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.
Ephupheni kaMiller wathunyelwa ibhokisi elincinane ngesandla esingabonwayo. Ephupheni lakhe wakhokelelwa ekuqondeni imilinganiselo yelo bhokisi njenge “sithandathu sikwere” ngo “lishumi lee-intshi.” Ishumi liphindaphindwe ngesithandathu esikwere lilingana namakhulu amathathu anamashumi amathandathu, amele iintsuku zonyaka wesiprofeto. UMiller wanikwa ibhokisi eyayiqulethe isigidimi awayemele ukusivakalisa, yaye isigidimi awayemele ukusivakalisa sasakhelwe phezu komgaqo wokuba usuku kwisiprofeto seBhayibhile lumele unyaka. Ibhokisi leyo yayiyiBhayibhile, yaye kuMiller iBhayibhile yayimele ijongwe kumlinganiselo womgaqo “wosuku-ngonyaka” wesiprofeto seBhayibhile.
“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.
“Inxulumene neLizwi likaThixo kukho isitshixo esivula ibhokisi exabisekileyo, ukuze saneliseke size sivuye. Ndiziva ndinombulelo ngawo wonke umtha wokukhanya. Kwixesha elizayo, amava ngoku kuthi ayimfihlakalo kakhulu aya kucaciswa. Amanye amava kusenokwenzeka ukuba singaze siwaqonde ngokupheleleyo de oku kufayo kunxibe ukungafi.” 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.
Kwakukho “isitshixo” esasinxulunyaniswe nebhokisi yomngcwabo ephupheni likaMiller, esasimela indlela yokusebenza uMiller awakhokelelwayo ukuba ayisebenzise.
“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:—
“Abo babandakanyekayo ekubhengezeni isigidimi sengelosi yesithathu bayaziphengulula iziBhalo ngokwesicwangciso esinye neso samkelwa nguTata uMiller. Kule ncwadana incinane inesihloko esithi, Views of the Prophecies and Prophetic Chronology, uTata uMiller unika le migaqo ilula, kodwa enengqiqo nebalulekileyo, ilandelayo yokufunda nokutolika iBhayibhile:—
“[Rules one through five quoted.]
“[Imithetho yokuqala ukuya kweyesihlanu icatshuliwe.]”
“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.
“Oku ngasentla kuyinxalenye yale mithetho; yaye ekufundeni kwethu iBhayibhile siya kwenza kakuhle sonke ukuthobela imigaqo ebekiwe.” 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.
Xa uMiller wayivulayo ibhokisi, wafumana “zonke iintlobo nobukhulu bezacholo, iidayimani, amatye axabisekileyo, neengqekembe zegolide nezesilivere zayo yonke imilinganiselo nexabiso, zicwangciswe kakuhle kwiindawo zazo ezahlukeneyo ngaphakathi ebhokisini; yaye ngaloo ndlela zicwangcisiwe zabonakalisa ukukhanya nozuko olulinganiswa lilanga lodwa.” UMiller wafumanisa ubuncwane beenyaniso ezenza iinyaniso ezisisiseko zoBuvangeli bama-Adventist. Iinyaniso awazifumanayo “zazicwangciswe” ngendlela egqibeleleyo, zaza zabonakalisa ukukhanya kwelanga.
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.”
UMiller ke wabeka iinyaniso “etafileni ephakathi” waza wabiza bonke ukuba “beze babone.” “Yizani nibone,” luphawu oluthatyathwe ekuvulweni kwamatywina encwadini yeSityhilelo, yaye uMiller umele izilumko eziwuqondayo umyalezo kaDaniyeli owatyhilwayo ngo-1798. Iinyaniso uMiller awazibeka etafileni zazingamanyaniso atyhilwayo aphuma encwadini kaDaniyeli, awayetyhilwe yiNgonyama yesizwe sakwaYuda, yaye zaziza kuvavanya isizukulwana esasiphila ngexesha ezatyhilwa ngalo. Ngenxa yesi sizathu, amarhamncwa amane eSityhilelo anxulunyaniswa namatywina amane okuqala, yaye uMiller, amemelela eso sizukulwana ukuba “size sibone.”
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.
