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# The Book of Daniel - Number Thirty-Eight

Kitab Daniel - Nombor Tiga Puluh Lapan

Unveiling the Jewels: William Miller’s Prophetic Dream and the Restoration of Truth

Menyingkap Permata: Mimpi Nubuatan William Miller dan Pemulihan Kebenaran

Author

Jeff Pippenger

Published

January 2, 2024

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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.

Dalam mimpi Miller, sebuah peti dikirimkan kepadanya oleh tangan yang tak kelihatan. Dalam mimpinya ia dibimbing untuk memahami ukuran peti itu sebagai “enam persegi” kali “sepuluh inci.” Sepuluh dikalikan dengan enam kuasa dua sama dengan tiga ratus enam puluh, yang melambangkan hari-hari dalam satu tahun nubuatan. Kepada Miller diberikan sebuah peti yang berisi pekabaran yang harus ia beritakan, dan pekabaran yang harus ia beritakan itu didasarkan pada prinsip bahwa satu hari dalam nubuatan Alkitab melambangkan satu tahun. Peti itu adalah Alkitab, dan bagi Miller Alkitab harus dipandang dalam dimensi prinsip “sehari-ganti-setahun” dalam nubuatan 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.

> “Dikaitkan dengan Firman Allah ada suatu kunci yang membuka peti berharga itu, bagi kepuasan dan kegembiraan kita. Saya merasa bersyukur untuk setiap berkas cahaya. Pada masa depan, pengalaman-pengalaman yang sekarang bagi kita sangat misterius akan dijelaskan. Beberapa pengalaman mungkin tidak akan pernah kita pahami sepenuhnya sampai yang fana ini mengenakan ketidakfanaan.” 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.

Go ne go e-na le “senotlelo” se se neng se kgomaretse lebokosong la diphiri mo torong ya ga Miller, se se neng se emela mokgwa o Miller a neng a eteletswe pele go o dirisa.

> “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:—

> “Ba ba tšoarehileng ho boleleng molaetsa oa lengeloi la boraro ba phenyekolla Mangolo ka morero o tšoanang le oo Ntate Miller a ileng a o amohela. Bukeng e nyenyane e bitsoang Views of the Prophecies and Prophetic Chronology, Ntate Miller o fana ka melao e latelang e bonolo, empa e bohlale le ea bohlokoa, bakeng sa thuto le tlhaloso ea Bibele:—”

> “[Rules one through five quoted.]

> “[Melao ya ntlha go ya go ya botlhano e nopotswe.]”

> “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.

> “Ning hapo juu ni sehemu ya kanuni hizi; na katika utafiti wetu wa Biblia sote tutafanya vema kuyazingatia kanuni zilizowekwa.” Review and Herald, Novemba 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.

Apabila Miller membuka peti itu, dia mendapati “segala jenis dan pelbagai saiz permata, intan, batu-batu berharga, serta syiling emas dan perak dari setiap ukuran dan nilai, tersusun indah pada tempatnya masing-masing di dalam peti itu; dan demikian tersusunnya semuanya itu memantulkan suatu cahaya dan kemuliaan yang hanya dapat disamakan dengan matahari.” Miller menemukan permata-permata kebenaran yang membentuk kebenaran-kebenaran asas Adventisme. Kebenaran-kebenaran yang ditemuinya itu “tersusun” dalam tertib yang sempurna dan memantulkan cahaya matahari.

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.”

Миллер затем положил истины «на центральный стол» и призвал всех: «придите и посмотрите». «Придите и посмотрите» — это символ, заимствованный из открытия печатей в книге Откровение, и Миллер представляет мудрых, которые разумеют весть Даниила, распечатанную в 1798 году. Истины, которые Миллер положил на стол, были распечатанными истинами из книги Даниила, распечатанными Львом от колена Иудина, и предназначались для испытания поколения, жившего в то время, когда они были распечатаны. По этой причине четыре зверя из Откровения, связанные с первыми четырьмя печатями, и Миллер взывали к тому поколению: «придите и посмотрите».

> And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Revelation 6:1–8.

