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# The Book of Daniel - Number Thirty-Eight

Buk me Daniel - Namba 38

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

Nyutu Kidi ma Ber Loyo: Rwom me Lamal pa William Miller ki Dwogo pa Adiera

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.

I nono pa Miller, gicwalo ne pac ki lwete ma pe oneno. I nono ne, gimiyo ne ngec me pime pa pac calo “abicel acel ma ocwero kene” ki “inchi apar.” Apar ma ocwero ki “abicel acel ma ocwero kene” romo 360, ma nyutu nino i mwaka me poropesi. Gimiyo Miller pac ma i iye nonge lok ma onongo myero owaco, ci lok ma onongo myero owaco gitye kican ki cik ni nino i poropesi me Baibul nyutu mwaka. Pac en Baibul, ci pi Miller, Baibul myero onen i pime pa cik me “nino nyutu mwaka” i poropesi me Baibul.

> “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.

> Kacel ki Lok pa Lubanga, tye cabi ma yabi bokisi ma wel ber, me opor cwiny wa ki mor. An apwoyo pi ler mo keken. I kare ma bino, gin ma wa orwate kombedi ma pe romo ngeyo maber gibipwonyo. Gin acel acel me rwate watwero pe ngeyo opong paka kun gin ma obedo ki tho bi anywako pe-tho.

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

I kidwong pa Miller, otye "key" ma okete iye casket, ma nonyuto kit me yore me tic ma onongo kelo Miller ni otiyo kwede.

> “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:—

> Jo ma tye katico i wiro kwena pa malaika ma adek tye kigenyo i Lok me Bibilia i yo acel calo ma Ladit Miller omako. I buku matin ma ki miyo nying ni ‘Views of the Prophecies and Prophetic Chronology’, Ladit Miller omiyo cik magi ma pe peko, ento ma layeny kede ma lamal, pi nyutu matek me Bibilia kede pito lok ne:-

> “[Rules one through five quoted.]

> [Cik acel dok abic gikwaco kacegi.]

> “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.

> "Ma i tung' kany obedo but pa cik magi; i yeny wa i Baibul, wa weng bin timo maber ka waciko kit ma kiketo anyim." 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.

Ka Miller oyabo apota, o nongo "juweli me kit-kite, dit ki tin; dayimondo; kidi me wel; ki mapeca me gol ki me siva ma tye ki kit weng ki wel weng, gityeko bedo i rwom maber i kabedo gigi i apota; ki kama gityeko bedo kamano, gimiyo can ki lamal ma rwate kwede ceng keken." Miller o nongo juweli me atir ma gityeko yubo atir me pire tek pa Adventism. Atir ma o nongo "gityeko bedo" i rwom patpat, ki gimiyo can pa ceng.

Miller then placed the truths “on a center table” and called all to “come and see.” “Come and see,” is a symbol drawn from the opening of the seals in the book of Revelation, and Miller represents the wise that understand the message of Daniel that was unsealed in 1798. The truths that Miller placed upon the table, were the unsealed truths from the book of Daniel that had been unsealed by the Lion of the tribe of Judah, and were to test the generation that was alive when they were unsealed. For this reason, the four beasts of Revelation associated with the first four seals, and Miller, called out for that generation to “come and see.”

Miller oketo gin adier “i wang meja” kede owaco bot jo weng ni, “binu nen.” “Binu nen” obedo alama ma kikawo ki i yabo me gagi i Buk me Nyikayo, kede Miller ogolo calo jongec ma gineno kwena pa Daniel ma kiyabo i 1798. Gin adier ma Miller oketo i meja, obedo gin adier ma kiyabo ki i Buk pa Daniel, ma Leob pa dul me Yuda ema oyabo, kede ne obedo me temo jo ma onongo tye i kare ma gi yabe. Pien kamano, lewic angwen me i Buk me Nyikayo ma ki rwate gi gagi ma acaki angwen, kede Miller, gikwongo jo me kare eno ni, “binu nen.”

