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# The Book of Daniel - Number Thirty-Eight

Kitaaba Daani’eel - Lakkofsa Soddoma-Saddeet

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

Mul’isa Caalu Dhangalaasuun: Abjuu Raajii William Millerii fi Deebisanii Dhugaa Ijaaruu

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.

Abjuu Miilarii keessatti harki hin mul’anne tokko saanduqa tokko isaaf erge. Abjuu isaa keessatti, inni safartuu saanduqichaa akka “iskweera ja’a” fi “iinchii kudhan” taʼe akka hubatu ni geggeeffame. Kudhan baay’ifamee ja’aan iskuweerii taʼuun dhibba sadii fi jaatama, jechuunis guyyoota waggaa raajii tokko bakka buʼu, argamsiisa. Miilariin saanduqa ergaa inni lallabuu qabu of keessaa qabu tokko ni argate; ergaan inni lallabuu qabu immoo buʼuura qajeelfama guyyichi tokko raajii Macaafa Qulqulluu keessatti waggaa tokko bakka buʼu jedhu irratti hundaaʼe ture. Saanduqichi Macaafa Qulqulluu ture; Miilariif immoo Macaafni Qulqulluun safartuu qajeelfama “guyyaa tokko waggaa tokkoof” jedhamu kan raajii Macaafa Qulqulluu keessatti ilaalamuu qabu ture.

> “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.

> “Dubbii Waaqayyoo wajjin wal qabatee furtuu saanduqa gatii guddaa sana nuuf banu tokko jira; innis quufa fi gammachuu keenyaaf. Ani ifa irraa falla tokkoof illee galateeffadha. Gara fuulduraatti, muuxannoowwan amma nuuf baay’ee iccitii fakkaatan ni ibsamu. Muuxannoowwan tokko tokko immoo, hamma guutummaatti hubachuu dadhabnu taʼa; kunis hamma qaamni duʼa qabeessi kun duʼa hin qabne uffatutti.” 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.

Abjuun tokkoffaan walqabate “furtuun” tokko abjuu Miller keessatti ture; innis mala hojii Miller itti fayyadamuuf geggeeffame bakka buʼa ture.

> “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:—

> “Warri ergamaa maleekaa sadaffaa labsuurratti hojii irra jiran, Kitaalota Qulqulluu karoora isa Abbaa Miiler fudhateen qorachaa jiru. Kitaaba xinnaa Views of the Prophecies and Prophetic Chronology jedhu keessatti, Abbaan Miiler seeraalee salphaa garuu ogummaa qabanii fi barbaachisoo ta’an armaan gadii kanneen qorannaa fi hiika Macaafa Qulqulluu irratti hojiirra oolan ni kenna:—

> “[Rules one through five quoted.]

> “[Seerota tokko hanga shanitti kan caqasaman.]”

> “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.

> “Wanti armaan olii qajeelfamoota kana keessaa kutaa tokko; qorannaa Macaafa Qulqulluu keenya keessatti hundumti keenya qajeelfamoota achitti ibsaman qalbeeffachuun gaarii nuuf ta’a.” 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.

Yommuu Miilar saanduqa sana yeroo bane, “gosaa fi hammamtaa garaa garaa kan qaban keessaa luuliiwwan, diyaamandiiwwan, dhagaa gatii guddaa qaban, akkasumas maallaqa warqee fi meetii safaraa fi gatii hundumaa, bakkeewwan isaanii adda addaa keessatti miidhaginaan sirreeffamanii turan; akkas sirreeffamanii kan turanis ifaa fi ulfina aduun qofa madaalamu calaqqisiisu turan” jedhee argate. Miilar luulii dhugaawwan dhugaawwan bu’uuraa Adventizimii ijaaran ni argate. Dhugaawwan inni argates sirna mudaa hin qabneen “sirreeffamanii” turan, ifa aduu sanaas ni calaqqisiisu turan.

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.”

Achiis Miller dhugoota sana “minjaala giddugaleessaa irra” kaaʼee hundumaa akka “dhufanii ilaalan” waame. “Kottaa ilaalaa” jechuun mallattoo kitaaba Mulʼataa keessatti banamuu chaappaawwan irraa fudhatamedha; Milleris ogeeyyii ergaa Daaniʼel isa bara 1798 keessatti hiikame hubatan bakka buʼa. Dhugoonni Miller minjaalicha irratti kaaʼe, dhugoota kitaaba Daaniʼel keessaa hiikaman, kan Leenca sanyii Yihudaaatiin hiikamanii fi dhaloota yeroo isaan hiikamanitti jiraataa ture qoruuf kennaman turan. Kanaaf bineensoonni afur Mulʼataa keessatti chaappaa afran jalqabaa wajjin walqabatan, akkasumas Miller, dhaloota sanaaf akka “dhufanii ilaalan” jechuun waamicha isaanii dhageessisan.

