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.
Tamin’ny nofin’i Miller dia nandefasan’ny tanana tsy hita maso vata kely iray izy. Tao amin’ny nofiny dia notarihina hahatakatra ny refin’io vata io izy ho “enina efamira” amin’ny “folo santimetatra.” Ny folo ampitomboina amin’ny enina efa-jato dia mitovy amin’ny telonjato sy enimpolo, izay maneho ny andro ao anatin’ny taona ara-paminaniana. Nomena vata kely iray i Miller izay nitahiry ny hafatra tokony hotoriny, ary ny hafatra tokony hotoriny dia niorina teo ambonin’ny fitsipika fa ny andro iray ao amin’ny faminanian’ny Baiboly dia maneho taona iray. Ny vata kely dia ny Baiboly, ary ho an’i Miller dia tokony hojerena araka ny refin’ny fitsipika hoe “andro iray ho taona iray” ao amin’ny faminanian’ny Baiboly ny Baiboly.
“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.
“Mifamatotra amin’ny Tenin’Andriamanitra dia misy fanalahidy izay manokatra ilay vata sarobidy, ho fahafaham-po sy fifalianay. Mahatsapa fankasitrahana aho noho ny tara-pahazavana rehetra. Amin’ny hoavy, dia hazavaina ireo fanandramana izay tena mbola zava-miafina lehibe amintsika ankehitriny. Misy fanandramana sasany mety tsy ho azontsika tsara tanteraka mihitsy mandra-panaovan’ity mety maty ity ny tsy fahafatesana.” 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.
Nisy “lakile” nifatotra tamin’ilay vata tao amin’ny nofin’i Miller, izay naneho ny fomba fiasa izay nitarihana an’i Miller hampiasa.
“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:—
“Ireo izay mirotsaka amin’ny fanambarana ny hafatry ny anjely fahatelo dia mandinika ny Soratra Masina araka ilay drafitra noraisin’i Pera Miller. Ao amin’ilay boky kely mitondra ny lohateny hoe Views of the Prophecies and Prophetic Chronology, i Pera Miller dia manome ireto fitsipika tsotra nefa manan-tsaina sy manan-danja manaraka ireto ho amin’ny fianarana sy fanazavana ny Baiboly:—”
“[Rules one through five quoted.]
“[Voatanisa ny fitsipika voalohany ka hatramin’ny fahadimy.]”
“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.
“Izay voalaza etsy ambony dia ampahany amin’ireo fitsipika ireo; ary amin’ny fandalinantsika ny Baiboly dia samy hanao tsara isika rehetra raha mitandrina ireo foto-kevitra voasoritra.” Review and Herald, 25 Novambra 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.
Rehefa nosokafan’i Miller ilay vata, dia nahita izy fa “nisy karazan-javatra sy habe rehetra tamin’ny firavaka sarobidy, diamondra, vato soa, ary vola madinika volamena sy volafotsy, samy hafa refy sy sandany, voalamina tsara araka ny toerany avy ao anatin’ilay vata; ary nony voalamina toy izany izy ireny, dia namirapiratra tamin’ny hazavana sy voninahitra izay ny masoandro ihany no mitovy aminy.” Hitan’i Miller ireo vatosoan’ny fahamarinana izay mandrafitra ireo fahamarinana fototry ny Advantisma. Ireo fahamarinana hitany dia “voalamina” tamin’ny filaminana lavorary ary naneho taratra ny hazavan’ny masoandro.
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.”
