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.
N’arọ Miller, e zitere ya otu igbe site n’aka a na-ahụghị anya. N’arọ ya, e mere ka ọ ghọta akụkụ igbe ahụ dị ka “isii square” site na “iri inch.” Iri a mụbara site n’isii e mere square hà nhata narị atọ na iri isii, nke na-anọchi anya ụbọchị ndị dị n’otu afọ amụma. E nyere Miller otu igbe nke nwere ozi ahụ a ga-ekwusa, ma ozi ahụ a ga-ekwusa dabere n’usoro ahụ na otu ụbọchị n’amụma Akwụkwọ Nsọ na-anọchi anya otu afọ. Igbe ahụ bụ Akwụkwọ Nsọ, ma n’ebe Miller nọ, a ga-ele Akwụkwọ Nsọ anya n’akụkụ nke ụkpụrụ “ụbọchị maka otu afọ” n’amụma Akwụkwọ Nsọ.
“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.
“N’ejikọta ya na Okwu Chineke, e nwere igodo nke na-emepe igbe akụ dị oké ọnụ ahịa, ka afọ ju anyị ma mee ka obi dị anyị ụtọ. Obi na-adị m ekele maka ìhè ọ bụla. N’ọdịnihu, a ga-akọwa ahụmahụ ụfọdụ nke ugbu a bụ ihe omimi nke ukwuu nye anyị. E nwere ahụmahụ ụfọdụ anyị pụrụ ghara ịghọta nke ọma ruo mgbe ihe a na-anwụ anwụ ga-eyikwasị anwụghị anwụ.” 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.
E nwere “igodo” e jikọtara na akpa ozu ahụ n’ọhụ Miller, nke nọchiri anya usoro ọrụ ahụ e duru Miller ka o jiri rụọ ọrụ.
“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:—
“Ndị ahụ na-arụ ọrụ n’ikwusa ozi nke mmụọ ozi nke atọ na-enyocha Akwụkwọ Nsọ n’otu atụmatụ ahụ Nna Miller nabatara. N’akwụkwọ nta a kpọrọ Views of the Prophecies and Prophetic Chronology, Nna Miller na-enye iwu ndị a dị mfe ma nwee ọgụgụ isi ma dịkwa mkpa maka ọmụmụ na nkọwa nke Bible:—”
“[Rules one through five quoted.]
“[A hụrụ iwu nke otu ruo na ise n’ụzọ e si kwuo ha.]”
“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.
“Nke a dị n’elu bụ akụkụ nke iwu ndị a; ma n’ịmụ Akwụkwọ Nsọ anyị, anyị niile ga-eme nke ọma ma ọ bụrụ na anyị ege ntị n’ụkpụrụ ndị e depụtara.” 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.
Mgbe Miller mepere akpa ahụ, ọ hụrụ “ụdị na nha dị iche iche nke ọla dị oké ọnụ ahịa, dayamọnd, nkume dị oké ọnụ ahịa, na mkpụrụ ego ọlaedo na ọlaọcha nke ụdị nha na uru ọ bụla, e doziri ha nke ọma n’ebe ha kwesịrị n’ime akpa ahụ; ma otú ahụ e si dozie ha mere ka ha na-egosipụta ìhè na ebube nke nanị anyanwụ ka ha hà.” Miller chọpụtara ọla nke eziokwu ndị mejupụtara eziokwu ntọala nke Adventizim. Eziokwu ndị ahụ ọ hụrụ ka “e doziri” n’usoro zuru okè ma na-egosipụta ìhè nke anyanwụ.
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 wee tinye eziokwu ndị ahụ “n’elu tebụl etiti” ma kpọọ mmadụ niile ka ha “bịa hụ.” “Bịa hụ,” bụ akara e ji atụ ihe e si n’imeghe akàrà dị n’akwụkwọ Mkpughe, ma Miller na-anọchite anya ndị amamihe ahụ na-aghọta ozi Daniel nke e meghere nke ọma n’afọ 1798. Eziokwu ndị ahụ Miller tinyere n’elu tebụl bụ eziokwu ndị e meghere nke ọma sitere n’akwụkwọ Daniel, nke Ọdụm nke ebo Juda meghere nke ọma, ma ha ga-anwale ọgbọ ahụ dị ndụ mgbe e meghere ha. N’ihi nke a, anụ ọhịa anọ nke Mkpughe e jikọtara na akàrà anọ mbụ ahụ, na Miller, kpọrọ ọgbọ ahụ oku ka ha “bịa hụ.”
