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.
Mu ndoto ya Miller alitumwa sanduku kwa mkono usioonekana. Katika ndoto yake aliongozwa kuelewa vipimo vya sanduku hilo kuwa “mraba sita” kwa “inchi kumi.” Kumi zikizidishwa kwa sita mraba hutoa mia tatu na sitini, ambayo huwakilisha siku za mwaka wa kiunabii. Miller alipewa sanduku lililokuwa na ujumbe aliopaswa kuutangaza, na ujumbe aliopaswa kuutangaza ulikuwa umejengwa juu ya kanuni ya kwamba siku moja katika unabii wa Biblia huwakilisha mwaka mmoja. Sanduku hilo lilikuwa Biblia, na kwa Miller Biblia ilipaswa kutazamwa katika kipimo cha kanuni ya “siku-kwa-mwaka” ya unabii wa Biblia.
“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.
“Eendjoka ndiu lyoka lya Katonda kuli ekisumuluzo ekiggulawo akaseke ak’omuwendo omungi, olw’okumatizibwa kwaife n’okusanyuka kwaife. Nimpulira ndi wa kusima olw’omusana gwonawona ogutwetwalira. Mu biro eby’omu maaso, ebyo bye tuyitamu kaakano ebifa gye tuli nga bya kyama nnyo birinnyonnyolwa. Ebyo ebimu bye tuyitamu tuyinza obutaddamu kubitegeera mu bujjuvu okutuusa omulambo guno ogw’okufa lwe guliyambala obutafa.” 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.
Mu kira kya Millerye cîrôto cye harī n’akāboko k’igisanduku, kikaba kigereranyo c’ukuntu bw’ukora Miller yayobowe gukoresha.
“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:—
“Abari mu murimo wo kwamamaza ubutumwa bw’umumalayika wa gatatu barimo basuzuma Ibyanditswe bakurikije gahunda imwe Data Miller yakoresheje. Mu gatabo gato kitwa Views of the Prophecies and Prophetic Chronology, Data Miller atanga aya mategeko akurikira, yoroheje ariko y’ubwenge kandi y’ingenzi, yerekeye kwiga no gusobanura Bibiliya:—”
“[Rules one through five quoted.]
「[Mbɛka ntam mu mmito ano kosi anum a wɔafa aka ho no.]」
“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.
“Eli rʉgano nĩ kĩene kia maragĩri maya; na mũ thomo witũ wa Bibilia ithuothe nĩtugekaga wega gũthikĩrĩria nginya cia maragĩri maikĩtwo mbere.” 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.
Di Miller tabûta xwe vekir, wî “hemû cure û mezinahiyên cewheran, elmasan, kevirên giranbiha, û pereyên zêr û zîvî yên her awayî û nirxê dît, ku bi xweşikî di cihên xwe yên taybet de di nav tabûtê de hatibûn rêzkirin; û bi vî awayî rêzkirî bûn ku tenê bi rojê re dikaribû ronahî û rûmetê xwe were pîvan kirin.” Miller cewherên rastiyan keşf kir ku rastiyên bingehîn ên Adventîzmê pêk tînin. Rastiyên ku wî dîtibûn bi rêzeke bêkêmasî “hatibûn rêzkirin” û ronahiya rojê vedigerandin.
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.”
Miller ngenu anaika ukweli huo “juu ya meza ya katikati” na kuwaita wote “waje waone.” “Njoo uone,” ni ishara iliyochukuliwa kutoka katika kufunguliwa kwa mihuri katika kitabu cha Ufunuo, na Miller anawawakilisha wenye hekima wanaoelewa ujumbe wa Danieli uliotiwa muhuri uliokuwa umefunguliwa mwaka 1798. Kweli ambazo Miller aliziweka juu ya meza zilikuwa kweli zilizofunguliwa kutoka katika kitabu cha Danieli, zilizofunguliwa na Simba wa kabila la Yuda, nazo zilipaswa kulijaribu kizazi kilichokuwa hai wakati zilipofunguliwa. Kwa sababu hiyo, wale wanyama wanne wa Ufunuo wanaohusishwa na mihuri minne ya kwanza, pamoja na Miller, waliliita hilo kizazi “waje waone.”
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.
