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# The Book of Daniel - Number Thirty-Eight

Igitabo cya Daniyeli — Umubare wa Mirongo Itatu n’Umunani

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

Guhishura Amabuye y’Agaciro: Inzozi z’Ubuhanuzi za William Miller n’Iyisubizwaho ry’Ukuri

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.

Mu nzozi ya Miller yohererejwe agasanduku n’ukuboko kutabonekaga. Muri iyo nzozi yayobowe gusobanukirwa ingano z’ako gasanduku ko kari “gatandatu ku mpande zingana” kuri “inci icumi.” Icumi gikubye gatandatu kareshya kangana n’inshuro ebyiri bihwanye na magana atatu na mirongo itandatu, ibyo bikaba bihagarariye iminsi y’umwaka w’ubuhanuzi. Miller yahawe agasanduku karimo ubutumwa yagombaga kwamamaza, kandi ubutumwa yagombaga kwamamaza bwari bushingiye ku ihame ry’uko umunsi umwe mu buhanuzi bwa Bibiliya uhagarariye umwaka umwe. Ako gasanduku kari Bibiliya, kandi kuri Miller Bibiliya yagombaga kureberwa mu gipimo cy’ihame rya “umunsi ku mwaka” mu buhanuzi bwa Bibiliya.

> “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.

> “Ijambo ry’Imana rifitanye isano n’urufunguzo rufungura isanduku y’agaciro kenshi, kugira ngo tunyurwe kandi tunezerwe. Numva nshimira buri mirasire y’umucyo. Mu gihe kizaza, ibitubaho ubu bidutungura cyane kandi bikatuyobera bizasobanurwa. Hari ibitubaho bimwe dushobora kutazigera tubisobanukirwa byuzuye kugeza ubwo uku kubaho gupfa kuzambara ukudapfa.” Manuscript Releases, umuzingo wa 17, 261.

There was a “key” attached to the casket in Miller’s dream which represented the methodology that Miller was led to employ.

Mu nzozi za Miller hariho “urufunguzo” rwari rumanitse ku isanduku, rwagereranyaga uburyo bw’imikorere Miller yayobowe gukoresha.

> “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:—

> “Abari mu murimo wo kwamamaza ubutumwa bw’umumarayika wa gatatu barimo bashakashaka mu Byanditswe bakurikije uburyo bumwe Se Miller yakoresheje. Mu gitabo gito cyiswe Views of the Prophecies and Prophetic Chronology, Se Miller atanga aya mategeko akurikira, yoroheje ariko arangwa n’ubwenge kandi y’ingenzi, yerekeye kwiga Bibiliya no kuyisobanura:—

> “[Rules one through five quoted.]

> “[Amategeko ya mbere kugeza ku ya gatanu yasubiwemo amagambo nk’uko ari.]”

> “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.

> “Ibyavuzwe haruguru ni igice cy’aya mabwiriza; kandi mu kwiga kwacu Bibiliya twese tuzagira neza nitwumvira amahame yashyizwe ahagaragara.” 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.

Igihe Miller yafunguraga isanduku, yabonemo “amoko yose n’ingano zose z’imitako y’agaciro, diyama, amabuye y’igiciro cyinshi, n’ibiceri bya zahabu n’ifeza by’ubwoko bwose, ubunini bwose n’agaciro kose, byose bitondetse neza mu myanya yabyo itandukanye muri iyo sanduku; kandi uko byari bitondetse byagaragazaga umucyo n’ikuzo bingana n’izuba ryonyine.” Miller yavumbuye imitako y’ukuri igize ukuri shingiro kwa Adiventizimu. Ukuri yabonye kwari “gutondetse” mu buryo butunganye kandi kwerekanaga umucyo w’izuba.

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.”

Nuko Miller yashyize ukuri “ku meza yo hagati” maze ahamagara bose “kuza kureba.” “Ngwino urebe,” ni ikimenyetso gikomoka ku ifungurwa ry’ibimenyetso biri mu gitabo cy’Ibyahishuwe, kandi Miller ahagarariye abanyabwenge basobanukirwa n’ubutumwa bwa Daniyeli bwafunguwe mu mwaka wa 1798. Ukuri Miller yashyize ku meza kwari ukuri kwafunguwe ko mu gitabo cya Daniyeli, kwari kwafunguwe n’Intare yo mu muryango wa Yuda, kandi kwagombaga kugerageza urungano rwari ruriho igihe kwafungurwaga. Ni yo mpamvu ya nyamaswa enye zo mu Byahishuwe zifitanye isano n’ibimenyetso bine bya mbere, ndetse na Miller, bahamagariye urwo rungano “kuza kureba.”

