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# The Book of Daniel - Number Thirty-Eight

የዳንኤል መጽሐፍ - ቁጥር ሠላሳ ስምንት

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

መዓዛዎቹን መግለጥ፡ የዊሊያም ሚለር ትንቢታዊ ሕልምና የእውነት መመለስ

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.

በሚለር ሕልም ውስጥ በማይታይ እጅ ሳጥን ተልኮለት ነበር። በሕልሙም የሳጥኑን መጠን “ስድስት ካሬ” በ “አሥር ኢንች” እንደሆነ እንዲረዳ ተመራ። አሥር በስድስት ካሬ ሲባዛ ሦስት መቶ ስልሳ ይሆናል፤ ይህም በትንቢታዊ ዓመት ያሉትን ቀኖች ይወክላል። ሚለር ሊያውጅ የሚገባውን መልእክት የያዘ ሳጥን ተሰጥቶት ነበር፤ እርሱም ሊያውጅ የሚገባው መልእክት በመጽሐፍ ቅዱስ ትንቢት ውስጥ አንድ ቀን አንድን ዓመት ይወክላል በሚለው መርህ ላይ የተመሠረተ ነበር። ሳጥኑም መጽሐፍ ቅዱስ ነበር፤ ለሚለርም መጽሐፍ ቅዱስ በመጽሐፍ ቅዱስ ትንቢት “የቀን-በ-ዓመት” መርህ መጠን ውስጥ እንዲታይ የሚገባ ነበር።

> “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.

> “ከእግዚአብሔር ቃል ጋር የተያያዘ ውድ ሣጥኑን የሚከፍት ቁልፍ አለ፤ ይህም ለእኛ እርካታና ደስታ ያመጣል። ለእያንዳንዱ የብርሃን ጨረር ምስጋና እሰማለሁ። ወደፊት፣ አሁን ለእኛ እጅግ ምስጢራዊ የሆኑ ተሞክሮዎች ይብራሩልናል። አንዳንድ ተሞክሮዎች ግን ይህ ሟች ያለመሞትን እስኪለብስ ድረስ ፈጽሞ ልንረዳቸው ምናልባት አንችልም።” 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.

በሚለር ሕልም ውስጥ ከሣጥኑ ጋር የተያያዘ አንድ “ቁልፍ” ነበር፤ ይህም ሚለር እንዲጠቀምበት የተመራበትን ዘዴ ይወክል ነበር።

> “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:—

> “ሦስተኛውን የመልአኩን መልእክት በማወጅ ሥራ የተሰማሩ ሰዎች፣ አባት ሚለር የተቀበለውን እቅድ በመከተል ቅዱሳት መጻሕፍትን እየመረመሩ ናቸው። አባት ሚለር Views of the Prophecies and Prophetic Chronology ተብሎ በሚጠራው ትንሽ መጽሐፉ ውስጥ፣ ስለ መጽሐፍ ቅዱስ ጥናትና ትርጓሜ የሚከተሉትን ቀላል ሆነውም አስተዋይና አስፈላጊ የሆኑ መመሪያዎች ይሰጣል፦”

> “[Rules one through five quoted.]

> “[ከአንድ እስከ አምስት ያሉት መመሪያዎች እንደተጠቀሱ።]”

> “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.

> “ከላይ የተጠቀሰው የእነዚህ ደንቦች አንድ ክፍል ነው፤ እኛም መጽሐፍ ቅዱስን በምናጠናበት ጊዜ የተቀመጡትን መርሆዎች ብንታዘዝ ሁላችንም መልካም እናደርጋለን።” 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.

ሚለር ሣጥኑን በከፈተ ጊዜ፣ “ከሁሉም ዓይነትና መጠን የሆኑ ዕንቍዎች፣ አልማዞች፣ ክቡር ድንጋዮች፣ እንዲሁም በየመጠናቸውና በየዋጋቸው የሚለያዩ የወርቅና የብር ሳንቲሞች ሁሉ በሣጥኑ ውስጥ በየስፍራቸው ውብ ሁኔታ ተደርድረው አገኘ፤ እንዲሁም እንደዚህ ተደርድረው ከፀሐይ ብቻ በስተቀር የማይመጣጠን ብርሃንና ክብር ያንጸባርቁ ነበር።” ሚለር የአድቬንቲዝምን መሠረታዊ እውነቶች የሚያቋቁሙትን የእውነት ዕንቍዎች አገኘ። ያገኛቸው እውነቶች “ተደርድረው” በፍጹም ሥርዓት ውስጥ ነበሩ እና የፀሐይን ብርሃን ያንጸባርቁ ነበር።

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.”

