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# The Book of Daniel - Number Thirty-Eight

Ekitabo kya Danyeri - Ennamba amakumi asatu mu munaana

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

Okubikkula Amayinja ag’omuwendo: Ekirooto eky’obunnabbi kya William Miller n’okuzzaawo kw’amazima

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 kirooto kya Miller, waliwo omukono ogutalabika ogw’amuweereza essanduku. Mu kirooto kye yatuusibwa okutegeera nti ebipimo by’essanduku byali "inchi mukaaga ku buli luuyi" ne "inchi kkumi." Kkumi bwe kikubibwa ku 36 (mukaaga omulundi mukaaga), kivaamu 360, ekiraga ennaku eziri mu mwaka gw’obunnabbi. Miller yawaebwa essanduku eririmu obubaka bwe yali alina okulangirira, era obubaka obwo bwasinziddwako ku nteeko nti olunaku mu bubaka bw’obunnabbi bwa Bayibuli luyimira omwaka. Essanduku yali Bayibuli, era eri Miller Bayibuli yali erina okutunuulibwa mu kipimo kya nteeko ya "olunaku ku mwaka" mu bubaka bw’obunnabbi bwa Bayibuli.

> “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.

> "Awamu n'Ekigambo kya Katonda waliwo ekisumuluzo ekiggulawo akasanduku ak'omuwendo, ne kitutuukiriza era ne kitusanyusa. Mpulira okwebaza buli kasana k'ekitangaala. Mu biseera eby'omu maaso, ebyo bye tuyitamu ebiri bya kyama nnyo eri ffe kaakano bijja kunnyonnyolwa. Ebimu ku byetuyitamu tetujja kubitegeera bulungi ddala okutuusa ng'ekifa kiyambadde obutafa." 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.

Mu kirooto kya Miller, waaliwo “ekisumuluzo” ekyali kisibiddwa ku kisanduku ky’omufu, ekyakiikirira enkola Miller gye yalagulibwa okukozesa.

> “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:—

> Abo abakola omulimu ogw’okubuulira obubaka bw’omumalaika ow’okusatu banoonya Ebyawandiikibwa nga bakozesa enkola y’emu Kitaffe Miller gye yakwatanga. Mu katabo katono akayitibwa 'Views of the Prophecies and Prophetic Chronology,' Kitaffe Miller awa amateeka gano agayangu naye ag'amagezi era ag'amugaso agakwata ku kuyiga n'okunnyonnyola Bayibuli:-

> “[Rules one through five quoted.]

> [Amateeka okuva ku 1 okutuuka ku 5 agateekeddwamu mu nkoote.]

> “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.

> "Ekyawandiikiddwa waggulu kye kitundu ku mateeka gano; era mu kunoonyereza kwaffe ku Bayibuli, ffe ffenna tugenda okukola bulungi bwe tugondera emisingi egirambikiddwa." Review and Herald, 25 Novemba 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.

Bwe Miller yaggula essanduuko, yasanga "ebika byonna n'obunene bwonna bw'eby'obugagga eby'omuwendo, edayimondi, amayinja ag'omuwendo, n'ensimbi eza zaabu n'eza ffeeza ez'ebunene bwonna n'omuwendo gwonna, nga zitegekeddwa bulungi mu bifo byazo eby'enjawulo mu ssanduuko; era nga bwe zityo zitegekeddwa ne ziwalisa omusana n'ekitiibwa ekyenkana eky'enjuba yokka." Miller yazuula amayinja ag'omuwendo g'amazima agakola amazima ag'ensinziro ag'obuyigiriza bw'Abadiventisiti. Amazima ge yasanze gaali "gategekeddwa" mu ntegeka entuufu ddala era ne gawalisa omusana gw'enjuba.

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.”