> 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.

> Nuko mbona Umwana w’Intama amaze gukingura kimwe mu bimenyetso, numva kimwe muri bya bizima bine kivuga nk’ijwi ry’inkuba, kiti: Ngwino urebe. Nuko nditegereza, maze mbona ifarashi y’umweru; kandi uyicayeho yari afite umuheto; ahabwa ikamba; nuko arasohoka agenda anesha kandi ngo arusheho kunesha. Nuko amaze gukingura ikimenyetso cya kabiri, numva ikizima cya kabiri kivuga kiti: Ngwino urebe. Hanyuma hasohoka indi farashi itukura; kandi uyicayeho ahabwa ubutware bwo gukura amahoro mu isi, kugira ngo bicane hagati yabo; kandi ahabwa inkota nini. Nuko amaze gukingura ikimenyetso cya gatatu, numva ikizima cya gatatu kivuga kiti: Ngwino urebe. Nuko nditegereza, maze mbona ifarashi y’umukara; kandi uyicayeho yari afite umunzani mu kuboko kwe. Numva ijwi riturutse hagati ya bya bizima bine rivuga riti: Igipimo cy’ingano ku idenariyo imwe, n’ibipimo bitatu by’ingano za sayiri ku idenariyo imwe; kandi amavuta na vino ntukabigireho nabi. Nuko amaze gukingura ikimenyetso cya kane, numva ijwi ry’ikizima cya kane rivuga riti: Ngwino urebe. Nuko nditegereza, maze mbona ifarashi y’icyatsi cyijimye; kandi uwari uyicayeho yitwaga Rupfu, kandi Ikuzimu ryamukurikiraga. Nuko bahabwa ubutware ku gice cya kane cy’isi, kugira ngo bicishe inkota n’inzara n’urupfu n’inyamaswa zo mu isi. Ibyahishuwe 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.”

Ni Kristo, washushanywaga nk’Intare yo mu muryango wa Yuda, wabumbuye igitabo cyari gifatanyishijwe ibimenyetso birindwi mu gitabo cy’Ibyahishuwe, kandi ni Intare yo mu muryango wa Yuda yabumbuye imitako Miller yari yashyize ku meza, hanyuma iratangaza ngo bose “nimuze murebe.”

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.

Ukuri yavumbuye bwashushanyijwe mu buryo bugaragara ku mbonerahamwe y’abapayoniya yo mu 1843, iyo Mushiki waacu White yavuze ko yayobowe n’ukuboko kw’Umwami, ari ko kuboko kutaboneka kwari kwazaniye Miller isanduku yuzuye amabuye y’agaciro. Imbonerahamwe magana atatu zakozwe mu 1842 zari isohozwa ry’itegeko rya Habakkuki ryo kwandika iyerekwa no kurigaragaza neza ku bisate. Imeza ya Miller yari hagati mu cyumba cye yagereranyaga izo mbonerahamwe magana atatu (ibisate) intumwa z’Abamillerite zajyanye ku isi mu 1842 no mu 1843. Iyo mbonerahamwe, ifatanije n’imbonerahamwe y’abapayoniya yo mu 1850, ni byo “bisate” byo muri Habakkuki igice cya kabiri.

> “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.

> “Ubuhamya bwahuriweho n’abavugabutumwa n’ibinyamakuru by’Ukuza kwa Kabiri, igihe bahagararaga ku ‘kwizera kwa mbere,’ ni uko gusohora imbonerahamwe byari ugusohora kwa Habakuki 2:2, 3. Niba imbonerahamwe yari ingingo y’ubuhanuzi (kandi abayihakana bava ku kwizera kwa mbere), bityo bikurikiraho ko 457 Mbere ya Kristo ari wo mwaka ugomba kubarirwaho iminsi 2300. Byari ngombwa ko 1843 iba igihe cya mbere cyatangajwe kugira ngo ‘iyerekwa’ ‘ritinde,’ cyangwa ngo habeho igihe cyo gutinda, aho itsinda ry’abakobwa b’isugi ryagombaga kugira ibitotsi no gusinzira ku ngingo ikomeye y’igihe, mbere gato y’uko bakangurwa n’Induru yo mu Gicuku.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.