ከዚያም ሚለር እውነቶቹን “በማዕከላዊ ጠረጴዛ ላይ” አኖረና ሁሉንም “መጥታችሁ እዩ” ብሎ ጠራ። “መጥታችሁ እዩ” የሚለው ምልክት ከራእይ መጽሐፍ ውስጥ በማኅተሞቹ መከፈት የተወሰደ ሲሆን፣ ሚለርም በ1798 የተፈታውን የዳንኤል መልእክት የሚያስተውሉትን ጥበበኞች ይወክላል። ሚለር በጠረጴዛው ላይ ያኖራቸው እውነቶች፣ በይሁዳ ነገድ አንበሳ የተፈቱ ከዳንኤል መጽሐፍ የወጡ ያልተታተሙ እውነቶች ነበሩ፣ እነርሱም በተፈቱበት ጊዜ በሕይወት የነበረውን ትውልድ ለመፈተን ነበር። በዚህ ምክንያት፣ ከመጀመሪያዎቹ አራት ማኅተሞች ጋር የተያያዙት የራእይ አራቱ እንስሳት፣ እንዲሁም ሚለር፣ ለዚያ ትውልድ “መጥታችሁ እዩ” ብለው ጠሩ።

> 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.

> በጉም ከማኅተሞቹ አንዱን በከፈተ ጊዜ አየሁ፤ ከአራቱም እንስሶች አንዱ እንደ ነጐድጓድ ድምፅ ያለ ድምፅ ሲናገር፥ “ና እይ” ሲል ሰማሁ። እየተመለከትሁም እነሆ፥ ነጭ ፈረስ ታየ፤ በእርሱም ላይ የተቀመጠው ቀስት ነበረው፤ አክሊልም ተሰጠው፤ ድል እያደረገም ለመድል ወጣ። ሁለተኛውንም ማኅተም በከፈተ ጊዜ፥ ሁለተኛው እንስሳ፥ “ና እይ” ሲል ሰማሁ። ሌላም ቀይ ፈረስ ወጣ፤ በእርሱም ላይ ለተቀመጠው ሰላምን ከምድር እንዲያወጣ፥ ሰዎችም እርስ በርሳቸው እንዲገዳደሉ ሥልጣን ተሰጠው፤ ታላቅ ሰይፍም ተሰጠው። ሦስተኛውንም ማኅተም በከፈተ ጊዜ፥ ሦስተኛው እንስሳ፥ “ና እይ” ሲል ሰማሁ። አየሁም፥ እነሆ፥ ጥቁር ፈረስ፤ በእርሱም ላይ የተቀመጠው ሚዛን በእጁ ነበረው። በአራቱም እንስሶች መካከል ያለ ድምፅም፥ “አንድ መስፈሪያ ስንዴ በአንድ ዲናር፥ ሦስትም መስፈሪያ ገብስ በአንድ ዲናር፤ ዘይቱንና የወይኑንም ጠጅ አትጉዳ” ሲል ሰማሁ። አራተኛውንም ማኅተም በከፈተ ጊዜ፥ የአራተኛው እንስሳ ድምፅ፥ “ና እይ” ሲል ሰማሁ። ተመለከትሁም፥ እነሆ፥ ግራጫ ፈረስ፤ በእርሱም ላይ የተቀመጠው ስሙ ሞት ነበረ፥ ሲኦልም ተከተለው። በምድርም አራተኛ ክፍል ላይ፥ በሰይፍና በራብ በሞትም እንዲሁም በምድር አራዊት እንዲገድሉ ሥልጣን ተሰጣቸው። ራእይ 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.”

ራእይ መጽሐፍ ውስጥ በይሁዳ ነገድ አንበሳ ተመስሎ የቀረበው ክርስቶስ ሰባት ማኅተም የተቀረጸበትን መጽሐፍ የፈታው እርሱ ነበር፤ እንዲሁም ሚለር በጠረጴዛው ላይ ያኖራቸውን ዕንቍዎች የፈታው የይሁዳ ነገድ አንበሳው ነበር፥ ከዚያም ለሁሉ “መጥታችሁ እዩ” ብሎ አወጀ።

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.

