jauhar “sau bakwai” ita ce jauhar farko da Adventism na Laodicea ya ajiye gefe sa’ad da suka gaza gwajin “warwatsawar” Musa, wadda Iliya (Miller) ya gabatar, a shekara ta 1863. Tun daga wannan lokaci jauharan za su ci gaba da ƙara warwatsewa, su gaurayu da na jabu, kuma a ƙarshe a rufe su gaba ɗaya. Rufe jauharai masu daraja zai kai ga wani mataki inda akwatin (Littafi Mai Tsarki) za a hallaka.
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.”
A cikin mafarkin Miller akwai bayyananniyar bambanci tsakanin “sau bakwai” na farko da Miller ya yi amfani da kalmar “warwatsa,” da kuma sau uku na ƙarshe da ya yi amfani da kalmar. Bayan ya ambaci “warwatsa” “sau bakwai,” “ya karaya ƙwarai gaba ɗaya, ya yanke ƙauna, ya zauna ya yi kuka.”
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.
Kafin Almasihu, wanda aka wakilta a matsayin Zakin ƙabilar Yahuza, ya fara aikinsa na warware littafin da aka hatimce da hatimai bakwai a cikin littafin Ru’ya ta Yohanna, Yohanna ya yi kuka. Yohanna da Miller dukansu sun yi kuka sa’ad da suka fahimci cewa akwatin kayan ado (Maganar Allah) an rufe shi a ƙasa ta wurin ƙarya kayan ado.
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.
Sai na ga wani littafi a hannun dama na wanda yake zaune a kan kursiyin sarauta, rubuce a ciki da bayansa, a kulle da hatimai bakwai. Sai na ga wani mala’ika mai ƙarfi yana shelanta da babbar murya, Wane ne ya isa ya buɗe littafin, ya kuma warware hatimansa? Amma ba wanda yake cikin sama, ko a bisa ƙasa, ko a ƙarƙashin ƙasa, da ya iya buɗe littafin, ko ma ya dube shi. Sai na yi kuka ƙwarai, domin ba a sami wanda ya isa ya buɗe littafin ya kuma karanta shi ba, ko ma ya dube shi. Sai ɗaya daga cikin dattawan ya ce mini, Kada ka yi kuka: ga shi, Zakin kabilar Yahuza, Tushen Dawuda, ya yi nasara ya buɗe littafin, ya kuma warware hatimai bakwai ɗinsa. Ru’ya ta Yohanna 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.
Da zarar ƙin karɓar jauharan da Miller ya gano ya kuma gabatar wa duniya ya ƙaru har ya kai matakin da aka hallaka Littafi Mai Tsarki (akwatin), sai Miller ya yi kuka.
“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.
“Sa’an nan na ga cewa a cikin lu’ulu’u na gaske da tsabar kuɗi na gaske da suka warwatsa, sun kuma watsa adadi marar iyaka na lu’ulu’u na jabu da tsabar kuɗi na ƙarya. Na yi matuƙar fushi ƙwarai saboda mummunar halayensu da rashin godiyarsu, kuma na tsawata musu, na zarge su saboda haka; amma gwargwadon yadda na ƙara tsawata musu, haka nan suka ƙara warwatsa lu’ulu’u na jabu da tsabar kuɗi na ƙarya a cikin na gaske.”
“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.”
“Sa’an nan na yi matuƙar fushi a raina na jiki, na kuma fara amfani da ƙarfi na jiki domin in tura su waje daga ɗakin; amma a yayin da nake fitar da ɗaya, sai uku ƙarin su shigo, su kuma kawo ƙazanta da ƙurmus da yashi da kowane irin shara, har suka rufe dukan lu’ulu’u na gaskiya, da lu’u-lu’u masu daraja, da kuɗaɗe, waɗanda duka suka ɓace daga gani. Sun kuma yayyaga akwatinana gunduwa-gunduwa, suka watsa shi cikin tarkacen. Na yi zaton babu wanda ya kula da baƙin cikina ko fushina. Sai na zama cikakkiyar mai karaya da sanyin gwiwa, na zauna na yi kuka.”
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.”
A wannan mataki a cikin mafarkinsa an yi amfani da kalmar “watsar” har “sau bakwai.” Sau uku na ƙarshe da ta bayyana sun bambanta da bakwai na farko, ta haka suna sa hannu na annabci a kan watsarwar bakwai a matsayin alamar “lokuta bakwai” na Lawiyawa ashirin da shida. Mafarki na biyu na Miller, kamar yadda yake da mafarki na biyu na Nebukadnezzar, a cikin alama yana gano “lokuta bakwai.”
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.