ئەمجا کە برەخەکە یەکێک لە مۆرەکان کردەوە، بینیم، و گوێم لە دەنگێک بوو وەک هەرەهاوری برووسکە، یەکێک لە چوار ئاژەڵەکە دەیگوت: وەرە و ببینە. ئەوجا سەیرم کرد، و ئەوەتا ئەسپێکی سپی؛ و ئەوەی لەسەری دانیشتبوو کەوانێکی هەبوو؛ و تاجێک پێدرا؛ و دەرچوو بە سەرکەوتن، و بۆ ئەوەی سەر بکات. و کاتێک مۆری دووەمی کردەوە، گوێم لە ئاژەڵی دووەم بوو کە دەیگوت: وەرە و ببینە. ئەنجا ئەسپێکی تر دەرچوو کە سوور بوو؛ و دەسەڵات بەوەی لەسەری دانیشتبوو درا تا ئاشتی لە زەوی ببەیتەوە، و ئەوەی یەکدی بکوژن؛ و شمشێرێکی گەورەی پێدرا. و کاتێک مۆری سێیەمی کردەوە، گوێم لە ئاژەڵی سێیەم بوو کە دەیگوت: وەرە و ببینە. ئەوجا سەیرم کرد، و ئەوەتا ئەسپێکی ڕەش؛ و ئەوەی لەسەری دانیشتبوو تەرازوویەکی لە دەستدا بوو. و گوێم لە دەنگێک بوو لە ناوەڕاستی چوار ئاژەڵەکە دەیگوت: یەک پێوانە گەنم بە دینارێک، و سێ پێوانە جۆ بە دینارێک؛ و مەهێڵە زیان بە ڕۆن و شەراب بگەیەنرێت. و کاتێک مۆری چوارەمی کردەوە، گوێم لە دەنگی ئاژەڵی چوارەم بوو کە دەیگوت: وەرە و ببینە. ئەوجا تەماشام کرد، و ئەوەتا ئەسپێکی زەرداوی؛ و ناوی ئەوەی لەسەری دانیشتبوو مردن بوو، و دۆزەخ لەدوایەوە شوێنی دەکەوت. و دەسەڵات پێدران بەسەر چارەکی زەوی، بۆ ئەوەی بە شمشێر، و بە برسێتی، و بە مردن، و بە کێوی زەوی بکوژن. ئاشکراکردنەوەی یوحەننا ٦:١–٨.
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.”
Kristo ndiye, wo wakililwa nga Nkalamo ya fuko lya Yuda, uyo wakafungura buku ilo likajalika na vijalilo saba mu buku lya Chivumbuzi; ndipo ndi Nkalamo ya fuko lya Yuda yeneiyo iyo yakafungura visengo vya mtengo wapatali ivyo Miller wakaika pa meza, ndiposo yakalengeza kwa wose kuti, “wizani muwone.”
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.
উনি যে সত্যগুলি আবিষ্কার করেছিলেন, সেগুলি ১৮৪৩ সালের অগ্রদূত-চার্টের উপর জীবন্তরূপে চিত্রিত হয়েছিল; যে চার্ট সম্বন্ধে সিস্টার হোয়াইট বলেছিলেন যে তা প্রভুর হাতের পরিচালনায় নির্মিত হয়েছিল—সেই একই অদৃশ্য হাত, যা মিলারকে রত্নপূর্ণ কাসকেটটি এনে দিয়েছিল। ১৮৪২ সালে যে তিন শত চার্ট প্রস্তুত করা হয়েছিল, তা ছিল হাবাক্কূকের এই আদেশের পরিপূরণ—দর্শনটি লিখে ফলকের উপর এমনভাবে স্পষ্ট কর, যেন তা পরিষ্কারভাবে প্রকাশ পায়। তাঁর কক্ষের মধ্যভাগে মিলারের টেবিলটি সেই তিন শত চার্টেরই প্রতিরূপ ছিল, যেগুলি ১৮৪২ ও ১৮৪৩ সালে মিলারীয় দূতেরা পৃথিবীর উদ্দেশে বহন করে নিয়ে গিয়েছিল। সেই চার্টটি, ১৮৫০ সালের অগ্রদূত-চার্টসহ, হাবাক্কূক দ্বিতীয় অধ্যায়ের “ফলকসমূহ” ছিল।
“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.
