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.
Nan rèv Miller la, yon men envizib te voye yon ti bwat ba li. Nan rèv li a, yo te fè l konprann dimansyon ti bwat la kòm “sis kare” pa “dis pous.” Dis miltipliye pa sis kare bay twa san swasant, ki reprezante jou yo nan yon ane pwofetik. Yo te bay Miller yon ti bwat ki te gen mesaj li te dwe pwoklame a, epi mesaj li te dwe pwoklame a te baze sou prensip ki di yon jou nan pwofesi Bib la reprezante yon ane. Ti bwat la se te Bib la, epi pou Miller Bib la te dwe konsidere nan dimansyon prensip “yon jou pou yon ane” nan pwofesi Bib la.
“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.
“Anrapò ak Pawòl Bondye a, gen yon kle ki louvri ti kofr presye a, pou satisfaksyon ak lajwa nou. Mwen santi mwen rekonesan pou chak reyon limyè. Nan lavni, eksperyans ki kounye a parèt trè misterye pou nou yo va resevwa eksplikasyon. Gen kèk eksperyans nou ka pa janm rive konprann nèt jouk lè mòtalite sa a va abiye ak imòtalite.” 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.
Te gen yon “kle” ki te atache ak bwat la nan rèv Miller la, ki te reprezante metodoloji Miller te kondwi pou li itilize a.
“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:—
“Moun ki angaje nan pwoklame mesaj twazyèm zanj lan ap fouye Ekriti yo dapre menm plan Papa Miller te adopte a. Nan ti liv ki rele Views of the Prophecies and Prophetic Chronology, Papa Miller bay règ sa yo ki senp, men ki saj e ki enpòtan, pou etid ak entèpretasyon Bib la:—”
“[Rules one through five quoted.]
« [Règ yo youn rive senk site.] »
“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.
«Sa ki anlè a se yon pati nan règ sa yo; epi, nan etid nou fè nan Bib la, nou tout ap byen fè si nou koute prensip ki tabli yo.» Review and Herald, 25 novanm 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.
Lè Miller louvri bwat la, li jwenn “tout kalite ak tout gwosè bijou, dyaman, pyè presye, ak pyès lò ak ajan ki gen tout dimansyon ak tout valè, ranje avèk bèlte chak nan plas pa yo nan bwat la; epi konsa, jan yo te ranje a, yo t ap reflete yon limyè ak yon glwa ki pa t gen egal, eksepte solèy la sèlman.” Miller te dekouvri bijou verite yo ki fòme verite fondamantal Advantis yo. Verite li te jwenn yo te “ranje” nan yon lòd pafè, epi yo te reflete limyè solèy la.
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.”
Lè sa a, Miller mete verite yo “sou yon tab nan mitan an” e li rele tout moun pou yo “vin wè.” “Vin wè” se yon senbòl ki sòti nan ouvèti sele yo nan liv Revelasyon an, e Miller reprezante saj yo ki konprann mesaj Danyèl la ki te desele an 1798. Verite Miller te mete sou tab la se te verite desele ki soti nan liv Danyèl la, verite ki te desele pa Lyon tribi Jida a, e yo te dwe sèvi pou teste jenerasyon ki t ap viv lè yo te desele yo. Se poutèt sa, kat bèt Revelasyon an ki asosye ak kat premye sele yo, ansanm ak Miller, te rele jenerasyon sa a pou l “vin wè.”
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.
Epi mwen wè, lè Ti Mouton an te louvri youn nan sele yo, mwen tande, tankou bri loray, youn nan kat bèt vivan yo ki t ap di: Vini wè. Epi mwen gade, e men yon chwal blan; sila ki te chita sou li a te gen yon banza; epi yo te ba li yon kouwòn; epi li soti ap vank, e pou l vank. E lè li te louvri dezyèm sele a, mwen tande dezyèm bèt vivan an di: Vini wè. Epi yon lòt chwal soti, yon chwal wouj; epi yo te bay sila ki te chita sou li a pouvwa pou wete lapè sou tè a, pou moun touye youn lòt; epi yo te ba li yon gwo nepe. E lè li te louvri twazyèm sele a, mwen tande twazyèm bèt vivan an di: Vini wè. Epi mwen gade, e men yon chwal nwa; sila ki te chita sou li a te gen yon balans nan men li. Epi mwen tande yon vwa nan mitan kat bèt vivan yo ki t ap di: Yon mezi ble pou yon pyès lajan, ak twa mezi lòj pou yon pyès lajan; men gade pou ou pa fè lwil ak diven an okenn tò. E lè li te louvri katriyèm sele a, mwen tande vwa katriyèm bèt vivan an di: Vini wè. Epi mwen gade, e men yon chwal pal; epi non sila ki te chita sou li a se te Lanmò, e Lanfè t ap swiv avè l. Epi yo te ba yo pouvwa sou katriyèm pati tè a, pou yo touye ak nepe, ak grangou, ak lanmò, ak bèt sovaj tè a. Revelasyon 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.”
