Article

# The Book of Daniel - Number Thirty-Eight

Phau Ntawv Daniel - Zaj Peb Caug Yim

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

Qhib Cov Hniav Nyiaj Hniav Kub Tawm: William Miller Txoj Kev Npau Suav Txog Yaj Saub thiab Kev Rov Qab Los ntawm Qhov Tseeb

Author

Jeff Pippenger

Published

January 2, 2024

Formats

PDF Unavailable
Word Unavailable
Song MP3

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.

Hauv Miller zaj npau suav, ib txhais tes uas tsis pom raug xa ib lub thawv me tuaj rau nws. Hauv nws zaj npau suav, nws raug coj kom to taub qhov loj ntawm lub thawv ntawd tias yog “rau fab sib npaug” dav “kaum nti.” Kaum muab xyaum rau rau fab sib npaug ua ke yog peb puas rau caum, uas sawv cev rau cov hnub hauv ib xyoos yaj saub. Miller raug muab ib lub thawv uas muaj txoj xov uas nws yuav tsum tshaj tawm nyob hauv, thiab txoj xov uas nws yuav tsum tshaj tawm ntawd raug tsa los ntawm lub hauv paus ntsiab cai tias ib hnub hauv Vajlugkub tej yaj saub sawv cev rau ib xyoos. Lub thawv ntawd yog Vajlugkub, thiab rau Miller, Vajlugkub yuav tsum raug saib raws li qhov ntsuas ntawm lub hauv paus ntsiab cai “ib hnub rau ib xyoos” hauv Vajlugkub tej yaj saub.

> “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.

> “Muaj ib tug yuam sij txuas nrog Vajtswv Txojlus uas qhib tau lub thawv nyiaj kub muaj nqis ntawd, rau peb txoj kev txaus siab thiab kev xyiv fab. Kuv hnov ua tsaug rau txhua txoj kab kaj. Yav tom ntej, tej kev paub dhau los uas tam sim no rau peb tseem tsis meej pem heev yuav raug piav qhia. Tej kev paub dhau los qee yam tej zaum peb yuav tsis to taub kiag li mus txog thaum tus cev nqaij daim tawv uas txawj tuag no yuav hnav tsis txawj tuag.” 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.

Muaj ib “tus yawm sij” dai nrog lub hleb rau hauv Miller zaj npau suav, uas sawv cev rau txoj kev txujci uas Miller raug coj kom siv.

> “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:—

> “Cov uas tab tom koom tes tshaj tawm txoj xov ntawm tus timtswv thib peb tab tom tshawb nrhiav Vajluskub raws li tib txoj kev uas Txiv Miller tau txais coj. Hauv phau ntawv me uas hu ua Views of the Prophecies and Prophetic Chronology, Txiv Miller muab cov cai yooj yim los yeej muaj kev txawj ntse thiab tseem ceeb hauv qab no rau kev kawm Vajluskub thiab kev txhais nws:—

> “[Rules one through five quoted.]

> “[Cov cai ib txog tsib raws li tau hais tseg.]”

> “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.

> “Qhov hais los saud no yog ib feem ntawm cov cai no; thiab hauv peb txoj kev kawm Vajlugkub peb txhua tus yuav ua tau zoo yog peb ua tib zoo mloog tej hauv paus ntsiab lus uas tau muab nthuav tawm.” 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.

Thaum Miller qhib lub thawv, nws pom “txhua yam thiab txhua qhov loj me ntawm tej hlaws muaj nqis, pob zeb diamond, pob zeb muaj nqis, thiab nyiaj kub thiab nyiaj dawb npib ntawm txhua yam loj thiab txhua qib nqi, teem cia zoo nkauj raws li lawv tej chaw nyob nyias hauv lub thawv; thiab thaum lawv raug teem li ntawd lawm lawv thiaj ci tawm ib txoj kev kaj thiab hwjchim ci ntsa iab uas tsuas muaj lub hnub xwb thiaj phim tau.” Miller nrhiav pom cov hlaws muaj nqis ntawm tej qhov tseeb uas ua ke los tsim cov hauv paus ntsiab lus tseeb ntawm Adventism. Tej qhov tseeb uas nws pom ntawd “raug teem cia” raws li kev txiav txim zoo meej thiab ci tawm qhov kaj ntawm lub hnub.