> 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.

> 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.

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.”

En aye Kristo, ma ki nyutu ne calo Simba pa oganda Yuda, ma oyabo buk ma kigengo ki muhuri abic aryo i Buk me Apokalipis; en aye bende Simba pa oganda Yuda ma oyabo kidi ma welo ma Miller oketo ikom meza, ci onyaro dano weng, “Bi ki neno.”

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.

Gin adier ma otyeko nongo, gicoyo gi maber i cal me pionia me 1843, ma Sista White owaco ni ki-rit gi lwete pa Rwot, ma en aye lwete acel ma pe ki neno ma onongo okelo ne Miller sanduku ma opong ki jem. Cal mia adek ma kicweyo i 1842 ne obedo tyeko pa cik pa Habakkuk me cono yaro ki yubo ne peya peya i tabul. Meja pa Miller ma tye i tung me ot pa en ne obedo anyutu me cal mia adek (tabul) ma lacwalo kwena me Millerite gikelo bot piny weng i 1842 ki 1843. Cal eni, kacel ki cal me pionia me 1850, obedo “tabul” me boc aryo pa Habakkuk.

> “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.

> “Obedo adwogi acel ma gucuk pa jo miyo pwony me Adwent me Aryo kacel ki papula gi, ka gitye ka cako i ‘wor ma con ma gilwongo original faith,’ ni weko calu me chart obed pa gucobo obedo tyen lok me Habakkuk 2:2, 3. Ka chart obedo gin mo ma porofeto oloko iye (eka jo ma kwero man gitye ka weko wor ma con), ci gitye ka bino ni mwaka 457 BC en mwaka ma onego gicak ki iye me kwano nino 2300. Obedo mite ni 1843 obed cawa me acel ma gipwonyo ka gucobo, wek ‘anyimena’ obed ka ‘otwero,’ onyo wek obed kare me kutu, ma iye dul pa nyiri ma piny obedo me nino ka ginywal ki ginino i wi lok madit me kare, tuu ka onongo gibin cako gi i dwogi pa Koko me Dyewor me Kenc.” 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.”

Jo ma ocako dwoko lok (jewels) ma piny-ka kityeko nyutu i mesa pa Habakkuk, onongo manok kende i acaki; ento, kun kityeko moko adwogi pa cik me ‘ceng pi higni’ i ceng 11 me Dwe Aboro 1840, jogi ‘dwogo obedo lwak.’

> “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.

> I kare acel keken ma kiketo, Turukii, ki ambaasada pa en, oyie me gwoko pa piny me Yurop ma gigamo kacel, ci oketo en keken ii twero pa piny me Kriistian. Gini ma otime otyeko rwate maber ki lok me porofesi. Ka kineno, dano mapol tutwal oyie ni cik me yubo lok pa porofesi ma Miller ki gi ma tye lutic kwede okwako, tye ki adwogi, ci kimiyo tugedo me bino pa Kristo teko ma lamal. Jo me ngec ki jo ma tye i kabedo madwong orwate kwede Miller, i loro ki i coyo i coc lok pa en, ci ki cawa 1840 dok 1844 tic ne otere maber. 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.

Ci jo mapol cako balo kacel gi ywayo kidi ma welo. I kare meno Miller biko nyutu ywayo pa kidi ma welo. Lok “scatter” obedo acel ki alama mapire tek me “seven times” me Levitiko 26, ci Miller tiyo kwede yore mapatpat me lok “scatter” kare apar i tito pa apoyaa. “Apar” obedo alama me tem, ci nyutu ngec macek me tiyo pa alama me kidi ma welo pa Miller ma “scattered” calo tem me poropheti pi jo ma agiki me piny obino botgi.

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.

Yweyo me kidi ma pire tek me ‘abiro kare’ obedo kidi ma acel ma Adventism me Laodicea oketo i kom, pien pe gi ogamo i tem me ‘yabyab’ pa Musa, ma Elija (Miller) onyutu i higa 1863. Ki i kare meno, kidi ma pire tek bin yabyab mapol mapol, biloro ki gin mabalo, ci i agiki bicobo weng tutwal. Cobo pa kidi ma pire tek bi opong i kare ma bokisi (Biblia) bipoto woko.