Awo Miller n’ateeka amazima “ku mmeeza ey’awakati” era n’ayita bonna nti “mujje mulabe.” “Mujje mulabe,” kabonero akaava mu okumenyebwawo kw’emisiba mu Kitabo ky’Okubikkulirwa, era Miller ayimirira ab’amagezi abategeera obubaka bwa Danieri obwaasumululibwa mu 1798. Amazima Miller ge yateeka ku mmeeza, gaali amazima agaasumululibwa okuva mu Kitabo kya Danieri, agaasumululibwa Empologoma ey’ekika kya Yuda, era gaali ga kugezesa abo ab’omu mulembe abaali balamu mu kiseera lwe gaasumululibwa. Olw’ensonga eno, Ebitonde Ebiramu Ebina eby’Okubikkulirwa ebikwatagana n’emisiba egyasooka ennya, wamu ne Miller, baayita abo ab’omu mulembe ogwo nti “mujje mulabe.”

> 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.

> Ne ndaba, Omwana gw’Endiga bwe yaggula akasiba kamu ku obusiba; ne mpulira, ng’eddoboozi ly’ekibwatuko, ekimu ku biramu bina nga kigamba nti, Jjangu olabe. Ne ndaba, laba embalaasi enjeru; n’oyo eyali atudde ku yo yalina omutego; era ne bamuwa engule; n’afuluma ng’awangula era ng’agenda okuwangula. Era bwe yaggula akasiba ak’okubiri, ne mpulira ekiramu eky’okubiri nga kigamba nti, Jjangu olabe. Ne muvaayo embalaasi endala emyufu; era ne waweebwa amaanyi eri oyo eyali atudde ku yo okuggya emirembe ku nsi, ne battenga buli omu munne; era ne bamuwa ekitala ekinene. Era bwe yaggula akasiba ak’asatu, ne mpulira ekiramu eky’asatu nga kigamba nti, Jjangu olabe. Ne ndaba, laba embalaasi enzirugavu; n’oyo eyali atudde ku yo yalina emizani mu mukono gwe. Ne mpulira eddoboozi wakati mu biramu ebina nga ligamba nti, Ekikero ky’eŋaano ku ssente emu, n’ebikero bisatu by’esayiri ku ssente emu; naye tokwonoona amafuta newaakubadde wayini. Era bwe yaggula akasiba ak’okuna, ne mpulira eddoboozi ly’ekiramu eky’okuna nga ligamba nti, Jjangu olabe. Ne ntunuulira, laba embalaasi ey’ekivuvu; erinnya ly’oyo eyali atudde ku yo lyali Okufa, era Emagombe ne gimugoberera. Era ne baweebwa obuyinza ku kitundu eky’okuna eky’ensi, okutta n’ekitala, n’enjala, n’okufa, n’ebisolo eby’ensi. Okubikkulirwa 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.”

Ye Kristo, eyayolebwa ng’Empologoma ey’ekika kya Yuda, ye eyabikkula ekitabo ekyali kisibiddwa ensiba musanvu mu Kitabo ky’Okubikkulirwa, era y’Empologoma ey’ekika kya Yuda eyabikkula amayinja ag’omuwendo Miller yateeka ku mmeeza, n’alyoka alangirira eri bonna nti, “Mujje mulabe.”

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.

Amazima ge yazuula gaalabisibwa mu bifaananyi obulungi ku kipande ky’abatandikawo eky’omwaka gwa 1843, nga Sister White yagamba nti kyakulemberwa omukono gwa Mukama, era gwe gwe gumu ogutalabika ogwaaleetera Miller ekisanduku ekijjudde amayinja ag’omuwendo. Ebipande ebikumi bisatu ebyakolebwa mu 1842 byali okutuukiriza ekiragiro kya Habakkuku eky’okuwandiika okwolesebwa era n’okukitegeeza bulungi ku bibao. Emmeeza ya Miller eyali wakati mu ekyumba kye yakiikirira ebipande ebikumi bisatu (ebibao) abatumwa abaagoberera Miller bye beetwala mu nsi yonna mu 1842 ne 1843. Ekipande ekyo, wamu n’ekipande ky’abatandikawo eky’omwaka gwa 1850, bye byali “ebibao” ebyogerwako mu Habakkuku essuula ey’okubiri.

