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.
Dina impian Miller anjeunna dipaparin hiji peti ku hiji panangan anu teu katingali. Dina impianana anjeunna dituntun pikeun ngartos ukuran peti éta minangka “genep pasagi” ku “sapuluh inci.” Sapuluh dikalikeun ku genep pasagi hasilna tilu ratus genep puluh, anu ngagambarkeun poé-poé dina sataun nubuat. Miller dipaparin hiji peti anu ngandung amanat anu kudu diwartakeunana, sarta amanat anu kudu diwartakeunana éta dumasar kana prinsip yén hiji poé dina nubuat Alkitab ngalambangkeun sataun. Peti éta nyaéta Alkitab, sarta pikeun Miller Alkitab kudu ditingali dina dimensi prinsip “sapopoé pikeun sataun” dina nubuat Alkitab.
“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.
“Patali jeung Pangandika Allah aya hiji konci anu muka peti mulia éta, pikeun kasugemaan jeung kasenangan urang. Kami ngarasa sukur pikeun unggal cahaya anu ngagenclang. Dina mangsa nu bakal datang, pangalaman-pangalaman anu ayeuna kacida misteriusna pikeun urang bakal dijelaskeun. Aya sawatara pangalaman anu bisa jadi moal kungsi kahartos sapinuhna ku urang nepi ka anu fana ieu ngagem kalanggengan.” 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.
Aya hiji “konci” anu napel kana peti dina impian Miller, anu ngagambarkeun metodologi anu dipingpin ku Miller pikeun dipaké.
“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:—
“Jalma-jalma anu keur milu dina ngawawarkeun béja malaikat katilu keur nalungtik Kitab Suci nurutkeun cara anu ku Bapa Miller kungsi dipaké. Dina buku leutik anu judulna Views of the Prophecies and Prophetic Chronology, Bapa Miller masihan aturan-aturan ieu di handap, anu basajan tapi wijaksana jeung penting, pikeun ulikan jeung panapsiran Alkitab:—
“[Rules one through five quoted.]
“[Aturan kahiji nepi ka kalima dicutat.]”
“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.
“Anu di luhur téh mangrupa sabagian tina aturan-aturan ieu; jeung dina pangajaran urang kana Alkitab urang sadaya bakal ngalakukeun kalayan hadé lamun merhatikeun prinsip-prinsip anu geus ditepikeun.” Review and Herald, 25 Nopémber 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.
Nalika Miller muka peti éta, manéhna manggihan “sagala rupa jeung ukuran permata, inten, batu-batu mulya, sarta koin emas jeung pérak tina unggal ukuran jeung ajén, disusun éndah dina tempatna séwang-séwangan di jero peti éta; sarta ku kituna disusun, éta sadayana ngagambarkeun cahaya jeung kamulyaan anu taya tandinganana iwal ku panonpoé.” Miller manggihan permata-permata bebeneran anu ngawangun bebeneran-bebeneran dasar Adventisme. Bebeneran-bebeneran anu anjeunna manggihan téh “disusun” dina tatanan anu sampurna sarta ngagambarkeun cahaya panonpoé.
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 tuluy nempatkeun eta bebeneran “dina hiji méja di tengah” sarta ngagero sakumna jalma supaya “sumping jeung tingali.” “Sumping jeung tingali,” mangrupa hiji lambang anu dicokot tina bubukana segel-segel dina kitab Wahyu, sarta Miller ngawakilan jalma-jalma wijaksana anu ngarti kana amanat Daniel anu dibuka segelna dina taun 1798. Bebeneran-bebeneran anu diteundeun ku Miller dina éta méja téh nya éta bebeneran-bebeneran tina kitab Daniel anu geus dibuka segelna ku Singa ti kaom Yuda, sarta dimaksudkeun pikeun nguji generasi anu hirup dina mangsa waktu éta dibuka segelna. Ku sabab éta, opat sato galak dina Wahyu anu pakait jeung opat segel kahiji, jeung Miller, ngagero ka generasi éta supaya “sumping jeung tingali.”
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.