Kamar yadda ya kasance da Yohanna a Ru’ya ta Yohanna sura ta biyar, sa’ad da Miller ya yi kuka, mutumin mai goga ƙura (Zakin kabilar Yahuza), sai ya “buɗe ƙofa” ya shiga cikin ɗakin. Bayyanannen hoton Uban yana riƙe da littafin da aka hatimce da hatimai bakwai, wanda babu wani mutum da zai iya buɗewa, kuma wanda ya sa Yohanna ya yi kuka, ya fara ne a aya ta ɗaya ta sura ta huɗu.
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.
Bayan wannan na duba, sai ga wata ƙofa a buɗe a cikin sama; murya ta fari kuwa da na ji kamar ta ƙaho ce tana magana da ni; wadda ta ce, Ka hauro nan, zan kuwa nuna maka abubuwan da dole ne su faru daga baya. Ru’ya ta Yohanna 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 ya yi kuka, ya ga kuma an buɗe ƙofa. “Sa’ad da nake cikin wannan kuka da makoki saboda babbar hasārata da kuma alhakin da ke kaina, sai na tuna da Allah, na kuma yi addu’a da gaske cewa Ya aiko mini da taimako. Nan da nan aka buɗe ƙofar, wani mutum kuma ya shiga ɗakin, sai dukan mutanen suka fita daga cikinsa; shi kuwa, yana riƙe da goga ta share ƙura a hannunsa, ya buɗe tagogin, ya kuma fara share ƙura da tarkace daga ɗakin.” Zakin kabilar Yahuda da mutumin mai goga ta share ƙura sun iso ne a lokacin buɗewar wata ƙofa, sa’ad da Yahaya da Miller suka yi kuka. Buɗewar ƙofa alama ce ta sauyin wani zamani na tattalin Allah.
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.”
Tare da Miller, ya yi kuka kuma aka buɗe ƙofa, amma ya kuma yi addu’a. “Na zama mai cikakken karaya da rashin ƙwarin gwiwa, sai na zauna na yi kuka. Yayin da nake haka ina kuka ina kuma makokin babban rashina da alhakin da ke kaina, sai na tuna da Allah, na kuma yi addu’a da ƙwarai cewa Ya aiko mini da taimako. Nan da nan kuwa ƙofar ta buɗe, wani mutum ya shiga ɗakin, sa’ad da mutane duka suka bar shi; shi kuwa, yana riƙe da burushin share ƙura a hannunsa, ya buɗe tagogi, ya kuma fara share ƙura da tarkace daga cikin ɗakin.”
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.”
Addu’ar da take zama alama a tarihin kwanaki na ƙarshe ita ce addu’ar da aka nuna ta wurin Daniyel da waɗancan mutanen kirki uku a sura ta biyu, haka kuma ta wurin Daniyel a sura ta tara. Ita ce addu’ar Littafin Firistoci ashirin da shida ta “sau bakwai,” wadda shaidun nan biyu na Ru’ya ta Yohanna goma sha ɗaya za su yi sa’ad da suka gane cewa an warwatsa su. Shaidun nan biyu za su maimaita abin da Daniyel ya yi a sura ta tara, sa’ad da ya gane cewa an “warwatsa” shi cikin cikar la’anar Musa. Shaidun nan biyu za su maimaita abin da Miller ya kwatanta a mafarkinsa sa’ad da ya kai ga inda aka warwatsa jauharansa “sau bakwai.”
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.”
Sa’ad da aka yi wa waccan addu’a alama, sai aka buɗe wata ƙofa, mutumin mai goga ƙazanta ya iso, ɗakin kuwa babu kowa. Taron mugaye ya riga ya tafi, kuma sabon zamani na shiriya ya iso. Sa’an nan Zakin kabilar Yahuza, wanda mashinsa yake cikin hannunsa, “ya buɗe tagogi, ya fara share ƙazanta da shara daga ɗakin,” kuma yayin da “ya ke share ƙazanta da shara, duwatsu masu darajar ƙarya da kuɗin bogi, duk suka tashi suka fita ta taga kamar gajimare, iska kuwa ta kwashe su.”
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.
Tagogin da aka buɗe su ma suna nuna rarrabewa, domin kamar yadda ake fitar da shara ta taga, haka waɗanda suka cika umarnin da aka samu a cikin Malachi, wanda yake umartar “firistoci” na kwanaki na ƙarshe su, “Ku kawo dukan zakka cikin ma’ajin ajiya, domin abinci ya kasance a gidana, kuma ku gwada ni yanzu da wannan, in ji Ubangijin runduna, ko ba zan buɗe muku tagogin sama ba, in zubo muku albarka, har ba za a sami isasshen wuri da za a karɓe ta ba.” Ƙofa da aka buɗe da tagogin da aka buɗe suna wakiltar canji a cikin tattalin shiri na Allah wanda yake cika a lokacin da ake kawar da mugayen firistoci, kuma ake albarkace adalai firistoci.
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.