The people who began to respond to the message (jewels) that was thereafter represented on Habakkuk’s table, were at first a few, but with the confirmation of the day-for-a-year principle on August 11, 1840, the people “increased to a crowd.”

Abantu batangiye kwitabira ubutumwa (imitako y’agaciro) bwaje guhagararirwa ku meza ya Habakuki, mbere bari bake, ariko ubwo ihame ry’umunsi ku mwaka ryemezwaga ku wa 11 Kanama 1840, abantu “biyongereye baba imbaga.”

> “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.

> “Igihe nyir’izina cyari cyaravuzwe kigeze, Turukiya, ibinyujije ku bahagarariye bayo, yemeye kurindwa n’ibihugu by’ibihangange by’i Burayi byari byishyize hamwe, bityo yishyira munsi y’ubugenzuzi bw’amahanga ya Gikristo. Icyo gikorwa cyasohoreje neza rwose ubuhanuzi. Ibyo bimaze kumenyekana, abantu benshi cyane bemejwe n’ukuri kw’amahame yo gusobanura ubuhanuzi yari yarakoreshejwe na Miller na bagenzi be, maze umurimo wo kwamamaza ukuza kwa Kristo uhabwa imbaraga zitangaje. Abantu b’abize kandi bafite icyubahiro bifatanyije na Miller, haba mu kubwiriza no mu gutangaza ibitekerezo bye, kandi kuva mu 1840 kugeza mu 1844 uwo murimo wagutse vuba cyane.” 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.

Maze abantu batangira guhungabanya imitako. Aho ni ho Miller agiye kugaragaza ugutatana kw’imitako. Ijambo “gutatana” ni kimwe mu bimenyetso by’ibanze by’izo “ncuro ndwi” zo muri Abalewi makumyabiri na gatandatu, kandi Miller akoresha iryo jambo “gutatana” cyangwa irindi rifitanye isano na ryo incuro icumi mu gutanga inzozi ze. “Icumi” ni ikimenyetso cy’ikigeragezo, kandi kiranga ugusobanukirwa nyako kw’ubusobanuro bw’ikigereranyo cy’imitako ya Miller “itatanye” nk’ikigeragezo cy’ubuhanuzi ku abo imperuka z’isi zabagezeho.

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.

Kwanga umutako wa “ibihe birindwi” ni wo mutako wa mbere Adventizime y’i Lawodikiya yashyize ku ruhande ubwo bananirwaga ikigeragezo cyo “gutatanywa” kwa Mose, cyari cyaratanzwe na Eliya (Miller), mu mwaka wa 1863. Kuva icyo gihe, imitako yagombaga kujya irushaho gutatanywa, ikavangwamo iy’impimbano, kandi amaherezo igatwikirizwa rwose. Gupfukiranwa kw’iyo mitako y’agaciro amaherezo kwagombaga kugera ku rugero aho isanduku yayo (Bibiliya) yari kurimburwa.

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.”

Mu nzozi ya Miller harimo itandukaniro rigaragara neza hagati y’“ibihe birindwi” bya mbere ijambo “gutatanya” ryakoreshejwe na Miller, n’inshuro eshatu za nyuma yakoresheje iryo jambo. Amaze kuvuga “gutatanya” “inshuro zirindwi,” “yacitse intege rwose kandi yiheba mu mutima, maze aricara ararira.”

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.

Mbere y’uko Kristo, washushanyijwe nk’Intare yo mu muryango wa Yuda, atangira umurimo we wo gukingura igitabo cyari gifatanyishijwe ibimenyetso birindwi mu gitabo cy’Ibyahishuwe, Yohana yararize. Yohana na Miller bombi bararize igihe basobanukirwaga ko isanduku (Ijambo ry’Imana) yari yarataburuwe n’imitako y’agahimbano.

> 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.

