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.
Muhope ya Miller akatumirwa bhokisi diki noruoko rwakanga rusingaoneki. Muhope yake akatungamirirwa kunzwisisa ukuru hwebhokisi iri se“nhanhatu dzakaenzana” ne“masendimita gumi.” Gumi rakawandwa nenhanhatu yakapetwa kaviri rinobuda mazana matatu nemakumi matanhatu, izvo zvinomirira mazuva ari mugore rechiporofita. Miller akapiwa bhokisi diki raiva neshoko raakanga achifanira kuparidza, uye shoko raakanga achifanira kuparidza rakanga rakavakirwa pamusoro pomusimboti wokuti zuva rimwe muchiporofita cheBhaibheri rinomirira gore rimwe. Bhokisi diki iri rakanga riri Bhaibheri, uye kuna Miller Bhaibheri raifanira kuonekwa muchiyero chomusimboti we“zuva rimwe panzvimbo pegore rimwe” muchiporofita cheBhaibheri.
“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.
“Lezwi la Xikwembu ri fambisana ni xilotlelo lexi pfulaka bokisi ra nkoka, leswaku hi eneriseka ni ku tsakisa. Ndzi titwa ndzi nkhensa hikwalaho ka miseve yin’wana ni yin’wana ya ku vonakala. Enkarhini lowu taka, mintokoto leyi sweswi yi nga xihundla lexikulu eka hina yi ta hlamuseriwa. Mintokoto yin’wana hi nga ha ka hi nga yi twisisi hi ku helela ku fikela loko lowu lowa wu ambala ku nga fi.” 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 hope dzaMiller maive ne“kiyi” yakanga yakanamatira pabhokisi, iyo yaimiririra nzira yokunzwisisa yakatungamirirwa Miller kushandisa.
“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:—
“Avava vanobatikana mukuzivisa shoko remutumwa wechitatu vari kuongorora Magwaro maererano nehurongwa humwe chete hwakagamuchirwa naBaba Miller. Mubhuku duku rinonzi *Views of the Prophecies and Prophetic Chronology*, Baba Miller vanopa mitemo inotevera, iri yakapfava asi ine njere uye inokosha, yokudzidza Bhaibheri nokuridudzira:—
“[Rules one through five quoted.]
“[Mitemo yekutanga kusvika kune yechishanu yakatorwa sezvairi.]”
“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.
“Zviri pamusoro apa chikamu chemitemo iyi; uye mukudzidza kwedu Bhaibheri, tose tichaita zvakanaka kana tikateerera misimboti yakaiswa pachena.” 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.
Miller paakavhura bhokisi, akawana “marudzi ose nehukuru hwakasiyana-siyana hwematombo anokosha, mangoda, mabwe anokosha, nemari dzegoridhe nesirivha dzemhando dzose, hukuru hwose, nemutengo wose, zvakanga zvakaiswa zvakanaka munzvimbo dzazvo dzakasiyana-siyana mubhokisi; uye zvakarongeka saizvozvo zvakabudisa chiedza nokubwinya zvaingofananidzwa chete nezuva.” Miller akawana matombo anokosha ezvokwadi zvinoumba zvokwadi dzepasi dzinovamba dzeAdventism. Zvokwadi zvaakawana “zvakanga zvakarongwa” muhurongwa hwakakwana uye zvairatidza chiedza chezuva.
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.”