> Ary hitako, rehefa nosokafan’ny Zanak’ondry ny anankiray tamin’ny tombo-kase, dia reko, toy ny fikotroky ny kotrokorana, ny anankiray tamin’ny zava-manana aina efatra nanao hoe: Avia ka jereo. Ary hitako, ka indro, nisy soavaly fotsy; ary izay nipetraka teo amboniny dia nanana tsipìka; ary nomena satroboninahitra izy; dia nivoaka izy naharesy sady mbola haharesy. Ary rehefa nosokafany ny tombo-kase faharoa, dia reko ny zava-manana aina faharoa nanao hoe: Avia ka jereo. Dia nivoaka ny soavaly hafa iray izay mena; ary nomena fahefana izay nipetraka teo amboniny hanala ny fiadanana amin’ny tany, mba hifamonoan’ny olona; ary nomena sabatra lehibe izy. Ary rehefa nosokafany ny tombo-kase fahatelo, dia reko ny zava-manana aina fahatelo nanao hoe: Avia ka jereo. Ary nijery aho, ka indro, nisy soavaly mainty; ary izay nipetraka teo amboniny dia nanana mizana teny an-tanany. Ary reko nisy feo teo afovoan’ny zava-manana aina efatra nanao hoe: Vary iray famarana iray denaria, ary hordea famarana telo iray denaria; fa aza manimba ny diloilo sy ny divay. Ary rehefa nosokafany ny tombo-kase fahefatra, dia reko ny feon’ny zava-manana aina fahefatra nanao hoe: Avia ka jereo. Ary nijery aho, ka indro, nisy soavaly hatsatra; ary ny anaran’izay nipetraka teo amboniny dia Fahafatesana, ary ny Helo nanaraka azy. Ary nomena fahefana taminy ny ampahatelon’ny tany, hamono amin’ny sabatra sy amin’ny mosary sy amin’ny fahafatesana ary amin’ny bibidia etỳ an-tany. Apokalypsy 6:1–8.

It was Christ, represented as the Lion of the tribe of Judah, who unsealed the book sealed with seven seals in the book of Revelation, and it was the Lion of the tribe of Judah that unsealed the jewels that Miller placed upon the table, and then proclaimed for all to “come and see.”

Kese Kristus, ya emelwako nga Mpologoma ow’omu kika kya Yuda, eyabikkula ekitabo ekyali kisibiddwa n’obubonero musanvu mu kitabo ky’Okubikkulirwa, era Mpologoma ow’omu kika kya Yuda ye yabikkula amayinja ag’omuwendo Miller ge yateeka ku mmeeza, n’alyoka alangirira eri bonna nti, “mujje mulabe.”

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.

Kebenaran-kebenaran yang ditemukannya itu digambarkan secara jelas pada carta perintis 1843, yang menurut Sister White telah dipimpin oleh tangan Tuhan, iaitu tangan yang tidak kelihatan yang sama yang telah membawa kepada Miller peti yang penuh dengan permata. Tiga ratus carta yang dihasilkan pada tahun 1842 merupakan penggenapan perintah Habakuk untuk menuliskan penglihatan itu dan menjelaskannya pada loh-loh. Meja Miller di tengah biliknya melambangkan tiga ratus carta (loh) yang dibawa oleh para utusan Millerite kepada dunia pada tahun 1842 dan 1843. Carta itu, bersama-sama dengan carta perintis 1850, ialah “loh-loh” dalam 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.

> “Anggikatan pabanar saluhut partuturon dohot surat-surat ni Parousia Paduahon, uju marojak di ‘haporseaon na asli,’ ai pamedar ni bagan i ma sada panguhumi ni Habakkuk 2:2, 3. Molo bagan i ma sada jea ni nubuatan (jala angka na manolaknya manadingkon haporseaon na asli), jadi tarida ma ia 457 SM i do taon na sian i dihitung angka 2300 ari. Ringkot do asa 1843 i ma na parjolo dipublikasihon so that ‘paningkiran’ i ‘marlambat,’ manang asa adong sada tingki pamarlambat, di bagasan dia rombongan angka parumaen i ingkon tundol jala modom di jea bolon ni parmasaon, andorang so dibangkitkon nasida marhite Panggora Tengah Borngin.” 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.”

ആ സന്ദേശത്തോടു പ്രതികരിക്കുവാൻ ആരംഭിച്ച ജനങ്ങൾ (രത്നങ്ങൾ), പിന്നീട് ഹബക്കൂക്കിന്റെ പലകയിൽ പ്രതിനിധീകരിക്കപ്പെട്ടതുപോലെ, ആദിയിൽ കുറച്ചുപേരായിരുന്നു; എന്നാൽ 1840 ആഗസ്റ്റ് 11-ന് ദിനം-വർഷം എന്ന സിദ്ധാന്തത്തിന്റെ സ്ഥിരീകരണത്താൽ, ആ ജനങ്ങൾ “ഒരു പുരുഷാരമായി വർധിച്ചു.”