> “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.

> “Bwali bujulizi obw’awamu obw’abasomesa n’empapula za Okujja okw’Okubiri, bwe baali bayimiridde ku ‘nzikiriza eyasooka,’ nti okufulumya ekipande kyali kutuukiriza kwa Kkabbakkuki 2:2, 3. Obanga ekipande kyali nsonga ya bunnabbi (era abo abakigaana bava ku nzikiriza eyasooka), kale kiddirira nti BC 457 gwe gwali omwaka ogw’okubaziirako ennaku 2300. Kyali kyetaagisa nti 1843 ebeere ekiseera ekyasooka okufulumizibwa, olwo ‘okwolesebwa’ kusobole ‘okulwawo,’ oba waleme kubawo ekiseera eky’okulwawo, munda mwakyo ekibiina ky’abawala abatalina bbala kyali kyetaagisa okwebaka n’okugalamira ku nsonga ennene ey’ebiseera, nga tebannazuukusibwa n’Okukaaba okw’Ekiseera eky’Ekiro wakati.” 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 abaali batandise okuyanukula obubaka (amayinja ag’omuwendo) obwaddirira ne bulagibwa ku mmeeza ya Habakkuku, mu kusooka baali batono; naye nga 11 Ogw’omunaana, 1840, bwe yakakasibwa enkola y’olunaku ku mwaka, abantu ne “beeyongera ne bafuuka ekibiina.”

> “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.

> Mu kiseera ddala ekyalambikibwa, Buturukki, ng’eyita mu babaka b’eggwanga baayo, yakkiriza okufuna obukuumi okuva eri amawanga amaanyi agagattiddwa ag’e Bulaaya, era bwe batyo ne yeeteeka wansi w’okulamulibwa kw’amawanga g’Obukristaayo. Ekintu ekyo kyatuukiriza mu bujjuvu obunnabbi. Bwe kyamanyikika, abantu bangi nnyo ne bakakasibwa ku ntuufu y’emisingi egy’okutaputa obunnabbi egyakkirizibwa ne okugobererwa Miller n’abo be yakolagana nabo, era amaanyi ag’ewuunyisa ne gakiwa ekibiina ekyalindirira Okudda kwa Kristo. Abasajja ab’amagezi n’ab’ekitiibwa ne beegatta ne Miller, mu kubuulira era n’okubunyisa mu biwandiiko ebirowoozo bye, era okuva mu 1840 okutuuka mu 1844 omulimu ne gweyongera mangu nnyo. 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.

Awo ekibiina ky’abantu ne kitandika okutabangula amajjinja ag’omuwendo. Mu kiseera ekyo Miller agenda kulambulula okusaasaanyizibwa kw’amajjinja ag’omuwendo. Mu Levitiko 26 mwe muli ‘emirundi musanvu’; ekigambo ‘okusaasaanya’ kye kimu ku bifananyi ebikulu ebyo, era Miller akozezza ebika eby’enjawulo by’ekigambo ‘okusaasaanya’ emirundi kkumi mu kulambika ekirooto kye. ‘Kkumi’ kiba kabonero k’okugezebwa, era kalaga okutegeera okw’obutuufu ku kikulu ky’obufananyi eky’amajjinja ga Miller ‘agasaasaanyiziddwa’ ng’ekigezo ky’obunnabbi eri abo enkomerero z’ensi zibatuukiddeko.

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.