Yayin da mutumin da ke sharar ƙura ya fara tsabtace soronsa, Miller ya rufe idanunsa na ɗan lokaci. “A cikin hargitsin na rufe idanuna na ɗan lokaci; da na buɗe su, dukan sharan ya tafi gaba ɗaya. Lu’ulu’u masu daraja, da lu’ulu’un lu’u-lu’u, da tsabar kuɗin zinariya da azurfa, sun kwanta a warwatse a yalwace a ko’ina cikin ɗakin.” A sa’an nan kuwa aka raba abin daraja da abin ƙazanta gaba ɗaya.
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.
Sa’an nan aka ɗora akwatin ajiya mafi girma a kan teburin, aka kuma jefa duwatsu masu daraja da suka warwatse a cikinsa. “Sa’an nan ya ɗora a kan teburin wani akwatin ajiya, wanda ya fi na dā girma ƙwarai da kyau, ya kuma tattara duwatsu masu daraja, lu’ulu’u, da tsabar kuɗi, da damtsin hannu, ya jefa su cikin akwatin ajiyar, har ba ɗaya da ya rage, ko da yake waɗansu daga cikin lu’ulu’un ba su fi bakin allura girma ba.” Sa’an nan aka tattaro tushen gaskiyoyin Miller tare, ba da Littafi Mai Tsarki kaɗai ba, amma kuma da Ruhun Annabci, kuma waɗannan gaskiyoyin suka fi yadda suke tun da farko kyau da haske.
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.
Yayin da muke tantance wahayin Kogin Ulai bisa ga ma’anar saƙon da aka buɗe a 1798, ya kamata a fahimta cewa an takaita wasu daga cikin waɗannan gaskiyoyi ta wurin tsarin da aka ba Miller. Haka kuma, ya kamata a sa ran cewa saboda haka wasu daga cikin waɗannan gaskiyoyi za su kasance mafi girma kuma mafi kyawu, ko da yake wasu daga cikinsu na iya bayyana ƙanana ko marasa muhimmanci.
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.
Sa’ad da aka maido da gaskiyoyin, ana jefa su cikin wani akwatin ajiya mafi girma, sa’an nan kuma ana sake yin kiran nan, ba ta bakin Miller ba, amma ta bakin Almasihu, (wanda shi ne mutumin gogen ƙura, wanda kuma shi ne Zakin kabilar Yahuza) cewa, “zo ka gani.” Wannan yana nuna cewa an yi wani buɗe hatimi ne a wannan lokacin, kuma buɗe hatimin na ƙarshe shi ne Wahayin Yesu Almasihu wanda yake faruwa nan da nan kafin ƙofar jinkai ta rufe, ko kuwa kamar yadda Sister White ta bayyana, sa’ad da mutumin gogen ƙura ya riga ya shiga.
“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.
“Na duba cikin akwatin, amma idanuwana suka rikice da wannan gani. Suka haskaka sau goma fiye da ɗaukakarsu ta dā. Na yi tsammani an goge su a cikin yashi ta wurin sawun waɗancan mugayen mutane waɗanda suka warwatsa su suka kuma tattake su cikin ƙura. An shirya su cikin kyakkyawan tsari a cikin akwatin, kowane ɗaya a wurinsa, ba tare da wata alamar wahalar mutumin da ya jefa su ciki ba. Na yi ihu saboda tsananin farin ciki, kuma wannan ihun ya tashe ni.” 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.
Lokacin jinkiri da kuma babban baƙin cikin farko sun iso a ranar 18 ga Yuli, 2020, kuma tun daga Yulin 2023, Zakin ƙabilar Yahuda yana ta warware hatimin saƙon Wahayin Yesu Almasihu. Wannan warware hatimi ya haɗa da littafin Daniyel, kuma za mu kammala nazarinmu game da mafarkin Miller a talifi na gaba.
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.
Ana aiwatar da aikin mutumin goga na ƙura cikin haɗin kai da “firistoci masu hikima”, kuma aikin waɗannan “firistocin”, waɗanda su ne shaidu biyu na Wahayi sura ta goma sha ɗaya, kuma waɗanda kuma su ne ƙasusuwan matattu da aka tayar na Ezekiyel sura ta talatin da bakwai, an kuma wakilta shi ta wasu layuka na Maganar Allah. Za mu yi amfani da kaɗan daga cikin waɗannan layukan a matsayin shaidu na biyu ga abin da muka gano game da mafarki na biyu na 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.
“An ba mu Nassosi domin amfaninmu ne, domin mu sami koyarwa cikin adalci. Gizagizai na kuskure sun rufe darajajjiyar hasken gaskiya, amma Almasihu a shirye yake ya kawar da hazo na kuskure da camfi, ya kuma bayyana mana hasken ɗaukakar Uba, domin mu faɗi kamar yadda almajirai suka faɗa, ‘Ashe, zuciyarmu ba ta ƙuna a cikinmu ba, sa’ad da yake magana da mu a hanya?’” Publishing Ministry, 68.