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.”

Tom qab ntawd Miller tau muab cov lus tseeb “tsa rau saum ib lub rooj nruab nrab” thiab hu kom sawv daws “los thiab saib.” “Los thiab saib,” yog ib lub cim uas muab rho tawm los ntawm kev qhib cov foob hauv phau Ntawv Qhia Tshwm, thiab Miller sawv cev rau cov neeg txawj ntse uas to taub zaj lus ntawm Daniyee uas tau raug qhib foob xyoo 1798. Cov lus tseeb uas Miller tau muab tsa rau saum lub rooj, yog cov lus tseeb uas raug qhib foob tawm hauv phau Daniyee, uas tau raug qhib los ntawm Tsov Ntxhuav ntawm xeem Yudas, thiab cov ntawd yuav tsum los sim xyuas tiam neeg uas tseem muaj sia nyob thaum lawv raug qhib foob. Vim li no, plaub tug tsiaj nyaum hauv Phau Ntawv Qhia Tshwm uas cuam tshuam nrog plaub lub foob thawj, thiab Miller, tau hu tawm rau tiam neeg ntawd kom “los thiab saib.”

> 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.

> Thiab kuv pom thaum tus Menyuam Yaj qhib ib lub foob, thiab kuv hnov ib lub suab zoo li suab xob quaj nroo, ib tug ntawm plaub tug tsiaj muaj sia hais tias, Los saib. Thiab kuv pom, saib seb, ib tug nees dawb; tus uas caij nws tuav ib rab hneev; thiab ib lub mom kub raug muab rau nws; ces nws tawm mus yeej, thiab kom yeej ntxiv. Thiab thaum nws qhib lub foob thib ob, kuv hnov tus tsiaj muaj sia thib ob hais tias, Los saib. Thiab muaj dua ib tug nees tawm mus uas liab; thiab hwjchim raug muab rau tus uas caij saum nws kom tshem kev thaj yeeb tawm hauv ntiajteb mus, thiab kom lawv sib tua tua; thiab muaj ib rab ntaj loj raug muab rau nws. Thiab thaum nws qhib lub foob thib peb, kuv hnov tus tsiaj muaj sia thib peb hais tias, Los saib. Thiab kuv ntsia, saib seb, ib tug nees dub; tus uas caij nws muaj ib nkawm chais ntsuas nyob hauv nws txhais tes. Thiab kuv hnov ib lub suab nyob nruab nrab ntawm plaub tug tsiaj muaj sia hais tias, Ib lub ntsuas nplej mog rau ib lub nyiaj ib npib, thiab peb lub ntsuas nplej barley rau ib lub nyiaj ib npib; thiab ceev faj tsis txhob ua phem rau roj thiab cawv txiv hmab. Thiab thaum nws qhib lub foob thib plaub, kuv hnov lub suab ntawm tus tsiaj muaj sia thib plaub hais tias, Los saib. Thiab kuv ntsia, saib seb, ib tug nees daj ntseg; thiab tus uas caij nws lub npe hu ua Kev Tuag, thiab Dab Teb raws nws qab los. Thiab hwjchim raug muab rau nkawd kav ib feem plaub ntawm ntiajteb, kom tua los ntawm rab ntaj, thiab los ntawm kev tshaib plab, thiab los ntawm kev tuag, thiab los ntawm cov tsiaj qus hauv ntiajteb. Tshwmsim 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.”

Yexus Khetos, uas raug sawv cev ua Tsov Ntxhuav ntawm xeem Yudas, yog tus qhib phau ntawv uas raug kaw ruaj nrog xya lub cim nyob hauv phau Ntawv Qhia Tshwm, thiab yog Tsov Ntxhuav ntawm xeem Yudas uas qhib tej lub pov haum uas Miller tau muab tso saum rooj, ces tshaj tawm kom sawv daws “los saib.”