እርሱ ያገኘው እውነቶች በ1843 የመጀመሪያ አቅኚዎች ሰሌዳ ላይ በግልጽ ሁኔታ ተስዕለው ታይተው ነበር፤ እህት ዋይትም ይህ ሰሌዳ በጌታ እጅ እንደተመራ ተናግራለች፤ ይህም ለሚለር በእንቁዎች የተሞላውን ሣጥን ያመጣለት ያው የማይታይ እጅ ነበር። በ1842 የተዘጋጁት ሦስት መቶ ሰሌዳዎች፣ ራእዩን ጻፍ በጠረጴዛዎችም ላይ ግልጽ አድርገህ አሳይ የሚለውን የዕንባቆም ትእዛዝ መፈጸም ነበሩ። በክፍሉ መካከል ያለችው የሚለር ጠረጴዛ፣ በ1842 እና 1843 የሚለራውያን መልእክተኞች ወደ ዓለም ወስደው የወጡትን ሦስት መቶ ሰሌዳዎች (ጠረጴዛዎች) ይወክል ነበር። ያ ሰሌዳ፣ ከ1850 የመጀመሪያ አቅኚዎች ሰሌዳ ጋር አብሮ፣ የዕንባቆም ምዕራፍ ሁለት “ጠረጴዛዎች” ነበሩ።

> “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.

> በ“መጀመሪያው እምነት” ላይ ቆመው ሳሉ፣ የሁለተኛው ምጽአት አስተማሪዎችና መጽሔቶች የሰጡት የተባበረ ምስክርነት የሰንጠረዡ መታተም የዕንባቆም 2፡2, 3 ፍጻሜ መሆኑ ነበር። ሰንጠረዡ የትንቢት ርእሰ ጉዳይ ከነበረ እና ይህን የሚክዱት ከመጀመሪያው እምነት ይለያሉ ከሆነ፣ ከዚያ 2300 ቀናቱ ሊቈጠሩ የሚገባቸው ከክ.ዓ.በ. 457 ዓመት ጀምሮ መሆኑ ይከተላል። “ራእዩ” “እንዲዘገይ” ወይም የመዘግየት ጊዜ እንዲኖር 1843 የመጀመሪያው የታተመ ዘመን መሆኑ አስፈላጊ ነበር፤ በዚያም ጊዜ የድንግል ቡድኑ በታላቁ የዘመን ርእሰ ጉዳይ ላይ ሊያንቀላፉና ሊተኙ ነበር፣ ከዚያ ግን በእኩለ ሌሊት ጩኸት ሊነቁ ከመሆናቸው በፊት።” 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.”

ለዚያ በኋላ በዕንቍ ሃብቅቅ ሰሌዳ ላይ የተወከለውን መልእክት ለመቀበል መልስ መስጠት የጀመሩት ሰዎች በመጀመሪያ ጥቂቶች ነበሩ፤ ነገር ግን የቀን-ለ-ዓመት መርህ በ1840 ዓ.ም. ነሐሴ 11 ቀን በተረጋገጠ ጊዜ፣ ሕዝቡ “ወደ ብዙ ሕዝብ ጨመረ።”

> “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.

> “በትክክል በተገለጸው ጊዜ፣ ቱርክ በመልእክተኞቿ አማካኝነት የአውሮፓ የተባበሩት ኀያላን ጥበቃ ተቀበለች፣ እንዲሁም ራሷን በክርስቲያናዊ አሕዛብ ቁጥጥር ሥር አደረገች። ይህ ክስተት ትንቢቱን በፍጹም ፈጸመ። ይህ ሲታወቅ፣ ብዙ ሕዝቦች ሚለርና ባልደረቦቹ የተቀበሉት የትንቢት ትርጓሜ መርሆች ትክክለኛ መሆናቸውን ተረዱ፣ እናም ለአድቨንት እንቅስቃሴው ድንቅ ጉልበት ተሰጠው። ዕውቀትና ክብር ያላቸው ሰዎች ከሚለር ጋር ተባብረው ሐሳቦቹን በመስበክና በማሳተም ላይ ተሳተፉ፣ እናም ከ1840 እስከ 1844 ድረስ ሥራው በፍጥነት ተስፋፋ።” 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.