“Eli lilikuwa ushuhuda wa pamoja wa wahubiri na magazeti ya Ujio wa Pili, waliposimama juu ya ‘imani ya awali,’ kwamba kuchapishwa kwa chati kulikuwa utimilifu wa Habakuki 2:2, 3. Ikiwa chati ilikuwa jambo la unabii (na wale wanaolikataa huiacha imani ya awali), basi yafuatayo ni kwamba KK 457 ulikuwa mwaka ambao kutoka kwake zile siku 2300 zilipaswa kuhesabiwa. Ilikuwa lazima kwamba 1843 uwe wakati wa kwanza uliochapishwa ili ‘maono’ ‘yakawie,’ au kwamba pawepo wakati wa kukawia, ambamo kundi la wanawali lilipaswa kusinzia na kulala juu ya suala kuu la wakati, muda mfupi kabla hawajaamshwa na Kilio cha Usiku wa Manane.” James White, Second Advent Review and Sabbath Herald, Juzuu 1, Namba 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.”
Abantu abaqala ukusabela emyalezweni (ubucwebe) owabe usumelwa etafuleni likaHabakuki, ekuqaleni babembalwa; kodwa ngokuqinisekiswa komgomo wosuku-olulodwa-lingunyaka ngo-August 11, 1840, abantu “banda baba yisixuku.”
“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.
“Mu misi nyene yaiambwa, Uturuki, kumeso ya balumingu babo, bwakidila bulamfu bwa bukumbaji bwa maboko a buloba bwa Yulopa, ne pa nunku bwakiteka buvine bwao mwinshi mwa bukokeshi bwa banga ba bukristo. Dikanda adi dyakumbana ne bulelela bwonse ne diprofesi dyakambwa. Padi byakumvwika ne padi bamanye bintu ebi, bantu bangi bakakudimuna ne lulamatu ku bulelela bwa misiku ya kumvununa maprofesi yaiakalwa kudi Miller ne bakwabo bande, ne dikankamija dya kukema dyakapeshibwa ku mukenji wa boyi bwa Dilwa dya Mfumu. Bantu ba mayele ne ba bukalenge bakashintuluka ne Miller, mu kuyisha ne mu kupatula mu mikanda mivwijo yakwe, ne kuumukila mu 1840 too ne mu 1844 mudimu awu wakatangila ne lubilu.” 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.
Hanyuma ekimbu ky’abantu ne kitandika okuteeka amayinja ag’omuwendo mu buzibu. Mu kiseera ekyo Miller agenda kulaga obubonero obw’okusaasaanya amayinja ag’omuwendo. Ekigambo “saasaanya” kye kimu ku bubonero obukulu obw’“emirundi musanvu” egy’omu Ebyabaleevi amakumi abiri mu mukaaga, era Miller akozesa enkyukakyuka ez’ekigambo “saasaanya” emirundi kkumi mu kunnyonnyola ekirooto kye. “Kkumi” kabonero ak’okugezesebwa, era kalaga okutegeera okutuufu okw’amakulu ag’obubonero bw’amayinja ga Miller “agasasaanyizibbwa” ng’okugezesebwa okw’obunnabbi eri abo enkomerero z’ensi kwe zituuse.
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.
ڕەتكردنەوەی گوەهەری «حەوت جار» یەکەمین گوەهەر بوو کە لادۆسیانی ئەدوێنتیزم لایدا، کاتێک لە تاقیکردنەوەی «پەرشبوون»ی موسا سەرنەکەوتن، کە لەلایەن ئیلیا (میلەر) لە ساڵی 1863 پێشکەش کرابوو. لەو خاڵەوە بەدوا، گوەهەرەکان دەبوو بە شێوەیەکی زیاتر و زیاتر پەرش ببن، لەگەڵ ساختەکان تێکەڵ بکرێن و لە کۆتاییدا بە تەواوی داپۆشرێن. داپۆشینی تەواوی گوەهەرە بەنرخەکان لە کۆتاییدا دەگەیشتە خاڵێک کە تابووتەکە (کتێبی پیرۆز) وێران دەکرا.
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.”
Mu cilota ca Miller, muli ubusalo bwapusana bwayelela pakati ka “miku cinelubali” ya kutendekela apo Miller ashonsha ishiwi lya kuti “palanya,” na miku itatu ya kulekelesha apo alishonsha ishiwi limoline. Panuma yakwe ukulumbula “palanya” “miku cinelubali,” “afyelwe no kulefya amano no kusululuka umutima lyonse, alikala panshi no kulila.”