> 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.

> Yommuun Hoolichichi mallattoowwan keessaa tokko banee ani arge; akkasumas bineensota afran keessaa tokko sagalee akka qaqawwee jedhuun, “Kottu, ilaali” jedhee dubbatu nan dhagaʼe. Anis ilaale; kunoo, farda adii tokko ture; inni isa irra taaʼe immoo xiyya qabatee ture; gonfoonis isaaf kenname; inni moʼachaa fi moʼuuf baʼe. Inni mallattoo lammaffaa yeroo bane, bineensa lammaffaan, “Kottu, ilaali” jedhu nan dhagaʼe. Fardi biraa, inni diimaanis baʼe; isa irra taaʼe sanaaf nageenya lafa irraa fuudhuu, namoonni walii isaanii akka ajjeesan, humni kennameef; goraadee guddaanis isaaf kenname. Inni mallattoo sadaffaa yeroo bane, bineensa sadaffaan, “Kottu, ilaali” jedhu nan dhagaʼe. Anis ilaale; kunoo, fardi gurraachi tokko ture; inni isa irra taaʼe harka isaa keessatti madaalii qaba ture. Sagalee bineensota afran gidduudhaa dhufu tokko nan dhagaʼe; innis, “Qamadii safartuu tokkoof saantima tokko, garbuu safartuu sadiif saantima tokko; zayitaa fi wayinii immoo hin miidhin” jedhe. Inni mallattoo afraffaa yeroo bane, sagalee bineensa afraffaa, “Kottu, ilaali” jedhu nan dhagaʼe. Anis ilaale; kunoo, fardi halluu daalachaa qabu tokko ture; maqaan isa irra taaʼeis Duʼa ture; Siʼoolis isa duukaa buʼe. Isaanis qilensa lafa keessaa afraffaa irratti goraadeedhaan, beelaan, duʼaan, bineensota lafaatis akka ajjeesan, aangoon isaanif kenname. Mulʼata Yohaannis 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.”

Waan Kiristoos, inni akka Leenca gosa Yihudaa taʼee mulʼate, kan macaafa Mulʼata keessatti chaappaawwan torbaanin cufame sana bane ture; akkasumas Leenci gosa Yihudaa sunumatu faayaawwan Miller gabatee irra kaaʼe sana bane, achiis hundumaaf, “Kottaa ilaalaa” jedhee labsate.

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.

Dhugoonni inni argate sun chaartii qajeelchitootaa bara 1843 irratti haala ifa taʼeen ibsaman; chaartiin sunis, akka Obboleettiin White jetteetti, harka Gooftaaatiin qajeelfamee ture; harki hin mulʼanne sunis isauma harka Milleritti saanduqa guutuu dhagaa gatii guddaa qabu fidee ture. Chaartiin dhibba sadii kan bara 1842 keessatti qophaaʼe, ajaja Habaaquuq mulʼata barreessii gabateewwan irratti ifa godhi jedhuu raawwii ture. Gabateen Miller gidduu kutaa isaa keessa ture, chaartiiwwan (gabateewwan) dhibba sadii warri ergamtoonni Milleriiti bara 1842 fi 1843tti gara biyya lafaa geessan bakka buʼe. Chaartiin sun, chaartii qajeelchitootaa bara 1850 wajjin, “gabateewwan” boqonnaa lammaffaa Habaaquuq turan.

> “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.