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.
Ahụrụ m mgbe Nwa Atụrụ ahụ meghere otu n’ime akara ndị ahụ, m wee nụ, dị ka ụda égbè eluigwe, ka otu n’ime anụ ọhịa anọ ahụ na-asị, Bịa hụ. M wee lee, ma le, otu ịnyịnya ọcha: onye nọkwasịrị ya nwere ụta; e wee nye ya okpueze: ọ pụọ, na-emeri, na kwa ka o merie. Ma mgbe o meghere akara nke abụọ ahụ, anụ ọhịa nke abụọ ahụ ka m nụrụ ka ọ na-asị, Bịa hụ. O wee pụta ịnyịnya ọzọ nke bụ uhie: e wee nye onye nọkwasịrị ya ike iwepụ udo n’ụwa, ka ha wee gbuo onwe ha: e wee nye ya nnukwu mma agha. Ma mgbe o meghere akara nke atọ ahụ, anụ ọhịa nke atọ ahụ ka m nụrụ ka ọ na-asị, Bịa hụ. M wee hụ, ma le, otu ịnyịnya ojii; onye nọkwasịrị ya nwekwara akpịrịkpa ego n’aka ya. M wee nụ olu n’etiti anụ ọhịa anọ ahụ ka ọ na-asị, Otu ntù ọka wit maka otu peni, na ntù ọka bali atọ maka otu peni; hụkwa na i mebighị mmanụ na mmanya. Ma mgbe o meghere akara nke anọ ahụ, anụ ọhịa nke anọ ahụ ka m nụrụ olu ya ka ọ na-asị, Bịa hụ. M wee lee, ma le, otu ịnyịnya acha aja aja: aha onye nọkwasịrị ya bụ Ọnwụ, Hel so kwa ya n’azụ. E wee nye ha ike n’elu otu ụzọ anọ nke ụwa, iji mma agha, na agụụ, na ọnwụ, na site n’anụ ọhịa nke ụwa gbuo mmadụ. Nkpughe 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.”
Ọ bụ Kraịst, onye e ji Nwa-ọdum nke ebo Juda nọchite anya ya, onye meghere akwụkwọ ahụ e ji akàrà asaa kaa akara n’akwụkwọ Mkpughe, ọ bụkwa Nwa-ọdum nke ebo Juda ahụ meghere ọla ndị dị oké ọnụ ahịa Miller debere n’elu tebụl, ma mesịa kpọsaa ka mmadụ nile “bịa hụ.”
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.
E gosiri n’elu chaatị ndị ọsụ ụzọ nke 1843 n’ụzọ doro anya nke ukwuu, bụ́ eziokwu ndị ahụ ọ chọpụtara; bụ́ nke Sister White kwuru na aka Onyenwe anyị duziri, nke bụkwa otu aka ahụ a na-ahụghị anya nke wetara Miller akpa juputara na ọla dị oké ọnụ ahịa. Chaatị narị atọ ndị e mepụtara n’afọ 1842 bụ mmezu nke iwu Habakkuk nyere ka e dee ọhụụ ahụ ma mee ka o doo anya n’elu tebụl. Tebụl Miller nke dị n’etiti ime ụlọ ya nọchiri anya chaatị narị atọ ahụ (tebụl) ndị ozi Millerait kpọgara ụwa n’afọ 1842 na 1843. Chaatị ahụ, ya na chaatị ndị ọsụ ụzọ nke 1850, bụ “tebụl” ndị ahụ nke Habakkuk isi nke abụọ.
“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.