Ndabona xa iMvana yavula olunye lwamatywina, ndaza ndeva, ngathi sisandi sendudumo, esinye kwizidalwa ezine sisithi, Yiza ubone. Ndaza ndabona, nanko ihashe elimhlophe; lowo wayehleli phezu kwalo wayenesaphetha; wanikwa isithsaba; waphuma esoyisa, nokoyisa. Xa yavula itywina lesibini, ndeva isidalwa sesibini sisithi, Yiza ubone. Kwaphuma elinye ihashe elibomvu: lowo wayehleli phezu kwalo wanikwa amandla okususa uxolo emhlabeni, ukuze babulalane; wanikwa ikrele elikhulu. Xa yavula itywina lesithathu, ndeva isidalwa sesithathu sisithi, Yiza ubone. Ndaza ndakhangela, nanko ihashe elimnyama; lowo wayehleli phezu kwalo wayenesikali esandleni sakhe. Ndeva izwi phakathi kwezidalwa ezine lisithi, Umlinganiselo wengqolowa ngedenariyo, nemilinganiselo emithathu yerhasi ngedenariyo; kodwa ioli newayini musa ukuzenzakalisa. Xa yavula itywina lesine, ndeva izwi lesidalwa sesine lisithi, Yiza ubone. Ndaza ndakhangela, nanko ihashe eliluthuthu: negama lalowo wayehleli phezu kwalo lalinguKufa, neHadesi yamlandela. Baza banikwa amandla phezu kwesahlulo sesine somhlaba, ukuba babulale ngekrele, nangendlala, nangokufa, nangamarhamncwa omhlaba. ISityhilelo 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.”
YayinguKristu, emelwe njengeNgonyama yesizwe sakwaYuda, owatyhila incwadi eyayitywiniwe ngamatywina asixhenxe encwadini yeSityhilelo, yaye yayiyiNgonyama yesizwe sakwaYuda eyatyhila amatye anqabileyo awabekwa nguMiller phezu kwetafile, yaza ke yabhengeza kubo bonke isithi, “yizani nibone.”
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.
Iinyaniso azifumanayo zaboniswa ngokucacileyo kwitshathi yovulindlela ka-1843, uDade White awathi yayikhokelwe sisandla seNkosi, esasisiso kwaeso sandla singabonakaliyo esasizisele uMiller ibhokisi encinane ezele ziigugu. Iitshathi ezingamakhulu amathathu ezaveliswa ngo-1842, zazikukuzalisekiswa komyalelo kaHabhakuki wokuba kubhalwe umbono, uze wenziwe ucace phezu kweetafile. Itafile kaMiller embindini wegumbi lakhe yayimele ezo tshathi zingamakhulu amathathu (iitafile) ezathatyathwa ngabathunywa bamaMillerite zasiwa ehlabathini ngo-1842 nango-1843. Loo tshathi, kunye netshathi yovulindlela ka-1850, zazizi “tafule” zikaHabhakuki isahluko sesibini.
“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.
“Yayibubungqina obumanyeneyo babafundisi neephepha zeSecond Advent, xa babemi ‘elukholweni lwantlandlolo,’ ukuba ukupapashwa kwetshathi kwakukukuzaliseka kukaHabakuki 2:2, 3. Ukuba itshathi yayiyinto yesiprofeto (yaye abo bayiphikayo bayalushiya ukholo lwantlandlolo), ngoko kulandela ukuba u-457 BC yayingunyaka ekwakuya kuqalwa kuwo ukubalwa iintsuku ezingama-2300. Kwakuyimfuneko ukuba u-1843 ube lixesha lokuqala elapapashwayo ukuze ‘umbono’ ‘ulibaziseke,’ okanye ukuze kubekho ixesha lokulibaziseka, apho iqela leentombi laliza kozela lize lilale kumbandela omkhulu wexesha, kanye phambi kokuba livuswe siSikhalo saphakathi kobusuku.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.
The people who began to respond to the message (jewels) that was thereafter represented on Habakkuk’s table, were at first a few, but with the confirmation of the day-for-a-year principle on August 11, 1840, the people “increased to a crowd.”
Abantu abaqalisa ukusabela kumyalezo (amatye axabisekileyo) owathi emva koko wamelwa etafileni kaHabakuki, ekuqaleni babembalwa, kodwa ngokuqinisekiswa komgaqo wosuku lonyaka omnye ngoAgasti 11, 1840, abantu “banda baba sisihlwele.”