Jeung kuring ningali nalika Anak Domba muka salah sahiji meterai, sarta kuring ngadéngé, saperti sora guludug, salah sahiji tina opat mahluk nyebut, "Geura datang jeung tingali." Jeung kuring ningali, sarta lah aya hiji kuda bodas; jeung anjeunna anu linggih dina éta kuda nyekel busur; sarta hiji makuta dipasihkeun ka anjeunna; sarta anjeunna maju bari nalukkeun, jeung pikeun terus nalukkeun. Jeung nalika Anjeunna muka meterai anu kadua, kuring ngadéngé mahluk anu kadua nyebut, "Geura datang jeung tingali." Jeung kaluar kuda séjén anu beureum; sarta kakawasaan dipasihkeun ka anjeunna anu linggih dina éta kuda pikeun nyabut karapihan ti bumi, supaya maranéhna silihbunuh; sarta hiji pedang gedé dipasihkeun ka anjeunna. Jeung nalika Anjeunna muka meterai anu katilu, kuring ngadéngé mahluk anu katilu nyebut, "Geura datang jeung tingali." Jeung kuring neuteup, sarta lah aya hiji kuda hideung; jeung anjeunna anu linggih dina éta kuda nyekel timbangan dina leungeunna. Jeung kuring ngadéngé hiji sora di tengah opat mahluk éta nyebut, "Sasukat gandum pikeun sapén, jeung tilu sukat jawawut pikeun sapén; tapi kudu ulah ngaruksak minyak jeung anggur." Jeung nalika Anjeunna muka meterai anu kaopat, kuring ngadéngé sora mahluk anu kaopat nyebut, "Geura datang jeung tingali." Jeung kuring ningali, sarta lah aya hiji kuda pucet; jeung ngaran anjeunna anu linggih dina éta kuda nyaéta Maot, sarta Naraka nuturkeun anjeunna. Jeung kakawasaan dipasihkeun ka maranéhna kana saparapat bumi, pikeun maéhan ku pedang, jeung ku kalaparan, jeung ku maot, jeung ku sato galak di bumi. Wahyu 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.”
Nya éta Kristus, anu dilambangkeun minangka Singa ti kaom Yuda, anu muka segel kitab anu disegel ku tujuh segel dina kitab Wahyu, jeung nya éta Singa ti kaom Yuda anu muka permata-permata anu ku Miller disimpen dina méja, tuluy ngumandangkakeun ka sakumna jalma, “maraneh daratang jeung tingali.”
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.
Kayaktian-kayaktian anu kapanggih ku anjeunna digambarkeun kalayan écés dina bagan panaratas taun 1843, anu ceuk Sister White dipingpin ku panangan Gusti, nyaéta panangan anu teu katingali anu sarua anu geus mawa ka Miller peti leutik pinuh ku permata. Tilu ratus bagan anu dijieun dina taun 1842 éta mangrupa kacumponan parentah Habakuk supaya nulis tetenjoan éta jeung ngajadikeunana écés dina papan-papan. Méja Miller di tengah rohanganana ngalambangkeun tilu ratus bagan (papan-papan) anu dibawa ku para utusan Millerite ka sakuliah dunya dina taun 1842 jeung 1843. Bagan éta, babarengan jeung bagan panaratas taun 1850, nyaéta “papan-papan” dina Habakuk pasal dua.
“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.
“Ieu téh kasaksian anu sapuk ti para pamaos jeung surat kabar Advent Kadua, nalika maranéhna nangtung dina ‘iman asalna,’ yén medalna bagan éta mangrupakeun kasumponan tina Habakkuk 2:2, 3. Lamun bagan éta mangrupa hiji jejer nubuat (jeung jalma-jalma anu mungkir kana éta ninggalkeun iman asalna), mangka nuturkeun yén 457 SM téh taun anu ti dinya 2300 poé kudu diitung. Perlu yén 1843 kudu jadi waktu anu mimiti diterbitkeun supaya ‘tetempoan’ éta ‘ngalangsar,’ atawa supaya aya hiji mangsa ngadagoan, di mana golongan parawan éta kudu ngalamun jeung sare dina jejer agung ngeunaan waktu, pas saméméh maranéhna kudu dihudangkeun ku Panjerit Tengah Peuting.” James White, Second Advent Review and Sabbath Herald, Jilid 1, Nomer 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.”