ከዚያም ሕዝቡ እንቁዎቹን መረበሽ ጀመረ። በዚያ ነጥብ ላይ ሚለር የእንቁዎቹን መበተን ሊለይ ነው። “መበተን” የሚለው ቃል በዘሌዋውያን ሃያ ስድስት ውስጥ ያለው የ“ሰባት ጊዜ” ዋነኛ ምልክቶች አንዱ ነው፤ እናም ሚለር የሕልሙን ትረካ በሚያቀርብበት ጊዜ ከ“መበተን” ቃል ጋር የተያያዘ የቃሉን ልዩ ልዩ አጠቃቀሞች አሥር ጊዜ ይጠቀማል። “አሥር” የፈተና ምልክት ነው፤ እናም ለዓለም ፍጻሜዎች የደረሱባቸው ሰዎች የሚለር “የተበተኑ” እንቁዎች ምሳሌያዊ ትርጉም በትክክል መረዳታቸውን እንደ ትንቢታዊ ፈተና ያመለክታል።

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.

በ1863 ዓ.ም. በኤልያስ (ሚለር) የቀረበውን የሙሴ “መበተን” ፈተና ላኦዲቅያዊ አድቬንቲዝም ሲወድቅ ከጎን የተወገደው የመጀመሪያው እንቁ የ“ሰባት ዘመናት” እንቁ ነበር። ከዚያ በኋላ እነዚያ እንቁዎች እየጨመረ በመጠን ሊበተኑ፣ ከሐሰተኛ እንቁዎች ጋር ሊቀላቀሉ፣ በመጨረሻም ፈጽሞ ሊሸፈኑ ነበር። የእነዚህ ውድ እንቁዎች መሸፈን በመጨረሻ ሣጥኑ (መጽሐፍ ቅዱስ) ራሱ እስከሚጠፋ ድረስ የሚደርስ ደረጃ ላይ ይደርስ ነበር።

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.”

በሚለር ሕልም ውስጥ፣ ሚለር “scatter” የሚለውን ቃል ለመጀመሪያው “ሰባት ጊዜ” በሚጠቀምበት እና ቃሉን ለመጨረሻው ሦስት ጊዜ በሚጠቀምበት መካከል ግልጽ ልዩነት አለ። “scatter” የሚለውን ቃል “ሰባት ጊዜ” ከጠቀሰ በኋላ፣ “ፈጽሞ ተስፋ ቆርጦ ልቡም ተሰብሮ፣ ተቀምጦም አለቀሰ።”

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.

ክርስቶስ፣ በይሁዳ ነገድ አንበሳ ሆኖ የተወከለው፣ በራእይ መጽሐፍ ውስጥ በሰባት ማኅተሞች የታተመውን መጽሐፍ ማኅተሞቹን የመፍታት ሥራውን ከጀመረ በፊት፣ ዮሐንስ አለቀሰ። ዮሐንስና ሚለር ሁለቱም ሣጥኑ (የእግዚአብሔር ቃል) በሐሰተኛ እንቁዎች እንደተቀበረ በተረዱ ጊዜ አለቀሱ።

> 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.

> ከዙፋኑም ላይ ተቀምጦ ባለው የቀኝ እጅ ውስጥ በውስጡና በጀርባው የተጻፈ፣ በሰባት ማኅተሞችም የታተመ መጽሐፍ አየሁ። ኃይለኛም መልአክ በታላቅ ድምፅ ሲያውጅ፦ መጽሐፉን ሊከፍትና ማኅተሞቹን ሊፈታ የሚገባው ማን ነው? ሲል አየሁ። በሰማይም ሆነ በምድር ወይም ከምድር በታች መጽሐፉን ሊከፍት ወይም ሊመለከተው የሚችል ማንም አልተገኘም። መጽሐፉን ሊከፍትና ሊያነበው ወይም ሊመለከተው የሚገባ ማንም ስላልተገኘ፣ እጅግ አለቀስሁ። ከሽማግሌዎቹም አንዱ፦ አትልቀስ፤ እነሆ፥ ከይሁዳ ነገድ የሆነው አንበሳ፣ የዳዊት ሥር፣ መጽሐፉን ሊከፍትና ሰባቱን ማኅተሞቹን ሊፈታ አሸንፎአል አለኝ። ራእይ 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.