> “Yommuu amantii ‘jalqabaa’ irratti dhaabbatanii turanitti, barsiisotnii fi gaazeexoonni Dhufaatii Lammaffaa waliigalan hundinuu maxxansi gabatee sanaa raawwii Habakkuk 2:2, 3 taʼuu isaa dhugaa baʼan. Yoo gabateen sun mata-duree raajii ture taʼe (warri kana morman immoo amantii jalqabaa irraa baʼu), kana irraa kan kaʼes BC 457 waggaa guyyaa 2300 ittiin lakkaaʼuu jalqabamu taʼuu isaa ni hordofa. Akka ‘mulʼanni’ sun ‘turuu’ dandaʼuuf, yookaan yeroo turtii tokko akka jiraatuuf, keessa isaattis gareen durboota sanaa mata-duree guddaa yeroo irratti rafuu fi hirriba keessa seenuu akka qabuuf, yeroo maxxanfamee jalqaba irratti 1843 taʼuun barbaachisaa ture; kunis utuu isaan ‘Iyya Halkan Giddugaleessaa’ tiin dammaqfamanii hin jirin dura ture.” 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.”

Namoonni ergaa sanaaf deebii kennuu jalqaban—kanneen achi booddee gabatee Habbaaquuq irratti akka fakkeenyaatti mul’atan (jewels)—jalqaba muraasa turan; garuu sirni guyyaa tokko waggaa tokko jedhu Hagayya 11, 1840 irratti yeroo mirkanaa’e, namoonni sun “gara tuutaatti dabalan.”

> “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.

> “Yeroo sirriitti ibsame sanatti, Turkiin ergamtoota isheetiin eegumsa humnoota michuu Awurooppaa fudhatte; akkasumas ofii ishee mootummaa saboota Kiristaanaa jala galchite. Dhimmi sun raawwii raajii sanaa guutummaatti taʼe. Kun yeroo beekametti, namoonni baayʼeen sirrummaa buʼuurota hiika raajii Miller fi warri isaa fudhatanitti amanan, sochiin dhufaatii Gooftaasis kakaʼumsa dinqisiisaa argate. Namoonni barumsa qabanii fi sadarkaa ol’aanaa qaban, ilaalcha isaa lallabuu fi maxxansuunis Miller wajjin tokka taʼan; hojii sunis bara 1840 irraa kaasee hamma 1844tti saffisaan babalʼate.” 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.

Sana booda tuutni sun faayaalee sana jeequu jalqabe. Yeroo sana Miller bittinnaaʼuu faayaalee sanaa adda baasuuf deema. Jechi “bittinneessuu” mallattoolee ijoo keessaa tokko dha, kan “siʼa torba” Leewwota digdamii jaha keessaa taʼe; akkasumas Miller ibsa abjuu isaa keessatti garaagarummaa tokkoon yookaan biraatiin jecha “bittinneessuu” jedhu yeroo kudhan fayyadama. “Kudhan” mallattoo qormaataa dha; akkasumas hubannoo sirrii hiika mallattoo faayaalee Miller “bittinnaaʼan” jedhuu akka qormaata raajii warra irratti dhumni addunyaa dhufeef ni agarsiisa.

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.

“yeroo torbaa” jedhamuun faayidaa guddaa qabu sana diduun, Laa’odiiqeyaa Adveentizimiin yeroo qormaata Musee keessaa kan ta’e “bittimsuu” keessatti kufanitti, isa Eliyaas (Miller)tiin bara 1863 keessatti dhiyaate, faaya jalqabaa isaanii cinaatti kaa’an ture. Sana booddee jalqabee faayoonni sun hamma hammaadhaan bittimfamuu, soba fakkeessitoota wajjin walitti makamuu, fi dhuma irratti guutummaatti haguugamanii dhokfamuu qabu turan. Haguugamuun faaya gatii guddaa qabu sanaa dhuma irratti sadarkaa tokko irra ga’a; yeroo sanatti saanduqa isaanii (Macaafa Qulqulluu) ni bada ture.

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.”

Abjuu Millar keessatti, “yeroo torba” jalqabaa jechi “facaasuu” jedhu Millar itti fayyadame, fi yeroo sadii dhumaa inni jechuma sana itti fayyadamu gidduutti garaagarummaan ifaan mul’atu jira. Inni “facaasuu” jechuun “yeroo torba” erga kaasee booda, “guutummaatti abdii kutatee fi onneen isaa cabee, taa’ee boo’e.”

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.

Kiristoos, akka Leenca gosa Yihuudaa taʼee mulʼifame, hojii isaa jechuunis macaafa Mulʼata keessatti chaappaawwan torbaaniin cufamee ture sana hiikuuf utuu hin jalqabin dura, Yohaannis booʼe. Yohaannisii fi Miilleris, yeroo sanduuqni (Dubbiin Waaqayyoo) faaya mootummaa sobaatiin awwaalamee akka ture hubatanitti, booʼan.