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.”

I neno ma Miller oneno, tye yubu atir i tung kare abicaryo ma acaki kwede, ma Miller okwako kwede nying “scatter”, ki kare adek me agiki ma dong okwako kwede nying eno. Ka owaco nying “scatter” kare abicaryo, onongo cwiny pa en odong piny weng ki pore pa en obale weng; onongo obo piny ki onongo oywak.

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.

Ka pud pe Kristo, ma kinyutu calo Leona pa dul Juda, ocako ticne me yweyo buk ma kigamo kwede lagam abicel i Buk me Nyutu, Joon oywak. Joon ki Miller giywak weng ka gineyo ni sanduku (Lok pa Lubanga) kigubo piny ki juwel macal.

> 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.

> Aneno i lwete tung malac pa en ma obedo i kom madit, buk ma kicono iye kacel ki i but, ma kiceno ki mihuri abiro. Kede aneno malaika ma tek ma tye kaciko ki dwon madit, “Ngat mane rwate me yabo buk, kacel ki yweyo mihuri ne?” Pe tye ngat mo i polo, onyo i piny, onyo iyie piny, ma twero yabo buk, onyo bende neno iye. Acoyo tutwal, pien pe ki nongo ngat mo ma rwate me yabo buk kede me kwano buk, onyo bende neno iye. Acel i jolurem owaco bot an ni, “Pe i coyo; nen, Simba me dul Yuda, Tyen pa David, oloyo me yabo buk, kede me yweyo mihuri abiro ne.” Revelation 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.

Ka medo me kwalo woko juwel ma Miller o nongo ki nyuto bot piny ochopo i kare ma Bibil (sanduku) gibalo woko, ci Miller ooyo.

> “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.

> Dong an neno ni i tung me kidi ma wel ma adier kacel ki sente ma adier, gi yabo kidi ma wel me bur kacel ki sente me bur, mapol maloyo ma pe romo ki keto. Cwinya obale tutwal pi timgi ma piny kacel ki pe tye ki apwoyo, ci akwerogi kacel ki akecogi pi eni; ento ka an dok med akwerogi, gin aye dok med yabo kidi ma wel me bur kacel ki sente me bur i tung me gin ma adier.

> “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.”

> En aye, acako keco i cwinya pa ringo, ci acako tic ki teko pa ringo me apukogi ki woko ki i ot; ento ka apuko acel woko, adek mukene odonyo, gikelo piny macol, pirir me yoot, arenyo, ki kit weng pa macobo, nyaka gicero-gi weng keken, gicayo gi ki wang me neno: jel ma adieri, dayamondi, kede ceede me kidi, ma weng gupe onene. Kede giwir ne pire tek sanduku amia, ci giyubo ne i tung macobo. Aparo ni pe tye ngat mo ma yaro peko amia onyo keco amia. Cwiny amia ocape tutwal, ci abedo piny, apoyo pi i wang.

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.”

I kare man i tamne, leb ‘scatter’ otyeko kitiyo kwede abicel aryo kare. Kare adek ma agiki gi rwate ki kare abicel aryo ma acaki; man omiyo ki keto ranyisi me lanen ikom abicel aryo me ‘scatter’ macalo ranyisi me ‘seven times’ ma i Levitiko 26. Tam me aryo pa Miller, calo kede tam me aryo pa Nebukadneza, ki ranyisi kwede nyutu ‘seven times’.

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.

Cal keken ki Yohanna i pot buk abic me Apokalipsi, ka Miller oywak, dano me yweyo pobo (Leone me dul pa Yuda) dong "oyabo bur" kede odonyo i ot. Cal me neno pa Won ma kongo buk ma opungo ki pungu abicaryo, ma pe dano mo romo yabo, ma omiyo Yohanna oywak, ocake i lok acel me pot buk angwen.

