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# The Book of Daniel - Number Thirty-Eight

Kitaabka Daanyeel - Lambarka Sideed iyo Soddon

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

Daahfurka Dahabka Qaaliga ah: Riyada Nebiyadeed ee William Miller iyo Soo Celinta Runta

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.

Riyadii Miller waxa gacan aan la arki karin ugu soo dirtay sanduuq yar. Riyadiisa gudaheeda waxaa loo horseeday inuu fahmo cabbirrada sanduuqa yar inay ahaayeen “lix jibbaaran” iyo “toban inji.” Toban marka lagu dhufto lix laba jibbaarkeeda waxay noqotaa saddex boqol iyo lixdan, taas oo u taagan maalmaha sannad nebiyadeed. Miller waxaa la siiyey sanduuq yar oo ay ku jirtay farriintii uu ahaa inuu ku dhawaaqo, farriinta uu ahaa inuu ku dhawaaqana waxay ku dhisnayd mabda’a ah in maalin ku jirta waxsii sheegidda Kitaabka Quduuska ahi ay u taagan tahay sannad. Sanduuqa yari wuxuu ahaa Kitaabka Quduuska ah, Miller-na Kitaabka Quduuska ah waxa loogu talagalay in lagu arko cabbirka mabda’a “maalin-sannad” ee waxsii sheegidda Kitaabka Quduuska ah.

> “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.

> “Waxa ku xiran Erayga Ilaah fure baa jira oo fura sanduuqa qaaliga ah, si uu noo siiyo qanacsanaan iyo farxad. Waxaan dareemayaa mahadnaq fallaar kasta oo iftiin ah. Mustaqbalka, waayo-aragnimooyin hadda innagu aad noogu dahsoon ayaa la sharxi doonaa. Waayo-aragnimooyin qaarkoodna waxaa laga yaabaa inaanan weligeen si buuxda u garan ilaa kan dhimanayaa uu xidho aan-dhimasho.” 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.

Waxaa jiray “fure” ku xidhnaa sanduuqii riyada Miller, kaas oo matalayay habraacii Miller lagu hoggaamiyey inuu adeegsado.

> “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:—

> “Kuwa ku hawlan ku dhawaaqidda farriinta malaa’igta saddexaad waxay Qorniinka u baadhayaan isla habkii uu Aabbaha Miller qaatay. Buugga yar ee cinwaankiisu yahay Views of the Prophecies and Prophetic Chronology, Aabbaha Miller wuxuu ku bixiyaa xeerarkan soo socda oo fudud, miyir leh, oo muhiim u ah barashada iyo fasiraadda Kitaabka Quduuska ah:—

> “[Rules one through five quoted.]

> “[Xeerarka kow ilaa shan waa la soo xigtay.]”

> “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.

> “Korka ku xusan waa qayb ka mid ah xeerarkan; daraasaddeenna Kitaabka Quduuska ahna kulligeen way noo wanaagsan tahay in aynu dhegaysanno mabaadi’da la soo bandhigay.” 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.

Markii Miller furay sanduuqii, wuxuu ka dhex helay “dahabyo noocyo iyo cabbirro kala duwan leh, dheeman, dhagaxyo qaali ah, iyo lacago dahab iyo qalin ah oo nooc kasta, cabbir kasta, iyo qiime kasta leh, kuwaas oo si qurux badan loogu habeeyey meelahooda kala duwan ee sanduuqa; oo sidaas loo habeeyey waxay ka tarayeen iftiin iyo ammaan aan la sinnayn wax kale aan qorraxda ahayn.” Miller wuxuu ogaaday dahabkii runnada ka kooban runnada aasaasiga ah ee Adventism-ka. Runnadii uu helay waxay ahaayeen “loo habeeyey” si nidaam qumman ah, waxayna ka tarayeen iftiinka qorraxda.

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.”