Okugaana ejjinja ery’omuwendo erya ‘emirundi musanvu’ kwe kwali ejjinja eryasooka okuteekebwa ku bbali mu buAdiventisiti obw’e Lawodikiya, kubanga bwalemererwa ekigezo ky’ ‘okusaasaanyizibwa’ kwa Musa, ekyali kyateekebwawo era ne kilambulwa Eriya (Miller) mu 1863. Okuva mu kiseera ekyo, amajjinja ne gasigala nga gasasaanyizibwa mu ngeri eyeyongera, ne gagattibwa wamu n’ebikoppe eby’obulimba, era mu nkomerero ne gabikkibwa ddala. Okubikka amajjinja ag’omuwendo mu nkomerero kyandituuka ku kkomo we essanduuku (Baibuli) yandizikiriziddwa.

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 kirooto kya Miller, waliwo enjawulo ennyo wakati w’emirundi “musanvu egyasooka” Miller gye yakozesa ekigambo “scatter,” n’emirundi esatu egy’enkomerero gye yakikozesa. Bwe yamala okwogerako “scatter” “emirundi musanvu,” “yaggwaamu essuubi ddala era n’avaamu omwoyo, n’atuula n’akaaba.”

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.

Nga Kristo, eyafaananyizibwa ng’Empologoma ey’ekika kya Yuda, tannatandika omulimu gwe ogw’okubikkula ekitabo ekyali kisibiddwa n’emikono musanvu mu Kitabo ky’Okubikkulirwa, Yokaana yakaaba. Yokaana ne Miller bonna baakaaba bwe baategeera nti ekisanduku (Ekigambo kya Katonda) kyali kizikiddwa wansi w’amayinja ag’omuwendo ag’ekyamu.

> 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.

> Ne ndaba mu mukono ogwa ddyo gw’oyo atuula ku ntebe ey’obwakabaka ekitabo ekiwandiikiddwa munda ne ku kyuma, nga kifungiddwa n’ebifunga musanvu. Ne ndaba malayika omuzira ng’alangirira n’eddoboozi ddene nti, Ani asaanidde okuggula ekitabo n’okuggulula ebifunga byakyo? Era tewaali muntu mu ggulu, newaakubadde mu nsi, newaakubadde wansi w’ensi, eyasobola okuggula ekitabo, newaakubadde okukirabako. Nange ne nkaaba nnyo, kubanga tewaalabikawo muntu asaanira okuggula n’okusoma ekitabo, newaakubadde okukirabako. Ate omu ku bakadde n’angamba nti, Tokaba: laba, Empologoma ey’ekika kya Yuda, Omuzzi gwa Dawudi, awangudde okuggula ekitabo n’okuggulula ebifunga byakyo omusanvu. Okubikkulirwa 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.

Okugaana okweyongera ku mayinja ag’omuwendo Miller ge yazuula n’agalaga eri ensi yonna bwe kwatuuka ku kigero we Baibuli (akasanduku) yazikirizibwa, awo Miller n’akaaba.

> “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.

> Olwo ne ndaba nti mu mayinja ag’omuwendo amatuufu n’ensimbi entuufu baali basasaanyizzaamu obungi obutebalika bw’amayinja ag’obulimba n’ensimbi z’obulimba. Nnaanyiiga nnyo olw’empisa zaabwe embi n’obutasiima, ne mbakunenyeza era ne mbakokonya olw’ekyo; naye buli lwe nnanenya, ne beeyongera okusasaanya amayinja ag’obulimba n’ensimbi z’obulimba mu mayinja amatuufu n’ensimbi entuufu.

> “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.”

> Ne nnyiga nnyo mu mutima ne mu mubiri, era ne ntandika okukozesa amaanyi g’omubiri okubasindika bavire mu kisenge; naye bwe nnasindikanga omu okuvaayo, basatu abalala ne bayingira ne baleeta ettaka, obukunkumuka bw’emiti, omusenyi, n’ebika byonna by’amasaaniiko, okutuusa lwe babikka buli kimu ku by’obugagga eby’amazima, dayimooni ne ssente z’ensimbi, ne bitabeera bikyalabika. Era ne bitemaatema essanduuko yange ne bagisaasaanya mu masaaniiko. Naalowooza nti tewali muntu yalabira ku nnaku zange wadde obusungu bwange. Ne navaamu amaanyi ddala ne naggwaamu essuubi, ne ntuula ne nkaaba.