> Nuko mbona mu kuboko kw'iburyo k'Uwicaye ku ntebe y'ubwami igitabo cyanditswe imbere no inyuma, gifatishijweho ibimenyetso birindwi. Nuko mbona marayika ukomeye atangaza n'ijwi rirenga ati: Ni nde ukwiriye gufungura icyo gitabo no guhambura ibimenyetso byacyo? Nuko mu ijuru, no mu isi, cyangwa munsi y'isi, habura n'umwe ushobora gufungura icyo gitabo, cyangwa ngo akirebe. Nuko ndarira cyane, kuko hataabonetse uwari ukwiriye gufungura icyo gitabo no kugisoma, cyangwa ngo akirebe. Maze umwe mu bakuru arambwira ati: Reka kurira; dore Intare yo mu muryango wa Yuda, Igishyitsi cya Dawidi, yanesheje kugira ngo afungure icyo gitabo no guhambura ibimenyetso byacyo birindwi. Ibyahishuwe 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.

Igihe kwangwa kurushaho gukabya kw’imitako Miller yavumbuye akayishyikiriza isi kwageze ku rwego aho Bibiliya (agasanduku) yarimbuwe, ni bwo Miller yarize.

> “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.

> “Hanyuma mbona ko mu mabuye y’agaciro nyakuri no mu mafaranga nyayo bari batatanyijemo umubare utabarika w’amabuye y’agaciro y’impimbano n’amafaranga y’ibinyoma. Nararakaye cyane kubera imyitwarire yabo y’ubugome no kudashima kwabo, maze ndabacyaha kandi ndabahanangiriza ibyo; ariko uko narushagaho kubacyaha, ni ko barushagaho gutatanya ayo mabuye y’agaciro y’impimbano n’ayo mafaranga y’ibinyoma mu nyakuri.”

> “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.”

> “Nuko numva umutima wanjye wo ku mubiri urakaye cyane, maze ntangira gukoresha imbaraga z’umubiri ngo mbasohore mu cyumba; ariko uko nari nsunikira umwe hanze, abandi batatu bakinjira, bakinjizamo umwanda n’utwatsi tw’ibiti n’umucanga n’ubwoko bwose bw’ibishingwe, kugeza ubwo bitwikiriye burundu amabuye y’agaciro nyakuri yose, diyama n’ibiceri, ku buryo byose bitakigaragaraga. Kandi bamennaguye agasanduku kanjye, bagatatanya mu byo bishungero. Natekereje ko nta muntu n’umwe wita ku mubabaro wanjye cyangwa uburakari bwanjye. Nacitse intege rwose kandi ngira umubabaro mu mutima, maze nicara hasi ndarira.”

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.”

Kugeza kuri iyi ngingo y’iyi nzozi ye, ijambo “gutatanya” ryakoreshejwe “incuro zirindwi.” Inshuro eshatu za nyuma zitandukanye n’izo ndwi za mbere, bityo zishyira umukono w’ubuhanuzi kuri uko gutatanywa kurindwi nk’ikimenyetso cy’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Inzozi ya kabiri ya Miller, kimwe n’inzozi ya kabiri ya Nebukadinezari, igaragaza mu buryo bw’ikigereranyo “ibihe birindwi.”

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.

Nk’uko byagenze kuri Yohana mu Byahishuwe igice cya gatanu, igihe Miller yariraga, wa mugabo wo gukoropa ivumbi (Intare yo mu muryango wa Yuda), hanyuma “akingura urugi” maze yinjira mu cyumba. Ishusho igaragara ya Data afashe igitabo cyari gifatanishijwe ibimenyetso birindwi, nta muntu washoboraga kugikingura, kandi ari cyo cyari cyatumye Yohana arira, yatangiriye ku murongo wa mbere w’igice cya kane.

> 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.

> Nyuma y’ibyo ndareba, mbona urugi rwakinguwe mu ijuru; kandi ijwi rya mbere numvise rimeze nk’iry’impanda ivugana nanjye, riravuga riti: Zamuka uze hano, nkwereke ibikwiriye kuzabaho hanyuma y’ibi. Ibyahishuwe 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 yarize maze abona urugi rukinguye. “Ubwo nari nkiri aho ndira kandi mbabajwe n’igihombo cyanjye gikomeye n’inshingano zanjye, nibutse Imana, maze nyisaba mbikuye ku mutima ko yanyoherereza ubutabazi. Muri ako kanya urugi rurakinguka, umuntu yinjira mu cyumba, maze abantu bose baragisohokamo; na we, afite uburoso bwo guhanagura ivumbi mu ntoki, akingura amadirishya, maze atangira guhanagura ivumbi n’imyanda mu cyumba.” Intare yo mu muryango wa Yuda n’umuntu wari ufite uburoso bwo guhanagura ivumbi bageze ku gukinguka kw’urugi, igihe Yohana na Miller bariraga. Gukinguka kw’urugi ni ikimenyetso cy’ihinduka ry’ibihe by’ubuyobozi bw’Imana.