Avy eo dia napetrak’i Miller teo ambony “latabatra afovoany” ireo fahamarinana ka niantso ny rehetra izy hoe: “Avia ka jereo.” Ny hoe “Avia ka jereo” dia tandindona nalaina avy tamin’ny fanokafana ireo tombo-kase ao amin’ny bokin’ny Apokalypsy, ary i Miller dia maneho ireo hendry izay mahatakatra ny hafatry Daniela izay nohosorana tamin’ny tombo-kase tamin’ny 1798. Ireo fahamarinana izay napetrak’i Miller teo ambony latabatra dia ireo fahamarinana avy amin’ny bokin’i Daniela izay nesorina ny tombo-kaseny tamin’ny alalan’ny Liona avy amin’ny firenen’i Joda, ary natao hitsapa ny taranaka izay velona tamin’ny fotoana nanesorana ny tombo-kaseny. Noho izany antony izany, ireo biby efatra ao amin’ny Apokalypsy mifandray amin’ireo tombo-kase efatra voalohany, sy i Miller, dia niantso mafy an’io taranaka io hoe: “Avia ka jereo.”
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.
Ary hitako fa rehefa nosokafan’ny Zanak’ondry ny iray tamin’ireo tombo-kase, dia reko, toy ny feon-kotrokorana, ny iray tamin’ireo zava-manana aina efatra nanao hoe: Avia ka jereo. Ary nijery aho, ka, indro, nisy soavaly fotsy; ary izay nipetraka teo amboniny dia nanana tsipìka; ary nomena satroboninahitra izy; dia nivoaka izy nandresy sady mbola handresy. Ary rehefa nosokafany ny tombo-kase faharoa, dia reko ny zava-manana aina faharoa nanao hoe: Avia ka jereo. Dia nivoaka ny soavaly iray hafa izay mena; ary nomena hery izay nipetraka teo amboniny hanala ny fiadanana amin’ny tany, mba hifamonoan’ny olona; ary nomena sabatra lehibe izy. Ary rehefa nosokafany ny tombo-kase fahatelo, dia reko ny zava-manana aina fahatelo nanao hoe: Avia ka jereo. Ary hitako, ka, indro, nisy soavaly mainty; ary izay nipetraka teo amboniny dia nanana mizàna teny an-tànany. Ary reko nisy feo teo afovoan’ireo zava-manana aina efatra nanao hoe: Vary iray famarana denaria iray, ary vary hordea telo famarana denaria iray; ary tandremo mba tsy hanimba ny diloilo sy ny divay ianao. Ary rehefa nosokafany ny tombo-kase fahefatra, dia reko ny feon’ny zava-manana aina fahefatra nanao hoe: Avia ka jereo. Ary nijery aho, ka, indro, nisy soavaly hatsatra; ary ny anaran’izay nipetraka teo amboniny dia Fahafatesana, ary ny Helo nanaraka azy. Ary nomena fahefana ireo tamin’ny ampahefatry ny tany, hamono amin’ny sabatra sy amin’ny mosary sy amin’ny fahafatesana ary amin’ny bibidia etỳ an-tany. Apokalypsy 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.”
I Kristy, izay naseho ho ilay Liona avy amin’ny fokon’i Joda, no namaha ny boky voaisy tombo-kase fito ao amin’ny bokin’ny Apokalypsy; ary ilay Liona avy amin’ny fokon’i Joda ihany no namaha ireo vatosoa izay napetrak’i Miller teo ambonin’ny latabatra, ary avy eo nanambara tamin’ny rehetra hoe: “Avia ka jereo.”
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.
Ny fahamarinana hitany dia naseho tamin’ny fomba mazava eo amin’ilay tabilaon’ny mpisava lalana tamin’ny 1843, izay nolazain’i Rahavavy White fa notarihin’ny tanan’ny Tompo; io no ilay tanana tsy hita maso ihany izay nitondra ho an’i Miller ny vata kely feno firavaka soa. Ireo tabilao telonjato izay novokarina tamin’ny 1842 dia fahatanterahan’ny didin’i Habakoka hanoratra ny fahitana sy hampazava izany eo ambonin’ny takela-bato. Ny latabatr’i Miller teo afovoan’ny efitranony dia naneho ireo tabilao telonjato (takela-bato) izay nentin’ireo iraky ny Millerita ho amin’izao tontolo izao tamin’ny 1842 sy 1843. Io tabilao io, miaraka amin’ilay tabilaon’ny mpisava lalana tamin’ny 1850, no “takela-bato” ao amin’ny Habakoka toko faharoa.