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.”

Mu kiseera kino mu kirooto kye ekigambo "scatter" kakozeseddwa "emirundi musanvu." Okukozesebwa okusatu okwasembayo kwawukana ku kwasooka musanvu, ne kuteeka omukono ogw’obunnabbi ku kusaasaanyizibwa omusanvu ng’akabonero ka "emirundi musanvu" eby’omu Leevitiko amakumi abiri mu mukaaga. Ekirooto kya Miller eky’okubiri, nga bwe kiri ne kya Nebukadduneeza eky’okubiri, kiraga mu bufaananyi "emirundi musanvu."

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.

Nga bwe kyali eri Yokaana mu Okubikkulirwa essuula eyokutaano, bwe Miller yakaaba, omusajja omukuta enfuufu (Empologoma ey’ekika kya Yuda) n’alyoka "aggula oluggi" n’ayingira mu kisenge. Ekyoleso ekyalaga Kitaffe ng’akwese ekitabo ekyabadde kisibiddwa obusibo musanvu, nga tewali muntu asobola okukiggula, era ekyaleetera Yokaana okukaaba, kyatandika mu olunyiriri olusooka olw’essuula ey’okuna.

> 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.

> Awo oluvannyuma lw’ebyo ne ntunula; laba, oluggi mu ggulu lwabikkulwawo; era eddoboozi eryaasooka lye nnawulira lyali ng’ery’ekkondeere nga liyogera nange; ne ligamba nti, Yambuka wano, era ndikulaga eby’eteekwa okubaawo oluvannyuma. Okubikkulirwa 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 yaakaaba n’alaba oluggi nga luggulwawo. “Nga bwe ntyo nga nkaaba era nga nkungubaga olw’okufiirwa okunene kwange n’obuvunaanyizibwa bwange, ne nzijukira Katonda, ne neegayirira nnyo nti ansindikire obuyambi. Amangu ddala oluggi ne luggulwawo, omusajja n’ayingira mu kisenge, abantu bonna ne bavaamu; ye, ng’aliko mu mukono gwe ekikonde eky’okukuba enfuufu, n’aggulawo amadirisa, n’atandika okuggyamu enfuufu n’effujjo mu kisenge.” Empologoma ey’omu kika kya Yuda n’omusajja ow’ekikonde eky’okukuba enfuufu baatuuka ku bweggulawo bw’oluggi, nga Yokaana ne Miller bakaaba. Okuggulawo kw’oluggi kubeera akabonero ak’okukyuka kw’emirembe.

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.”

Nga bwe kyali eri Miller, yakaaba, oluggi ne lwaggulwawo, naye era n’asaba. "Nnafuna okubulwa ssuubi ddala era omutima ne gunvamu, ne ntuula ne nkaaba. Nga bwe ntyo bwe nnabeeranga nga nkaaba era nga nnakuwala olw’okufiirwa kunene n’obuvunaanyizibwa bwange, ne nnajjukira Katonda, ne nsaba nnyo andiweereza obuyambi. Amangu ddala oluggi ne lwaggulwa, omusajja n’ayingira mu kisenge, abantu bonna ne bavaamu; era naye, nga mu mukono gwe mulimu ekibulashi eky’okukuba enfuufu, n’aggulawo amadirisa, n’atandika okukuba enfuufu n’akasasiro okuva mu kisenge."

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.”