“Ọ bụ àmà jikọtara ọnụ nke ndị nkuzi na akwụkwọ akụkọ banyere Ọbịbịa nke Abụọ, mgbe ha kwụ n’elu ‘okwukwe mbụ ahụ,’ na mbipụta nke chaatị ahụ bụ mmezu nke Habakkuk 2:2, 3. Ọ bụrụ na chaatị ahụ bụ isiokwu amụma (ma ndị na-agọnarị ya na-ahapụ okwukwe mbụ ahụ), mgbe ahụ ọ na-eso na BC 457 bụ afọ a ga-esi malite ịgụ ụbọchị 2300 ahụ. Ọ dị mkpa na 1843 bụrụ oge mbụ e bipụtara ya ka ‘ọhụụ ahụ’ wee ‘nọchie,’ ma ọ bụ ka e nwee oge nchere, n’ime ya ka òtù ụmụ agbọghọ na-amaghị nwoke ahụ ga-amagharị ma hie ụra n’isiokwu ukwu nke oge, kpọmkwem tupu e tetaa ha site n’Iti Mkpu Etiti Abalị.” 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.”
Ndị malitere ịza ozi ahụ (ọla dị oké ọnụ ahịa) nke e mesịrị nọchiri anya ya n’elu tebụl Habakuk, bụ́ ná mmalite ole na ole; ma site n’ikwado ụkpụrụ otu ụbọchị maka otu afọ n’August 11, 1840, ndị mmadụ “mụbara ghọọ ìgwè mmadụ.”
“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.
“N’oge ahụ kpọmkwem e gosipụtara, Turkey, site n’aka ndị nnọchi anya ya, nakweere nchebe nke ike ndị jikọrọ aka nke Europe, ma si otú a tinye onwe ya n’okpuru njikwa nke mba ndị Kraịst. Ihe omume ahụ mezuru amụma ahụ kpọmkwem. Mgbe a matara ya, ìgwè mmadụ dị ukwuu kwenyesiri ike n’ezi ziri ezi nke ụkpụrụ nkọwa amụma nke Miller na ndị ya na ya so nakweere, e wee nye mmegharị ọbịbịa ahụ nnukwu mkpali dị ịtụnanya. Ndị nwere mmụta na ọnọdụ dị elu jikọtara onwe ha na Miller, ma n’ikwusa ma n’ibipụta echiche ya, ma site n’afọ 1840 ruo 1844 ọrụ ahụ gbasara ngwa ngwa.” 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.
Mgbe ahụ ìgwè mmadụ ahụ malitere ịkpaghasị ọla ndị ahụ. N’oge ahụ Miller ga-amata ịgbasa ọla ndị ahụ. Okwu ahụ bụ “ịgbasa” bụ otu n’ime akara ngosi ndị bụ isi nke “ugboro asaa” nke Levitikọs iri abụọ na isii, ma Miller jiri ụdị dị iche iche nke okwu ahụ bụ “ịgbasa” ugboro iri n’ịkọwa nrọ ya. “Iri” bụ akara nke ule, ma ọ na-egosi nghọta ziri ezi banyere ihe ọ pụtara n’akara ngosi nke ọla Miller ndị “a gbasasịrị” dịka ule amụma nye ndị ọgwụgwụ nke ụwa bịakwutere ha.
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.
Ịjụ ajụ nke nkume dị oké ọnụ ahịa nke “oge asaa” bụ nkume mbụ Laodisia Adventizim wepụrụ n’akụkụ, dịka ha dara n’ule “ịchụsasị” nke Mosis, nke Elaịja (Miller) wetara, n’afọ 1863. Site n’oge ahụ gawa, a ga na-achụsasị nkume ndị ahụ nke ukwuu karị, na-agwakọta ha na ndị adịgboroja, ma n’ikpeazụ kpuchie ha kpamkpam. Ikpuchi nkume ndị ahụ dị oké ọnụ ahịa ga-emesị ruo n’ebe a ga-ebibi igbe ahụ (Akwụkwọ Nsọ).
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.”