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.”

Hamwe na Miller, yararize maze urugi rurafunguka, ariko kandi yarasenze. “Nacitse intege rwose, umutima uracika, ndicara ndarira. Mu gihe nari nkiri muri uko kurira no kuborogera igihombo cyanjye gikomeye n’inshingano nari mbibazweho, nibutse Imana, maze nsenga nshikamye nyisaba ko yanyoherereza ubufasha. Ako kanya urugi rurafunguka, umugabo yinjira mu cyumba, abantu bose bahita bakivamo; na we, afite uburoso bwo gukubura ivumbi mu ntoki, akingura amadirishya, maze atangira gukuraho ivumbi n’imyanda byo mu cyumba.”

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.”

Isengesho riba ikimenyetso cy’inzira mu mateka y’iminsi y’imperuka, ni isengesho ryagaragajwe na Daniyeli n’abo batatu b’intwari mu gice cya kabiri, kandi nanone na Daniyeli mu gice cya cyenda. Ni isengesho ryo muri Lewi 26 ry’“inshuro zirindwi,” abo bahamya babiri bo mu Byahishuwe 11 bagomba gusenga igihe bazamenyera ko bari baratatanyijwe. Abo bahamya babiri bagomba gusubiramo ibyo Daniyeli yakoze mu gice cya cyenda, igihe yamenyaga ko yari “yaratatanyijwe” mu gusohoza umuvumo wa Mose. Abo bahamya babiri bagomba gusubiramo ibyo Miller yagaragaje mu nzozi ze igihe yageraga aho imitako ye yari yaratatanyijwe “inshuro zirindwi.”

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.”

Igihe iryo sengesho rirangiye, urugi rurakinguka, umugabo ufite uburoso bwo gukuraho umwanda araza, maze icyumba kigahinduka ubusa. Abantu benshi b’abanyabyaha bari bagiye, kandi ingoma nshya yari igeze. Hanyuma Intare yo mu muryango wa Yuda, ufite urutaro rwe mu kuboko kwe, “akingura amadirishya, atangira gukubura umwanda n’ibishingwe mu cyumba,” kandi ubwo “yakuburaga umwanda n’ibishingwe, imitako y’impimbano n’amafaranga y’impimbano yose bizamuka bisohokera mu idirishya nk’igicu, maze umuyaga ukabitwarira kure.”

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.

Amadirishya afunguye na yo agaragaza itandukaniro, kuko nk’uko imyanda isohorwa inyujijwe mu idirishya, ni ko abashohoje itegeko riboneka muri Malaki, riyobora “abatambyi” bo mu minsi ya nyuma ngo, “muzane imigabane ya kimwe cya cumi yose mu bubiko, kugira ngo mu nzu yanjye habe ibibatunga, maze mumpinyuze muri ibyo noneho, ni ko Uwiteka Nyiringabo avuga, nimurebe ko ntazabugururira amadirishya y’ijuru, nkabasukaho umugisha, ukabura aho ukwirwa.” Urugi rufunguye n’amadirishya afunguye bishushanya ihinduka ry’igihe cy’igeno cy’Imana risohorera mu gihe abatambyi babi bakurwaho, kandi abatambyi bakiranuka barimo guhabwa umugisha.

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.

Igihe umuntu ufite umweyo atangiye guhanagura hasi hiwe, Miller ahumba amaso akanya gato. “Mu muvundo nahumbye amaso akanya gato; nayahumura, umwanda wari umaze kuvaho wose. Amabuye y’agaciro, diyama, n’ibiceri bya zahabu n’ifeza, byari bisesekaye ari byinshi mu cyumba hose.” Icy’agaciro n’icy’agasuzuguro byari bimaze gutandukanywa rwose.

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.