പിന്നീട് മില്ലർ ആ സത്യങ്ങളെ “മദ്ധ്യത്തിലുള്ള മേശപ്പുറത്ത്” വെച്ച് എല്ലാവരെയും “വന്നു കാണുവിൻ” എന്നു വിളിച്ചു. “വന്നു കാണുവിൻ” എന്നത് വെളിപ്പാട് പുസ്തകത്തിലെ മുദ്രകൾ തുറക്കപ്പെടുന്നതിൽ നിന്നെടുത്ത ഒരു പ്രതീകമാണ്; 1798-ൽ മുദ്രയൊഴിക്കപ്പെട്ട ദാനിയേലിന്റെ സന്ദേശം ഗ്രഹിക്കുന്ന ജ്ഞാനികളെ മില്ലർ പ്രതിനിധീകരിക്കുന്നു. മില്ലർ മേശപ്പുറത്ത് വെച്ച സത്യങ്ങൾ യെഹൂദാ ഗോത്രത്തിലെ സിംഹം മുദ്രയൊഴിപ്പിച്ച ദാനിയേൽ പുസ്തകത്തിലെ മുദ്രയൊഴിക്കപ്പെട്ട സത്യങ്ങളായിരുന്നു; അവ മുദ്രയൊഴിക്കപ്പെട്ട സമയത്ത് ജീവിച്ചിരുന്ന തലമുറയെ പരീക്ഷിക്കേണ്ടതുമായിരുന്നുവു. ഈ കാരണംകൊണ്ടു, ആദ്യ നാലു മുദ്രകളോടു ബന്ധപ്പെട്ട വെളിപ്പാട് പുസ്തകത്തിലെ നാലു മൃഗങ്ങളും മില്ലറും ആ തലമുറയോടു “വന്നു കാണുവിൻ” എന്നു വിളിച്ചുപറഞ്ഞു.
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.
Ndzi vona nkarhi lowu Xinyimpfana xi pfulaka xin’wana xa swifunengeto, kutani ndzi twa, onge i mpfumawulo wa tilo, xin’wana xa swivumbiwa swa mune xi ku: “Tana u ta vona.” Kutani ndzi languta, naswona waswivo, hileswi ku nga ni hanci yo basa; naswona loyi a yi gadzeke a a ri ni vurha; kutani a nyikiwa harhi; kutani a huma a ri eku hluleni, ni ku ya emahlweni a hlula. Kutani loko xi pfurile xifunengeto xa vumbirhi, ndzi twa xivumbiwa xa vumbirhi xi ku: “Tana u ta vona.” Kutani ku huma yin’wana hanci leyi a yi tshwuka; naswona loyi a yi gadzeke a a nyikiwile matimba yo susa ku rhula emisaveni, leswaku vanhu va dlayana; kutani a nyikiwa banga lerikulu. Kutani loko xi pfurile xifunengeto xa vunharhu, ndzi twa xivumbiwa xa vunharhu xi ku: “Tana u ta vona.” Kutani ndzi languta, naswona waswivo, hileswi ku nga ni hanci yo ntima; naswona loyi a yi gadzeke a a khomile xikalo hi voko ra yena. Kutani ndzi twa rito exikarhi ka swivumbiwa swa mune ri ku: “Mpimo wun’we wa koroni hi denari, ni mimpimo minharhu ya barley hi denari; kambe u nga onhi mafurha ni vhinyo.” Kutani loko xi pfurile xifunengeto xa vumune, ndzi twa rito ra xivumbiwa xa vumune ri ku: “Tana u ta vona.” Kutani ndzi languta, naswona waswivo, hileswi ku nga ni hanci yo tshwuka yo tsoboka; naswona vito ra loyi a yi gadzeke a ku ri Rifu, naswona Hayidesi a a n’wi landzela. Kutani va nyikiwa matimba ehenhla ka xiphemu xa vumune xa misava, ku dlaya hi banga, ni hi ndlala, ni hi rifu, ni hi swivandzana swa misava. Nhlavutelo 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.”
Ndi Kristu, wakimiriridwa nga ni Nkhalamu ya fuko la Yuda, amene anamasula buku losindikizidwa ndi zisindikizo zisanu ndi ziwiri m’buku la Chivumbulutso; ndipo ndi Nkhalamu ya fuko la Yuda yomwe inamasula miyala yamtengo wapatali imene Miller anaika pa tebulo, ndipo kenaka inalengeza kwa onse kuti, “bwerani muone.”
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.