Markaas ayuu Miller xaqiiqooyinkii saaray “miis dhexe” oo wuxuu ugu yeedhay kulli inay “yimaadaan oo arkaan.” “Yimaada oo arka,” waa astaan laga soo qaatay furitaanka shaabadaha ee kitaabka Muujintii, Millerna wuxuu matalaa kuwa xigmadda leh ee fahmaya farriinta Daanyeel oo la furay 1798. Xaqiiqooyinkii uu Miller miiska saaray waxay ahaayeen xaqiiqooyinkii la furay ee kitaabka Daanyeel, kuwaas oo uu furay Libaaxa qabiilka Yahuudah, waxaana loogu talagalay inay tijaabiyaan jiilkii noolaa markii la furay. Sababtaas awgeed, afarta bahal ee Muujintii ee la xidhiidha afarta shaabad ee ugu horraysa, iyo Miller, waxay ugu dhawaaqeen jiilkaas inay “yimaadaan oo arkaan.”

> 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.

> Oo waxaan arkay markuu Wanku furay mid ka mid ah shaabadihii, oo waxaan maqlay, sidii cod onkod ah, mid ka mid ah afartii xayawaan oo leh, Kaalay oo arag. Oo waan eegay, oo bal eeg, faras cad; kii ku fadhiyeyna wuxuu haystay qaanso; taajna waa la siiyey isaga; markaasuu baxay isagoo guulaysanaya, oo si uu u sii guulaysto. Oo markuu furay shaabaddii labaad, waxaan maqlay xayawaankii labaad oo leh, Kaalay oo arag. Oo waxaa baxay faras kale oo guduudan; oo kii ku fadhiyeyna waxaa la siiyey amar uu nabadda dhulka uga qaado, si ay isu laayaan; waxaana la siiyey isaga seef weyn. Oo markuu furay shaabaddii saddexaad, waxaan maqlay xayawaankii saddexaad oo leh, Kaalay oo arag. Oo waan eegay, oo bal eeg, faras madow; kii ku fadhiyeyna wuxuu gacantiisa ku haystay miisaan. Oo waxaan maqlay cod ka dhex yeedhaya afartii xayawaan oo leh, Qiyaas sarreen ah dinaar keliya, iyo saddex qiyaas oo shaciir ah dinaar keliya; saliidda iyo khamrigana ha dhaawicin. Oo markuu furay shaabaddii afraad, waxaan maqlay codkii xayawaankii afraad oo leh, Kaalay oo arag. Oo waan eegay, oo bal eeg, faras cirro leh; kii ku fadhiyey magiciisuna wuxuu ahaa Dhimasho, Haadeesna way la socotay isaga. Oo waxaa la siiyey iyaga amar ay ku xukumaan rubuc dhulka ah, inay ku dilaan seef, iyo gaajo, iyo dhimasho, iyo dugaagga dhulka. Muujintii 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.”

Waxa ahaa Masiixa, oo lagu metelayay Libaaxa qabiilka Yahuudah, kii furay kitaabkii toddobada shaabadood ku xidhnaa ee ku jira kitaabka Muujintii, oo waxay ahayd Libaaxa qabiilka Yahuudah kii furay dahabkii qaaliga ahaa ee Miller miiska saaray, dabadeedna ku dhawaaqay in kulli loo yidhaahdo, “kaalaya oo arka.”

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.

Runihii uu helay waxaa si sawir leh loogu muujiyey shaxdii hormuudka ee 1843, taas oo Sister White ay tidhi waxaa hagayey gacanta Rabbiga, isla gacantaas aan la arki karin ee Miller u keentay sanduuqii dahabka qaaliga ah ka buuxay. Saddexdii boqol ee shax ee la sameeyey 1842 waxay ahaayeen dhammaystiridda amarkii Xabaquuq ee ahaa in riyada la qoro oo si cad loogu muujiyo looxyada dushooda. Miiskii Miller ee ku yaallay bartamaha qolkiisa wuxuu u taagnaa saddexda boqol ee shax (looxyo) ee ergadii Millerite ay dunida u qaadeen 1842 iyo 1843. Shaxdaas, oo ay weheliso shaxdii hormuudka ee 1850, waxay ahaayeen “looxyadii” cutubka labaad ee Xabaquuq.

> “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.