Hanyuma isanduku nini kurushaho gishyirwa ku meza, maze amabuye y’agaciro yari yatatanye ajugunywa muri yo. “Hanyuma ashyira ku meza isanduku, iruta cyane iya mbere ubunini n’ubwiza, maze atoragura amabuye y’agaciro, za diyama, n’udufaranga, afata intoki zuzuye, abijugunya muri iyo sanduku, kugeza ubwo nta na kamwe gasigaye, nubwo zimwe muri za diyama zitari nini kurusha umutwe w’urushinge.” Hanyuma ukuri shingiro kwa Miller kwegeranijwe hamwe hatifashishijwe Bibiliya yonyine, ahubwo hanifashishwa na Mwuka w’Ubuhanuzi, kandi uko kuri kwari kurushaho kuba kwiza no kurabagirana kuruta uko kwari gusanzwe mbere.

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.

Mu gihe dusuzuma iyerekwa ry’Umugezi wa Ulai dukurikije amagambo y’ubutumwa bwafunguwe mu wa 1798, bigomba gusobanuka ko amwe muri ayo mahame y’ukuri yari agarukijwe n’urwego rw’icyerekezo Miller yahawe. Bityo kandi birateganyijwe ko amwe muri ayo mahame y’ukuri azarushaho kuba manini kandi arushijeho kuba meza, nubwo amwe muri yo ashobora kugaragara ko ari mato cyangwa adafite uburemere bwinshi.

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.

Iyo ukuri kugaruwe, gushyirwa mu gasanduku kanini kurushaho, hanyuma hakongera kumvikana umuhamagaro, utari uwa Miller, ahubwo uw’Umwami Kristo, (ari we mugabo wo koza umwanda, ari na we Ntare yo mu muryango wa Yuda) uvuga ati: “Ngwino urebe.” Ibi bigaragaza ko guhishurirwa kw’ikimenyetso kwaramaze kuba, kandi guhishururwa kwa nyuma ari Ihishurwa rya Yesu Kristo riba mbere gato y’uko igihe cy’imbabazi gifungwa, cyangwa nk’uko Mushiki wacu White abivuga, igihe umugabo wo koza umwanda yinjiye.

> “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.

> “Narebye mu isanduku, ariko amaso yanjye ahumagizwa n’ibyo nabonye. Yarangazaga ubwiza inshuro icumi zisumbya ubwabyo bwa mbere. Natekereje ko byari byogejwe n’umusenyi n’ibirenge by’abo bantu babi bari barabitatanyije kandi bakabiribatira mu mukungugu. Byari biteguwe mu buryo bwiza cyane muri iyo sanduku, buri kimwe mu mwanya wacyo, hatagaragaramo ibimenyetso by’umuruho w’umuntu wabijugunyemo. Naratakiye n’ibyishimo byinshi, kandi uwo muborogo wanjye urankangura.” 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.

Igihe cyo gutinda n’ugucika intege kwa mbere byageze ku wa 18 Nyakanga 2020, kandi kuva muri Nyakanga 2023, Intare yo mu muryango wa Yuda yagiye ishyira ahagaragara ubutumwa bw’Ibyahishuwe bya Yesu Kristo. Uko gushyira ahagaragara gukubiyemo igitabo cya Daniyeli, kandi tuzarangiza isuzuma ryacu ry’inzozi za Miller mu ngingo ikurikira.

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.

Umurimo w’umuntu ufite uburoso bw’umukungugu ukorwa ku bufatanye n’“abatambyi b’abanyabwenge”, kandi umurimo w’abo “batambyi”, ari bo bagabo babiri b’abahamya bo mu Byahishuwe igice cya cumi na kimwe, kandi bakaba n’amagufwa yumye yazutse yo muri Ezekiyeli igice cya mirongo itatu na karindwi, na wo ugaragazwa n’indi mirongo y’Ijambo ry’Imana. Tuzakoresha imwe muri iyo mirongo nk’abahamya ba kabiri bemeza ibyo twagaragaje ku byerekeye inzozi ya kabiri ya 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.

> “Ibyanditswe Byera twabihawe kubw’inyungu yacu kugira ngo tubone inyigisho mu gukiranuka. Imirasire y’umucyo w’igiciro kinini yatwikirijwe n’ibicu by’ubuyobe, ariko Kristo yiteguye gukuraho ibihu by’ubuyobe n’imyizerere y’amafuti, no kutwereka ubwiza bw’ubwiza bwa Data, kugira ngo tuvuge nk’uko abigishwa bavuze bati, ‘Mbese imitima yacu ntiyagurumanaga muri twe, igihe yatuganirizaga mu nzira?’” Publishing Ministry, 68.

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