Zvokwadi zvaakawana zvakatsanangurwa zvakajeka pachati yokutanga ya1843, iyo Hanzvadzi White yakati yakatungamirirwa noruoko rwaShe, rwuri irwo ruoko rumwe cheterwo rusingaonekwi rwakanga rwaunzira Miller bhokisi rakazara namabwe anokosha. Machati mazana matatu akagadzirwa muna 1842 akanga ari kuzadzikiswa komurayiro waHabakuki wokuti nyora chiratidzo, uchijekese pamatafura. Tafura yaMiller yaiva pakati peimba yake yaimiririra machati mazana matatu (matafura) akatakurwa nenhume dzeMillerite kuenda nawo kunyika muna 1842 na1843. Chati iyoyo, pamwe chete nechati yokutanga ya1850, ndizvo “matafura” aHabakuki chitsauko 2.
“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.
“Byli to zjednoceni wykładowcy i czasopisma Drugiego Adwentu, którzy, trwając przy ‘pierwotnej wierze’, dawali świadectwo, że opublikowanie tablicy było wypełnieniem Habakuka 2:2, 3. Jeśli tablica była przedmiotem proroctwa (a ci, którzy temu przeczą, odchodzą od pierwotnej wiary), to wynika z tego, że rokiem, od którego należy liczyć 2300 dni, był 457 p.n.e. Było konieczne, aby rok 1843 był pierwszym opublikowanym terminem, tak aby ‘widzenie’ miało się ‘opóźnić’, czyli aby miał nastąpić czas zwłoki, w którym zastęp panien miał zdrzemnąć się i zasnąć wobec wielkiego zagadnienia czasu, tuż przed tym, jak miał zostać zbudzony przez Wołanie o Północy.” James White, Second Advent Review and Sabbath Herald, Tom 1, Nr 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.”
Vanhu vakatanga kupindura kushoko iri (zvishongo), iro rakazomiririrwa patafura yaHabhakuki, pakutanga vaiva vashoma, asi nekusimbiswa kwenheyo yokuti zuva rimwe rinomirira gore rimwe musi wa11 Nyamavhuvhu, 1840, vanhu “vakawedzera vakava chaunga.”
“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.
“Ngesikhathi esiqondile esabekiwe, iTurkey, ngamanxusa ayo, yamukela ukuvikelwa yimibuso ehlangene yaseYurophu, ngalokho yazibeka ngaphansi kokulawulwa yizizwe zobuKristu. Lesi sehlakalo sagcwalisa isibikezelo ngokunembile. Kwathi lapho lokhu sekuyaziwa, izixuku eziningi zaqiniseka ngokunemba kwezimiso zokuhunyushwa kwesiprofetho ezazamukelwe nguMiller nabangane bakhe, futhi umfutho omangalisayo wanikezwa enhlanganweni yokufika. Abantu abafundile nabasezikhundleni bahlangana noMiller, kokubili ekushumayeleni nasekushicileleni imibono yakhe, futhi kusukela ngo-1840 kuya ku-1844 umsebenzi wanda ngokushesha.” 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.
Na kona vanhu va sungula ku karhata swibye. Eka nkarhi wolowo Miller u ta kombisa ku hangalaka ka swibye. Rito leri nge “hangalasa” i xin’wana xa swikombiso leswikulu swa “mikarhi ya nkombo” ya Levitika 26, naswona Miller u tirhisa muxaka wun’wana wa rito leri nge “hangalasa” ka khume eka ku andlala ka norho wa yena. “Khume” i xikombiso xa ndzingo, naswona xi kombisa ku twisisa loku lulameke ka nhlamuselo ya xikombiso ya swibye swa Miller leswi “hangalakeke” tanihi ndzingo wa vuprofeta eka lava makumu ya misava ma fikeke ehenhla ka vona.
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.
Kukanidwa kwa mwala wamtengo wapatali wa “nthawi zisanu ndi ziwiri” kunali mwala woyamba wamtengo wapatali umene Uadiventi wa Laodikea unauika pambali pamene unalephera mayesero a “kumwazikana” kwa Mose, amene anali ataperekedwa ndi Eliya (Miller), mu 1863. Kuyambira pamenepo miyala yamtengo wapataliyo inayenera kupitiriza kumwazikana mochulukira, kusakanizidwa ndi yachinyengo, ndipo potsirizira pake kubisidwa kwathunthu. Kubisidwa kwa miyala yamtengo wapataliyo potsirizira pake kunafika pa malo akuti bokosi lake (Baibulo) lidzawonongedwa.