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.

Cov lus tseeb uas nws nrhiav tau ntawd tau raug piav qhia kom pom tseeb meej rau saum daim ntawv qhia thawj coj xyoo 1843, uas Muam White tau hais tias raug coj los ntawm tus Tswv txhais tes, tib txhais tes uas tsis pom ntawd uas tau nqa lub thawv puv npo hniav nyiaj hniav kub los rau Miller. Peb puas daim ntawv qhia uas raug tsim tawm hauv xyoo 1842 ntawd, yog qhov ua tiav raws li Habakkuk tej lus txib kom sau zaj yog toog pom thiab ua kom nws meej rau saum tej txiag. Miller lub rooj nyob nruab nrab ntawm nws chav sawv cev rau peb puas daim ntawv qhia (txiag) uas cov tub txib Millerite tau nqa mus rau lub ntiaj teb xyoo 1842 thiab 1843. Daim ntawv qhia ntawd, ua ke nrog daim ntawv qhia thawj coj xyoo 1850, yog “tej txiag” hauv Habakkuk tshooj ob.

> “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.

> “Thaum yog tim khawv sib koom ntawm cov xibfwb qhuab qhia thiab cov ntawv xov xwm ntawm Kev Los Zaum Ob, thaum lawv sawv ruaj rau saum ‘txoj kev ntseeg thawj thaum chiv thawj,’ tias kev luam tawm daim ntawv qhia yog kev ua tiav ntawm Habakkuk 2:2, 3. Yog tias daim ntawv qhia yog ib lub ntsiab lus ntawm txoj lus faj lem (thiab cov uas tsis lees qhov no yog cov uas tso txoj kev ntseeg thawj thaum chiv thawj tseg), ces qhov ntawd ua raws tias BC 457 yog lub xyoo uas yuav tsum muab ua chaw pib suav rau 2300 hnub. Nws yog qhov tsim nyog tias 1843 yuav tsum yog thawj lub sijhawm uas raug tshaj tawm, xwv kom ‘lub zeem muag’ thiaj ‘ncua,’ lossis kom muaj ib lub sijhawm ncua, uas pab nkauj xwb yuav tsum tsaug zog thiab pw tsaug zog nyob rau saum lub ntsiab lus loj txog lub sijhawm, ua ntej lawv yuav raug tsa sawv los ntawm Kev Quaj Thaum Ib Tag Hmo.” 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.”

Cov neeg uas tau pib teb rau txoj xov (cov hniav nyiaj hniav kub) uas tom qab ntawd raug sawv cev rau saum Habakkuk lub rooj, thaum xub thawj tsuas muaj ob peb leeg xwb, tiam sis nrog rau kev lees paub txog txoj cai ib hnub sawv cev rau ib xyoos thaum Lub Yim Hli 11, 1840, cov neeg ntawd “loj hlob mus ua ib pab coob.”

> “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.

> “Thaum txog lub sijhawm uas twb tau teev tseg lawm, Turkey, los ntawm nws cov sawv cev nom tswv, tau txais kev tiv thaiv ntawm cov hwj chim koom tes hauv tebchaws Europe, thiab yog li ntawd nws tau muab nws tus kheej tso rau hauv kev tswj hwm ntawm cov tebchaws Khixatia. Qhov xwm txheej ntawd tau ua kom tiav raws nraim li lo lus faj lem tau hais tseg. Thaum qhov no raug paub lawm, neeg coob coob tau ntseeg ruaj txog qhov raug tseeb ntawm cov ntsiab cai ntawm kev txhais lus faj lem uas Miller thiab nws cov npoj yaig tau lees txais, thiab ib lub zog txhawb uas xav tsis thoob tau raug pub rau txoj kev txav los ntawm kev los txog. Cov txiv neej uas muaj kev kawm thiab muaj koob meej tau koom nrog Miller, ob leeg hauv kev tshaj tawm thiab hauv kev luam tawm nws tej kev xav, thiab txij xyoo 1840 mus txog 1844 txoj haujlwm ntawd tau nthuav dav sai heev.” 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.