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.
Kristo atatangile kukhwatakanywa nga Nsimba wa lukolo lwa Yuda, atatandike mulimo wakwe wa kukangulula ekitabo ekyali kikomirwe n’ebikomo musanvu mu Kitabo kya Okubikkulirwa, Yokaana yakaba. Yokaana na Miller bombi bakaba bwe baategeera nti essanduuko (Ekigambo kya Katonda) yali ezikiddwa wansi n’amayinja ag’omuwendo ag’ebicupuli.
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.
Ndzi vona ebokweni ra xinene ra Loyi a tshameke exiluvelweni buku leyi tsariweke endzeni ni le matsaleni ya yona ya le handle, yi pfariwile hi swisibye swa nkombo. Kutani ndzi vona ntsumi ya matimba yi huwelela hi rito lerikulu, yi ku: “I mani loyi a fanelekaka ku pfula buku leyi ni ku ntshunxa swisibye swa yona?” Kambe a ku nga ri na munhu etilweni, kumbe emisaveni, kumbe ehansi ka misava, loyi a koteke ku pfula buku leyi, hambi ku ri ku yi languta. Kutani ndzi rila swinene, hikuva a ku nga kumiwanga munhu loyi a fanelekaka ku pfula ni ku hlaya buku leyi, hambi ku ri ku yi languta. Kutani un'wana wa vakulukumba a ku eka mina: “U nga rili; vona, Nghala ya nyimba ya Yuda, Rimitsu ra Davhida, yi hlurile ku pfula buku leyi ni ku ntshunxa swisibye swa yona swa nkombo.” Nhlavutelo 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.
Gava redkirina bi lezgî zêde dibû ya cevherên ku Miller dîtin û li ber cîhanê pêşkêş kirin gihîşt wê astê ku Bible (qutîka wan) hat hilweşandin, wê demê Miller girî.
“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.
“Nanga napaw aki ni, kadagití pudnó a alahas ken kuarta, inwarasda met ti di mabilang a kaadu dagiti peke nga alahas ken palsipikado a kuarta. Nakaungetak unay iti naalasda a panagbiag ken iti kinaawan-da iti panagyaman, ket pinatulodko ida babaen iti panangtubngar ken panangpalagip iti basolda gapu iti dayta; ngem no ad-adda a tinubngarko ida, ad-adda met a inwarasda dagiti peke nga alahas ken dagiti saan a pudnó a kuarta kadagiti pudnó.”
“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.”
“ᎿᏉᏃ ᎤᏕᏯ ᎠᏆᏓᏅᏙ ᎠᏆᏤᎵ ᎤᏇᏓᎵ, ᎠᎴ ᎤᏇᏓᎸ ᎠᏆᏓᏅᏙ ᎤᎵᏂᎩᏛ ᎬᏗ ᎦᏁᎸ ᏥᏙᎦᏄᎪᏫᏍᎨᎢ; ᎠᏎᏃ ᎠᏏ ᎠᏆᏄᎪᏫᏍᎬ ᎠᏏᏴᏫ, ᏦᎢ ᏅᏩᎾᏓᎴ ᎠᏂᏴᎵᏎᎮ ᎠᎴ ᎠᎾᏁᏄᎴ ᎦᏓᎭ ᎠᎴ ᎠᏍᏛᎾ ᎤᏓᏁᎬ ᎠᎴ ᎦᏅᏅ, ᎠᎴ ᎾᏍᎩ ᎢᏳᎾᏓᎴᎩ ᎠᏰᎸ ᎪᎱᏍᏗ ᏄᏍᏛ, ᎬᏂ ᏂᎦᎥ ᎤᏙᎯᏳᎯ ᎠᏂᏣᎳᎩ ᎠᎴ ᏓᏯᎦᏅᏅ ᎠᎴ ᎠᏕᎳ, ᎾᏍᎩ ᏂᎦᎥ ᎤᏂᏛᏁᎸ ᎤᎪᎲᎢ ᎤᏲᎱᏒᎩ. ᎠᎴ ᎤᏂᏍᏆᏂᎪᏔᏁ ᎠᏆᏤᎵ ᏗᎦᏅᏍᏗ ᎠᏍᏚᎢ, ᎠᎴ ᎤᏂᏗᏗᏍᎨ ᎠᏰᎸ ᎪᎱᏍᏗ ᏄᏍᏛ ᎠᏁᎲᎢ. ᎠᎩᏰᎸᏎ ᎥᏝ ᎩᎶ ᎤᏓᏅᏖᏍᎨ ᎠᏆᏲᎢ ᎠᎴ ᎠᏆᏔᎳᏬᎢ. ᎤᏲ ᎢᏯᏆᏛᏁᎸ ᎤᏍᏗ ᏄᏩᏁᎸ, ᎠᎴ ᎠᏆᏅᏔ ᎠᎴ ᎠᏆᏠᏱᏍᎨ.”