Okusaba okuli akabonero akalaga ekkubo mu byafaayo by’ennaku ez’enkomerero kwe kusaba kwe Danyeri n’abasatu abeesigwa kwe baasaba mu essuula ey’okubiri, era ne Danyeri mu essuula ey’omwenda. Kye kusaba kw’omu Eby’Abaleevi essuula amakumi abiri mu mukaaga eky’“emirundi musanvu,” kwe balina okusaba abajulirwa babiri b’Okubikkulirwa essuula ey’ekkumi n’emu bwe banaategeera nti baali baasaasaaniddwa. Abajulirwa babiri balina okuddamu kye Danyeri yakola mu essuula ey’omwenda, bwe yategeera nti yali yaasaasaaniddwa mu kutuukirizibwa kw’ekikolimo kya Musa. Abajulirwa babiri balina okuddamu kye Miller yalaga mu kirooto kye, bwe yatuuka we amajjinja ge ag’omuwendo gaali gasaasaaniddwa “emirundi musanvu.”

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.”

Ekiseera lwe bamaka okusaba okwo, oluggi ne luggulwawo, n’atuuka omusajja ow’okufagya enfuufu, era ekisenge kiba kya busa. Ekibiina ky’ababi kyali kyagendedde ddala, era enteekateeka empya n’etuuka. Awo Empologoma ey’ekika kya Yuda, ng’ekipeera kiri mu mukono gwe, "yaggula amaddirisa, n’atandika okufagya enfuufu n’obusasiro okuva mu kisenge," era nga "yafaganga enfuufu n’obusasiro, eby’omuwendo eby’obulimba n’ensimbi ffeki, byonna byasituka ne bifuluma mu ddirisa ng’ekire, era empewo ne bibitwala."

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.

Amadirisa agaggule gano era galaga okuwawukanako, kubanga nga akasasiro kaggyibwa mu ddirira, abo abaamaze okutuukiriza ekiragiro ekisangibwa mu Malaki, ekiragira "abasaserodooti" b’ennaku ez’enkomerero nti, "muleete eza kkumi zammwe zonna mu kiterekero, okuba nti mu nnyumba yange mubeeremu mmere, era munngezese kaakano mu kino, bw’ayogera Mukama ow’eggye, obanga sijja kubaggulira amadirisa g’eggulu, ne mbafukako omukisa, okutuusa nga tewali kifo kimala kye muyinza okugukwatira." Oluggi oluggule n’amadirisa agaggule biraga enkyukakyuka mu nteekateeka eituukirira mu kiseera abasaserodooti ababi lwe baggibwawo, ate abasaserodooti abatuukirivu nga bawaabwa omukisa.

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.

Omusajja akukuba wansi n’ekibobo nga atandika okutukuza wansi mu kisenge kye, Miller n’aziba amaaso akaseera katono. “Mu kivuyo nnaziba amaaso akaseera katono; bwe nnagaggulawo, akasasiro konna kaali kagendewo. Ebintu eby’omuwendo ennyo—amayinja ag’omuwendo, edayimondi, n’ensimbi eza zaabu n’eza feeza—byali bisaasaanidde mu bwinji mu kisenge kyonna.” Awo eby’omuwendo n’eby’obutaliimu mugaso byali byawuliddwa ddala.

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.

Essanduuko ennene ne bagiteeka ku mmeeza, era amayinja ag’omuwendo agasaasaanye ne gasuulibwa mu yo. "Awo n’ateeka ku mmeeza essanduuko, ennene nnyo era ennungi okusinga eyasooka, n’akuŋŋaanya amayinja ag’omuwendo, edayimondi, ne ssente z’ensimbi, ng’abijjuza mu ngalo, n’abisuula mu essanduuko, okutuusa nga tewali na kimu asigaddewo, newankubadde ezimu ku dayimondi zaali tezisukkirira mu bunene kasonga ka sipini." Amazima g’ensinziro aga Miller ne gakuŋŋaanyizibwa wamu, si wamu ne Bayibuli yokka, naye n’Omwoyo gw’Obunnabbi; era ago amazima ne gafuuka ga bulungi businga era ne gawaaka businga bwe gaali ku ntandikwa.

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.