> 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.

> Ani ulfinaarrattis isa teessoorraa irra taaʼe sanaa harka mirgaa keessatti macaafa keessaa fi dugda isaarratti barreeffame, chaappaa torbaan cufamee arge. Ergamaan jabaan tokko sagalee guddaadhaan, “Macaafa sana banuu fi chaappaa isaa hiikuuf eenyutu malu?” jedhee labsaa jiru nan arge. Namni tokko illee samii keessatti yookaan lafa irratti yookaan lafa jala jiru macaafa sana banuu yookaan itti ilaaluuf hin dandeenye. Sababii namni macaafa sana banuu fi dubbisuuf, yookaan itti ilaaluuf malu tokko illee hin argamneef, ani baayʼeen booʼe. Jaarsolii keessaa tokko immoo natti, “Hin booʼin; kunoo, Leencichi gosa Yihudaa, Hidda Daawit, macaafa sana banuu fi chaappaa isaa torban hiikuuf moʼeera” naan jedhe. Mulʼata Yohaannis 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.

ଯେତେବେଳେ ମିଲର ଆବିଷ୍କାର କରି ସମସ୍ତ ଜଗତର ସମ୍ମୁଖରେ ପ୍ରସ୍ତୁତ କରିଥିବା ସେହି ରତ୍ନଗୁଡ଼ିକର ବୃଦ୍ଧିଶୀଳ ପ୍ରତ୍ୟାଖ୍ୟାନ ଏମିତି ଏକ ସ୍ଥିତିକୁ ପହଞ୍ଚିଲା ଯେ ବାଇବେଲ୍ (ରତ୍ନପେଟି) ଧ୍ୱଂସ ହେଲା, ସେତେବେଳେ ମିଲର କାନ୍ଦିଲେ।

> “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.

> “Booda anis miʼoota dhugaa fi saantima dhugaa gidduutti, isaan baayʼina lakkoofsa hin qabne kan miʼoota sobaa fi saantima gowwoomsaa facaasan nan arge. Ani gocha isaanii gad-aanaa fi galata dhabuu isaaniitti baayʼee aaree, isaaf isaan ifaadhaan nan ceephaʼe, nan komadhe; garuu hamma ani isaan ceephaʼu, isaan immoo caalaatti miʼoota sobaa fi saantima sobaa sana miʼoota dhugaa gidduutti facaasan.”

> “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.”

> “Anis lubbuun koo foonii ni jeeqame; isaan keessaa baasuu dhaaf humna foonii fayyadamuu jalqabe. Garuu yeroo ani tokko baasaa turetti, kan biroon sadii ni seenan; xurii, muka irraa ciramee hafee, cirracha, akkasumas gosa hunda irraa kosii ni galchan; kunis hamma isaan dhagaa gatii guddaa dhugaa taʼan hundumaa, daayimandiiwwan, fi saantimoota hunda ija duraa dhoksanitti taʼe. Isaanis saanduqa koo ni cicciran, caccabaan isaas kosii sana keessa ni facaasan. Gaddi koo yookaan dheekkamsi koo namni tokko illee akka hin hubanne natti fakkaate. Ani guutummaatti abdii kutadhe, onneen koos ni caccabde; taaʼees nan booʼe.”

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.”

Yoo kana keessatti abjuu isaa keessatti jechi “tamsaasuu” jedhu “si’a torba” fayyadameera. Mul’achuun isaa sadan dhumaa, torban jalqabaa irraa adda ta’anii jiru; kanaanis tamsa’ina torban san irratti akka mallattoo raajii ta’etti kaa’uun, isaanis akka mallattoo “yeroo torba” kan Leewwota digdamii jahaatti agarsiisu. Abjuun lammaffaan Miller, akkuma abjuu lammaffaa Nebukadnezaar, “yeroo torba” sana karaa fakkeenyaatiin adda baasa.

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.

Akkuma Yohaannis Mul’ata boqonnaa shanaffaa keessatti ture sanaa wajjin, yeroo Miillar boo’e, namichi burushii biyyee qabu (Leenca qomoo Yihudaa) sana booda “balbala bane”eeti gara kutaa sanaa seene. Mul’ata fakkeenyaa keessatti Abbaan kitaaba mallattoo torbaan cufame, namni tokko illee banuu hin dandeenye, kan Yohaannisin boo’ichatti geesse, harka isaa keessatti qabatee mul’achuun isaa boqonnaa afraffaa lakkoofsa tokko irraa eegale.