“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.
“Ngexesha kanye elalichaziwe, iTurkey, ngabameli bayo, yamkela ukhuseleko lwamandla amanyeneyo aseYurophu, yaye ngaloo ndlela yazibeka phantsi kolawulo lweentlanga zamaKristu. Eso siganeko sazalisekisa kanye isiprofeto. Xa oko kwaziwa, izihlwele zaqiniseka ngokuchaneka kwemigaqo yokutolikwa kwesiprofeto eyamkelwa nguMiller namaqabane akhe, yaye intshukumo yokuza kukaKristu yakhuthazeka ngokumangalisayo. Amadoda emfundo nawodumo amanyana noMiller, kokubini ekushumayeleni nasekupapasheni izimvo zakhe, yaye ukususela ngo-1840 ukuya ku-1844 umsebenzi wanda ngokukhawuleza.” 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.
Emva koko isihlwele saqalisa ukuziphazamisa izacholo. Ngaloo mzuzu uMiller uza kuchonga ukusasazwa kwezacholo. Igama elithi “ukusasaza” lelinye leemiqondiso eziphambili “zezihlandlo ezisixhenxe” zikaLevitikus amashumi amabini anesithandathu, yaye uMiller usebenzisa uhlobo oluthile lwegama elithi “ukusasaza” izihlandlo ezilishumi ekunikezelweni kwephupha lakhe. “Ishumi” lingumqondiso wovavanyo, yaye liphawula ukuqonda okuchanekileyo kwentsingiselo yomfuziselo wezacholo zikaMiller “ezisasazekileyo” njengovavanyo lwesiprofeto kwabo abafikelwe ziziphelo zehlabathi.
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.
Ukwalahlwa kwelitye elinqabileyo “lamaxesha asixhenxe” kwaba lelokuqala ilitye elinqabileyo elabekwayo ecaleni ngu-Adventism waseLawodikea xa basilelayo kuvavanyo “lokusasazwa” lukaMoses, olwalunikelwe nguEliya (Miller), ngowe-1863. Ukusuka kuloo ndawo ukuya phambili amatye axabisekileyo ayeza kusasazwa ngakumbi nangakumbi, axutywe nezinto zomgunyathi, aze ekugqibeleni agqunywe ngokupheleleyo. Ukugqunywa kwala matye axabisekileyo kwakusaya kuthi ekugqibeleni kufikelele kwinqanaba apho ibhokisi (iBhayibhile) yayiza kutshatyalaliswa.
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.”
Ephupheni likaMiller kukho umahluko ocacileyo phakathi kwamaxesha okuqala asixhenxe apho uMiller asebenzisa khona igama elithi “sasaza,” namaxesha amathathu okugqibela apho alisebenzisa khona elo gama. Emva kokuba ekhankanye “sasaza” “kasixhenxe,” “wadimazeka ngokupheleleyo, waphelelwa lithemba nentliziyo, waza wahlala phantsi walila.”
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.
Ngaphambi kokuba uKristu, omelweyo njengeNgonyama yesizwe sakwaYuda, aqalise umsebenzi wakhe wokuvula incwadi eyayitywinwe ngamatywina asixhenxe encwadini yeSityhilelo, uYohane walila. UYohane noMiller balila bobabini xa baqondayo ukuba ibhokisi yobuncwane (iLizwi likaThixo) yayimbelwe yaza yagqunywa ngamatye anqabileyo omgunyathi.
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.
Ndabona esandleni sokunene soLowo wayehleli etroneni incwadi ebibhalwe ngaphakathi nangasemva, itywiniwe ngamatywina asixhenxe. Ndabona nesithunywa esinamandla sivakalisa ngezwi elikhulu sisithi, Ngubani na ofanelekileyo ukuvula le ncwadi nokukhulula amatywina ayo? Kwaye akukho namnye ezulwini, nasemhlabeni, kwanaphantsi komhlaba, owayenakho ukuyivula le ncwadi, nokuba ayijonge. Ndaza ndalila kakhulu, ngokuba akufunyanwanga namnye ofanelekileyo ukuvula nokuyifunda le ncwadi, nokuba ayijonge. Waza omnye wabadala wathi kum, Musa ukulila: khangela, iNgonyama yesizwe sakwaYuda, iNgcambu kaDavide, yoyisile ukuba ivule le ncwadi, nokukhulula amatywina ayo asixhenxe. ISityhilelo 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.