Ces cov neeg coob coob txawm pib los tsim txom cov hniav nyiaj hniav kub. Nyob rau lub sijhawm ntawd Miller yuav los txheeb qhia txog kev tawg khiav ri niab ntawm cov hniav nyiaj hniav kub. Lo lus “tawg khiav ri niab” yog ib yam ntawm cov cim tseem ceeb tshaj plaws hauv Leviticus nees nkaum-rau hais txog “xya lub sij hawm,” thiab Miller siv ib hom txawv ntawm lo lus “tawg khiav ri niab” kaum zaug hauv kev nthuav qhia nws zaj npau suav. “Kaum” yog lub cim ntawm ib qho kev sim siab, thiab nws qhia txog txoj kev to taub uas yog txog lub ntsiab lus cim ntawm Miller cov hniav nyiaj hniav kub uas “tawg khiav ri niab” raws li ib qho kev sim siab cev Vajlugkub rau cov uas qhov kawg ntawm lub ntiaj teb tau los txog saum lawv lawm.

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.

Kev tsis lees txais lub pob zeb muaj nqis ntawm “xya zaug” yog thawj lub pob zeb muaj nqis uas Laodicean Adventism muab tso tseg thaum lawv poob rau hauv txoj kev sim ntawm Mauxes txoj “kev tawg ri niab,” uas Eliyas (Miller) tau nthuav tawm, xyoo 1863. Txij lub sij hawm ntawd mus lawm, cov pob zeb muaj nqis ntawd yuav raug tawg ri niab zuj zus ntxiv, sib xyaw nrog cov cuav, thiab thaum kawg raug npog zais tag nrho. Kev npog zais cov pob zeb muaj nqis ntawd thaum kawg yuav mus txog ib theem uas lub thawv ntim (Phau Vajlugkub) yuav raug rhuav tshem.

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.”

Hauv hauv Miller txoj kev npau suav muaj ib qho kev sib txawv uas pom tseeb ntawm thawj “xya zaug” uas Miller siv lo lus “scatter,” thiab peb zaug kawg uas nws siv lo lus ntawd. Tom qab nws hais txog “scatter” “xya zaug,” nws “poob siab thiab qaug zog hauv siab tag nrho, ces nws zaum los quaj.”

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.

Ua ntej Khetos, uas raug sawv cev ua Tsov Ntxhuav ntawm xeem Yudas, pib nws tes haujlwm qhib lub phau ntawv uas raug kaw nrog xya lub cim nyob hauv phau Ntawv Qhia Tshwm, Yauhas quaj. Yauhas thiab Miller nkawd ob leeg quaj thaum nkawd to taub tias lub hleb nyiaj kub (Vajtswv Txojlus) twb raug muab faus zais cia los ntawm tej pob zeb muaj nqis cuav lawm.

> 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.

> Thiab kuv pom hauv sab tes xis ntawm Tus uas zaum saum lub zwm txwv muaj ib phau ntawv uas sau rau sab hauv thiab sab nraud, raug muab ntim kaw nrog xya lub foob. Thiab kuv pom ib tug tim tswv muaj hwj chim tshaj tawm nrog suab nrov nrov hais tias, Leej twg thiaj tsim nyog qhib tau phau ntawv no, thiab daws tau nws tej foob? Thiab tsis muaj leejtwg nyob saum ntuj, los yog hauv ntiajteb, los yog hauv qab ntiajteb, muaj peev xwm qhib phau ntawv ntawd, thiab tsis muaj leejtwg muaj peev xwm saib tau rau hauv. Ces kuv quaj heev, vim tsis pom muaj leejtwg tsim nyog qhib thiab nyeem tau phau ntawv ntawd, thiab tsis muaj leejtwg tsim nyog saib tau rau hauv. Thiab ib tug ntawm cov txwj laus hais rau kuv tias, Tsis txhob quaj: saib seb, Tsov Ntxhuav ntawm xeem Yuda, Caj Cees ntawm Daviv, twb kov yeej lawm kom thiaj qhib tau phau ntawv no, thiab daws tau nws xya lub foob. Qhia Tshwm 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.