> 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.

> Kana booddee ani ilaale; kunoo, balballi tokko samii keessatti banamee ture; sagaleen inni jalqabaa ani dhaga’e, akka sagalee malakataa na wajjin dubbatuutti ture; innis, “As ol kottu, ani wantoota kana booddee ta’uu qaban sitti argisiisa” jedhe. Mul’ata Yohaannis 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.

മില്ലർ കരഞ്ഞു; ഒരു വാതിൽ തുറന്നിരിക്കുന്നതു അവൻ കണ്ടു. “ഇങ്ങനെ എന്റെ മഹത്തായ നഷ്ടവും ഉത്തരവാദിത്തവും കാരണം ഞാൻ കരഞ്ഞും വിലപിച്ചും കൊണ്ടിരിക്കെ, ഞാൻ ദൈവത്തെ ഓർത്തു, അവൻ എനിക്കു സഹായം അയയ്ക്കണമേ എന്നു ആത്മാർത്ഥമായി പ്രാർത്ഥിച്ചു. ഉടൻ തന്നേ വാതിൽ തുറന്നു, ഒരു മനുഷ്യൻ മുറിയിലേക്കു പ്രവേശിച്ചു; അപ്പോൾ ജനങ്ങൾ എല്ലാവരും അവിടെ നിന്നു പുറപ്പെട്ടു; അവൻ കൈയിൽ ഒരു പൊടിതൂവൽ പിടിച്ചിരുന്നതുകൊണ്ടു, ജനാലകൾ തുറന്നു, മുറിയിൽ നിന്നുള്ള പൊടിയും മാലിന്യവും തൂത്തി നീക്കുവാൻ തുടങ്ങി.” യെഹൂദാഗോത്രത്തിന്റെ സിംഹവും പൊടിതൂവൽ കൈയിലുള്ള ആ മനുഷ്യനും യോഹന്നാനും മില്ലറും കരഞ്ഞപ്പോൾ, ഒരു വാതിൽ തുറക്കപ്പെട്ട ആ ഘട്ടത്തിൽ എത്തിയിരുന്നു. ഒരു വാതിൽ തുറക്കപ്പെടുന്നതു ഒരു യുഗപരിവർത്തനത്തിന്റെ പ്രതീകമാണ്.

With Miller, he wept and a door was opened, but he also prayed. “I became wholly discouraged and disheartened, and sat down and wept. While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”

ከሚለር ጋር እርሱ አለቀሰ፣ በርም ተከፈተ፣ ነገር ግን እርሱ ደግሞ ጸለየ። “ሙሉ በሙሉ ተስፋ ቆርጬና ልቤ ተሰብሮ ሆኜ ተቀመጥሁና አለቀስሁ። እንዲህ ሆኜ ስለ ታላቅ ጉድለቴና ስለ ተጠያቂነቴ እያለቀስሁና እያዘንሁ ሳለሁ፣ እግዚአብሔርን አስታወስሁ፣ እርሱም እርዳታ እንዲልክልኝ ከልቤ ጸለይሁ። ወዲያውኑም በሩ ተከፈተ፣ አንድ ሰውም ወደ ክፍሉ ገባ፤ በዚያን ጊዜ ሕዝቡ ሁሉ ከእርሱ ወጡ፤ እርሱም በእጁ የአፈር መጥረጊያ ይዞ መስኮቶቹን ከፈተ፣ ከክፍሉም ውስጥ አፈርና ቆሻሻ መጥረግ ጀመረ።”

The prayer that is a waymark in the history of the last days, is the prayer marked by Daniel and the three worthies in chapter two, and also by Daniel in chapter nine. It is the Leviticus twenty-six prayer of the “seven times,” which the two witnesses of Revelation eleven are to pray when they realize that they had been scattered. The two witnesses are to repeat what Daniel had done in chapter nine, when he recognized that he had been “scattered” in fulfillment of the curse of Moses. The two witnesses are to repeat what Miller illustrated in his dream when he reached the point where his jewels had been scattered “seven times.”