Se Kris la menm, ki te reprezante kòm Lyon tribi Jida a, ki te louvri liv ki te sele ak sèt so a nan liv Revelasyon an; epi se Lyon tribi Jida a tou ki te desele bijou Miller te mete sou tab la, epi answit li te pwoklame pou tout moun “vin wè.”
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.
Verite li te dekouvri yo te ilistre avèk anpil klète sou tablo pyonye 1843 la, ke Sè White te di se men Senyè a ki te dirije l; se te menm men envizib la ki te mennen bay Miller ti bwat ki te plen bijou yo. Twa san tablo yo ki te pwodui an 1842 yo, te yon akonplisman kòmandman Abakik la pou ekri vizyon an epi fè l klè sou tab yo. Tab Miller la ki te nan mitan chanm li te reprezante twa san tablo (tab) mesaje Millerit yo te pote bay mond lan an 1842 ak 1843. Tablo sa a, ansanm ak tablo pyonye 1850 la, se te “tab” Abakik chapit de a.
“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.
“Se te temwayaj ini konferansye ak jounal Dezyèm Avènman yo, lè yo te kanpe sou ‘lafwa orijinal la,’ ke piblikasyon tablo a te yon akonplisman Habakik 2:2, 3. Si tablo a te yon sijè pwofesi (epi sila yo ki demanti sa a ap kite lafwa orijinal la), alò sa vle di ke 457 anvan Kris te ane kote pou yo kòmanse konte 2300 jou yo. Li te nesesè pou 1843 te premye tan ki te pibliye a, pou ‘vizyon an’ te kapab ‘rete tann,’ oswa pou te gen yon tan reta, pandan ki gwoup vyèj yo te dwe sommeye ak dòmi sou gran sijè tan an, jis anvan yo te dwe leve yo pa Kri Mitan Lannwit la.” James White, Second Advent Review and Sabbath Herald, Volim 1, Nimewo 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.”
Moun ki te kòmanse reponn a mesaj la (bijou yo) ki te apre sa reprezante sou tab Abakik la, te okòmansman kèk ladan yo sèlman; men, avèk konfimasyon prensip yon jou pou yon ane a nan dat 11 dawout 1840, pèp la “vin ogmante pou l tounen yon foul moun.”
“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.
“Nan tan egzakteman ki te fikse a, Latiki, atravè anbasadè li yo, te aksepte pwoteksyon puisans alye Ewòp yo, e konsa li te mete tèt li anba kontwòl nasyon kretyen yo. Evènman an te akonpli prediksyon an avèk presizyon. Lè sa te vin konnen, anpil foul moun te vin konvenki de koreksyon prensip entèpretasyon pwofetik Miller ak asosye li yo te adopte yo, e yo te bay mouvman adventis la yon elan mèvèye. Moun ki te gen fòmasyon ak pozisyon te ini avèk Miller, ni nan preche ni nan pibliye opinyon li yo, e soti 1840 rive 1844 travay la te pwolonje rapidman.” 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.
Apre sa, foul la te kòmanse boulvèse bijou yo. Nan pwen sa a, Miller pral idantifye gaye bijou yo. Mo « gaye » a se youn nan senbòl prensipal « sèt fwa » nan Levitik vennsis, epi Miller sèvi ak kèk varyasyon mo « gaye » a dis fwa nan prezantasyon rèv li a. « Dis » se senbòl yon tès, e sa make bon konpreyansyon sans senbolik bijou « gaye » Miller yo kòm yon tès pwofetik pou moun sou ki finisman mond lan rive.