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.”
Muhope dzaMiller mune mutsauko wakajeka pakati pe“nguva nomwe” dzokutanga dzinotaurwa naMiller achishandisa shoko rokuti “kuparadzira,” ne“nguva” nhatu dzokupedzisira dzaanoshandisa shoko iroro. Mushure mokunge ataura kuti “kuparadzira” “kanomwe,” “akaora mwoyo chose uye akashaya simba romwoyo, akagara pasi akachema.”
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.
Kristu asati atanga basa rake, anomiririrwa seShumba yedzinza raJudha, rokuzarura bhuku rakanga rakasimbiswa nezvisimbiso zvinomwe mubhuku raZvakazarurwa, Johani akachema. Johani naMiller vose vakachema pavakanzwisisa kuti bhokisi remari (Shoko raMwari) rakanga ravigwa nezvishongo zvokunyepera.
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.
Ndipo ndakaona mubhuku muruoko rworudyi rwaiye wakanga agere pachigaro choushe, rakanyorwa mukati nokumusana, rakaiswa chisimbiso nezvisimbiso zvinomwe. Ndipo ndakaona mutumwa ane simba achidanidzira nenzwi guru achiti, Ndiani akafanira kuzarura bhuku iri nokusunungura zvisimbiso zvaro? Asi kwakanga kusina munhu kudenga, kana panyika, kana pasi penyika, aigona kuzarura bhuku iri, kana kutotarisa mariri. Ndikachema zvikuru, nokuti kwakanga kusina kuwanikwa munhu akafanira kuzarura nokuriverenga bhuku iri, kana kutotarisa mariri. Asi mumwe wavakuru akati kwandiri, Usachema hako; tarira, Shumba yorudzi rwaJudha, Mudzi waDhavhidhi, yakunda kuti izarure bhuku iri, nokusunungura zvisimbiso zvaro zvinomwe. Zvakazarurwa 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.
Sikhathi ukwaliwa okwandayo kwamagugu uMiller awathola wawethula emhlabeni sekufinyelele lapho iBhayibheli (ibhokisi) selibhujisiwe, khona-ke uMiller wakhala.
“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.
“Ndipo ndinaona kuti pakati pa miyala yamtengo wapatali yeniyeni ndi ndalama zenizeni zimene anali atamwaza, anali atabalalitsamo kuchuluka kosawerengeka kwa miyala yamtengo wapatali yachinyengo ndi ndalama zabodza. Ndinakwiyitsidwa kwambiri ndi khalidwe lawo loipa ndi kusayamika kwawo, ndipo ndinawadzudzula ndi kuwanyansira chifukwa cha zimenezi; koma pamene ndinkawadzudzula kwambiri, m’pamenenso anapitiriza kumwaza miyala yamtengo wapatali yachinyengo ndi ndalama zabodza pakati pa zenizeni.”
“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.”
“Zvino mweya wangu wenyama wakabva washungurudzika, ndikavamba kushandisa simba renyama kuti ndivabudise mumba; asi pandakanga ndichibudisa mumwe, vamwe vatatu vaibva vapinda vachiuya netsvina nezvimedu zvehuni nejecha nemarara emhando dzose, kusvikira vafukidza rimwe nerimwe rematombo anokosha echokwadi, madhaimani, nemari, zvokuti zvose zvakanga zvisisachaonekwi. Vakabvarurawo bhokisi rangu kuita zvidimbu vakarikandira pakati pemarara. Ndakafunga kuti kwakanga kusina munhu aitarira kusuruvara kwangu kana kutsamwa kwangu. Ndakazoodzwa mwoyo zvachose ndikapererwa nesimba romwoyo, ndikagara pasi ndikachema.”
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.”
Pangu ino murota rake, shoko rokuti “paradzira” rashandiswa “kanomwe.” Kuonekwa kutatu kwekupedzisira kwakasiyana nekanomwe kwekutanga, nokudaro kuchiisa chisimbiso chechiporofita pamusoro pokuparadzirwa kunomwe sechiratidzo che“nguva nomwe” dzaRevhitiko 26. Kurota kwaMiller kwechipiri, sezvakanga zvakaitawo kurota kwaNebhukadhinezari kwechipiri, kunomiririra muchiratidzo kuzivikanwa kwe“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.