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.”
Kuno kurota kwake panguva iyi, shoko rokuti “scatter” rinoshandiswa “kanomwe.” Kuitika kutatu kwokupedzisira kwakasiyana nekutanga kunomwe, nokudaro kuchiisa chisimbiso chouprofita pamusoro pokuparadzirwa kunomwe sechiratidzo che“nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu. Kurota kwechipiri kwaMiller, sezvazvakanga zvakaita kurota kwechipiri kwaNebhukadhinezari, kunoratidza nenzira yokufananidzira “nguva nomwe.”
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.
Küu Yohana mu Kuswekesha sura ya tano, Miller havyalilira, muntu wa kifagio kya vumbi (Simba wa kabila ya Yuda), ndipo “akafungula mulango” nu kwingila mu kisumba. Uwakilishi wa kuonekana wa Tata ashikile ikitabu kyakuti kyafungikwa na mihuri saba, icho kutali muntu uweshe kukifungula, na icho kyamufanyishe Yohana alile, ukatandikile mu mstari wa kwanza wa sura ya nne.
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.
Bundan sonra baktım, ve işte, gökte bir kapı açılmıştı; ve işittiğim ilk ses, benimle konuşan bir borazan sesi gibiydi; şöyle dedi: Buraya çık, ve sana bundan sonra olması gereken şeyleri göstereceğim. Vahiy 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 akĩrĩra, akona muryango wĩhingūka. “Rĩrĩa ndarĩ ndĩ kũrĩra na gũciiria nĩ ũndũ wa gũtũrũka gwakwa gukũrũ na ũrĩa ndarĩ na mwĩtĩkio, ndĩrĩkanĩra Ngai, ngĩhoya nĩ njora nyingĩ atũme andũmagĩrĩre. O rĩmwe muryango ũgĩhingūka, mũndũ akĩingira kĩndũ-inĩ, na andũ arĩa othe makiuma; nake arĩ na kaburashi ga ithaka moko-inĩ, akĩhingũra matandũ, agĩambĩrĩria kwarua ithaka na nyamũ nja kĩndũ-inĩ.” Mũrũ wa nyũmba ya Juda, ariwe Ngũyũ, hamwe na mũndũ ũrĩ na kaburashi ga ithaka, nĩmo mookire rĩrĩa muryango wĩhingũkire, ihinda rĩrĩa Jũan na Miller maarĩrĩte. Kũhingũka kwa muryango nĩ kĩmenyithia gĩa ũgarũri wa mĩaka ya ũtungata wa Ngai.
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.”
Na Miller, akalira, kandi urugi ruruguruka, ariko kandi yarasenze. “Naciwe intege rwose kandi ngira umubabaro ukomeye, nicara hasi ndarira. Mu gihe nari nkiri kurira no kuborogera igihombo cyanjye gikomeye n’inshingano zanjye zo kubazwa, nibutse Imana, maze nyisaba mfite umwete mwinshi ko yanyoherereza ubufasha. Ako kanya urugi ruruguruka, maze umuntu yinjira mu cyumba, abantu bose bahita bakivamo; na we, afite akaburashi ko gukubura ivumbi mu ntoki, akingura amadirishya, maze atangira gukuraho ivumbi n’imyanda byo muri icyo cyumba.”
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.”