> 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.

> Bang’ man, aneno, nen, wang ot mo oyab i polo; ki dwol pa acaki ma awinyo obedo calo dwol pa trompet ma owaco kweda; ma owaco ni, “Bii malo kany, ki abi nyutu in gin ma myero bino lacen.” Revelation 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 oyuak kede oneno luang’ od ma oyawore. “Kun an ka aoyuak kede atero pi ketho madwong’ na ki rwate ma tye i tung’ an, apar Rubanga, kendo akwayo matek ni obed ocwalo kony na. Kare acel luang’ od oyawo, kendo dano odonyo i odi, kun jo weng guwuoko ki iye; kendo en, ka i lima nonge ki burashi me yweyo piny, oyawo dirisa weng, ocako yweyo piny ki yubu ki i odi.” Simba me kabila me Yuda ki dano me burashi me yweyo nobino i kare me yawo pa luang’ od, ka John ki Miller giyuak. Yawo pa luang’ od obedo ranyisi me lok me dispensation.

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.”

Calo ki Miller, okwano, ci oludwong oyab; ento bene okwayo. Atyeko goro cwinya weng, ci abedo piny ka akwano. Kane an ka akwano pi golo ma madwong ki kumi ma obedo i an, aparo Lubanga, ci akwayo ki dwong cwinya ni obed ocwalo kony i an. Kigen, oludwong oyab, ci dano acel odony i od; ka jo weng oweyo ne; ci en, ki kec me kwero i lwete, oyabo dirica, ci ocako kwero kwene ki kic woko i od.

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.”

Lamo ma obedo alama me yoo i gin ma otime pa cawa me agiki, en aye lamo ma kitiyo kede Daniel ki rwatege adek ma gitye ki kit maber i chapta 2, kede bene ma Daniel otimo i chapta 9. Obedo lamo me Levitiko 26 pa “kare me 7”, ma lamiwaco aryo me Revelation chapta 11 gibikwayo ka gicenyo ni gikobo woko. Myero lamiwaco aryo gidwok gin ma Daniel otimo i chapta 9, ka oneno ni obedo okobo woko me tyeko kwer ma Moses oyonge. Myero lamiwaco aryo gidwok gin ma Miller onyuto i nino me nindo, ka obino i kare ma kidi ma ber pa en okobo woko “kare me 7”.

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.”

Ka kwayo man kimako, dwat oyabe, ngat me yweyo kic obino, i ot pe tye gin mo. Rup pa dano marac gi ooro woko, kede kit manyen me yore obino. Eno ka Leona pa dul me Judah, ma lut me yweyo tye i lwete pa En, "oyabo dirica, kendo ocako yweyo kic ki lutu ki i ot," kede ka "En oyweyo kic ki lutu, kiding mape atir ki sente mape atir, gin weng ocako cobo malo gi owuoko ki i dirica calo pudu, kede yamo oterogi woko."

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.

Dirisa me oyabo bene nyutu garyo, pien ka gin marac kicwalo gi woko ki dirisa, gin ma otyeko timo cik ma nonge i Malaki, ma lamo “lapiir” me kare me agiki ni, “kelu tyeth weng i ot me kobo jami, mondo obed me’gi i ot me an, kede tem an kombedi, atito Rwot pa Jolweny, ka obedo ni pe abi yabo boti dirisa me polo, kede abi yut ber boti, mo ni kabedo pe bi rwate pi cwako.” Dwat ma oyabo kede dirisa me oyabo nyutu loko me kato me tic, ma timore ka lapiir marac kikwanyo gi woko, kede lapiir maleng gitye ka gibaro ber.

As the dirt brush man begins to purge his floor, Miller closes his eyes for a moment. “In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.” The precious and the vile were then fully separated.