Thaum kev tsis lees txais cov nyiaj kub muaj nqis uas Miller nrhiav tau thiab nthuav qhia rau lub ntiajteb no nce zuj zus mus txog theem uas phau Vajlugkub (lub thawv ntim) raug rhuav tshem lawm, ces Miller quaj.

> “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.

> “Kuv thiaj pom hais tias nyob hauv cov pob zeb muaj nqes thiab cov npib tseeb lawv twb muab txau tawg ua ke nrog ib co pob zeb muaj nqes cuav thiab npib dag ntau heev uas suav tsis txheeb. Kuv npau taws heev rau lawv tej kev coj tsis tsim txiaj thiab kev tsis txaus siab, thiab kuv qhuab ntuas thiab cem lawv vim li ntawd; tiam sis kuv qhuab ntuas lawv ntau npaum li cas, lawv yim txau cov pob zeb muaj nqes cuav thiab cov npib dag ntawd tov nrog cov tseeb ntau npaum li ntawd.”

> “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.”

> “Tom qab ntawd kuv tus ntsuj plig cev nqaij daim tawv txawm raug ntxhov siab heev, thiab kuv pib siv zog cev nqaij daim tawv thawb lawv tawm hauv chav; tiam sis thaum kuv tab tom thawb ib tug tawm lawm, peb tug ntxiv tseem yuav nkag los thiab nqa av qias neeg thiab tej txiab ntoo thiab xuab zeb thiab txhua yam khib nyiab los, mus txog thaum lawv npog tas txhua lub pov haum tseeb, pob zeb diamond, thiab tej npib, uas txhua yam ntawd twb raug zais tsis pom lawm. Lawv kuj muab kuv lub thawv nyiaj txiag rhuav ua tej daim thiab muab nws pov tawg ua ke nrog cov khib nyiab. Kuv xav tias tsis muaj ib tug neeg twg quav ntsej txog kuv txoj kev tu siab lossis kuv txoj kev npau taws. Kuv txawm poob siab thiab qaug siab tag nrho, ces zaum nqes thiab quaj.”

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.”

Ntawm qhov no hauv nws zaj npau suav, lo lus “scatter” tau raug siv “xya zaug.” Peb qhov siv zaum kawg no txawv ntawm thawj xya qhov, yog li ntawd thiaj muab ib lub cim yaj saub tso rau saum xya qhov kev tawg khiav ntawd ua ib lub cim ntawm “xya lub sij hawm” hauv Leviticus nees nkaum rau. Miller zaj npau suav thib ob, ib yam li Nebuchadnezzar zaj npau suav thib ob, cim qhia txog “xya lub sij hawm.”

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.

Ib yam li rau Yauhas hauv Tshwm Sim tshooj tsib, thaum Miller quaj, tus txiv neej tuav txhuam av (Tus Tsov Ntxhuav ntawm xeem Yudas), ces “qhib ib lub qhov rooj” thiab nkag los rau hauv chav. Daim duab qhia txog Leej Txiv tuav phau ntawv uas raug kaw nrog xya lub foob, uas tsis muaj leejtwg qhib tau, thiab uas tau ua rau Yauhas quaj, tau pib hauv nqe ib ntawm tshooj plaub.

> 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.