Mulembelo wa kusambuka mu mambu a ntangu ya nsuka ya bilumbu, udi mulembelo udi mumanyikile kudi Daniele ne balume basatu ba lukumu mu nshapita mibili, kabidi kudi Daniele mu nshapita ya uvua. Udi mulembelo wa Levitiki makumi abidi ne mutanda wa “misangu muanda,” udi bamoneki babidi ba Buakabulu wa Yone dikumi ne umwe ne bafwile kusambila pavuabu bamanya ne bavua bapalangane. Bamoneki babidi ne bafwile kuvulangana cidi Daniele wakenzela mu nshapita ya uvua, patshidiye mumanye ne uvua “mupalangane” mu dikumbana dia mulawu wa tshijila wa Mose. Bamoneki babidi ne bafwile kuvulangana cidi Miller wakafwanyikija mu cilota ciende pashidiye mufuike ku kaaba kakavua majowele ende mapalangane “misangu muanda.”
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.”
Igiilyo lya kusaba elo lyatentwako akakugi kakugulukwamo, omukwasi wa fungu alya, ne nju yi nene yaalangilwe. Abantu ababi baali bagiye, era embalilila empya yali etuuse. Awo Entare ey’omu kika kya Yuda, oyo “ow’obwawo buli mu mukono gwe,” “yagulula amadirisa, n’atandika okukwasa fungu n’obusagwa okuva mu nju,” era nga “yakwasanga fungu n’obusagwa, amayinja ag’ebisubizo n’ensimbi ez’ebikujjukizo, byonna byatumbuka ne bifubutuka okuva mu dirisa ng’ekire, omuyaga ne gubitwala.”
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.
পালে নে খিড়কি-লুং অশু মি বিভাজनसिं चिन्ह हुलि, यत्किं जं जंगाल खिड়की तों बाहार नि लैजाइत अ, तंहिं मलाकी-मिं पायो आज्ञा पूर्ण करिबा-लोके—जा आजिरि दिनेरी “याजक”-मां निंगै आज्ञा दिअइ—“सभे दशमांश भण्डार-घरे आन, जेते मोरि घरे आहार रहै; आर एही विषय-मिं अब मोके परखा, सेना सैन्य-प्रभु कहंत, जोँ हम तोरे लागि स्वर्गेरी खिड়কি-लुং न खोलन, आर तोरे ऊपर एते आशीष न उडेलि दियन जे ताहाँ ग्रहण करिबा-लागि ठाँउ पर्याप्त न रहै।” खुला दुअर आर खुला खिऴकी-लुং एक विधान-व्यवस्था-परिवर्तनक प्रतिनिधित्व करंत, जाहरि परिपूर्ति तेसमय-मिं हुअइ जेतबे दुष्ट याजक-लोके हटाइ दिआ जाइंत, आर धर्मी याजक-लोके आशीष पाइ रहंत।
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.
لە کاتێکدا پیاوی فڕچەی خۆڵ دەست بە پاککردنەوەی زەویەکەی دەکات، میلەر بۆ ماوەیەکی کورت چاوەکانی دادەخات. «لە ناو هەراوهوریادا بۆ ماوەیەکی کورت چاوەکانم داخست؛ کاتێک کردمەوە، هەموو خاشاکەکە لەنێوچوو بوو. گەوهەرە بەهادارەکان، ئالماسەکان، دراوە زێڕین و زیوینەکان، بە فراوانی لە سەرانسەری ژوورەکەدا بڵاو ببوونەوە.» ئینجا شتە بەهادارەکان و شتە بێنرخەکان بە تەواوی لێک جیاکرانەوە.
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.
Isanduku rinene kurushaho ryaje rishyirwa ku meza, maze imitako yari itatanye ijugunywamo. “Nuko ashyira ku meza isanduku, nini cyane kandi nziza kurusha iya mbere, maze atoragura imitako, diyama, n’ibiceri, mu ntoke zuzuye, abijugunya muri iyo sanduku, kugeza ubwo nta na kimwe cyari gisigaye, nubwo zimwe muri za diyama zitari nini kurusha umutwe w’urushinge.” Nuko ukuri shingiro kwa Miller kurundanywa hamwe, kutari hamwe na Bibiliya gusa, ahubwo no hamwe n’Umwuka w’Ubuhanuzi, kandi uko kuri kwabaye kwiza kurushaho kandi kurabagirana cyane kurusha uko kwari kumeze mbere.
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.
Si tunafuatilia ono la Mto Ulai kwa mujibu wa ujumbe uliofunguliwa mwaka 1798, yafaa kueleweka kwamba baadhi ya kweli hizo zilifungwa mipaka na mfumo aliopewa Miller. Vilevile, inapaswa kutazamiwa kwamba kwa hiyo baadhi ya kweli hizo zitakuwa pana zaidi na nzuri zaidi, ijapokuwa baadhi yake huenda zikaonekana kuwa ndogo au za umuhimu mdogo.