Saizvo zvakaita kuna Johane muna Zvakazarurwa chitsauko cheshanu, apo Miller akachema, murume webhurasho redota (Shumba yorudzi rwaJudha) akabva “azarura mukova” akapinda mukamuri. Mufananidzo unooneka waBaba vakabata bhuku rakanga rakaiswa zvisimbiso zvinomwe, risingagoni kuzarurwa nomunhu upi zvake, uye rakanga rakonzera Johane kuchema, wakatanga mundima yokutanga yechitsauko chechina.
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.
Na hanyuma y’ibi ndareba, mbona urugi rukinguye mu ijuru; kandi ijwi rya mbere numvise ryari nk’iry’impanda ivugana nanjye; rirambwira riti: Zamuka uze hano, nanjye ndakwereka ibikwiriye kuzabaho hanyuma y’ibi. Ibyahishuwe 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 akachema, akaona musuo wavhurwa. “Pandakanga ndichichema nokurira nokuda kwokurasikirwa kwangu kukuru nomutoro wokuzvidavirira kwangu, ndakarangarira Mwari, ndikanyengetera nomwoyo wose kuti anditumire rubatsiro. Pakarepo musuo ukazaruka, murume akapinda mumba, vanhu vose vakabva vabuda mairi; uye iye, akabata bhurasho rokutsvaira tsvina muruoko rwake, akazarura mahwindo, akatanga kutsvaira tsvina namarara kubva mumba.” Shumba yorudzi rwaJudha nomurume webhurasho rokutsvaira tsvina vakasvika pakuvhurwa kwomusuo, apo Johane naMiller vakachema. Kuvhurwa kwomusuo chiratidzo chokushanduka kwenguva yomurayiro waMwari.
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, iye akachema uye mukova ukazarurwa, asi akanyengeterawo. “Ndakapererwa chose simba ndikavhiringidzika pamwoyo, ndikagara pasi ndikachema. Pandaiva ndichichema nokurira pamusoro pokurasikirwa kwangu kukuru nomutoro wokuzvidavirira kwangu, ndakarangarira Mwari, ndikanyengetera nomwoyo wose kuti anditumire rubatsiro. Pakarepo mukova ukazaruka, uye mumwe murume akapinda mukamuri, vanhu vose vakabva vabuda imomo; uye iye, akabata bhurasho rokupukuta tsvina muruoko rwake, akazarura mahwindo, akatanga kupukuta tsvina nemarara kubva mukamuri.”
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.”
ముగింపు దినముల చరిత్రలో ఒక గుర్తు రాయిగా నిలిచే ప్రార్థన, దానియేలు గ్రంథము రెండవ అధ్యాయములో దానియేలు మరియు అతనితో కూడిన ముగ్గురు విశిష్టులచేత గుర్తింపబడిన ప్రార్థనయే; అలాగే తొమ్మిదవ అధ్యాయములో దానియేలుచేత కూడ గుర్తింపబడినదే. ఇది “ఏడు మార్లు” అనే లేవీయకాండము ఇరవై ఆరు ప్రార్థన, ప్రకటన గ్రంథము పదకొండవ అధ్యాయములోని ఇద్దరు సాక్షులు తాము చెదరగొట్టబడినవారమని గ్రహించినప్పుడు వారు చేయవలసిన ప్రార్థన. ఆ ఇద్దరు సాక్షులు, మోషే శాపము నెరవేరిన ప్రకారము తాను “చెదరగొట్టబడినవాడనై” యున్నానని దానియేలు తొమ్మిదవ అధ్యాయములో గుర్తించినప్పుడు అతడు చేసినదానినే మళ్లీ చేయవలెను. ఆ ఇద్దరు సాక్షులు, మిల్లెరు తన స్వప్నములో తన రత్నములు “ఏడు మార్లు” చెదరగొట్టబడిన స్థితికి చేరినప్పుడు అతడు దృశ్యరూపముగా చూపించినదానినే మళ్లీ చేయవలెను.
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.”