> Tom qab no kuv ntsia, thiab saib seb, muaj ib lub qhov rooj qhib nyob saum ntuj ceeb tsheej; thiab thawj lub suab uas kuv hnov zoo li yog suab raj ncas hais lus nrog kuv; uas hais tias, Cia li nce los ntawm no, thiab kuv yuav qhia rau koj tej yam uas yuav tsum muaj tshwm sim tom qab no. Tshwmsim 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 quaj ntsuag thiab pom ib lub qhov rooj qhib. “Thaum kuv tseem quaj thiab tu siab li no vim kuv txoj kev poob loj thiab qhov kev lav ris uas nyob saum kuv, kuv nco txog Vajtswv, thiab thov Vajtswv kawg siab kawg ntsws kom Nws xa kev pab tuaj rau kuv. Tam sim ntawd lub qhov rooj qhib, thiab ib tug txivneej nkag los rau hauv chav, thaum ntawd cov neeg sawvdaws txawm tawm ntawm chav mus; thiab nws, tuav ib rab txhuam plua plav hauv nws txhais tes, qhib cov qhov rais, thiab pib txhuam cov av thiab cov khib nyiab tawm hauv chav.” Tsov Ntxhuav ntawm xeem Yudas thiab tus txivneej tuav rab txhuam av nkawd tuaj txog thaum ib lub qhov rooj qhib, thaum Yauhas thiab Miller quaj ntsuag. Kev qhib ib lub qhov rooj yog ib lub cim ntawm kev hloov lub caij nyoog faib haujlwm dawb huv.

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.”

Nrog Miller, nws quaj, thiab ib lub qhov rooj raug qhib, tiam sis nws kuj tau thov Vajtswv thiab. “Kuv poob siab kawg nkaus thiab lub siab qaug zog tag, ces kuv txawm zaum thiab quaj. Thaum kuv tseem tab tom quaj thiab tu siab vim kuv txoj kev poob loj thiab txoj kev lav ris, kuv nco txog Vajtswv, thiab thov Vajtswv kawg siab kawg ntsws kom Nws xa kev pab tuaj rau kuv. Tam sim ntawd lub qhov rooj txawm qhib, thiab muaj ib tug txiv neej nkag los hauv chav, thaum ntawd txhua tus neeg txawm tawm hauv chav mus; thiab nws, tuav ib rab txhuam av hauv tes, qhib tej qhov rais, thiab pib txhuam av thiab tej khib nyiab tawm hauv chav.”

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.”

Txoj kev thov Vajtswv uas yog ib lub cim taw qhia hauv keeb kwm ntawm hnub kawg, yog txoj kev thov Vajtswv uas Daniel thiab peb tug neeg tsim txiaj tau cim tseg hauv tshooj ob, thiab kuj yog qhov Daniel tau cim tseg hauv tshooj cuaj. Nws yog txoj kev thov Vajtswv ntawm Leviticus nees nkaum rau txog “xya zaug,” uas ob tug timkhawv hauv Tshwm Sim kaum ib yuav tsum thov thaum lawv paub tias lawv twb raug “tawg khiav mus lawm” lawm. Ob tug timkhawv yuav tsum rov ua yam uas Daniel tau ua hauv tshooj cuaj, thaum nws pom tias nws tau raug “tawg khiav mus” raws li qhov ua tiav ntawm Mauxe txoj kev foom phem. Ob tug timkhawv yuav tsum rov ua yam uas Miller tau muab piv txwv qhia hauv nws zaj npau suav thaum nws mus txog qhov chaw uas nws cov hniav nyiaj hniav kub tau tawg khiav mus “xya zaug.”

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.”

Thaum txoj kev thov Vajtswv ntawd raug cim tseg lawm, ib lub qhov rooj qhib hlo, tus txiv neej txhuam av los txog, thiab chav ntawd nyob khoob lug. Pab neeg phem qias twb ploj mus lawm, thiab ib lub caij nyoog tshiab twb los txog lawm. Ces Tsov Ntxhuav ntawm xeem Yudas, tus uas Nws rab tshuab nyob hauv Nws txhais tes, “qhib tej qhov rais, thiab pib txhuam cov av thiab khib nyiab tawm hauv chav,” thiab thaum “nws txhuam cov av thiab khib nyiab, tej hniav nyiaj hniav kub cuav thiab nyiaj npib cuav sawv nphob thiab tawm mus ntawm qhov rais ib yam li ib tauv huab, thiab cua thiaj nqa lawv mus lawm.”