N’ọhụ Miller, e nwere ọdịiche doro anya n’etiti “ugboro asaa” mbụ Miller ji okwu “chụsasịa,” na ugboro atọ ikpeazụ o ji okwu ahụ. Mgbe o kwusịrị “chụsasịa” “ugboro asaa,” “o nwere nkụda mmụọ na nkụda obi kpamkpam, wee nọdụ ala bee ákwá.”
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.
Tupu Kraịst, onye e gosipụtara dị ka Ọdụm nke ebo Juda, amalite ọrụ ya nke ịkpọghe akwụkwọ ahụ e ji akara asaa mechie n’akwụkwọ Mkpughe, Jọn bere ákwá. Jọn na Mịla abụọ bere ákwá mgbe ha ghọtara na e liela igbe ahụ (Okwu Chineke) n’okpuru ọla ụgha.
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.
M hụkwara n’aka nri nke Onye ahụ nke nọ ọdụ n’ocheeze otu akwụkwọ e dere n’ime ya na n’azụ ya, ewerekwa akara asaa mechie ya. M hụkwara otu mmụọ ozi dị ike ka ọ na-ekwusa n’oké olu, Ònye kwesịrị imeghe akwụkwọ ahụ, na ịtọghe akara ya? Ọ dịghịkwa onye ọbụla n’eluigwe, ma ọ bụ n’ụwa, ma ọ bụ n’okpuru ụwa, nwere ike imeghe akwụkwọ ahụ, ma ọ bụ ọbụna ile ya anya. Ebe m bere akwa nke ukwuu, n’ihi na a hụghị onye ọbụla kwesịrị imeghe na ịgụ akwụkwọ ahụ, ma ọ bụ ọbụna ile ya anya. Otu n’ime ndị okenye ahụ wee sị m, Ekwela ákwá: lee, Ọdụm nke agbụrụ Juda, Mgbọrọgwụ Devid, emeriela imeghe akwụkwọ ahụ, na ịtọghe akara asaa ya. Mkpughe 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.
Mgbe ịjụ akụ ndị ahụ Miller chọpụtara ma gosi ụwa nọgidere na-arị elu ruo n’ókè nke e bibiri Akwụkwọ Nsọ ahụ (igbe ahụ), mgbe ahụ Miller bere ákwá.
“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.
“Mgbe ahụ, ahụrụ m na n’etiti nkume dị oké ọnụ ahịa na ego ndị ahụ bụ nke eziokwu, ha achụsasịwo ọnụ ọgụgụ a na-apụghị ịgụta agụta nke nkume dị oké ọnụ ahịa adịgboroja na ego ụgha. Iwe were m nke ukwuu n’ihi omume ha rụrụ arụ na enweghị ekele ha, m wee baara ha mba ma takwaa ha ụta n’ihi nke a; ma ka m na-abaarị ha mba, ka ha na-achụsasịkwu nkume dị oké ọnụ ahịa adịgboroja na ego ụgha ahụ n’etiti ndị nke eziokwu.”
“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.”
“Mgbe ahụ, iwe juru m n’ime mkpụrụ-obi anụ ahụ m, m wee bido iji ike anụ ahụ chụpụ ha n’ụlọ ahụ; ma ka m na-achụpụ otu, mmadụ atọ ọzọ ga-abata, wee bubata unyi na mkpụrụ osisi akpụkpọ, na ájá, na ụdị mkpofu dị iche iche, ruo mgbe ha kpuchiri nkume bara ezigbo uru niile, dayamọnd niile, na ego niile, nke a kwụsịrị kpamkpam ka a ghara ịhụ ha anya. Ha dọkwara igbe m n’ibe ma chụsasịa ya n’etiti mkpofu ahụ. Echere m na ọ dịghị onye ọ bụla na-elebara mwute m ma ọ bụ iwe m anya. Obi dara m kpamkpam, ume adịkwaghịkwa m n’obi, m wee nọdụ ala bee ákwá.”
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.”