Ka dano me yweyo cako yweyo piny me ot ne, Miller oloro wang pi kare matidi. “I kacoc an oloro wang pi kare matidi; ka anyabo gi, rek pe nen weng. Jami ma wel—dayamond, gol, ki koyin me siliva—gibedo gi cwal mapol i ot weng.” Gin ma wel ki gin ma pe me wel dong gityeko giketo i ceke maber.

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.

Eka bokisi madit ne oketo i mesa, ki giru ma opor ne okobo i iye. Eka oketo i mesa bokisi ma madit mapol dok maler loyo en ma con, ki ogamo giru, dayimondo, koin, ki cing keken keken, ki okobo gi i bokisi, nyo pe odong gin mo, kare bene dayimondo mogo pe gubedo madit labongo loke me pin. Adok mapire tek pa Miller dong ne giyubo kacel, pe keken ki Baibul kende, ento bene kacel ki Laro me Rub, ki adok magi ne obedo maler mapol dok lumo loyo kit ma onongo gitye con.

As we evaluate the vision of the Ulai River in the terms of the message that was unsealed in 1798, it is to be understood that some of those truths were limited by the framework given to Miller. It is also to be expected that some of those truths will therefore be larger and more beautiful, even though some of them might appear small or minor.

Ka wa yaro neno me Ulai River ki kom lok ma gityeko yabo i mwaka 1798, myero wa ngeyo ni gin atir mogo obedo i gamo ki yore ma gityeko miyo bot Miller. Kede bene, myero wa geno ni, ka mano, gin atir mogo obedo madwong dok maber maloyo, kadi bene gin mogo romo neno calo matidi onyo ma pe tek.

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.

Ka gin ma adiera gityeko dwogo, giketo gi i sanduku madit mapol; ci dok kikelo luongo, pe ki Miller, ento ki Kristo (ma obedo dano me cuk me kom, Leona pa dul me Yuda), waco ni, “Bii i nen.” Man nyutu ni yabo woko me gonyo kombedi keken otime, ci yabo woko ma agiki obedo Nyutu me Yesu Kristo, ma otime mapat ki loro me kare me temo, onyo, macalo ma Sista White onyutu, ka dano me cuk me kom odonyo.

> “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.

> An oneno iye apeca, ento wang na obuyo ki loro me neno. Gin oloro loyo abicel kit loro ma gi onongo tye kwede con. Aparo ni kicoko gin i yod ki tiŋgi pa jo marac ma gi oyweyo gi ki gi otiŋogi i peur. Gitye i yub maber i apeca, gin keken i kabedo pa en, pe onen keken kanot me tic pa dano ma ocweyo gi iye. Akwanyo dwon ki mor tutwal, ci dwon ma an okwanyo ne owoto an i nino. 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.

Kare me kuro ki Peko me acel obito i July 18, 2020, ki kob i July 2023, Leona pa dul pa Yuda tye ka yabo ngec pa Buk me Nyutu pa Yesu Kristo. Yabo meno tye ki ikom Buk me Daniel, ki wan abi tyeko puro wa pi miiro pa Miller i coc ma bino malubo.

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.

Tic pa “ngat me lacar me koo” otime i rwate kwede “lajoli ma ki ngec”; kacel ki tic pa “lajoli” magi, ma gin ludwoko aryo me Revelation chapta 11, ki ma gin lup me joma otho ma ki dwogo gi cing i Ezekiel chapta 37, bene gi yaro gi i yore mapat mapat me Lok pa Lubanga. Wa bitiyo ki yore manok magi macalo ludwoko me aryo pi gin ma wa nyuto ikom drim me aryo pa 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.

> Coc me Nyasaye kimiyo pi ber wa, me wa obed ki pwonye i bedo ma kare. Keng me lela ma loyo ber ocany woko ki ping me bal; ento Kirisito tye atera me golo woko lum me bal ki paro me lworo marac, kadong me nyutu wa lumar pa yer pa Wu, pi wa wabiwaco calo ma jolup owaco, ‘Pe onongo cwinya wa turo i wi wa, ka onongo owuo ki wa i yo?’ Publishing Ministry, 68.

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