Nga tukebera ekyolesebwa eky’Omugga Ulai mu ngeri y’obubaka obwabikkulwawo mu 1798, kiba kitegeerekeka nti ebimu ku mazima ago byateekebwa mu nsalo olw’enkola y’okutegeera eyawaibwa eri Miller. Era kisaaniddwa okusuubirwa nti, n’olwekyo, ebimu ku mazima ago bijja kuba binene era birungi okusinga, newankubadde nga ebimu ku byo biyinza okulabika bitono oba eby’amaanyi matono.

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.

Bwe gazzibwaawo amazima, gatteekebwa mu kisanduku ekinene okusinga; oluvannyuma, okuyita kukolebwa nate, so si Miller, wabula Kristo (ye musajja w’ekiswaze ky’enfuufu, era Empologoma ey’ekika kya Yuda), ng’agamba nti, “Mujje mulabe.” Kino kiraga nti waliwo okuggulwako akasiba okwabaddewo kakano, era okuggulwako akasiba okw’enkomerero kwe Okubikkulirwa kwa Yesu Kristo okubeerawo nga tekunnaggala ekiseera ky’okusaasirwa; oba, nga Sister White bw’agitegeeza, ng’omusajja w’ekiswaze ky’enfuufu y’ayingidde.

> “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.

> Naatunuulira mu kisanduku, naye amaaso gange ne gasoberwa olw’okumyansa kw’ekyo kye nnalabye. Byayaka emirundi kkumi okusinga ekitiibwa kyabyo eky’edda. Naalowooza nti baabadde babisukuliddwa mu musenyu n’ebigere by’abo bantu ababi abaali babisasanyizza era nga babinyirira mu vvu. Baali bategekeddwa mu mpangiriro ennungi mu kisanduku, buli kimu mu kifo kyakyo, nga tewali kabonero konna akalabika ak’okuteekaawo amaanyi k’omusajja eyabiteeka omwo. Naatuuma olw’essanyu lingi nnyo, era okutuuma okwo ne kunzuukusa. Ebiwandiiko Ebyasooka, 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.

Ekiseera eky’okulindirira n’okunakuwala okw’asooka byatuuka nga 18 Julaayi 2020, era okuva mu Julaayi 2023, Empologoma ey’ekika kya Yuda ebadde ng’ebikkula obubaka bw’Okubikkulirwa kwa Yesu Kristo. Okubikkula okwo kulimu n’ekitabo kya Danyeri, era tujja kumaliriza okwekenneenya kwaffe ku kirooto kya Miller mu kiwandiiko ekiddako.

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.

Omulimu gw’omusajja ow’ekyeeyo ky’ettaka gukolebwa ng’okukwatagana n’“abasaserdooti ab’amagezi”, era n’omulimu gw’abo “abasaserdooti”, abali abajulizi babiri b’Okubikkulirwa essuula ey’ekkumi n’emu, era be bifupa by’abafu ebyazuukizibwa mu Ezekyeri essuula amakumi asatu mu musanvu, guyimirirwamu era gulagibwa ne mu nnyiriri endala z’Ekigambo kya Katonda. Tujja okukozesa ebimu ku nnyiriri ezo ng’abajulizi ab’okubiri ku bye twalambulula ku kirooto eky’okubiri kya 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.

> "Ebyawandiikibwa Ebitukuvu biweereddwa ku bwa buganyulo bwaffe tulyoke tufune okuyigiriza mu butuukirivu. Ekitangaala eky'omuwendo kyazibikiddwa ebire by'ensobi, naye Kristo yeteeseteese okusangula enkungu z'ensobi n'enkiriza ey'obugwagwa, era atulaze obumasamasa bw'ekitiibwa kya Kitaffe, tulyoke twogere nga bwe baayogera abayigirizwa nti, 'Tewyakiiranga mu ffe emitima gyaffe, bwe yabadde ayogera naffe mu kkubo?'" Publishing Ministry, 68.

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