When the truths are restored, they are cast into a larger casket, then the call is once again made, not by Miller, but by Christ, (who is the dirt brush man, who is the Lion of the tribe of Judah) to, “come and see.” This identifies that an unsealing has just taken place, and the final unsealing is the Revelation of Jesus Christ that takes place just before probation closes, or as Sister White identifies, when the dirt brush man has entered.
Zaqati uqinllit hamimay kanki, paykuna aswan hatun kajonman wisch’uykunku; chaymanta waqyakuq huk kutita yapamanta ruwasqa kanki, mana Miller raykuchu, aswanpas Cristo rayku, (paymi allpa pichana runa, Judá ayllumanta León kasqa) nispa: “hamuy, qhawariy.” Kayqa reqsisichin chayraq huk kichasqa-pasqa kasqanta, hinaspapas tukuy puchukay kichasqa-pasqaqa Jesucristoq Revelaciónninmi, mayqenchaqtiempoña probación tukukunman chaymanta ñawpaqta pasaq, otaq imaynachus Hermana White sut’inchan, allpa pichana runa yaykusqa kaptin.
“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.
“Ningetazama ndani ya sanduku, lakini macho yangu yalipofushwa na maono hayo. Yaling'aa kwa utukufu mara kumi kuliko ule wa kwanza. Nilidhani yalikuwa yamesuguliwa mchangani kwa miguu ya wale watu waovu waliokuwa wameyatawanya na kuyakanyaga mavumbini. Yalikuwa yamepangwa kwa utaratibu mzuri ndani ya sanduku, kila kimoja mahali pake, bila kuonekana dalili yoyote ya taabu ya yule mtu aliyeyaweka humo kwa kuyatupa. Nikapaza sauti kwa furaha nyingi sana, na sauti hiyo ikanizamsha.” 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.
ಎದುರುನೋಡುವ ಕಾಲವೂ ಮೊದಲ ನಿರಾಶೆಯೂ 2020ರ ಜುಲೈ 18ರಂದು ಬಂದವು; ಮತ್ತು 2023ರ ಜುಲೈಯಿಂದ, ಯೆಹೂದ ಕುಲದ ಸಿಂಹವು ಯೇಸು ಕ್ರಿಸ್ತನ ಪ್ರಕಟನೆಯ ಸಂದೇಶದ ಮುದ್ರೆಗಳನ್ನು ತೆಗೆಯುತ್ತಾ ಬಂದಿದೆ. ಆ ಮುದ್ರೆಗಳನ್ನು ತೆರೆಯುವ ಕಾರ್ಯದಲ್ಲಿ ದಾನಿಯೇಲನ ಪುಸ್ತಕವೂ ಸೇರಿದೆ; ಮಿಲ್ಲರ್ನ ಕನಸಿನ ಕುರಿತು ನಮ್ಮ ಪರಿಶೀಲನೆಯನ್ನು ಮುಂದಿನ ಲೇಖನದಲ್ಲಿ ಪೂರ್ಣಗೊಳಿಸುವೆವು.
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.
ikorwa cy’umuntu wo mu bura gisohorwa ku bufatanye n’“abatambyi b’abanyabwenge”, kandi umurimo w’abo “batambyi”, ari bo bahamya babiri bo mu Ibyahishuwe igice cya cumi na kimwe, kandi bakaba ari amagufa yumye yazutse yo muri Ezekiyeli igice cya mirongo itatu na karindwi, na wo ugereranywa n’indi mirongo y’Ijambo ry’Imana. Tuzakoresha imwe muri iyo mirongo nk’abahamya ba kabiri ku byo twamaze kumenya ku byerekeye inzozi za kabiri za 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.
“Mawandiko Matakatifu yametolewa kwa faida yetu ili tupate mafundisho katika haki. Miale ya thamani ya nuru imefichwa na mawingu ya kosa, lakini Kristo yu tayari kufagia mbali ukungu wa kosa na ushirikina, na kutufunulia uangavu wa utukufu wa Baba, ili nasi tuseme kama walivyosema wanafunzi, ‘Je! mioyo yetu haikuwaka ndani yetu, alipokuwa akisema nasi njiani?’” Publishing Ministry, 68.