“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.
“Ny fijoroana vavolombelon’ireo mpampianatra sy ireo gazety momba ny Fiavian’i Kristy Fanindroany, fony izy ireo niorina teo amin’ny ‘finoana tany am-boalohany’, dia hoe ny famoahana ilay tabilao dia fahatanterahan’ny Habakoka 2:2, 3. Raha lohahevitra nambaran’ny faminaniana ilay tabilao (ary izay mandà izany dia miala amin’ny finoana tany am-boalohany), dia manaraka avy amin’izany fa ny 457 tal. J.K. no taona hanombohana fanisana ny 2300 andro. Tsy maintsy ny 1843 no fotoana navoaka voalohany, mba ‘hahatara’ ny ‘fahitana,’ na mba hisian’ny fotoana fiandrasana, izay tokony hatorian’ny antokon’ny virijina sy handriany amin’ilay lohahevitra lehibe momba ny fotoana, fotoana fohy mialoha ny hanaitra azy ireo amin’ny Antso Amin’ny Misasakalina.” James White, Second Advent Review and Sabbath Herald, Boky 1, Laharana 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.”
Ny vahoaka izay nanomboka namaly ny hafatra (vatosoa) izay naseho teo amin’ny tabilao-n’i Habakoka tatỳ aoriana, dia vitsy tamin’ny voalohany; nefa tamin’ny fanamafisana ny foto-kevitry ny andro iray ho taona iray tamin’ny 11 Aogositra 1840, dia “nitombo ho vahoaka betsaka” izy ireo.
“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.
“Tamin’ilay fotoana voafaritra indrindra, i Torkia, tamin’ny alalan’ireo ambasadaorony, dia nanaiky ny fiarovan’ireo hery mpiara-dia ao Eoropa, ka dia nametraka ny tenany teo ambanin’ny fifehezan’ireo firenena kristiana. Io zava-nitranga io dia nahatanteraka tanteraka ilay faminaniana. Raha vao fantatra izany, dia maro be no resy lahatra ny amin’ny fahamarinan’ireo foto-kevitry ny fandikana ara-paminaniana noraisin’i Miller sy ireo namany, ary hery manosika mahagaga no nomena ny hetsika momba ny fihavian’i Kristy. Lehilahy nanam-pahaizana sy manana toerana no niombona tamin’i Miller, na tamin’ny fitoriana na tamin’ny famoahana ny heviny, ary nanomboka tamin’ny 1840 ka hatramin’ny 1844 dia niitatra haingana ny asa.” 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.
Dia nanomboka nanelingelina ireo firavaka ny vahoaka. Amin’izay fotoana izay no hamantaràn’i Miller ny fanaparitahana ireo firavaka. Ny teny hoe “manaparitaka” dia iray amin’ireo tandindona fototra amin’ilay “impito” ao amin’ny Levitikosy enina amby roa-polo, ary i Miller dia mampiasa fiovaovan’io teny hoe “manaparitaka” io impolo ao amin’ny fitantarana ny nofiny. Ny “folo” dia tandindon’ny fitsapana, ary manamarika ny fahatakarana marina ny hevi-panoharana an’ireo firavaka “niparitaka” ao amin’i Miller ho fitsapana ara-paminaniana ho an’ireo izay nihavian’ny faran’izao tontolo izao.
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.
Ny fandavana ilay vatosoa antsoina hoe “fito heny” no vatosoa voalohany natsipin’ny Adventisma Laodiseana rehefa tsy nahatanteraka ny fitsapana momba ny “fanaparitahana” nataon’i Mosesy izy ireo, izay efa natolotr’i Elia (Miller), tamin’ny 1863. Hatramin’izay fotoana izay dia natao hihamaro hatrany ny vatosoa miparitaka, mifangaro amin’ny sandoka, ary amin’ny farany dia ho voasaron-tanteraka. Ny fanakonana ireo vatosoa sarobidy dia hahatratra teboka iray amin’ny farany izay handringanana ny vata fitahirizana azy (ny Baiboly).