Jalma-jalma anu mimiti ngaréspon kana éta amanat (permata), anu saterusna dilambangkeun dina méja Habakuk, dina mimitina ngan saeutik, tapi ku dikukuhkeunana prinsip sapoé pikeun sataun dina tanggal 11 Agustus 1840, éta jalma-jalma “nambahan jadi riungan.”
“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.
“Dina waktos anu kacida pasna sakumaha geus ditangtukeun, Turki, ngaliwatan para dutana, narima panangtayungan ti kakawasaan-kakawasaan sekutu Éropa, sahingga nempatkeun dirina dina pangawasan bangsa-bangsa Kristen. Kajadian éta luyu pisan jeung nubuat éta. Nalika hal éta jadi dipikawanoh, jalma réa jadi yakin kana benerna prinsip-prinsip panapsiran nubuat anu dipaké ku Miller jeung para babaturanana, sarta hiji dorongan anu matak héran dipasihkeun ka gerakan advent. Jalma-jalma anu boga élmu jeung kalungguhan ngahiji jeung Miller, boh dina ngawawar boh dina medarkeun pamadeganana, sarta ti taun 1840 nepi ka 1844 pagawéan éta ngalegaan kalawan gancang.” 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.
Tuluy eta balaréa ngawiwirangkeun permata-permata éta. Dina éta waktu Miller badé ngaidentipikasi panyebaran permata-permata éta. Kecap “sumebar” mangrupa salah sahiji lambang utama tina “tujuh kali” dina Imamat dua puluh genep, sarta Miller ngagunakeun rupa-rupa wangun kecap “sumebar” sapuluh kali dina pamedaran impianana. “Sapuluh” téh lambang tina hiji ujian, sarta nandaan pamahaman anu leres kana harti simbolis tina permata-permata Miller anu “sumebar” minangka hiji ujian nubuat pikeun maranéhna anu ka handapna jaman dunya parantos ngahontal.
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.
Pangnolakan kana inten “tujuh kali” téh nya éta inten kahiji anu disisihkeun ku Adventisme Laodikia nalika maranéhna gagal dina ujian “panghamburan” Musa, anu geus ditepikeun ku Élia (Miller), dina taun 1863. Ti dinya saterusna, éta intan-intan bakal beuki sumebar, pacampur jeung nu palsu, sarta tungtungna katutupan sapinuhna. Katutupanana intan-intan anu mulya éta ahirna bakal nepi ka hiji tahap nalika petina (Alkitab) bakal diruksak.
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.”
Dina impian Miller aya bédana anu écés antara tujuh kali kahiji kecap “scatter” dipaké ku Miller, jeung tilu kali panungtung anjeunna ngagunakeun éta kecap. Sanggeus anjeunna nyebut “scatter” “tujuh kali,” anjeunna “jadi kacida pegat harepan jeung leungit sumangetna, tuluy calik sarta ceurik.”
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.
Saacan Kristus, anu digambarkeun minangka Singa ti kaom Yuda, mimiti kana padamelan-Na pikeun muka segel-segel tina kitab anu disegel ku tujuh segel dina kitab Wahyu, Yohanes ceurik. Yohanes jeung Miller duanana ceurik nalika maranéhna ngartos yén peti permata (Firman Allah) geus dikubur ku permata-permata palsu.
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.
Tuluy kuring ningali dina panangan katuhu Anjeunna anu linggih dina tahta hiji kitab anu ditulisan di jero jeung di bagian tukangna, disegel ku tujuh segel. Tuluy kuring ningali hiji malaikat anu gagah ngembarkeun kalawan sora tarik, “Saha anu pantes muka kitab éta jeung ngaleupaskeun segel-segelna?” Tapi taya saurang ogé, boh di sawarga, boh di bumi, boh di handapeun bumi, anu sanggup muka kitab éta, atawa nengetan ka dinya. Jeung kuring ceurik kacida, sabab taya saurang ogé kapanggih pantes pikeun muka jeung maca kitab éta, atawa nengetan ka dinya. Tuluy salah saurang ti para kokolot nyarios ka kuring, “Ulah ceurik: tingali, Singa ti kaom Yuda, Akar Daud, parantos unggul pikeun muka kitab éta, jeung ngaleupaskeun tujuh segelna.” Wahyu 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.