N’oge a n’ime nrọ ya, e jirila okwu ahụ bụ “gbasasịa” ugboro “asaa.” Mmegharị ikpeazụ atọ ahụ dị iche na nke mbụ asaa, si otu a tinye akara amụma n’elu mgbasasị asaa ahụ dịka ihe nnọchianya nke “oge asaa” nke Levitikọs iri abụọ na isii. Nrọ nke abụọ nke Miller, dịka nrọ nke abụọ nke Nebukadneza, na-egosipụta n’ụzọ ihe nnọchianya “oge asaa” ahụ.
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.
Dị ka o mere Jọn n’Akwụkwọ Mkpughe isi nke ise, mgbe Miller bere ákwá, nwoke ahụ na-ehicha unyi (Odum nke ebo Juda), wee “meghee ọnụ ụzọ” banye n’ime ụlọ ahụ. Nnọchite anya a na-ahụ anya nke Nna ahụ jidere akwụkwọ ahụ nke e ji akàrà asaa kaa, nke ọ dịghị mmadụ pụrụ imeghe, nke kwa mere ka Jọn bee ákwá, bidoro n’amaokwu nke mbụ nke isi nke anọ.
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.
Mgbe nke a gasịrị, m lere anya, ma, lee, e meghere ọnụ ụzọ n’eluigwe: olu mbụ ahụ nke m nụrụ dị ka nke opì na-agwa m okwu; nke sịrị, Rigo ebe a, m ga-egosikwa gị ihe ndị ga-eme n’ọdịnihu. Mkpughe 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 bere akwa ma hụ ka e meghere ọnụ ụzọ. “Ka m nọ otú a na-akwa ákwá ma na-eru uju n’ihi nnukwu ọnwụ m na ibu ọrụ m ga-aza ajụjụ banyere ya, echetara m Chineke, kpee ekpere n’ike ka Ọ ziteere m enyemaka. Ozugbo ahụ ka ọnụ ụzọ meghere, otu nwoke wee banye n’ime ụlọ ahụ, mgbe ndị mmadụ niile hapụrụ ya; ya onwe ya, ebe o jide ihe a na-eji ehicha unyi n’aka, meghere windo ndị ahụ, wee malite ihichapụ unyi na irighiri ihe n’ime ụlọ ahụ.” Ọdụm nke ebo Juda na nwoke ahụ jide ihe ihicha unyi bịarutere n’oge e meghere ọnụ ụzọ, mgbe Jọn na Miller bere akwa. Mmeghe nke ọnụ ụzọ bụ akara nke mgbanwe n’oge nkesa nke Chineke.
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.”
Ya na Miller, o bere akwa, e mepere ụzọ, ma o kpekwara ekpere. “Enwere m nkụda mmụọ na nkụchi obi n’ụzọ zuru ezu, m wee nọdụ ala bee akwa. Ka m nọ n’ebe ahụ na-akwa ákwá ma na-eru újú n’ihi nnukwu ọnwụ m na ibu ọrụ m ga-aza ajụjụ banyere ya, echetara m Chineke, m wee kpee ekpere n’ezi agụụ ike ka O zitere m enyemaka. Ozugbo ahụ, ụzọ mepere, otu nwoke wee banye n’ụlọ ahụ, mgbe ndị mmadụ niile hapụrụ ya; ma ya, ebe o ji ahịhịa ntucha unyi n’aka, meghere windo ndị ahụ, wee malite ihichapụ unyi na mkpofu n’ime ụlọ ahụ.”
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.”
Ekpere nke bụ ihe ịrịba ama n’akụkọ ihe mere eme nke ụbọchị ikpeazụ, bụ ekpere nke e gosiri site n’aka Daniel na ndị dike atọ ahụ n’isi nke abụọ, nakwa site n’aka Daniel n’isi nke itoolu. Ọ bụ ekpere Levitikọs iri abụọ na isii nke “ugboro asaa,” nke ndị àmà abụọ nke Mkpughe iri na otu ga-ekpe mgbe ha ghọtara na a chụsasịwo ha. Ndị àmà abụọ ahụ ga-emeghachi ihe Daniel mere n’isi nke itoolu, mgbe ọ matara na a “chụsasịwo” ya dịka mmezu nke ọbụbụ ọnụ nke Mozis. Ndị àmà abụọ ahụ ga-emeghachi ihe Miller gosipụtara n’nrọ ya mgbe o rutere n’ebe e chụsasịrị ọla ya dị oké ọnụ ahịa “ugboro asaa.”