> “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.

> “E re ne go lebantšwego ka sona, Turkey, ka baemedi ba yona, e ile ya amogela tšhireletšo ya mebušo e kopanego ya Yuropa, gomme ka tsela yeo ya ipea ka tlase ga taolo ya ditšhaba tša Bokreste. Tiragalo yeo e phethagaditše boporofeta ka nepagalo. Ge taba ye e tsebja, bontši bo ile bja kgodišega ka go nepagala ga melao ya tlhathollo ya boporofeta yeo e bego e amogetšwe ke Miller le badirišani ba gagwe, gomme mokgatlo wa go tla ga Morena wa hwetša tšhušumetšo e makatšago. Banna ba thuto le ba maemo ba ile ba ikopanya le Miller, bobedi ka go rera le ka go phatlalatša dikgopolo tša gagwe, gomme go tloga ka 1840 go fihla ka 1844 mošomo o ile wa katološwa ka lebelo.” 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.

Kemudian orang ramai itu mula mengacau permata-permata itu. Pada ketika itu Miller akan mengenal pasti penyerakan permata-permata itu. Perkataan “menyerakkan” ialah salah satu lambang utama bagi “tujuh kali” dalam Imamat dua puluh enam, dan Miller menggunakan beberapa variasi perkataan “menyerakkan” sebanyak sepuluh kali dalam pembentangan mimpinya. “Sepuluh” ialah lambang suatu ujian, dan menandakan pemahaman yang tepat tentang makna simbolik permata-permata Miller yang “terserak” sebagai suatu ujian nubuat bagi mereka yang ke atasnya kesudahan dunia telah datang.

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.

Penolakan terhadap permata “tujuh kali” merupakan permata pertama yang disisihkan oleh Adventisme Laodikia ketika mereka gagal dalam ujian “penyerakan” Musa, yang telah dikemukakan oleh Elia (Miller), pada tahun 1863. Sejak saat itu, permata-permata itu semakin tercerai-berai, bercampur dengan barang-barang palsu, dan pada akhirnya tertutup sepenuhnya. Penutupan permata-permata yang berharga itu pada akhirnya akan mencapai suatu titik di mana peti perhiasan itu (Alkitab) akan dihancurkan.

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.”

Dalam mimpi Miller terdapat suatu perbedaan yang jelas antara tujuh kali pertama kata “berserak” digunakan oleh Miller, dan tiga kali terakhir ia menggunakan kata itu. Setelah ia menyebut “berserak” “tujuh kali,” ia “menjadi sama sekali tawar hati dan putus asa, lalu duduk dan menangis.”

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.

Ise me Christ, sɛ wɔgyina hɔ ma no sɛ Yuda abusua no Gyata no, fii ne dwuma a ɛne sɛ obebue nwoma a wɔde nsɔano ason asɔ ano no wɔ Adiyisɛm nwoma no mu no ase no, Yohane sui. Yohane ne Miller nyinaa sui bere a wɔtee ase sɛ wɔasie adaka no (Nyankopɔn Asɛm) de ahenboɔ a ɛyɛ atoro akata so.

> 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.

> ដូច្នេះ ខ្ញុំបានឃើញ ក្នុងព្រះហស្តស្តាំរបស់ព្រះអង្គ ដែលគង់លើបល្ល័ង្ក មានសៀវភៅមួយ ដែលបានសរសេរនៅខាងក្នុង និងខាងក្រោយ ហើយបិទត្រាដោយត្រាប្រាំពីរ។ ហើយខ្ញុំបានឃើញទេវតាដ៏ខ្លាំងមួយ ប្រកាសដោយសំឡេងយ៉ាងខ្លាំងថា៖ តើអ្នកណាសមគួរ នឹងបើកសៀវភៅនេះ ហើយដោះត្រារបស់វា? ហើយគ្មាននរណាម្នាក់ នៅស្ថានសួគ៌ ក៏នៅលើផែនដី ឬនៅក្រោមផែនដី អាចបើកសៀវភៅនោះ ឬសូម្បីតែមើលទៅលើវាបានឡើយ។ ហើយខ្ញុំបានយំយ៉ាងខ្លាំង ពីព្រោះគ្មាននរណាម្នាក់ត្រូវបានឃើញថាសមគួរ នឹងបើក និងអានសៀវភៅនោះ ឬសូម្បីតែមើលទៅលើវាបានឡើយ។ តែអ្នកចាស់ទុំម្នាក់បាននិយាយមកកាន់ខ្ញុំថា៖ កុំយំឡើយ! មើលចុះ សិង្ហនៃពូជយូដា ឫសនៃដាវីឌ បានឈ្នះហើយ ដើម្បីបើកសៀវភៅនោះ និងដោះត្រាទាំងប្រាំពីររបស់វា។ វិវរណៈ ៥៖១–៥។

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.