> “Waxay ahayd markhaatifurkii mideysnaa ee macallimiintii iyo wargeysyadii Advent-ka Labaad, markii ay ku taagnaayeen ‘iimaankii asalka ahaa,’ in daabacaadda shaxdu ay ahayd rumoobidda Xabaquuq 2:2, 3. Haddii shaxdu ay ahayd mawduuc wax sii sheegid ah (kuwaase diida waxay ka tageen iimaankii asalka ahaa), markaas waxaa ka dhalanaysa in 457 BC uu ahaa sannadkii laga bilaabi lahaa tirinta 2300-ka maalmood. Waxay ahayd lama huraan in 1843 uu noqdo waqtigii ugu horreeyey ee la daabaco si ‘aragtidu’ ay ‘u raagto,’ ama si uu u jiro wakhti raagis ah, kaas oo kooxda bikradaha ahi ay ku gam’i lahaayeen oo ku seexan lahaayeen mawduuca weyn ee waqtiga, wax yar ka hor intaan lagu toosin Qaylada Habeenbadhka.” 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.”

Dadka bilaabay inay ka jawaabaan farriinta (dahabka qaaliga ah) oo wixii markaas ka dambeeyey lagu metelay miiska Xabaquuq, markii hore way yaraa, laakiin markii la xaqiijiyey mabda’a maalin-sannad 11-kii Agoosto, 1840, dadku “waxay u kordheen dad badan.”

> “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.

> “Wakhtigii si gaar ah loo cayimay, Turkigu, isagoo u maraya safiirradiisa, wuxuu aqbalay ilaalinta quwadihii isbahaystay ee Yurub, sidaasna wuxuu isu geliyey hoos-tagga quruumaha Masiixiyiinta ah. Dhacdadu si sax ah ayay u rumoobtay wax sii sheegiddii. Markii arrintaas la ogaaday, dad badan ayaa ku qancay saxnaanta mabaadi’da fasiraadda wax sii sheegidda ee uu qaatay Miller iyo saaxiibbadiis, waxaana dhaqdhaqaaqii imaatinka la siiyey dhiirrigelin yaab leh. Rag aqoon iyo maqaam leh ayaa Miller kula midoobay wacdinta iyo daabicidda aragtiyihiisa, waxaana laga bilaabo 1840 ilaa 1844 shaqadu si degdeg ah ugu fidday.” 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.

Markaasaa dadkii badnaa waxay bilaabeen inay dhibaan dahabkii qaaliga ahaa. Halkaas ayay Miller ku aqoonsan doontaa kala firdhinta dahabkii qaaliga ahaa. Erayga “kala firdhi” waa mid ka mid ah astaamaha ugu waaweyn ee “toddobada goor” ee Laawiyiintii labaatan iyo lix, waxaana Miller uu adeegsadaa nooc ka mid ah erayga “kala firdhi” toban jeer marka uu soo bandhigayo riyadiisa. “Toban” waa astaanta imtixaan, waxayna tilmaamaysaa in fahamka saxda ah ee macnaha astaaneed ee dahabkii qaaliga ahaa ee Miller ee “kala firdhay” uu yahay imtixaan nebiyadeed oo loogu talagalay kuwa ay dhammaadyada dunidu ku yimaaddeen.

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.

Diidmada dahabka “toddobada jeer” waxay ahayd dahabkii ugu horreeyey ee dhinac loo dhigay ee Adventism-ka La’odikiya, markii ay ku guuldarreysteen imtixaankii “kala firdhinta” ee Muuse, kaas oo Eliiyaah (Miller) soo bandhigay, sannadkii 1863. Laga bilaabo waqtigaas dahabyadu waxay sii ahaan lahaayeen kuwo si isa soo taraysa loo kala firdhiyo, lagu qaso kuwa been-abuurka ah, ugu dambayntiina gebi ahaanba la daboolo. Daboolidda dahabyada qaaliga ah ugu dambayntii waxay gaadhi lahayd heer sanduuqa (Kitaabka Quduuska ah) la baabbi’iyo.

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.”