አንዴ ሚለር አግኝቶ ለዓለም ያቀረባቸው እንቁዎች ላይ የተጨመረ እምቢተኝነት መጽሐፍ ቅዱስ (ሣጥኑ) እስኪጠፋ ድረስ በደረሰ ጊዜ፣ ከዚያ ሚለር አለቀሰ።

> “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.

> ከዚያም በእውነተኛዎቹ ዕንቁዎችና ሳንቲሞች መካከል ስፍር የሌለው የሐሰተኛ ዕንቁና የተጭበረበረ ሳንቲም እንደበተኑ አየሁ። በዝቅተኛ ምግባራቸውና በምስጋና ቢስነታቸው እጅግ ተቆጣሁ፥ ስለዚህም ገሠጽኋቸው እና ነቀፍኋቸው፤ ነገር ግን እኔ እየገሠጽኋቸው በሄድሁ መጠን፥ እነርሱ ሐሰተኛውን ዕንቁና የውሸት ሳንቲም በእውነተኛዎቹ መካከል ከዚያ የበለጠ ይበትኑ ነበር።

> “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.”

> “ከዚያም በሥጋዊ ነፍሴ እጅግ ተበሳጨሁ፤ እነርሱንም ከክፍሉ ለማስወጣት ሥጋዊ ኃይል መጠቀም ጀመርሁ፤ ነገር ግን አንዱን ሳወጣ፣ ሦስት ሌሎች ይገቡ ነበር፥ ቆሻሻና ምላጭ እንጨትና አሸዋና ልዩ ልዩ ዓይነት ጉድፍ ሁሉ ያስገቡ ነበር፤ እስከሚያዩ እይታ ከሚያገኙት ውጭ እስኪሆኑ ድረስም እውነተኛዎቹን ዕንቍዎች፣ አልማዞችና ሳንቲሞች ሁሉ ሸፈኑአቸው። ደግሞም ሳጥኔን በቁርጥራጭ ቀደዱትና በጉድፉ መካከል በተኑት። ሐዘኔን ወይም ቍጣዬን ማንም የሚያስብ የለም ብዬ አሰብሁ። ፈጽሞ ተስፋ ቆርጬና ልቤ ተሰብሮ ተቀመጥሁና አለቀስሁ።”

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.”

በዚህ የሕልሙ ደረጃ “መበተን” የሚለው ቃል “ሰባት ጊዜ” ተጠቅመዋል። የመጨረሻዎቹ ሦስት መጠቀማቸው ከመጀመሪያዎቹ ሰባት የተለዩ ስለሆኑ፣ በሰባቱ መበተኖች ላይ እንደ ዘሌዋውያን ሃያ ስድስት “ሰባት ጊዜ” ምልክት የሚያሳይ ትንቢታዊ ፊርማ ያኖራል። የሚለር ሁለተኛ ሕልም፣ እንደ ናቡከደነፆር ሁለተኛ ሕልም ሁሉ፣ “ሰባት ጊዜዎችን” በምሳሌያዊ ሁኔታ ይለያል።

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.

ልክ በራእይ መጽሐፍ ምዕራፍ አምስት ውስጥ ከዮሐንስ ጋር እንደ ሆነው፣ ሚለር በለቀሰ ጊዜ፣ የቆሻሻ መጥረጊያው ሰው (ከይሁዳ ነገድ አንበሳ) ከዚያም “በር ከፈተ” ወደ ክፍሉም ገባ። ማንም ሊከፍተው ያልቻለውን፣ በሰባት ማኅተሞች የታተመውን መጽሐፍ አብ በእጁ ይዞ የታየበት፣ ዮሐንስንም እንዲያለቅስ ያደረገው የራእዩ ምስላዊ መግለጫ፣ በምዕራፍ አራት ቁጥር አንድ ጀምሮ ተጀመረ።

> 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.