Apabila penolakan yang semakin memuncak terhadap permata-permata yang ditemukan oleh Miller dan dipersembahkannya kepada dunia telah mencapai tahap di mana Alkitab (peti itu) dimusnahkan, maka Miller pun menangis.

> “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.

> “Kemudian aku melihat bahawa di antara permata asli dan syiling tulen itu mereka telah menaburkan sejumlah yang tidak terhitung banyaknya permata palsu dan syiling tiruan. Aku sangat murka terhadap kelakuan mereka yang hina dan tidak tahu berterima kasih, lalu menegur dan mencela mereka kerana hal itu; tetapi semakin aku menegur, semakin mereka menaburkan permata palsu dan syiling tiruan itu di antara yang 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.”

> “Ndzi tsakile ngopfu embilwini ya mina ya nyama kutani ndzi sungula ku tirhisa matimba ya nyama leswaku ndzi va hlongola endlwini; kambe loko ndzi ri karhi ndzi humesa un’we, vanharhu van’wana a va nghena kutani va tisa thyaka ni swipandzwana swa mapulanga ni misava ni mixaka hinkwayo ya leswi lahliwaka, ku fikela loko va funengetile maribye hinkwawo ya ntiyiso, timayimani ni timali, leswi hinkwaswo a swi nga ha vonaki. Nakambe va handzule bokisi ra mina ra nkoka va ri handzula hi swiphemu kutani va ri hangalasa exikarhi ka thyaka. A ndzi ehleketa leswaku a ku na munhu loyi a a tekela enhlokweni gome ra mina kumbe vukarhi bya mina. Ndzi hele matimba hi ku helela naswona ndzi karhatekile embilwini, kutani ndzi tshama ehansi ndzi rila.”

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.”

Pada titik ini dalam mimpinya, kata “berserak” telah digunakan “tujuh kali.” Tiga kemunculan terakhir berbeda dari tujuh yang pertama, sehingga menempatkan suatu tanda tangan nubuatan atas ketujuh penyerakan itu sebagai lambang dari “tujuh masa” dalam Imamat dua puluh enam. Mimpi kedua Miller, sebagaimana mimpi kedua Nebukadnezar, secara simbolis mengidentifikasi “tujuh masa.”

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.

Sama seperti Yohanes dalam Wahyu pasal lima, ketika Miller menangis, manusia berus kotoran itu (Singa dari suku Yehuda), lalu “membuka sebuah pintu” dan masuk ke dalam bilik itu. Gambaran visual tentang Bapa yang memegang kitab yang dimeteraikan dengan tujuh meterai, yang tidak dapat dibuka oleh siapa pun, dan yang telah menyebabkan Yohanes menangis, bermula pada ayat satu pasal empat.

> 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.

> Kemudian aku memandang, dan sesungguhnya, sebuah pintu terbuka di sorga; dan suara yang pertama yang kudengar adalah seperti bunyi sangkakala yang berkata-kata kepadaku, katanya: Naiklah ke mari, dan Aku akan menunjukkan kepadamu apa yang harus terjadi sesudah ini. 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 menangis lalu melihat sebuah pintu terbuka. “Sementara aku demikian menangis dan berkabung atas kerugianku yang besar dan pertanggungjawabanku, aku mengingat Allah, dan dengan sungguh-sungguh berdoa agar Ia mengirimkan pertolongan kepadaku. Segera pintu itu terbuka, dan seorang laki-laki masuk ke dalam ruangan, lalu semua orang meninggalkannya; dan ia, dengan memegang sebuah sikat debu di tangannya, membuka jendela-jendela, dan mulai menyapu debu dan sampah dari ruangan itu.” Singa dari suku Yehuda dan orang yang memegang sikat debu itu datang pada saat sebuah pintu dibukakan, ketika Yohanes dan Miller menangis. Terbukanya sebuah pintu adalah lambang suatu perubahan dispensasi.

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.”