Sanggeus panolakan anu beuki ngaronjat kana intan-intan anu kapanggih ku Miller sarta dipidangkeun ka dunya nepi ka ngahontal titik nalika Alkitab (peti perhiasan éta) diruksak, harita Miller ceurik.
“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.
“Saterusna abdi ningali yén di antara permata-permata asli jeung artos logam asli, maranéhna geus nyebarkeun jumlah anu teu kaétang tina permata palsu jeung artos logam tiruan. Abdi kacida benduna ku kalakuan maranéhna anu hina jeung ku kalalaworakeun rasa sukur maranéhna, sarta abdi negeskeun kasalahan maranéhna jeung nyawad maranéhna ku hal éta; tapi beuki abdi nyawad, beuki maranéhna nyebarkeun permata palsu jeung artos logam palsu di antara anu asli.
“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.”
“Ti dinya kuring jadi kacida kaganggu dina jiwa ragawi kuring sarta mimiti ngagunakeun kakuatan ragawi pikeun ngadorong maranéhna kaluar ti éta kamar; nanging waktu kuring keur ngadorong kaluar saurang, tilu deui asup sarta mawa kokotor jeung serutan jeung keusik jeung sagala rupa runtah, nepi ka maranéhna nutupan unggal permata sajati, inten, jeung koin, anu kabéhna katutupan tina paningal. Maranéhna ogé nyacag-nyacag peti leutik kuring sarta ngaburak-barikkeunana di antara runtah. Kuring nyangka euweuh saurang ogé anu merhatikeun kana kasedih kuring atawa kana amarah kuring. Kuring jadi sakabéhna pegat sumanget jeung remuk haté, tuluy diuk sarta ceurik.”
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.”
Dina ieu tahapan dina impianana, kecap “scatter” geus dipaké “tujuh kali.” Tilu kali pamungkasna béda ti tujuh anu kahiji, ku kituna nempatkeun hiji tandatangan nubuat kana tujuh paburakna éta minangka lambang tina “tujuh waktu” dina Imamat dua puluh genep. Impian kadua Miller, sakumaha ogé impian kadua Nebukadnesar, sacara simbolis ngaidentipikasi “tujuh waktu.”
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.
Sakumaha kaayaan Yohanes dina Wahyu pasal lima, nalika Miller ceurik, lalaki tukang sikat kokotor éta (Singa tina kaom Yuda), tuluy “muka panto” sarta asup ka rohangan éta. Gambaran visual ngeunaan Rama anu nyekel kitab anu diségel ku tujuh segel, anu teu aya saurang manusa ogé anu bisa muka, sarta anu geus nyababkeun Yohanes ceurik, dimimitian dina ayat kahiji pasal opat.
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.
Sanggeus ieu kuring neuteup, sarta, tenjo, aya hiji panto kabuka di sawarga; jeung sora anu kahiji anu ku kuring kadéngé, saolah-olah sora tarompet nyarita ka kuring, anu ngadawuh, Naék ka dieu, sarta Kami bakal némbongkeun ka maneh hal-hal anu kudu lumangsung saenggeus ieu. Wahyu 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 ceurik sarta ningali hiji panto kabuka. “Nalika kuring keur ceurik kitu deui ngaraos prihatin ku kaleungitan kuring anu kacida gedéna jeung ku tanggung jawab kuring, kuring émut ka Allah, sarta ngadoa kalayan satia sangkan Anjeunna ngutus pitulung ka kuring. Harita kénéh panto kabuka, sarta aya saurang lalaki asup ka jero rohangan, tuluy sakumna jalma kaluar ti dinya; jeung anjeunna, bari nyekel sikat kokotor dina leungeunna, muka jandéla-jandéla, sarta mimiti nyapuan kokotor jeung runtah ti éta rohangan.” Singa ti kaom Yuda jeung lalaki anu nyekel sikat kokotor éta sumping dina waktu kabukana hiji panto, nalika Yohanes jeung Miller ceurik. Kabukana hiji panto téh mangrupakeun lambang hiji parobahan dispensasional.