Kadhannaan seenaa guyyoota dhumaa keessatti mallattoo ta’e, kadhannaa Daani’elii fi namoota gatii qaban sadii boqonnaa lammaffaa keessatti mul’ifame, akkasumas kan Daani’elii boqonnaa saglaffaa keessatti argame dha. Inni kadhannaa Lewwoota digdamii-jahaa kan “yeroo torbaa” jedhamee waamamu dha; kadhannaa kana yeroo akka isaan bittinnaa’anii turan hubatanitti dhugaa baatonni lamaan Mul’ata Yohannis kudha tokko keessatti kadhachuu qabu. Dhugaa baatonni lamaan sun waan Daani’el boqonnaa saglaffaa keessatti godhe irra deebi’uu qabu; yeroo inni abaarsa Musee raawwatamuu isaatiin akka “bittinnaa’e” ture hubate. Dhugaa baatonni lamaan sunis waan yeroo Miileriin bakka luulleewwan isaa “yeroo torbaa” bittinnaa’an irra ga’etti abjuu isaa keessatti fakkeenyaan agarsiise irra deebi’uu qabu.

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.”

Yeroo kadhannaan sun mallatteeffamutti balballi tokko banama, namichi xurii qusachuuf qaruus qabu dhufa, kutaan sunis duwwaa ta’a. Tuutni hamaan sun ni bade, mootummaa qoodamuu haaraanis gaʼe. Ergasii Leenci gosaa Yihuudaa, inni qophiin isaa harka isaa keessa jiru, “foddaawwan banee, xurii fi kosii kutaa sana keessaa qusachuu jalqabe,” akkasumas “inni xurii fi kosii, faaya sobaa fi saantima sobaa qusachaa turetti, hundinuu akka duumessaatti ol ka’anii foddaa keessaa ba’an, qilleensinis isaan fuudhee deeme.”

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.

Foddaawwan banamanis qoodama tokko ni mul’isu; sababiin isaas akkuma xurii foddaa keessaa baafamee darbu, warri ajaja Milkiyaas keessatti argamu, kan “luboota” bara dhumaa akkana jechuun qajeelchu sana guutan, “Kudhan keessaa kudhan hunda gara mana kuusaa galchaa; akka nyaanni mana koo keessa jiraatuuf; kanaanis amma na qoru, jedha Waaqayyo Gooftaan maccaa, ani foddaawwan samii isiniif hin bannee fi eebba bakka itti fudhachuuf gaʼu dhabdan isin irratti hin dhangalaasnee moo” jedhu. Balballi baname fi foddaawwan banaman mootummaa hojii Waaqayyoo keessatti jijjiirama yeroo luboonni hamaan keessaa fuudhaman, luboonni qajeelonni immoo eebbifamanitti raawwatamu ni bakka bu’u.

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.

Akkuma nama xurii jalqabuun lafa isaa qulqulleessu, Miller yeroo muraasaaf ija isaa cufa. “Jeequmsa sana keessatti yeroo muraasaaf ija koo cufe; yeroo ani banaa ture, xurii hundinuu badee ture. Luulawwan gatii guddaa qaban, diyaamondiiwwan, akkasumas saantima warqee fi meetii, baayʼina guddaadhaan kutaa sana guutuu irratti bittinnaaʼanii turan.” Yeroo sanatti wantoonni gatii qabanii fi wantoonni gadhee taʼan guutummaatti addaan baafamanii turan.

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.

Saanduqni guddaan sunis minjaala irra kaa’ame; miʼoota gatii guddaa qabanis isa keessa naqaman. “Innis achumaan saanduq tokko minjaala irra kaaʼe; innis isa duraa caalaa baayʼee guddaa fi miidhagaa ture; miʼoota gatii guddaa qaban, almazota, saantimaawwanis harka guutudhaan walitti qabee saanduqicha keessa naqaa deeme, hamma tokko illee hin hafnetti, almazoonni keessaa gariin mataa biiftuu xiqqoo caalaa kan hin taane taʼan illee.” Sana booddee dhugaan buʼuuraa Miller walitti qabamee dhihaate; Kitaaba Qulqulluu qofaan utuu hin taʼin, Hafuura Raajii wajjinis walitti dhufee, dhugoonni sun akkuma jalqabaatti turan caalaa caalaatti miidhagaa fi ifaa taʼan.

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.

Akkuma ergaa laga Ullaa’iitti mul’ate ergaa bara 1798 keessatti banamee ifaan mul’ateen madaallu, dhugaan sana keessaa tokko tokkoo bu’uura yaada Miileeriif kennameen daangeffamanii turan jechuun hubatamuu qaba. Kanaafis, dhugoonni sana keessaa tokko tokko, yeroo tokko tokko xinnaa yookaan salphaa fakkaatan illee, bal’oo fi miidhagoo ta’anii akka argaman eegamuun ni danda’ama.