Xa ukwaliwa okwandayo kwezacholo uMiller awazifumanayo waza waziveza ehlabathini kwafikelela kwinqanaba apho iBhayibhile (ibhokisi yezacholo) yatshatyalaliswayo, ngoko uMiller walila.
“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.
“Ndandula ke ndabona ukuba phakathi kwezacholo zokwenene neengqekembe zokwenene ababebeziwutwabululile, babezisasaze ngobuninzi obungenakubalwa izacholo zobuxoki neengqekembe zomgunyathi. Ndacaphuka kakhulu ngenxa yokuziphatha kwabo okuphantsi nokungabi nambulelo, ndaza ndababeka ityala ndabohlwaya ngenxa yoko; kodwa okukhona ndibohlwaya, kokukhona babesichithachitha phakathi kwezokwenene ezo zacholo zobuxoki neengqekembe zobuxoki.
“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.”
“Ndaza ke ndakhathazeka emphefumlweni wam wenyama ndaza ndaqalisa ukusebenzisa amandla enyama ukuze ndibatyhale baphume egumbini; kodwa ngoxa ndandityhala omnye ephuma, kwakungena abathathu abangakumbi, bezisa ubumdaka neentshixho zesicucu somthi nesanti nalo lonke uhlobo lwenkunkuma, bada bazigquma zonke iigugu eziyinyaniso, iidayimani, neengqekembe zemali, zaza zonke zafihlwa emehlweni. Kananjalo bayikrazula-krazula ibhokisi yam baza bayisasaza phakathi kwenkunkuma. Ndacinga ukuba akukho namnye umntu owawuthabatha ingqalelo umvandedwa wam nokucaphuka kwam. Ndadimazeka ndiphela ndaza ndatyhafiswa entliziyweni, ndahlala phantsi ndalila.”
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.”
Ngeli xesha ephupheni lakhe igama elithi “sasa” lisetyenziswe “izihlandlo ezisixhenxe.” Iziganeko ezithathu zokugqibela zahlukile kwezisixhenxe zokuqala, ngaloo ndlela zibeka umqondiso wesiprofeto phezu kwezo zisasazo zisixhenxe njengophawu “lwezihlandlo ezisixhenxe” zikaLevitikus amashumi amabini anesithandathu. Iphupha lesibini likaMiller, njengokuba kunjalo nephupha lesibini likaNebhukadenetsare, lichaza ngokomfuziselo “izihlandlo ezisixhenxe.”
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.
Njengoko kwakunjalo ngoYohane kwisiTyhilelo isahluko sesihlanu, xa uMiller walila, indoda enebrashi yokungcola (iNgonyama yesizwe sakwaYuda), yaza “yavula umnyango” yangena egumbini. Umfanekiso obonakalayo kaYise ebambe incwadi eyayitywinwe ngamatywina asixhenxe, ekungekho mntu wayenokuyivula, naleyo yayimenze uYohane walila, waqalisa kwindinyana yokuqala yesahluko sesine.
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.
Emva kwezi zinto ndakhangela, yaye nanko umnyango uvuliwe ezulwini; nelizwi lokuqala endalivayo lalinjengelixilongo lithetha nam; lisithi, Nyuka uze apha, yaye ndiya kukubonisa izinto ezimele ukubakho emva koku. ISityhilelo 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.
UMiller walila, waza wabona ucango luvuliwe. “Ndithe ndakuba ndilila ndize ndikhale ngenxa yelahleko yam enkulu nokuphendula kwam, ndamkhumbula uThixo, ndaza ndathandaza ngokunyaniseka ukuba andithumelele uncedo. Kwaoko ucango lwavuleka, kwangena indoda egumbini, baza abantu bonke baphuma kulo; yaza yona, inebhrashi yokutshayela uthuli esandleni sayo, yavula iifestile, yaqalisa ukuxubha uthuli nenkunkuma ezazisegumbini.” INgonyama yesizwe sakwaYuda nendoda enebhrashi yothuli bafika ekuvulekeni kocango, xa uYohane noMiller babelila. Ukuvulwa kocango kungumfuziselo wenguqu yexesha lolawulo lukaThixo.