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.”
Bareng jeung Miller, manéhna ceurik sarta hiji panto dibuka, tapi manéhna ogé neneda. “Kami jadi kacida putus harepan jeung remuk haté, tuluy diuk sarta ceurik. Nalika keur kitu Kami ceurik jeung ngungun ku sabab rugi gedé jeung tanggungan Kami, Kami émut ka Allah, sarta kalayan sajero-jero hate neneda supaya Anjeunna ngutus pitulung ka Kami. Harita kénéh panto téh muka, sarta aya saurang lalaki asup ka éta kamar, nalika jalma-jalma kabéh ninggalkeun éta; sarta manéhna, bari nyekel sikat pikeun ngabersihan kokotor dina leungeunna, muka jandéla-jandéla, tuluy mimiti nyapuan lebu jeung runtah tina éta kamar.”
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.”
Doa anu jadi tanda pituduh dina sajarah poé-poé pamungkas, nya éta doa anu ditandaan ku Daniel jeung tilu jalma anu mulya dina pasal dua, sarta ogé ku Daniel dina pasal salapan. Ieu téh doa Imamat dua puluh genep ngeunaan “tujuh kali,” anu kudu didoakeun ku dua saksi dina Wahyu sabelas nalika maranéhna sadar yén maranéhna geus dipabalencarkeun. Dua saksi éta kudu ngulang naon anu geus dipigawé ku Daniel dina pasal salapan, nalika anjeunna ngaku yén anjeunna geus “dipabalencarkeun” minangka panggenepan tina kutuk Musa. Dua saksi éta kudu ngulang naon anu digambarkeun ku Miller dina impianana nalika anjeunna ngahontal titik nalika permatana geus dipabalencarkeun “tujuh kali.”
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.”
Nalika éta doa diparengséan, hiji panto kabuka, lalaki anu nyangking sikat kokotor datang, sarta éta rohangan kosong. Riungan jalma-jalma jahat geus arindit, sarta hiji dispensasi anyar geus sumping. Tuluy Singa ti kaom Yuda, anu nyiru aya dina panangan-Na, “muka jandéla-jandéla, sarta mimiti nyapuan kokotor jeung runtah tina rohangan éta,” sarta nalika “anjeunna nyapuan kokotor jeung runtah, permata-permata palsu jeung duit logam palsu, kabéh ngalayang na kaluar tina jandéla kawas mega, sarta angin mawa éta kabéh ngajauhan.”
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.
Jandéla-jandéla anu muka ogé nandakeun hiji pamilahan, sabab sakumaha runtah dibawa kaluar ngaliwatan jandéla, jalma-jalma anu geus ngalaksanakeun parentah anu kapanggih dina Malaki, anu maréntahkeun ka “imam-imam” dina poé-poé panungtung supaya, “bawa ka dieu sakabeh perpuluhan ka gudang, supaya aya kadaharan di imah Kami, jeung cobaan Kami ayeuna ku ieu, saur PANGERAN Nu Maha Kawasa, naha Kami moal muka pikeun maranéh jandéla-jandéla langit, sarta ngucurkeun ka maranéh berkah nepi ka euweuh tempat anu cekap pikeun narimana.” Panto anu muka jeung jandéla-jandéla anu muka ngagambarkeun hiji parobahan dina dispensasi anu kacumponan dina mangsa imam-imam jahat disingkirkeun, jeung imam-imam soleh keur dipaparin berkah.
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.
Nalika lalaki nu mawa sapu kokotor mimiti meresihan lanté-Na, Miller saheulaanan nutup panonna. “Dina kasibukan éta sim kuring nutup panon saheulaanan; nalika dibuka deui, sagala runtah geus leungit. Permata-permata anu mulia, inten, sarta koin emas jeung pérak, ngagoler nyebar kalawan limpah di sakuliah rohangan.” Nu mulia jeung nu hina harita tuluy pisah sapinuhna.
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.