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.

Yommuu dhugaan sun deebifamee haaressamu, inni saanduqa guddaa tokko keessatti kaa’ama; achiis waamichi sun ammas yeroo biraa ni taasifama, garuu Millerri miti, Kiristoosiin dha, (inni nama burushii xurii ti, inni Leenca gosaa Yihudaa ti) akkana jedhuun: “Kottaa ilaalaa.” Kun hiikni isaa, yeroo sanatti hiikamuun chaappaa tokkoo erga raawwatamee ta’uu isaa agarsiisa; hiikamni chaappaa isa dhumaa immoo Mul’ata Yesus Kiristoos kan yeroo balballi araaraa cufamuuf jedhu dura raawwatamu dha; yookaan akkuma Obboleettii White ibsitu, yeroo namni burushii xurii sun seenee dha.

> “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.

> “Ani saanduqa keessaa ilaale; garuu iji koo argaa sanaan baayʼee ifee na dogoggorse. Isaan ulfina isaanii isa duraanii caalaa dachaa kudhan ifaa turan. Ani akka isaan miilla namoota hamoota sanaatiin, warra isaan bittimsanii fi biyyootti dhidhiitan sanaatiin, keessa cirrachaatti qulqulleeffamanii turanitti yaade. Isaan hundinuu iddoo isaanii keessatti, mallattoo dhiphina nama isaan achi keessa kaaʼee tokko illee hin mulʼanneen, saanduqa keessatti sirna bareedaan qophaaʼanii turan. Ani gammachuu guddaadhaan iyye, iyya sunis na dammaqse.” 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.

Yeroon turuu fi abdii kutannaan inni jalqabaa Adoolessa 18, 2020 irratti dhufe; Adoolessa 2023 irraa jalqabee immoo Leenci gosoota Yihudaa Ergaa Mul’ata Yesuus Kiristoos hiikaa tureera. Hiikni sun kitaaba Daani’el illee of keessatti hammata; akkasumas barruu itti aanu keessatti yaada keenya waa’ee abjuu Miller ni xumurra.

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.

Hojiin nama burushii biyyee sanaa “luboota ogeeyyii” wajjin tumsa keessatti raawwatama; hojii “luboota” sanaa immoo, warri mul’ata boqonnaa kudha-tokko keessatti dhugaa-baatota lama ta’an, akkasumas lafeewwan du’an kaafamanii jiraatan kan Hisqiʼel boqonnaa soddomii-torbaa ta’an, sararoota Dubbii Waaqayyoo kanneen birootiinis ni bakka-bu’u. Nuti, waan abjuu lammaffaa William Miller ilaalchisee adda baasneef dhugaa-baatota lammaffaa ta’aniif, sararoota sana keessaa muraasa ni fayyadamna.

> “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.

> “ଶାସ୍ତ୍ରମାନେ ଆମର ଉପକାର ପାଇଁ ଦିଆଯାଇଛି, ଯେଣେକି ଆମେ ଧର୍ମିକତାରେ ଶିକ୍ଷା ପାଇବୁ। ଆଲୋକର ମୂଲ୍ୟବାନ କିରଣମାନେ ଭ୍ରାନ୍ତିର ମେଘଦ୍ୱାରା ଆବୃତ ହୋଇଯାଇଛି, କିନ୍ତୁ ଖ୍ରୀଷ୍ଟ ଭ୍ରାନ୍ତି ଏବଂ ଅନ୍ଧବିଶ୍ୱାସର କୁହୁଡ଼ିକୁ ଦୂର କରିବାକୁ, ଏବଂ ପିତାଙ୍କ ମହିମାର ଦୀପ୍ତିକୁ ଆମ ପାଖରେ ପ୍ରକାଶ କରିବାକୁ ପ୍ରସ୍ତୁତ ଅଛନ୍ତି, ଯେପରି ଆମେ ଶିଷ୍ୟମାନଙ୍କ ପରି କହିବୁ, ‘ସେ ପଥରେ ଆମ ସହିତ କଥାହେଉଥିବାବେଳେ, ଆମର ହୃଦୟ ଆମ ମଧ୍ୟରେ ଦହୁଥିଲା ନୁହେଁ କି?’” Publishing Ministry, 68.

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