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.
Rejè pyè presye «sèt fwa yo» a te premye pyè presye Laodise Adantis la te mete sou kote, lè yo te echwe nan tès «gaye» Moyiz la, ke Eli (Miller) te prezante, an 1863. Depi pwen sa a, pyè presye yo t ap vin de pli zan pli gaye, melanje ak fo pyè, epi finalman yo t ap kouvri nèt. Kouvri pyè presye yo t ap finalman rive nan yon pwen kote bwat la (Bib la) t ap detwi.
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.”
Nan rèv Miller la, gen yon diferans byen make ant premye “sèt fwa” Miller sèvi ak mo “gaye” a, ak twa dènye fwa li sèvi ak mo sa a. Apre li fin mansyone “gaye” “sèt fwa,” li “vin dekouraje nèt ale e li pèdi tout kouraj, epi li chita pou l kriye.”
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.
Anvan Kris la, ki te reprezante kòm Lyon tribi Jida a, te kòmanse travay li pou l louvri liv ki te sele avèk sèt so nan liv Revelasyon an, Jan te kriye. Jan ak Miller toude te kriye lè yo te konprann sèkèy la (Pawòl Bondye a) te antere anba fo bijou.
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.
Epi mwen wè nan men dwat sila a ki te chita sou twòn nan yon liv ki te ekri anndan kou deyò, sele ak sèt sele. Epi mwen wè yon zanj pisan k ap pwoklame ak yon gwo vwa: Kilès ki diy pou louvri liv la, epi pou lage sele li yo? E pa t gen pèsonn nan syèl la, ni sou tè a, ni anba tè a, ki te kapab louvri liv la, ni gade ladan li. E mwen te kriye anpil, paske yo pa t jwenn pèsonn ki diy pou louvri liv la epi pou li l li, ni pou gade ladan li. Lè sa a, youn nan ansyen yo di m: Pa kriye; gade, Lyon nan tribi Jida a, Rasin David la, genyen batay la pou louvri liv la, epi pou lage sèt sele li yo. Revelasyon 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.
Yon fwa rejè k ap ogmante bèl pyè presye Miller te dekouvri epi li te prezante bay lemonn nan te rive nan pwen kote Bib la (bwat bijou a) te detwi, lè sa a Miller te kriye.
“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.
«Apre sa, mwen wè ke pami vrè bijou ak pyès lajan yo, yo te gaye yon kantite san non bijou fo ak pyès lajan kontrefè. Mwen te vin anpil fache poutèt konduit ba yo ak engra yo, e mwen te repwoche yo epi mwen te fè yo repwòch pou sa; men plis mwen te repwoche yo, se plis yo te gaye bijou fo ak pyès lajan fo pami sa ki te vrè yo. »
“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.”
«Apre sa, mwen te vin boulvèse nan nanm fizik mwen, e mwen te kòmanse sèvi ak fòs fizik pou pouse yo soti nan chanm nan; men pandan m t ap pouse youn deyò, twa lòt t ap antre epi yo t ap pote pousyè, rabotay, sab ak tout kalite fatra, jiskaske yo kouvri chak nan vrè bijou yo, dyaman yo, ak pyès monnen yo, konsa yo tout te disparèt devan je. Yo te dechire ti kofr mwen an an moso epi gaye l nan mitan fatra a. Mwen te panse pa t gen pèsonn ki t ap pran soufrans mwen ni kòlè mwen an konsiderasyon. Mwen te vin nèt dekouraje, kè m te tonbe nèt, epi mwen te chita pou m kriye.»
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.”
Nan pwen sa a nan rèv li a, mo “gaye” a te itilize “sèt fwa.” Twa dènye aparisyon yo diferan de premye sèt yo, konsa yo mete yon siyati pwofetik sou sèt gaye yo kòm yon senbòl “sèt tan” yo nan Levitik ventisix. Dezyèm rèv Miller la, menm jan ak dezyèm rèv Nebikadneza a, idantifye “sèt tan” yo nan yon fason senbolik.
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.