Peti anu leuwih gedé tuluy ditempatkeun dina méja, sarta permata-permata anu paburencay dialungkeun ka jerona. “Saterusna anjeunna nempatkeun dina méja hiji peti, anu jauh leuwih gedé jeung leuwih éndah batan nu saméméhna, tuluy ngumpulkeun permata-permata, intan-intan, koin-koin, sagenggem-sagenggem, sarta ngalungkeunana kana peti éta, nepi ka teu aya hiji ogé nu kari, sanajan sawatara intan téh teu leuwih gedé batan tungtung jarum.” Kaleresan-kaleresan dasar Miller tuluy dihimpunkeun babarengan lain ngan ukur jeung Alkitab, tapi ogé jeung Roh Nubuat, sarta kaleresan-kaleresan éta jadi leuwih éndah jeung leuwih cemerlang batan kaayaanana anu asal.
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.
Nalika urang nalungtik visi Walungan Ulai dina kerangka amanat anu dibuka segelna dina taun 1798, kudu kaharti yén sawatara tina éta bebeneran diwatesan ku raraga pamahaman anu dipasihkeun ka Miller. Ku kituna, pantes diarepkeun yén sawatara tina éta bebeneran bakal jadi leuwih jembar jeung leuwih éndah, sanajan sawatara di antarana bisa katingalina leutik atawa kirang penting.
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.
Nalika kayaktian-kayaktian dipulihkeun deui, éta diasupkeun kana peti nu leuwih gedé, tuluy panggero éta deui dipidangkeun, lain ku Miller, tapi ku Kristus, (anu nya éta lalaki sapu kokotor, anu nya éta Singa ti kaom Yuda) supaya, “sumping jeung tingali.” Ieu nandakeun yén nembé kajadian hiji pambukaan segel, sarta pambukaan segel nu pamungkas téh nyaéta Wahyu Yesus Kristus anu lumangsung pas saméméh mangsa kasempetan ditutup, atawa sakumaha ku Sister White dicirian, nalika lalaki sapu kokotor geus asup.
“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.
“Kuring ngilikan kana peti éta, tapi panon kuring ngagenclang ku naon anu katempo. Maranéhna ngagenclang sapuluh kali leuwih mulya tibatan kamulyaanéhna nu baheula. Kuring nyangka éta geus digosok ku keusik ku tapak suku jalma-jalma jahat anu geus nyebarkeun jeung nginjak-injak éta dina lebu. Éta disusun dina tatanan anu endah di jero peti, masing-masing dina tempatna, tanpa aya tanda-tanda kanyeri tina jalma anu ngabuangkeun éta ka ditu. Kuring ngajerit ku kabagjaan anu kacida, sarta jerit éta ngahudangkeun kuring.” 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.
Wanci nu ngadagoan jeung kuciwa nu kahiji sumping dina 18 Juli 2020, sarta ti saprak Juli 2023, Singa ti kaom Yuda parantos muka segel pesen Wahyu Yesus Kristus. Muka segel éta ngawengku kitab Daniel, sarta urang bakal ngaréngsékeun panalungtikan urang ngeunaan impian Miller dina artikel salajengna.
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.
Pagawéan jalma anu mawa sikat taneuh dilaksanakeun dina gawé bareng jeung “imam-imam anu wijaksana”, sarta pagawéan “imam-imam” éta, anu mangrupa dua saksi dina Wahyu pasal sabelas, jeung anu mangrupa tulang-tulang paéh anu geus dihudangkeun deui dina Yéheskiel pasal tilu puluh tujuh, ogé digambarkeun ku garis-garis séjén tina Firman Allah. Urang baris ngagunakeun sababaraha tina éta garis minangka saksi kadua pikeun naon anu geus urang idéntifikasi ngeunaan impian kadua 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.
“Kitab Suci dipasihkeun pikeun mangpaat urang supaya urang meunang pangajaran dina kabeneran. Sinar-sinar cahaya anu mulia geus katutupan ku mega kasalahan, nanging Kristus parantos sayaga pikeun nyapuan jauh halimun kasalahan jeung tahayul, sarta pikeun nembongkeun ka urang kilau kamulyaan Rama, supaya urang nyarios saperti para murid, ‘Naha lain hate urang ngagedur di jero urang, waktu Anjeunna nyarita ka urang di jalan?’” Publishing Ministry, 68.