> ከዚህ በኋላ ተመለከትሁ፤ እነሆም፥ በሰማይ ውስጥ በር ተከፍቶ ነበር፤ እኔም የሰማሁት የመጀመሪያው ድምፅ ከእኔ ጋር እንደሚናገር መለከት ነበር፤ እርሱም፦ ወደዚህ ውጣ፥ ከዚህም በኋላ ሊሆኑ የሚገባቸውን ነገሮች አሳይሃለሁ አለኝ። ራእይ 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.

ሚለር አለቀሰ፣ አንድም በር ተከፈተ አየ። “እንዲህ ሆኜ ስለ ታላቅ ኪሳራዬና ስለ ተጠያቂነቴ እያለቀስሁና እያዘንሁ ሳለሁ፣ እግዚአብሔርን አስታወስሁ፥ እርሱም እርዳታ እንዲልክልኝ በትጋት ጸለይሁ። ወዲያውም በሩ ተከፈተ፥ አንድ ሰውም ወደ ክፍሉ ገባ፤ ሕዝቡም ሁሉ ከእርሱ ወጡ፤ እርሱም በእጁ የአቧራ መጥረጊያ ይዞ መስኮቶቹን ከፈተ፥ ከክፍሉም አቧራውንና ቆሻሻውን መጥረግ ጀመረ።” የይሁዳ ነገድ አንበሳና የአቧራ መጥረጊያው ሰው፣ ዮሐንስና ሚለር በአለቀሱበት ጊዜ፣ በአንድ በር መከፈት ደረሱ። የአንድ በር መከፈት የዘመናዊ ስርዓተ አገልግሎት ለውጥ ምልክት ነው።

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.”

ከሚለር ጋር እርሱ አለቀሰ፣ በርም ተከፈተለት፤ ነገር ግን ደግሞ ጸለየ። “ፈጽሞ ተስፋ ቆርጬና ልቤ ተሰብሮ ተቀመጥሁና አለቀስሁ። እንዲህ ሆኜ ስለ ታላቅ ኪሳራዬና ስለ ተጠያቂነቴ እያለቀስሁና እያዘንሁ ሳለሁ፣ እግዚአብሔርን አስታወስሁ፣ እርሱም እርዳታ እንዲልክልኝ ከልብ ጸለይሁ። ወዲያውኑም በሩ ተከፈተ፣ አንድም ሰው ወደ ክፍሉ ገባ፤ በዚያን ጊዜ ሕዝቡ ሁሉ ከክፍሉ ወጡ፤ እርሱም በእጁ የአፈር መጥረጊያ ይዞ መስኮቶቹን ከፈተ፥ ከክፍሉም ውስጥ አፈሩንና ቆሻሻውን መጥረግ ጀመረ።”

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.”

በዘመኑ ፍጻሜ ታሪክ ውስጥ እንደ መንገድ ምልክት የሚቆም ጸሎት፣ በዳንኤል መጽሐፍ ምዕራፍ ሁለት ዳንኤልና ሦስቱ ክቡራን ባሳዩት እንዲሁም በዳንኤል ምዕራፍ ዘጠኝ የተለየ ጸሎት ነው። ይህም በዘሌዋውያን ሃያ ስድስት ያለው የ“ሰባት ጊዜ” ጸሎት ነው፤ በራእይ አስራ አንድ ያሉት ሁለቱ ምስክሮች እንደ ተበተኑ በሚገነዘቡበት ጊዜ ሊጸልዩት የሚገባቸው ጸሎት። ሁለቱ ምስክሮች በዳንኤል ምዕራፍ ዘጠኝ ዳግመኛ ሊያደርጉት ይገባቸዋል፤ በዚያ ዳንኤል በሙሴ እርግማን ፍጻሜ እንደ “ተበተነ” ባስተዋለ ጊዜ ያደረገውን። ሁለቱ ምስክሮች ደግሞ ሚለር በሕልሙ ዕንቁዎቹ “ሰባት ጊዜ” በተበተኑበት ነጥብ ላይ በምሳሌ ያሳየውን ዳግመኛ ሊያደርጉ ነው።

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.”