Dengan Miller, dia menangis dan sebuah pintu dibukakan, tetapi dia juga berdoa. “Aku menjadi sangat tawar hati dan patah semangat, lalu duduk dan menangis. Sementara aku demikian menangis dan meratapi kerugianku yang besar serta pertanggungjawabanku, aku teringat akan Allah, dan dengan sungguh-sungguh berdoa agar Ia mengirimkan pertolongan kepadaku. Seketika itu juga pintu terbuka, dan seorang laki-laki masuk ke dalam ruangan itu, lalu semua orang meninggalkannya; dan ia, dengan sebuah sikat debu di tangannya, membuka jendela-jendela, dan mulai menyapu debu dan sampah dari ruangan itu.”

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.”

ຄຳອະທິຖານທີ່ເປັນໝຸດໝາຍໃນປະຫວັດສາດຂອງວັນສຸດທ້າຍ ແມ່ນຄຳອະທິຖານທີ່ຖືກໝາຍໄວ້ໂດຍດານີເອນແລະຜູ້ມີກຽດທັງສາມໃນບົດທີສອງ ແລະຍັງໂດຍດານີເອນໃນບົດທີເກົ້າອີກດ້ວຍ. ມັນແມ່ນຄຳອະທິຖານແຫ່ງພຣະທຳເລວີ ບົດທີຊາວຫົກ ກ່ຽວກັບ “ເຈັດເທື່ອ,” ຊຶ່ງພະຍານທັງສອງໃນພຣະນິມິດ ບົດທີສິບເອັດ ຈະຕ້ອງອະທິຖານເມື່ອພວກເຂົາຕະໜັກວ່າພວກເຂົາໄດ້ຖືກກະຈັດກະຈາຍໄປ. ພະຍານທັງສອງຈະຕ້ອງເຮັດຊ້ຳສິ່ງທີ່ດານີເອນໄດ້ເຮັດໃນບົດທີເກົ້າ ເມື່ອລາວຮັບຮູ້ວ່າຕົນເອງໄດ້ຖືກ “ກະຈັດກະຈາຍ” ຕາມການສຳເລັດແຫ່ງຄຳສາບແຊ່ງຂອງໂມເຊ. ພະຍານທັງສອງຈະຕ້ອງເຮັດຊ້ຳສິ່ງທີ່ມິນເລີໄດ້ສະແດງໄວ້ໃນຄວາມຝັນຂອງລາວ ເມື່ອລາວໄປເຖິງຈຸດທີ່ເພັດພອຍຂອງລາວໄດ້ຖືກກະຈັດກະຈາຍ “ເຈັດເທື່ອ.”

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.”

Apabila doa itu dimeteraikan, suatu pintu dibukakan, orang yang membawa berus kotoran itu datang, dan bilik itu pun kosong. Orang banyak yang fasik telah pergi, dan suatu dispensasi yang baharu telah tiba. Kemudian Singa dari suku Yehuda, yang nyirunya ada di tangan-Nya, “membuka jendela-jendela, lalu mulai menyapu kotoran dan sampah dari bilik itu,” dan ketika “Dia menyapu kotoran dan sampah, permata-permata palsu dan wang syiling tiruan, semuanya terangkat lalu keluar melalui jendela seperti awan, dan angin pun menerbangkannya.”

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.

Tingkap-tingkap yang terbuka itu juga menandakan suatu pemisahan, kerana ketika sampah dibawa keluar melalui tingkap, mereka yang telah menunaikan perintah yang terdapat dalam Maleakhi, yang mengarahkan “imam-imam” pada akhir zaman supaya, “bawalah segala persepuluhan itu ke dalam rumah perbendaharaan, supaya ada makanan di rumah-Ku, dan ujilah Aku sekarang dengan ini, firman Tuhan semesta alam, kalau-kalau Aku tidak membukakan bagimu tingkap-tingkap langit, dan mencurahkan kepadamu berkat sehingga tidak ada lagi tempat yang cukup untuk menerimanya.” Pintu yang terbuka dan tingkap-tingkap yang terbuka itu melambangkan suatu perubahan dalam dispensasi yang digenapi pada waktu imam-imam yang jahat disingkirkan, dan imam-imam yang benar sedang diberkati.

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.

Apabila orang yang menyapu kotoran itu mula membersihkan lantainya, Miller menutup matanya seketika. “Di tengah-tengah kesibukan itu aku menutup mataku seketika; apabila aku membukanya, segala sampah itu sudah lenyap sama sekali. Permata-permata yang berharga, berlian, syiling emas dan perak, terhampar bertaburan dengan limpahnya di seluruh bilik itu.” Maka yang berharga dan yang hina pun terpisah sepenuhnya.