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.”
Kunye noMiller, walila kwaza kwavulwa umnyango, kodwa naye wathandaza. “Ndadimazeka ngokupheleleyo ndaza ndaphulukana namandla entliziyo, ndahlala phantsi ndalila. Ndithe ndakuba ndilila ngaloo ndlela, ndilusizi ngenxa yelahleko yam enkulu nangenxa yoxanduva lwam, ndamkhumbula uThixo, ndathandaza ngokunyanisekileyo ukuba andithumele uncedo. Kwaoko umnyango wavuleka, kwangena indoda egumbini, baza abantu bonke baphuma kulo; yaye yona, iphethe ibrashi yokususa uthuli esandleni sayo, yavula iifestile, yaqalisa ukususa ngibrashi uthuli nenkunkuma egumbini.”
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.”
Umthandazo osisiphawuli-ndlela kwimbali yemihla yokugqibela, ngumthandazo ophawulwe nguDaniyeli namadoda amathathu ahloniphekileyo kwisahluko sesibini, kwanangoDaniyeli kwisahluko sesithoba. Ngumthandazo weLevitikus amashumi amabini anesithandathu wo-“zihlandlo ezisixhenxe,” ekufuneka amangqina amabini eSityhilelo seshumi elinanye ewuthandaza xa eqonda ukuba aye asasazwa. Amangqina amabini makaphinde oko akwenzayo uDaniyeli kwisahluko sesithoba, xa waqonda ukuba waye “sasaziwe” ngokuzaliseka kwesiqalekiso sikaMoses. Amangqina amabini makaphinde oko uMiller wakubonakalisayo ephupheni lakhe xa wafikelela kwindawo apho amatye akhe anqabileyo ayesasazwe “izihlandlo ezisixhenxe.”
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.”
Xa loo mthandazo uphawulwa, kuvulwa ucango, kufike indoda enebhrashi yothuli, lize igumbi. Isihlwele sabangendawo sasimkile, kwafika ulawulo olutsha lwamaxesha. Emva koko iNgonyama yesizwe sakwaYuda, ombhoxo wayo wokwela usesandleni saYo, “yavula iifestile, yaqalisa ukutshayela uthuli nenkunkuma egumbini,” yaye njengoko “yayitshayela uthuli nenkunkuma, amatye anqabileyo obuxoki neengqekembe zomgunyathi, konke kwaphakama kwaphuma ngefestile njengelifu, yaza imimoya yakuthwala yakusa kude.”
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.
Iifestile ezivuliweyo nazo ziphawula ukwahlukana, kuba njengoko inkunkuma ikhutshelwa ngaphandle ngefestile, abo bazalisekise umyalelo ofumaneka kuMalaki, oyalela “ababingeleli” bemihla yokugqibela ukuba, “Yiziseni zonke izishumi endlwini yobuncwane, ukuze kubekho ukudla endlwini yam, nindivavanye ngoku ngako oku, utsho uYehova wemikhosi, ukuba andiyi kunivulela iifestile zezulu, ndinigalele intsikelelo, ukuze kungabikho ndawo yaneleyo yakuyamkela.” Ucango oluvuliweyo neefestile ezivuliweyo zimele utshintsho kulawulo lwamaxesha oluzalisekiswa ngelo xesha ababingeleli abangendawo besuswa, kanti ababingeleli abangamalungisa besikelelwa.
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.
Njengokuba indoda ephethe ibrashi yokususa uthuli iqala ukucoca umgangatho wayo, uMiller uvala amehlo akhe umzuzwana. “Phakathi kuxakeko ndavala amehlo am umzuzwana; ndathi ndakuwavula, inkunkuma yayisele iphelile yonke. Amatye anqabileyo axabisekileyo, iidayimani, iingqekembe zegolide nezesilivere, zazithe saa ngobuninzi kulo lonke igumbi.” Izinto ezixabisekileyo nezingento zaza zahlulwa ngokupheleleyo ngoko.
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.