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.”
Ao amin’ny nofin’i Miller dia misy fanavahana mazava eo amin’ireo “impito” voalohany nampiasain’i Miller ny teny hoe “hanely”, sy ireo intelo farany nampiasany izany teny izany. Rehefa avy nilaza ny hoe “hanely” “impito” izy, dia “kivy sy reraka tanteraka ny fanahiny, ka nipetraka izy ary nitomany.”
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.
Talohan’i Kristy, izay aseho ho Liona avy amin’ny firenen’i Joda, nanomboka ny asany tamin’ny famahana ny boky izay voaisy tombo-kase fito ao amin’ny bokin’ny Apokalypsy, dia nitomany Jaona. Samy nitomany i Jaona sy i Miller rehefa tsapan’izy ireo fa ny vata firaketana (Tenin’Andriamanitra) dia nalevina sy nafenin’ny vatosoa sandoka.
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.
Ary hitako teo an-tànana ankavanan’Ilay mipetraka eo ambonin’ny seza fiandrianana ny boky iray, izay voasoratra tao anatiny sy teo ivohony, sady voaisy tombo-kase fito. Ary hitako ny anjely mahery iray nitory tamin’ny feo mahery hoe: Iza no mendrika hanokatra ny boky sy hamaha ny tombo-kaseny? Ary tsy nisy na iza na iza tany an-danitra, na etỳ ambonin’ny tany, na tany ambanin’ny tany, nahay nanokatra ny boky, na hijery azy akory aza. Ary nitomany mafy aho, satria tsy nisy hita ho mendrika hanokatra sy hamaky ny boky, na hijery azy akory aza. Ary hoy ny anankiray tamin’ny loholona tamiko: Aza mitomany; indro, ny Liona avy amin’ny firenen’i Joda, ny Solofon’i Davida, no nandresy hanokatra ny boky sy hamaha ny tombo-kaseny fito. Apokalypsy 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.
Raha tonga tamin’ny ambaratonga naharavan’ny Baiboly (ilay fitoerana) ny fandavana mitombo hatrany ireo vatosoa izay hitan’i Miller sy nasehony tamin’izao tontolo izao, dia nitomany i Miller.
“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.
“Dia hitako tamin’izay fa, teo anivon’ireo vatosoa tena izy sy vola madinika tena izy izay efa naeliny, dia mbola naparitany tamin’ny habetsahana tsy tambo isaina koa ny vatosoa sandoka sy vola madinika sandoka. Tena nirehitra mafy ny hatezerako noho ny fitondran-tenany ambany sy ny tsy fankasitrahany, ka noteneniko mafy sy nohelohiko izany; nefa arakaraka ny nananarako azy no vao mainka nampielezany ny vatosoa sandoka sy ny vola madinika tsy izy teo anivon’ireo tena izy.”
“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.”
“Dia nalahelo mafy tao amin’ny fanahiko ara-nofo aho ka nanomboka nampiasa hery ara-batana handroahana azy ireo hivoaka ny efitra; nefa raha mbola nandroaka ny iray aho, dia nisy telo hafa indray niditra ka nitondra loto sy poti-kazo sy fasika ary karazan-javatra fako rehetra, mandra-pandrakofany ny tena firavaka sy diamondra ary vola madinika rehetra, ka tsy hita intsony izy rehetra. Novakivakiny koa ny vata keliko ka naeliny teny amin’ny fako. Nihevitra aho fa tsy nisy olona niraharaha ny alaheloko na ny fahatezerako. Kivy tanteraka aho sady very fanantenana, ka nipetraka ary nitomany.”
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.”
Amin’izao teboka izao ao amin’ny nofiny dia efa nampiasaina “impito” ny teny hoe “aparitaka.” Ireo fisehoany telo farany dia miavaka amin’ireo fito voalohany, ka mametraka sonia ara-paminaniana eo amin’ireo fampielezana impito ho mariky ny “fotoana fito” ao amin’ny Levitikosy enina amby roapolo. Ny nofy faharoan’i Miller, tahaka ny nofy faharoan’i Nebokadnezara, dia mampahafantatra amin’ny endrika ara-tandindona ny “fotoana fito.”