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.”
Mgbe e kpere ekpere ahụ, a meghere ụzọ, nwoke ahụ na-ehicha unyi bịarutere, ime ụlọ ahụ wee bụrụ ihe efu. Ìgwè ndị ajọ omume ahụ apụla, oge ntụziaka ọhụrụ eruola. Mgbe ahụ, Odum sitere n’ezi-na-ụlọ Juda, onye ihe ife ya dị n’aka Ya, “meghere windo ndị ahụ, wee malite ịchacha unyi na mkpọmkpọ ahịhịa n’ime ụlọ ahụ,” ma ka “Ọ na-achacha unyi na mkpọmkpọ ahịhịa ahụ, ọla ụgha na ego adịgboroja niile biliri wee pụọ n’ụzọ windo ahụ dịka igwe ojii, ifufe wee buru ha pụọ.”
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.
Windo ndị ahụ e meghere na-egosikwa nkewa, n’ihi na dịka a na-ebupụ ahịhịa n’ime windo, ndị ahụ mezuru iwu ahụ a hụrụ na Malakai, nke na-eduzi “ndị nchụàjà” nke ụbọchị ikpeazụ ka ha, “Wetanụ unu ụzọ n’ụzọ iri niile n’ụlọ nkwakọba, ka ihe oriri wee dị n’ụlọ m, ma nwaleenu m ugbu a n’ihe a, ka Jehova nke ndị agha kwuru, ma ọ bụrụ na agaghị m emeghere unu windo nke eluigwe, ma wụkwasị unu ngọzi nke na agaghị enwe ebe ga-ezuru ịnata ya.” Ụzọ ahụ e meghere na windo ndị ahụ e meghere na-anọchi anya mgbanwe n’usoro oge nkesa amara nke na-emezu n’oge a na-ewepụ ndị nchụàjà ọjọọ, ma a na-agọzi ndị nchụàjà ezi omume.
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.
Ka nwoke ahụ ji ájá ákwà na-ehicha ihe malitere ịsachapụ ala ya, Miller mechiri anya ya nwa oge. “N’etiti mkpọtụ na mmegharị ahụ, emechiri m anya m nwa oge; mgbe m meghere ha, ihe mkpofu ahụ niile apụwo. Nkume dị oké ọnụ ahịa, dayamọnd, mkpụrụ ego ọlaedo na ọlaọcha, gbasasịrị n’ụba n’ime ụlọ ahụ dum.” Mgbe ahụ, e kewapụrụ nke dị oké ọnụ ahịa na nke rere ure nke ọma kpamkpam.
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.
Mgbe ahụ, e debere igbe ukwu ahụ n’elu tebụl, a tụbakwa ọla ndị ahụ gbasasịrị n’ime ya. “Mgbe ahụ, o debere n’elu tebụl otu igbe, nke dị ukwuu karị ma maa mma karịa nke mbụ, wee chịkọtaa ọla ndị ahụ, daimọnd ndị ahụ, mkpụrụ ego ndị ahụ, n’aka juru, ma tụba ha n’ime igbe ahụ, ruo mgbe ọbụna otu adịghị fọdụ, ọ bụ ezie na ụfọdụ n’ime daimọnd ndị ahụ adịghị ibu karịa isi agịga.” Mgbe ahụ, e kpọkọtara eziokwu ndị bụ ntọala nke Miller, ọ bụghị naanị na Akwụkwọ Nsọ, kama kwa na Mmụọ Amụma, ma eziokwu ndị ahụ maa mma karịa ma na-enwukwa ìhè karịa ka ha dị na mbụ.
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.