Kana munyengetero iwoyo waonekwa nechiratidzo, suo rinovhurwa, murume webhurasho reguruva anosvika, uye mumba munosara musina chinhu. Boka rakaipa rakanga raenda, uye nguva itsva yokugoverwa kwaMwari yakanga yasvika. Ipapo Shumba yorudzi rwaJudha, ane foshoro yake yokusefera iri muruoko rwake, “akavhura mahwindo, akatanga kubhurasha guruva netsvina kubva mumba,” uye “paakanga achibhurasha guruva netsvina, zvishongo zvenhema nemari yokunyepera, zvose zvakasimuka zvikabuda nepahwindo segore, uye mhepo yakazvitakura ikaenda nazvo.”
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.
ମୁକ୍ତ ଜଣାଲାମାନେ ମଧ୍ୟ ଏକ ବିଭାଜନଙ୍କୁ ସୂଚିତ କରନ୍ତି; କାରଣ ଯେପରି କଚ୍ଚରା ଜଣାଲା ଦ୍ୱାରା ବାହାରକୁ ବହାଯାଏ, ସେପରି ଯେମାନେ ମଲାଖୀରେ ଥିବା ସେହି ଆଜ୍ଞାକୁ ପୂରଣ କରିଛନ୍ତି, ଯାହା ଶେଷ ଦିନର “ୟାଜକମାନଙ୍କୁ” ଏହିପରି ନିର୍ଦ୍ଦେଶ ଦିଏ—“ସମସ୍ତ ଦଶମାଂଶ ଭଣ୍ଡାରଘରକୁ ଆଣ, ଯେଣେକି ମୋର ଗୃହରେ ଭୋଜ୍ୟ ଥାଉ; ଏବଂ ଏହାଦ୍ୱାରା ଏବେ ମୋତେ ପରୀକ୍ଷା କର, ସେନାବଳର ପ୍ରଭୁ କହୁଛନ୍ତି, ଯଦି ମୁଁ ତୁମମାନଙ୍କ ପାଇଁ ସ୍ୱର୍ଗର ଜଣାଲାମାନେ ଖୋଲି ନ ଦେଇ, ଏମିତି ଆଶୀର୍ବାଦ ତୁମମାନଙ୍କ ଉପରେ ଢାଲି ନ ଦେଇ, ଯାହାକୁ ଗ୍ରହଣ କରିବା ପାଇଁ ପର୍ଯ୍ୟାପ୍ତ ସ୍ଥାନ ମଧ୍ୟ ରହିବ ନାହିଁ।” ମୁକ୍ତ ଦ୍ୱାର ଏବଂ ମୁକ୍ତ ଜଣାଲାମାନେ ବ୍ୟବସ୍ଥାର ଏକ ପରିବର୍ତ୍ତନକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଯାହା ଦୁଷ୍ଟ ଯାଜକମାନେ ଅପସାରିତ ହେବାବେଳେ ଏବଂ ଧର୍ମୀ ଯାଜକମାନେ ଆଶୀର୍ବାଦପ୍ରାପ୍ତ ହେଉଥିବା ସମୟରେ ପୂରଣ ହୁଏ।
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.
Apo murume ane bhurasho rekutsvaira marara paanotanga kuchenesa uriri hwake, Miller anovhara meso ake kwechinguvana. “Pakati pemheremhere ndakavhara meso angu kwechinguvana; pandakaazarura, marara akanga abviswa ose. Zvishongo zvinokosha, madhaimani, nemari dzendarama nesirivha, zvakanga zvapararira zvakawanda mukamuri rose.” Zvinokosha nezvakaipa zvakanga zvino zvaparadzaniswa zvakazara.
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.
Ibhokisi elikhulu kakhulu labe selibekwa phezu kwetafula, kwase kufakwa kulo amatshe ayigugu ayesakazekile. “Wabe esebeka phezu kwetafula ibhokisi, elikhulu kakhulu futhi elihle kakhulu kunelokuqala, waqoqa amatshe ayigugu, amadayimane, nezinhlamvu zemali ngezandla ezigcwele, wakuphonsa ebhokisini, kwaze kwangasala nalinye, nakuba amanye amadayimane ayengemakhulu kunentloko yenaliti.” Amaqiniso ayisisekelo kaMiller abe esehlanganiswa ndawonye hhayi ngeBhayibheli kuphela, kodwa nangoMoya Wokuprofetha, futhi lawo maqiniso aba mahle kakhulu futhi akhanya kakhulu kunalokho ayeyikho ekuqaleni.