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.
Tahaka an’i Jaona ao amin’ny Apokalypsy toko fahadimy, raha nitomany i Miller, dia ny lehilahy mpamafa vovoka (ny Liona avy amin’ny firenen’i Joda) no “nanokatra varavarana”, ka niditra tao amin’ilay efitra. Ny fanehoana hita maso ny Ray nitana ny boky izay voaisy tombo-kase fito, izay tsy nisy olona nahay nanokatra, ary izay nahatonga an’i Jaona hitomany, dia nanomboka teo amin’ny andininy voalohany amin’ny toko fahefatra.
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.
Rehefa izany, dia nijery aho, ary, indro, nisy varavarana nivoha tany an-danitra; ary ilay feo voalohany izay reko dia tahaka ny feon’ny trompetra niresaka tamiko ka nanao hoe: Miakara atỳ, ary hasehoko anao izay zavatra tsy maintsy hitranga any aoriana. Apokalypsy 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.
Nitomany i Miller ka nahita varavarana nisokatra. “Raha mbola nitomany sy nisaona toy izany aho noho ny fahaverezako lehibe sy ny andraikitra navesatra tamiko, dia nahatsiaro an’Andriamanitra aho ka nivavaka tamim-pahatsoram-po mba handefasany fanampiana ho ahy. Niaraka tamin’izay dia nisokatra ny varavarana, ary nisy lehilahy niditra tao an-efi-trano, ka nivoaka avokoa ny olona rehetra tao; ary izy, izay nitana borosy fanosehana vovoka teny an-tanany, dia nanokatra ny varavarankely ka nanomboka nanadio ny vovoka sy ny fako tao amin’ny efitra.” Tonga teo am-panokafana varavarana ny Liona avy amin’ny firenen’i Joda sy ilay lehilahy nitondra borosy fanadiovana vovoka, raha nitomany i Jaona sy i Miller. Ny fisokafan’ny varavarana dia tandindon’ny fiovan’ny fotoam-pitantanan’Andriamanitra.
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.”
Niaraka tamin’i Miller, dia nitomany izy ka nisy varavarana nivoha, nefa nivavaka koa izy. “Kivy sy toran-kovitra tanteraka aho, ka nipetraka sady nitomany. Raha mbola nitomany sy nisaona noho ny fatiantoka lehibe nanjo ahy sy noho ny andraikitra iantefan’izany tamiko aho, dia nahatsiaro an’Andriamanitra, ka nivavaka tamim-pahazotoana aho mba handefasany fanampiana ho ahy. Avy hatrany dia nisokatra ny varavarana, ka nisy lehilahy iray niditra tao an-trano, ary nivoaka avokoa ny olona rehetra tao; ary izy, nitana borosy famafana vovoka teny an-tanany, dia nanokatra ny varavarankely, ka nanomboka namafa ny vovoka sy ny fako hiala tao an-trano.”
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.”
Ang vavaka na nagsisilbing tanda sa kasaysayan ng mga huling araw ay yaong vavakang itinampok kay Daniel at sa tatlong mararangal na lalaki sa kabanata dalawa, at gayundin kay Daniel sa kabanata siyam. Ito ang vavaka ng Levitico dalawampu’t anim hinggil sa “pitong panahon,” na siyang dapat ipanalangin ng dalawang saksi sa Apocalipsis labing-isa kapag kanilang mapagtanto na sila’y nangalat. Dapat ulitin ng dalawang saksi ang ginawa ni Daniel sa kabanata siyam, nang kaniyang makilala na siya’y “nangalat” bilang katuparan ng sumpa ni Moises. Dapat ulitin ng dalawang saksi ang inilarawan ni Miller sa kaniyang panaginip nang marating niya ang kalagayang ang kaniyang mga hiyas ay nangalat nang “pitong panahon.”