Emva koko ibhokisi enkulu ngakumbi yabekwa phezu kwetafile, aza amatye anqabileyo awayethe saa aphoswa kuyo. “Waza ke wabeka phezu kwetafile ibhokisi, inkulu ngakumbi yaye intle ngakumbi kuneyokuqala, waqokelela amatye anqabileyo, iidayimani, neengqekembe, ngezandla ezizeleyo, waziphosa ebhokisini, de akwabikho nanye eseleyo, nangona ezinye zeedayimani zazingekho nkulu ngaphezu kwentloko yenaliti.” Iinyaniso ezisisiseko zikaMiller zaza ke zahlanganiswa ndawonye kungekuphela nje neBhayibhile, kodwa kwanangoMoya Wokuprofeta, yaye ezo nyaniso zaba ntle ngakumbi zaza zaqaqamba ngakumbi kunokuba zazinjalo 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.
Njengoko sivavanya umbono woMlambo iUlai ngokwemigaqo yomyalezo owatyhilwayo ngowe-1798, kufanele kuqondwe ukuba ezinye zezo nyaniso zazinganiselwe sisakhelo esanikwa uMiller. Kufuneka kulindelwe kananjalo ukuba ezinye zezo nyaniso ziya kuthi ngoko zibe nkulu ngakumbi kwaye zibe nobuhle obungakumbi, nangona ezinye zazo zinokubonakala zincinane okanye zingabalulekanga kangako.
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.
Xa iinyaniso zibuyiselwa, ziphoswa kwibhokisi enkulu ngakumbi, kuze ke kubizwe kwakhona, kungekhona nguMiller, kodwa nguKristu, (ongumntu onebrashi yothuli, onguNgonyama yesizwe sakwaYuda) ukuba, “uze ubone.” Oku kuchaza ukuba ukutyhilwa kokutywina kusandul’ ukwenzeka, yaye ukutyhilwa kokugqibela kokutywina sisiTyhilelo sikaYesu Kristu esenzeka kanye phambi kokuba kuvalwe ixesha loviwo, okanye njengoko uDade White echaza, xa umntu onebrashi yothuli engenile.
“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.
“Ndakhangela ebhokisini, kodwa amehlo am amfamekiswa ngumbono endandiwubona. Ayekhanya ngokuphindwe kalishumi uzuko lwawo lwangaphambili. Ndacinga ukuba aye akhuhlwa esantini ziinyawo zaloo bantu bangendawo ababewasasaza baze bawanyathele eluthulini. Ayelungelelaniswe kakuhle ngobuhle ebhokisini, ngalinye lisendaweni yalo, kungekho mikhondo ibonakalayo yemizamo yaloo ndoda yawaphosa ngaphakathi. Ndakhwaza ngenxa yovuyo olukhulu, yaye loo nkhwazo yandivusa.” 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.
Ixesha lokulibazisa nokudana kokuqala lafika ngomhla we-18 kuJulayi 2020, yaye ukususela ngoJulayi ka-2023, iNgonyama yesizwe sakwaYuda ibisolula amatywina omyalezo weSityhilelo sikaYesu Kristu. Oko kususwa kwamatywina kuquka incwadi kaDaniyeli, yaye siya kugqibezela ukuqwalasela kwethu iphupha likaMiller kwinqaku elilandelayo.
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 womntu onebrashi yothuli wenziwa ngokusebenzisana “nababingeleli abalumkileyo”, yaye umsebenzi wabo “bababingeleli”, abangamangqina amabini eSityhilelo isahluko seshumi elinanye, nabangamathambo afileyo avusiweyo kaHezekile isahluko samashumi amathathu anesixhenxe, ukwamelwe nangeminye imigca yeLizwi likaThixo. Siya kusebenzisa embalwa yaloo migca njengamangqina esibini ngoko sikuchongileyo ngokuphathelele iphupha lesibini 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.
“IziBhalo zinikelwe ukuze kusincede, ukuze sibe noqeqesho ebubulungiseni. Imitha exabisekileyo yokukhanya iye yafihlwa ngamafu empazamo, kodwa uKristu ukulungele ukutshayela kude iinkungu zempazamo neenkolelo-ze, aze asityhilele ubuqaqawuli obukhazimlayo bozuko lukaYise, ukuze sithi njengoko batshoyo abafundi, ‘Intliziyo yethu ibingavuthi na phakathi kwethu, xa ebethetha nathi endleleni?’” Publishing Ministry, 68.