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.

Litšhelete tse kgolwane di ile tša bewa godimo ga tafola, gomme mabenyabje ao a bego a gašame a lahlelwa ka gare ga yona. “Ka morago a bea godimo ga tafola litšhelete, tše kgolo kudu le tše botse go feta ya pele, gomme a kgoboketša mabenyabje, ditaemane, le ditšhelete tša tšhelete, ka matsogo a tletšego, a di lahlela ka gare ga litšhelete, go fihla go se na le ge e ka ba se tee se šetšego, le ge tše dingwe tša ditaemane di be di sa fete bogolo bja hlogo ya phini.” Dithuto tša motheo tša Miller ka morago di ile tša kgobokanywa mmogo e sego feela le Beibele, eupša le ka Moya wa Boporofeta, gomme dithuto tšeo di be di le botse kudu le go phadima go feta ka moo di bego di le ka gona mathomong.

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.

Térò ngwà té e bétélâ nlap y’Ulai í ngà ndímbi yí nsango yá túmámá nà 1798, a yí kùm nì a sōmbè nì mètà móm má míán mísusu má mɛ́ngá ángà á zálá nì mɛ́kɔ́bɔ́ yá mpángá yí bápésélá Miller. A yí kùm pí nì a lámbè nì, ndáko wá, mɛ́ngá ángà á mísusu má zàlà ngwɛ̀lɛ̀ nà mángbɔ́ngbɔ́ mpenza, bɔ̌ nà mísusu wà á té yèkè zàngà nì mɛ́ngá má mánɛ̀ngɛ̀ ò má nteké.

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.

Okeshe boamma no wɔasan de aba mu no, wɔde gu adaka kɛse bi mu, na afei wɔsan frɛ bio, ɛnyɛ denam Miller so, na mmom denam Kristo so, (ɔno ne dɔte-prɛwfo no, ɔno ne Yuda abusua mu Gyata no) sɛ, “bra na behu.” Eyi kyerɛ sɛ, wɔayɛ nsɔano-bue bi ansa ara, na nsɔano-bue a etwa to no ne Yesu Kristo Adiyisɛm no a ɛba hɔ ansa na adom bere no ato mu, anaasɛ sɛnea Nuaabea White kyerɛ no no, bere a dɔte-prɛwfo no awura mu no.

> “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.

> “Saya memandang ke dalam peti itu, tetapi mata saya disilaukan oleh pemandangan itu. Mereka bersinar sepuluh kali ganda daripada kemuliaan mereka yang dahulu. Saya menyangka bahawa mereka telah digosok di dalam pasir oleh kaki orang-orang fasik yang telah menyerakkan dan memijak mereka ke dalam debu. Mereka tersusun dalam aturan yang indah di dalam peti itu, masing-masing pada tempatnya, tanpa kelihatan bekas-bekas kesusahan orang yang telah melemparkannya ke situ. Saya berseru kerana sukacita yang amat besar, dan seruan itu membangunkan saya.” 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.

Waktu penangguhan dan kekecewaan yang pertama tiba pada 18 Juli 2020, dan sejak Juli 2023, Singa dari suku Yehuda telah membuka meterai pekabaran Wahyu Yesus Kristus. Pembukaan meterai itu mencakup kitab Daniel, dan kita akan menyelesaikan pembahasan kita mengenai mimpi Miller dalam artikel berikutnya.

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, futhi abangamathambo afileyo avusiweyo kaHezekeli isahluko samashumi amathathu nesikhombisa, ubuye uvezwe nangeminye imigqa yeZwi likaNkulunkulu. Sizosebenzisa embalwa yaleyo migqa njengofakazi besibili kulokho esesikubonile 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.

> “Ezi Akwụkwọ Nsọ e nyere maka uru anyị ka anyị wee nwee ozizi n’ezi omume. Ìhè dị oké ọnụ ahịa e kpuchiri site n’igwe ojii nke njehie, ma Kraịst dị njikere ikpochapụ anwụrụ na alụlụ nke njehie na nkwenkwe ụgha, ma kpugheere anyị nchapụta nke ebube Nna ahụ, ka anyị wee kwuo dịka ndị na-eso ụzọ kwuru, ‘Obi anyị ọ̀ naghị ere ọkụ n’ime anyị, mgbe ọ na-agwa anyị okwu n’ụzọ?’” Publishing Ministry, 68.

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