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.
Patinoyera kuona kweRwizi rweUlai maererano nemashoko akazarurwa muna 1798, zvinofanira kunzwisiswa kuti zvimwe zvezvokwadi idzodzo zvakaganhurirwa nehurongwa hwakapiwa Miller. Naizvozvowo zvinotarisirwa kuti zvimwe zvezvokwadi idzodzo zvichava zvikuru uye zvakanaka kwazvo kupfuura ipapo, kunyange hazvo zvimwe zvazvo zvingaonekwa sezviduku kana zvisina kukosha zvikuru.
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.
Kana chokwadi chadzorerwa, chinokandirwa mubhokisi guru, ipapo kudanwa kunoitwazve, kwete naMiller, asi naKristu, (uyo ari murume webhurasho reguruva, uyo ari Shumba yorudzi rwaJudha) kuti, “uya uone.” Izvi zvinoratidza kuti kusunungurwa kwechisimbiso kuchangobva kuitika, uye kusunungurwa kwechisimbiso kwekupedzisira ndiko Zvakazarurwa zvaJesu Kristu zvinoitika nguva yokuedzwa isati yapera, kana sezvinotsanangurwa naSista White, apo murume webhurasho reguruva apinda.
“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.
“Ndzi langutile endzeni ka bokisi, kambe mahlo ya mina ma nyamisiwile hi leswi ndzi swi voneke. A ma vangamile hi ku tlula ku vangama ka wona ka le ku sunguleni hi khume. A ndzi anakanya leswaku a ma kukuriwile esaveni hi milenge ya vanhu volavo vo homboloka lava va ma hangalaseke kutani va ma kandziyela entshurini. A ma hleriwe hi ku saseka endzeni ka bokisi, xin’wana ni xin’wana exivandleni xa xona, ku nga ri na swikombiso leswi vonakaka swa ku tikarhata ka munhu loyi a ma cukumeteke endzeni. Ndzi huwelele hi ntsako lowukulu, kutani ku huwelela koloko ku ndzi pfuxe.” 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.
Nguva yokumirira uye kuodzwa mwoyo kwekutanga zvakasvika musi wa18 Chikunguru, 2020, uye kubva muna Chikunguru wa2023, Shumba yerudzi rwaJudha yave ichisunungura chisimbiso pashoko reZvakazarurwa zvaJesu Kristu. Kusunungurwa uku kwezvisimbiso kunosanganisirawo bhuku raDhanieri, uye tichapedzisa kufunga kwedu pamusoro pehope dzaMiller muchinyorwa chinotevera.
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.
Umsebenzi womuntu webhulashi lothuli wenziwa ngokubambisana “nabapristi abahlakaniphileyo,” futhi umsebenzi walabo “bapristi,” abangofakazi ababili beSambulo isahluko seshumi nanye, nabangamathambo afileyo avusiweyo kaHezekeli isahluko samashumi amathathu nesikhombisa, ubuye uvezwe ngezinye izintambo zeZwi likaNkulunkulu. Sizasebenzisa ezimbalwa zalezo zintambo njengofakazi besibili balokho esesikukhombile mayelana nephupho lesibili likaWilliam 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.
“Amagwaro Matagatifu akapiwa kuti atibatsire, kuti tigamuchire kurairirwa mukururama. Mwaranzi dzinokosha dzechiedza dzakavharidzirwa nemakore ekukanganisa, asi Kristu akagadzirira kubvisa mhute dzekukanganisa nekutenda mashura, uye kutiratidza kupenya kwekubwinya kwaBaba, kuti isu titaure sezvakataurwa navadzidzi, ‘Mwoyo yedu haina kutsva mukati medu here, paakanga achitaura nesu munzira?’” Publishing Ministry, 68.