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.”
Rehefa voamarika izany vavaka izany, dia misokatra ny varavarana, tonga ilay lehilahy mpamafa vovoka, ary foana ny efitra. Lasa ny vahoaka ratsy fanahy, ary tonga ny fotoam-pitantanana vaovao. Ary tamin’izany dia tonga ny Liona avy amin’ny firenen’i Joda, izay mitana ny fikororohana eny an-tànany, ka “nanokatra ny varavarankely, ary nanomboka namafa ny vovoka sy ny fako hiala tao amin’ny efitra,” ary raha “namafa ny vovoka sy ny fako, ny firavaka sandoka sy ny vola madinika hosoka dia samy nisondrotra ka nivoaka teo am-baravarankely tahaka ny rahona, ary nentin’ny rivotra niala.”
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.
Ny varavarankely misokatra koa dia manamarika fisarahana, satria rehefa entina mivoaka amin’ny varavarankely ny fako, ireo izay efa nahatanteraka ny didy hita ao amin’i Malakia, izay manoro ireo “mpisorona” amin’ny andro farany mba “Ento ny fahafolon-karena rehetra ho ao amin’ny trano firaketako, mba hisy hanina ato an-tranoko; ary izahao toetra amin’izany Aho ankehitriny, hoy Jehovah, Tompon’ny maro, na tsy hovohako ho anareo ny varavaran’ny lanitra ka harotsako fitahiana ho anareo mandra-paha-tsy hisy fitoerana handraisana azy intsony.” Ny varavarana misokatra sy ny varavarankely misokatra dia maneho fiovana amin’ny fitondrana ara-potoana, izay tanteraka amin’ny fotoana anesorana ireo mpisorona ratsy fanahy sy anasoavana ireo mpisorona marina.
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.
Raha manomboka manadio ny gorodony ilay lehilahy mpanadio loto, dia manakimpy ny masony vetivety i Miller. “Teo afovoan’ny tabataba sy ny fivezivezena dia nakimpiko vetivety ny masoko; nony nosokafako indray izy ireo, dia efa levona avokoa ny fako rehetra. Ary ireo vatosoa sarobidy, ireo diamondra, ary ireo vola madinika volamena sy volafotsy, dia niparitaka betsaka eran’ny efitrano manontolo.” Tamin’izay dia voasaraka tanteraka ny sarobidy sy ny vetaveta.
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.
Avy eo dia napetraka teo ambonin’ny latabatra ilay vata lehibe kokoa, ary natsipy tao anatiny ireo firavaka niparitaka. “Dia nametraka vata teo ambonin’ny latabatra izy, lehibe lavitra sady tsara tarehy kokoa noho ilay teo aloha, ary noangoniny tamin’ny tànana feno ireo firavaka, ireo diamondra, ireo vola madinika, ka natsipiny tao anatin’ilay vata izany, mandra-pahatongan’ny tsy nisy tavela na iray aza, na dia tsy lehibe noho ny tendron-tsindrona aza ny sasany tamin’ireo diamondra.” Avy eo dia natambatra ny fahamarinana fototra napetrak’i Miller, niaraka tsy tamin’ny Baiboly ihany, fa tamin’ny Fanahin’ny Faminaniana koa, ary vao mainka tsara tarehy sy namirapiratra kokoa noho izay niaviany ireo fahamarinana ireo.
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.
Rehefa dinihintsika araka ny hevitry ny hafatra izay nosokafana tamin’ny 1798 ny fahitana ny Reniranon’i Ulai, dia tokony ho fantatra fa ny sasany tamin’ireo fahamarinana ireo dia noferan’ny rafitra nomena an’i Miller. Ary noho izany dia azo antenaina koa fa ny sasany amin’ireo fahamarinana ireo dia ho lehibe kokoa sy ho tsara tarehy kokoa, na dia mety hiseho ho madinika na ho tsy dia manan-danja aza ny sasany amin’izy ireny.
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.