ያ ጸሎት ምልክት ሲደረግበት ደጅ ይከፈታል፤ ቆሻሻ የሚጠርግ ሰውም ይመጣል፤ ክፍሉም ባዶ ይሆናል። ክፉዎች መንጋ ሄደው ነበር፥ አዲስ ዘመነ ሥርዓትም ደርሶ ነበር። ከዚያም ማንሾው በእጁ ያለው የይሁዳ ነገድ አንበሳ፣ “መስኮቶቹን ከፈተ፥ ቆሻሻውንና ጉድፉንም ከክፍሉ ሊጠርግ ጀመረ፤” እንዲሁም “ቆሻሻውንና ጉድፉን፣ ሐሰተኛ ጌጦችንና የሐሰት ሳንቲሞችን ሲጠርግ፣ ሁሉ እንደ ደመና ተነሥተው በመስኮቱ ወጡ፥ ነፋሱም ወስዶ አራቃቸው።”

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.

የተከፈቱት መስኮቶች ደግሞ ክፍፍልን ያመለክታሉ፤ ምክንያቱም ቆሻሻው በመስኮቱ ሲወጣ፣ በሚልክያስ ውስጥ የተገኘውን ትእዛዝ የፈጸሙ እነዚያ፣ በመጨረሻው ዘመን “ካህናትን” እንዲህ ብሎ የሚመራውን፣ “በቤቴም ምግብ እንዲኖር አስራቱን ሁሉ ወደ ጎተራ አምጡ፤ የሰራዊት ጌታም፦ የሰማይን መስኮቶች እከፍትላችሁ እንደሆነ፣ ለመቀበልም ስፍራ እስኪያጣ ድረስ በረከትን በላያችሁ እፈስስ እንደሆነ፣ አሁን በዚህ ፈትኑኝ” ይላል። የተከፈተው በርና የተከፈቱት መስኮቶች፣ ክፉዎቹ ካህናት በሚወገዱበትና ጻድቃን ካህናት በሚባረኩበት ጊዜ የሚፈጸም የዘመን ስርዓት ለውጥን ይወክላሉ።

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.

እባጭ የሚያንጻው ሰው መሬቱን ማጥራት ሲጀምር፣ ሚለር ለአፍታ ዓይኖቹን ይዘጋል። “በዚያ ግርግር መካከል ለአፍታ ዓይኖቼን ዘጋሁ፤ በከፈትኋቸውም ጊዜ፣ ቆሻሻው ሁሉ ተወግዶ ነበር። የከበሩት ጌጦች፣ አልማዞች፣ የወርቅና የብር ሳንቲሞች፣ በክፍሉ ሁሉ ላይ በብዛት ተበትነው ነበር።” ከዚያም የከበረውና የከንቱው ፈጽሞ ተለይተው ነበር።

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.

ከዚያም የበለጠ ትልቁ ሣጥን በጠረጴዛው ላይ ተቀመጠ፥ የተበተኑትም ዕንቁዎች በውስጡ ተጣሉ። “ከዚያም ከመጀመሪያው እጅግ የሚበልጥና የሚያምር ሣጥን በጠረጴዛው ላይ አኖረ፥ ከዚያም ዕንቁዎቹን፥ አልማዞቹን፥ ሳንቲሞቹን በእፍኙ እያነሣ ወደ ሣጥኑ ጣላቸው፤ ከአልማዞቹም አንዳንዶቹ ከፒን ጫፍ የማይበልጡ ቢሆኑም እንኳ አንድ ስንኳ አልቀረም።” ከዚያም የሚለር መሠረታዊ እውነቶች ከመጽሐፍ ቅዱስ ብቻ ጋር ሳይሆን ከትንቢት መንፈስ ጋር ደግሞ አንድ ላይ ተሰበሰቡ፥ እነዚያም እውነቶች ከመጀመሪያቸው ይልቅ የበለጠ ውብና የበለጠ ብሩህ ሆኑ።

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.

በ1798 የተፈታው መልእክት መሠረት የኡላይ ወንዝን ራእይ ስንገመግም፣ ከእነዚያ እውነቶች አንዳንዶቹ ለሚለር በተሰጠው መዋቅር የተገደቡ እንደነበሩ ሊረዳ ይገባል። ስለዚህም ከእነዚያ እውነቶች አንዳንዶቹ፣ ምንም እንኳ በትንሽ ወይም በንዑስ የሚመስሉ ሊሆኑ ቢችሉም፣ ይበልጥ ሰፊና ይበልጥ ውብ እንደሚሆኑ መጠበቅ ይገባል።

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.