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.

Cov qhov rais qhib kuj qhia txog ib txoj kev sib cais thiab, rau qhov thaum cov khib nyiab raug nqa tawm ntawm qhov rais, cov uas tau ua raws li lo lus txib uas nyob hauv Malakhi, uas qhia rau cov “pov thawj” ntawm hnub kawg kom, “nej cia li coj tag nrho ib feem kaum los rau hauv lub tsev txhab, kom muaj zaub mov nyob hauv kuv lub tsev, thiab sim kuv tam sim no nrog qhov no, tus Tswv uas kav txhua pab tub rog hais li no, seb kuv puas yuav tsis qhib tej qhov rais saum ntuj rau nej, thiab muab ib txoj koob hmoov nchuav los rau nej, kom tsis muaj chaw txaus txais yuav li.” Lub qhov rooj qhib thiab cov qhov rais qhib sawv cev rau ib qho kev hloov hauv lub caij nyoog ntawm Vajtswv txoj hauj lwm uas tiav raws nraim rau lub sijhawm cov pov thawj phem raug tshem tawm, thiab cov pov thawj ncaj ncees tab tom raug foom koob hmoov.

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.

Thaum tus txhuam hmoov av pib ntxuav kom nws pem teb dawb huv, Miller kaw nws ob lub qhov muag ib pliag. “Nyob hauv txoj kev ntxhov thiab kev sib qas ntsoog ntawd kuv tau kaw kuv ob lub qhov muag ib pliag; thaum kuv qhib lawv, tag nrho cov khib nyiab twb ploj mus lawm. Cov hniav nyiaj hniav kub uas muaj nqis, cov pob zeb diamond, thiab cov nyiaj kub thiab nyiaj npib dawb, pw tawg ua ntu zus nplua mias thoob plaws hauv chav.” Ces yam muaj nqis thiab yam phem qias tau raug cais tawm ntawm ib leeg lawm tiav txhij.

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.

Tom qab ntawd lub thawv loj dua tau muab tso rau saum rooj, thiab cov hniav nyiaj hniav kub uas tau tawg khiav los tau muab pov rau hauv. “Nws mam li muab ib lub thawv tso rau saum rooj, loj dua qub thiab zoo nkauj dua qub heev, ces khaws cov hniav nyiaj hniav kub, cov pob zeb diamond, cov nyiaj npib, ib teg puv ib teg puv, thiab pov rau hauv lub thawv, mus txog thaum tsis tshuav ib yam li, txawm yog ib txhia pob zeb diamond me npaum li taub hau koob xwb los xij.” Tom qab ntawd, Miller tej qhov tseeb uas yog lub hauv paus tau raug coj los muab sau ua ke, tsis yog nrog phau Vajlugkub xwb, tiamsis nrog tus Ntsuj Plig ntawm Lus Qhia Yav Tom Ntej thiab, thiab cov qhov tseeb ntawd hajyam zoo nkauj thiab ci ntsa iab dua li thaum chiv thawj lawm.

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.

Thaum peb tshuaj xyuas zaj yog toog pom txog tus dej Ulai raws li cov ntsiab lus ntawm txoj xov uas raug qhib tawm hauv xyoo 1798, yuav tsum nkag siab tias qee qhov tseeb ntawd raug txwv nyob hauv lub moj khaum uas tau muab rau Miller. Yog li ntawd, kuj tsim nyog yuav tsum cia siab tias qee qhov tseeb ntawd yuav loj dua thiab zoo nkauj dua, txawm hais tias ib txhia ntawm lawv tej zaum yuav zoo li me lossis tsis tseem ceeb.

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.