Rehefa voaverina indray ny fahamarinana, dia apetraka ao anatin’ny vata lehibe kokoa izy ireo, ary avy eo atao indray ny antso hoe: “avia, ka jereo”—tsy avy amin’i Miller anefa izany, fa avy amin’i Kristy, (Izay ilay lehilahy mpanadio vovoka, izay Liona avy amin’ny firenen’i Joda). Izany no manambara fa vao nisy fanokafana tombo-kase, ary ny fanokafana tombo-kase farany dia ny Apokalypsin’i Jesosy Kristy izay mitranga mialoha indrindra ny hifaranan’ny fotoam-pahasoavana, na araka ny amantaràn-dRahavavy White azy, rehefa efa niditra ilay lehilahy mpanadio vovoka.
“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.
“Nijery tao anatin’ilay vata aho, nefa ny masoko dia jamban’ny famirapiratan’izay hitako. Namirapiratra avo folo heny noho ny voninahiny taloha izy ireo. Nihevitra aho fa nohosorana sy nofikororohana tamin’ny fasika tamin’ny tongotr’ireo olona ratsy fanahy izay nampiely sy nanitsakitsaka azy ireo teo amin’ny vovoka izy ireo. Voalamina tamin’ny filaharana tsara tarehy tao anatin’ilay vata izy rehetra, samy teo amin’ny toerany avy, tsy nisy soritra hita akory tamin’ny fisasarana nataon’ilay lehilahy izay nanipy azy ireo tao. Nihiaka noho ny hafaliako indrindra aho, ary izany hiaka izany no namoha ahy.” Early Writings, 83.
The tarrying time and the first disappointment arrived on July 18, 2020, and since July of 2023, the Lion of the tribe of Judah has been unsealing the message of the Revelation of Jesus Christ. That unsealing includes the book of Daniel, and we will finish our consideration of Miller’s dream in the next article.
Ny fotoana fiandrasana sy ny fahadisoam-panantenana voalohany dia tonga tamin’ny 18 Jolay 2020, ary hatramin’ny Jolay 2023, ny Liona avy amin’ny firenen’i Joda dia nanokatra ny tombo-kasen’ny hafatry ny Fanambaran’i Jesosy Kristy. Tafiditra ao anatin’izany fanokafana izany ny bokin’i Daniela, ary hofaranantsika ao amin’ny lahatsoratra manaraka ny fandinihantsika ny nofin’i Miller.
The work of the dirt brush man is carried out in cooperation with the “wise priests”, and the work of those “priests”, who are the two witnesses of Revelation chapter eleven, and who are the resurrected dead bones of Ezekiel chapter thirty-seven are also represented by other lines of God’s Word. We will employ a few of those lines as second witnesses for what we have identified concerning William Miller’s second dream.
Ang gawang ng taong may pangkuskos ng alabok ay isinasagawa sa pakikipagtulungan sa mga “matalinong saserdote,” at ang gawain ng mga “saserdoteng” yaon, na siyang dalawang saksi ng Apocalipsis kabanata labing-isa, at na siyang mga nabuhay na tuyong buto ng Ezekiel kabanata tatlumpu’t pito, ay inilalarawan din ng iba pang mga hanay ng Salita ng Diyos. Gagamit tayo ng ilan sa mga hanay na iyon bilang ikalawang mga saksi para sa ating natukoy tungkol sa ikalawang panaginip ni 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.
“Ny Soratra Masina dia nomena ho tombontsoantsika mba hananantsika fampianarana amin’ny fahamarinana. Taratra sarobidy avy amin’ny mazava no nafenin’ny rahon’ny fahadisoana, kanefa Kristy dia vonona hanala ny zavon’ny fahadisoana sy ny finoanoam-poana, ary hampiseho amintsika ny famirapiratan’ny voninahitry ny Ray, mba hilazantsika tahaka ny nataon’ny mpianatra hoe: ‘Moa tsy nirehitra tao anatintsika va ny fontsika, raha niresaka tamintsika teny an-dalana Izy?’” Publishing Ministry, 68.