እውነቶቹ በሚመለሱበት ጊዜ ወደ ከዚያ የበለጠ ትልቅ ሣጥን ውስጥ ይጣላሉ፤ ከዚያም ጥሪው እንደገና ይቀርባል፤ ግን በሚለር ሳይሆን በክርስቶስ፣ (እርሱም የቆሻሻ መጥረጊያው ሰው የሆነ፣ ከይሁዳም ነገድ አንበሳ የሆነ) “መጥተህ እይ” ተብሎ ነው። ይህም አንድ መፈታት አሁን እንደተፈጸመ ያመለክታል፤ የመጨረሻውም መፈታት የኢየሱስ ክርስቶስ ራእይ ነው፤ እርሱም የምሕረት ጊዜ ከመዘጋቱ በፊት፣ ወይም እህት ዋይት እንደምታመለክተው፣ የቆሻሻ መጥረጊያው ሰው በገባ ጊዜ ይፈጸማል።

> “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.

> “ወደ ሣጥኑ ውስጥ ተመለከትሁ፤ ነገር ግን ዓይኖቼ በዚያ እይታ ተደነቁ። እነርሱ ከቀድሞ ክብራቸው አሥር እጥፍ በላይ ይበሩ ነበር። በአሸዋ ውስጥ በእነዚያ ክፉ ሰዎች እግር ተጠርገው፣ ተበትነውና በትቢያ ውስጥ ተረግጠው እንደነበሩ አሰብሁ። በሣጥኑም ውስጥ በሚያምር ሥርዓት ተደርድረው ነበር፤ እያንዳንዱ በቦታው፣ ወደ ውስጥ የጣላቸው ሰው ምንም የታየ ጥረት እንኳ ሳይኖርበት። ከደስታ ብዛት የተነሣ ጮኽሁ፤ ያም ጩኸቴ አስነቃኝ።” 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.

የቆይታው ጊዜና የመጀመሪያው ተስፋ መቁረጥ በ2020 ዓ.ም. ጁላይ 18 ደረሰ፤ ከ2023 ዓ.ም. ጁላይ ጀምሮም የይሁዳ ነገድ አንበሳ የኢየሱስ ክርስቶስን ራእይ መልእክት እየፈታ ነው። ይህ መፈታት የዳንኤልን መጽሐፍ ያካትታል፥ እናም ስለ ሚለር ሕልም የጀመርነውን ግምገማ በሚቀጥለው ጽሑፍ እንፈጽማለን።

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.

የ“ጥራጊ ብሩሽ ሰው” ሥራ ከ“ጥበበኛ ካህናት” ጋር በመተባበር ይከናወናል፤ እነዚያ “ካህናት” ማለትም የራእይ መጽሐፍ ምዕራፍ አሥራ አንድ ሁለቱ ምስክሮች የሆኑት፣ እንዲሁም የሕዝቅኤል መጽሐፍ ምዕራፍ ሠላሳ ሰባት የተነሱት የሞቱ አጥንቶች የሆኑት ሥራቸው ደግሞ በሌሎች የእግዚአብሔር ቃል መስመሮች ውስጥ ተወክሏል። ስለ ዊልያም ሚለር ሁለተኛ ሕልም የለየነውን ነገር ለማረጋገጥ፣ ከእነዚያ መስመሮች ጥቂቶቹን እንደ ሁለተኛ ምስክሮች እንጠቀማለን።

> “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.

> “ቅዱሳት መጻሕፍት በጽድቅ ትምህርት እንዲኖረን ለእኛ ጥቅም ተሰጥተዋል። ውድ የብርሃን ጨረሮች በስህተት ደመናዎች ተሸፍነው ነበር፤ ነገር ግን ክርስቶስ የስህተትና የአጉል እምነት ጭጋጎችን ለማጥራት ዝግጁ ነው፥ የአብም ክብር ብርሃን ግርማን ሊገልጥልን ዝግጁ ነው፤ እንዲሁም እኛ ደቀ መዛሙርቱ እንዳሉት፣ ‘በመንገድ ሲነጋገረን፥ መጻሕፍትንም ሲገልጥልን ልባችን በውስጣችን አልነደደምን?’ እንላለን።” Publishing Ministry, 68.

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