Thaum tej qhov tseeb raug kho kom rov qab los lawm, lawv raug muab tso rau hauv ib lub thawv loj dua, ces txoj kev hu rov qab raug tshaj tawm dua ib zaug ntxiv, tsis yog los ntawm Miller, tiam sis yog los ntawm Khetos, (uas yog tus txiv neej txhuam plua tshauv, uas yog Tsov Ntxhuav ntawm pawg neeg Yudas) kom hais tias, “cia li los saib.” Qhov no qhia meej tias nyuam qhuav muaj ib qho kev qhib lub foob lawm, thiab qhov kev qhib lub foob zaum kawg yog Kev Qhia Tshwm ntawm Yexus Khetos uas tshwm sim tam sim ntawd ua ntej lub sij hawm sim siab kaw, los yog raws li Muam White tau txheeb hais, thaum tus txiv neej txhuam plua tshauv twb tau nkag mus lawm.

> “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.

> “Kuv ntsia mus rau hauv lub hleb, tiam sis qhov kuv pom ntawd ci ntsa iab heev ua rau kuv qhov muag plooj ntais. Lawv ci kaj lug tshaj lawv lub meej mom qub kaum npaug. Kuv xav tias lawv twb raug muab txhuam hauv cov xuab zeb los ntawm ko taw ntawm cov neeg phem uas tau muab lawv txeev pov tseg thiab tsuj lawv rau hauv plua tshauv. Lawv raug teem tseg hauv lub hleb ntawd raws li ib txoj kev txiav txim zoo nkauj, txhua yam nyob hauv nws qhov chaw, tsis muaj ib qho cim li ntawm tej kev mob siab ntawm tus txiv neej uas tau muab lawv pov rau hauv. Kuv qw nrov vim txoj kev zoo siab loj kawg nkaus, thiab lub suab qw ntawd ua rau kuv tsim dheev.” 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.

Lub sij hawm ncua thiab thawj qhov kev poob siab tau los txog rau hnub tim 18 Lub Xya Hli, 2020, thiab txij li Lub Xya Hli xyoo 2023 los, Tus Tsov Ntxhuav ntawm xeem Yudas tau tab tom qhib cov foob ntawm zaj lus hauv Kev Tshwm Sim txog Yexus Khetos. Qhov kev qhib foob ntawd suav nrog phau ntawv Daniyee, thiab peb yuav xaus peb qhov kev tshuaj xyuas txog Miller txoj kev npau suav hauv tshooj tom ntej.

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.

Tes hauj lwm ntawm tus txiv neej txhuam av raug ua tiav nyob rau hauv kev koom tes nrog cov “pov thawj muaj tswvyim,” thiab tes hauj lwm ntawm cov “pov thawj” ntawd, uas yog ob tug timkhawv hauv Tshwmsim tshooj kaum ib, thiab uas yog cov pob txha tuag uas raug tsa sawv rov los hauv Exekees tshooj peb caug xya, kuj raug sawv cev los ntawm lwm txoj kab ntawm Vajtswv Txojlus. Peb yuav siv ob peb txoj kab ntawd ua timkhawv thib ob rau yam uas peb tau txheeb xyuas hais txog William Miller zaj npau suav thib ob.

> “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.

> “Cov Vajlugkub raug muab pub rau peb kom muaj txiaj ntsig rau peb, xwv peb thiaj tau txais kev qhuab qhia hauv txoj kev ncaj ncees. Cov kab hluav taws kaj uas muaj nqis heev tau raug huab ntawm kev yuam kev npog tsaus, tiam sis Khetos twb npaj txhij los nplawm kom cov pa huab ntawm kev yuam kev thiab kev ntseeg cuav ploj mus, thiab los qhia rau peb pom qhov ci ntsa iab ntawm Leej Txiv lub hwjchim ci ntsa iab, kom peb thiaj hais tau ib yam li cov thwjtim tau hais tias, ‘Peb lub siab tsis kub lug nyob hauv peb thaum nws nrog peb tham ntawm txojkev los lod?’” Publishing Ministry, 68.

Back to Articles