Ka anyị na-enyocha ọhụụ nke Osimiri Ulai n’usoro ozi ahụ e meghere n’afọ 1798, a ghaghị ịghọta na ụfọdụ n’ime eziokwu ndị ahụ ka e debere ókè site n’usoro e nyere Miller. A ghaghịkwa ịtụ anya na ụfọdụ n’ime eziokwu ndị ahụ ga-adịkwa ukwuu ma maa mma karịa, ọbụna ọ bụrụ na ụfọdụ n’ime ha pụrụ iyi ka ha dị nta ma ọ bụ bụrụ ihe dị ntakịrị.
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.
Mgbe e weghachiri eziokwu ndị ahụ, a na-etinye ha n’ime igbe ka ukwuu, mgbe ahụ a na-akpọkwa ọzọ, ọ bụghị site n’aka Miller, kama site n’aka Kraịst, (onye bụ nwoke nke ahịhịa uzuzu, onye bụkwa Ọdụm nke ebo Juda) ka e sị, “bia hụ.” Nke a na-egosi na mmeghe nke ihe a kara akara ka emechara ugbu a, mmeghe ikpeazụ ahụ bụkwa Mkpughe nke Jizọs Kraịst nke na-eme ozugbo tupu oge amara emechie, ma ọ bụ dịka Nwanyị White siri kọwaa ya, mgbe nwoke nke ahịhịa uzuzu abanyela.
“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.
“Elelere m n’ime igbe ahụ, ma anya m tụrụ n’ọnwụnwa n’ihi ihe m hụrụ. Ha na-enwu ugboro iri karịa ebube mbụ ha. Echere m na a sachapụrụ ha n’ájá site n’ụkwụ ndị ajọ mmadụ ahụ ndị gbasasịrị ha ma zọda ha n’uzuzu. E debere ha n’usoro mara mma n’ime igbe ahụ, onye ọbụla n’ọnọdụ ya, na-enweghị ihe mgbu anya ọbụla nke nwoke ahụ tụbara ha n’ime ya. E tiri m mkpu n’ihi ọṅụ dị ukwuu, mkpu ahụ wee kpọtee m n’ụra.” 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.
Oge ichere na nkụda mmụọ mbụ bịarutere n’abalị iri na asatọ nke ọnwa Julaị, afọ 2020, ma kemgbe ọnwa Julaị nke afọ 2023, Ọdụm nke ebo Juda anọwo na-emeghe akara nke ozi nke Mkpughe nke Jisọs Kraịst. Mmeghe akara ahụ gụnyekwara akwụkwọ Daniel, anyị ga-emechaa nlebara anya anyị banyere nrọ Miller n’isiokwu na-esonụ.
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.
A na-arụ ọrụ nwoke ahụ ji ahịhịa ájá eme ihe n’ime nkwado ya na “ndị nchụàjà amamihe,” ma ọrụ ndị “ndị nchụàjà” ahụ, ndị bụ ndị àmà abụọ nke Mkpughe isi nke iri na otu, ndị kwa bụ ọkpụkpụ akọrọ e mere ka ha dị ndụ ọzọ nke Ezikiel isi nke iri atọ na asaa, ka a na-anọchitekwa anya ha site n’ahịrịokwu ndị ọzọ nke Okwu Chineke. Anyị ga-eji ụfọdụ n’ime ahịrịokwu ndị ahụ dị ka ndị àmà nke abụọ maka ihe anyị achọpụtala banyere nrọ nke abụọ nke 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.
“E nyere Akwụkwọ Nsọ maka uru anyị ka anyị wee nweta nkuzi n’ezi omume. Ebili ọkụ dị oké ọnụ ahịa ekpuchiela site n’urukpuhọde nke njehie, ma Kraịst dị njikere ikpochapụ igwe ojii nke njehie na nkwenkwe ụgha, ma kpugheere anyị ìhè nke ebube Nna, ka anyị wee kwuo dịka ndị na-eso ụzọ ahụ kwuru, ‘Ọ̀ bụghị na obi anyị nọ na-enwu n’ime anyị, mgbe Ọ na-agwa anyị okwu n’ụzọ?’” Publishing Ministry, 68.