Menm jan ak Jan nan Revelasyon chapit senk la, lè Miller t ap kriye, nonm ki gen bwòs pousyè a (Lyon tribi Jida a), lè sa a “louvri yon pòt” epi li antre nan chanm nan. Reprezantasyon vizyèl Papa a ki t ap kenbe liv la ki te sele ak sèt sele, ke pèsonn pa t kapab louvri, e ki te fè Jan kriye a, te kòmanse nan vèsè youn nan chapit kat la.
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.
Apre sa, mwen gade, epi gade, yon pòt te louvri nan syèl la; epi premye vwa mwen te tande a te tankou son yon twonpèt k ap pale avè m; li te di: Monte isit la, epi m ap montre w bagay ki dwe rive apre sa. Revelasyon 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 te kriye epi li te wè yon pòt louvri. “Pandan m t ap kriye konsa epi m t ap fè dèy poutèt gwo pèt mwen ak responsablite mwen an, mwen te sonje Bondye, e mwen te priye avèk anpil chalè pou Li voye èd ban mwen. Menm lè a pòt la louvri, epi yon nonm antre nan chanm nan, lè sa a tout moun yo soti ladan l; epi li menm, avèk yon bwòs pou pousyè nan men li, li louvri fenèt yo, epi li kòmanse bwose pousyè ak fatra soti nan chanm nan.” Lyon branch fanmi Jida a ak nonm ki te gen bwòs pou pousyè a te rive lè yon pòt te louvri, lè Jan ak Miller te kriye. Ouvèti yon pòt se yon senbòl yon chanjman dispansasyonèl.
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.”
Avèk Miller, li te kriye e yon pòt te louvri, men li te priye tou. “Mwen te vin dekouraje nèt epi demoralize, epi mwen te chita pou m kriye. Pandan m t ap kriye konsa epi m t ap plenn poutèt gwo pèt mwen ak responsablite ki te sou mwen an, mwen sonje Bondye, epi mwen te priye avèk anpil chalè pou Li voye èd ban mwen. Menm lè a pòt la louvri, epi yon nonm antre nan chanm nan, lè sa a tout moun yo te kite l; epi li menm, avèk yon bwòs pou pousyè nan men li, li louvri fenèt yo, epi li kòmanse bwose pousyè ak fatra soti nan chanm nan.”
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.”
Lapriyè ki se yon siy sou chemen an nan istwa dènye jou yo, se lapriyè Daniel ak twa diyitè yo te make nan chapit de a, epi tou pa Daniel nan chapit nèf la. Se lapriyè Levitik vennsis la konsènan “sèt fwa” yo, ke de temwen yo nan Revelasyon onz la dwe lapriyè lè yo reyalize yo te gaye toupatou. De temwen yo dwe repete sa Daniel te fè nan chapit nèf la, lè li te rekonèt li te “gaye toupatou” an akonplisman madichon Moyiz la. De temwen yo dwe repete sa Miller te ilistre nan rèv li a lè li te rive nan pwen kote bijou li yo te gaye toupatou “sèt fwa.”
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.”
Lè priyè sa a make, yon pòt louvri, nonm ki gen bwòs pousyè a rive, epi chanm nan vin vid. Foul mechan yo te disparèt, epi yon nouvo dispansasyon te rive. Lè sa a, Lyon tribi Jida a, ki gen laye li nan men li, “louvri fenèt yo, epi li kòmanse bale pousyè ak fatra yo soti nan chanm nan,” epi pandan “li t ap bale pousyè ak fatra yo, fo bijou ak pyès monnen kontrefè yo tout leve, yo soti pa fenèt la tankou yon nwaj, epi van an pote yo ale.”
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.
Fenèt ki louvri yo make yon separasyon tou, paske menm jan fatra a pote deyò pa fenèt la, konsa tou sila yo ki te akonpli kòmandman yo jwenn nan Malachi a, ki bay “prèt” dènye jou yo lòd pou yo, “pote tout ladim yo nan depo a, pou gen manje nan kay mwen; epi pwouve m kounye a avèk sa, di Seyè ki gen tout lame yo, si m pa louvri pou nou fenèt syèl la, epi vide sou nou yon benediksyon, tèlman pa va gen ase plas pou nou resevwa li.” Pòt ki louvri a ak fenèt ki louvri yo reprezante yon chanjman nan dispansasyon an, ki akonpli nan moman yo retire mechan prèt yo, epi y ap beni prèt ki jis yo.
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.
Pandan nonmoun k ap bale pousyè a kòmanse netwaye planche li a, Miller fèmen je l pou yon ti moman. “Nan ladesandans la, mwen te fèmen je m pou yon ti moman; lè m te louvri yo, tout fatra a te disparèt nèt. Bijou presye yo, dyaman yo, pyès lò ak pyès ajan yo, te gaye an abondans toupatou nan chanm nan.” Lè sa a, sa ki presye ak sa ki vye yo te separe nèt ale.
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.
Apre sa, yo te mete pi gwo ti bwat la sou tab la, epi yo te jete bijou yo ki te gaye yo ladan l. “Apre sa, li mete sou tab la yon ti bwat ki te pi gwo anpil e ki te pi bèl pase premye a, epi li ranmase bijou yo, dyaman yo, pyès monnen yo, pa ponyen, epi li jete yo nan ti bwat la, jouk pa t rete youn menm, byenke kèk nan dyaman yo pa t pi gwo pase pwent yon zegwi.” Verite fondamantal Miller yo te rasanble ansanm lè sa a, non sèlman avèk Bib la, men tou avèk Lespri Pwofesi a, epi verite sa yo te vin pi bèl e pi klere pase jan yo te ye okòmansman.
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.
Pandan n ap evalye vizyon larivyè Oulayi a selon tèm mesaj ki te desele an 1798 la, li dwe konprann ke kèk nan verite sa yo te limite pa kad ki te bay Miller la. Li dwe espere tou, kidonk, ke kèk nan verite sa yo pral pi laj e pi bèl, menm si kèk nan yo ta ka parèt piti oswa minè.
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.
Lè verite yo retabli, yo mete yo nan yon pi gwo bwat, epi lè sa a apèl la fèt ankò, pa pa Miller, men pa Kris la, (ki se nonm bwòs pousyè a, ki se Lyon tribi Jida a) pou, “vin wè.” Sa idantifye ke yon ouvèti sele jis fèt, epi ouvèti sele final la se Revelasyon Jezikri a ki fèt tousuit anvan tan gras la fèmen, oswa jan Sè White idantifye sa, lè nonm bwòs pousyè a antre.
“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.
“Mwen gade andedan bwat la, men je m yo te avèg akòz sa m te wè a. Yo t ap klere ak dis fwa plis glwa pase anvan. Mwen te panse yo te fwote nan sab anba pye mechan sa yo ki te gaye yo epi pilonnen yo nan pousyè a. Yo te ranje nan yon bèl lòd andedan bwat la, chak youn nan plas pa li, san okenn siy travay nonm ki te voye yo ladan an. Mwen rele ak lajwa menm, epi rèl sa a reveye m.” 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.
Peryòd reta a ak premye desepsyon an te rive 18 jiyè 2020, e depi jiyè 2023, Lyon branch fanmi Jida a ap louvri sele mesaj Revelasyon Jezikri a. Ouvèti sele sa a gen ladan tou liv Danyèl la, e n ap fini egzamen nou sou rèv Miller la nan atik ki vin apre a.
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.
Travay nonm bwòs pousyè a ap fèt an kolaborasyon ak “prèt saj” yo, epi travay “prèt” sa yo, ki se de temwen Revelasyon chapit onz la, e ki se zo mò ki resisite nan Ezekyèl chapit trant-sèt la, reprezante tou pa lòt liy nan Pawòl Bondye a. N ap itilize kèk nan liy sa yo kòm dezyèm temwen pou sa nou idantifye konsènan dezyèm rèv William Miller la.
“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.
“Yo bay Ekriti yo pou byen nou, pou nou ka resevwa enstriksyon nan jistis. Nwaj erè yo te kache reyon limyè presye yo, men Kris la pare pou bale vapè erè ak sipèstisyon yo, epi pou revele nou klète laglwa Papa a, pou nou di menm jan disip yo te di a: ‘Èske kè nou pa t ap boule anndan nou, pandan li t ap pale avèk nou sou wout la?’” Publishing Ministry, 68.