Riyadii Miller waxaa ku jira kala-duwanaansho si cad u muuqata oo u dhexeeya toddobada jeer ee ugu horraysa ee Miller adeegsado erayga “kala firdhi,” iyo saddexda jeer ee ugu dambaysa ee uu adeegsado eraygaas. Ka dib markii uu “kala firdhi” xusay “toddoba jeer,” wuxuu “gebi ahaanba noqday mid niyad jabay oo qalbi jabay, markaasuu fadhiistay oo ooyay.”

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.

Kahor Masiixa, oo lagu matalay Libaaxa qabiilka Yahuudah, uusan bilaabin shuqulkiisii furidda kitaabkii lagu shaabadeeyey toddoba shaabad ee ku xusan kitaabka Muujintii, Yooxanaa wuu ooyay. Yooxanaa iyo Miller labaduba way ooyeen markii ay garteen in sanduuqii dahabka ahaa (Erayga Ilaah) lagu aasay jawharado been-abuur ah.

> 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.

> Oo waxaan gacanta midig ee kii carshiga ku fadhiyey ku arkay kitaab gudihiisa iyo dibaddiisaba ku qoran, oo lagu shaabadeeyey toddoba shaabad. Oo waxaan arkay malaa’ig xoog badan oo cod weyn ku naadinaysa, Yaa istaahila inuu kitaabka furo oo uu shaabadihiisana furo? Oo ninna samada, ama dhulka, ama dhulka hoostiisa, ma awoodin inuu kitaabka furo ama xataa inuu eego. Oo aad baan u ooyay, maxaa yeelay lama helin nin istaahila inuu kitaabka furo oo akhriyo, ama xataa inuu eego. Markaasaa mid ka mid ah waayeelladii igu yidhi, Ha ooyin; bal eeg, Libaaxa qabiilka Yahuudah, Xididka Daa’uud, ayaa ka adkaaday inuu kitaabka furo oo toddobada shaabadihiisana furo. Muujintii 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.

Markii diidmada sii kordhaysay ee dahabqurxinnadii Miller helay oo uu dunida hortiisa keenay gaadhay heerkii Kitaabka Quduuska ah (sanduuqa) la baabbi’iyey, markaas ayuu Miller ooyay.

> “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.

> “Markaas waxaan arkay in ay dahabka runta ah iyo lacagta saxda ah dhexdeeda ku firdhiyeen tiro aan la soo koobi karin oo dahab been-abuur ah iyo lacag been ah. Aad baan uga cadhooday dhaqankooda liita iyo mahadnaqa-la’aantooda, oo waan canaantay oo ku canaantay taas aawadeed; laakiinse intii aan sii canaantay, ayay sii badanayeen iyagoo dahabka been-abuurka ah iyo lacagta beenta ah ku dhex firdhinaya kuwa runta ah.

> “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.”

> “Markaas waxaan ku murugooday naftayda jidheed, oo waxaan bilaabay inaan xoog jidheed ku isticmaalo si aan qolka uga saaro; hase yeeshee intii aan mid dibadda u riixayay, saddex kale ayaa soo gelayay oo soo dhex gelinayay wasakh iyo qoryo yaryar iyo ciid iyo nooc kasta oo qashin ah, ilaa ay daboolaan dhammaan dahabkii runta ahaa, dheemammadii, iyo lacagihii, kuwaas oo dhammaantood aragga ka qariibay. Waxay kaloo jeexjeexeen sanduuqaygii oo googooyeen, oo ku dhex kala firdhiyeen qashinka. Waxaan mooday inaan ninna ka fiirsanayn murugadayda ama cadhadayda. Aad baan u niyad jabay oo qalbi jabay, markaasaan fadhiistay oo ooyay.”

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.”

Halkaan riyadiisa dhexdeeda ereyga “kala firdhi” waxaa la adeegsaday “toddoba jeer.” Saddexda jeer ee ugu dambeysa way ka duwan yihiin toddobadii hore, sidaas darteedna waxay saxeex nebiyadeed dul saarayaan toddobada kala firdhin iyaga oo astaan u ah “toddobada wakhti” ee Laawiyiintii labaatan iyo lix. Riyadii labaad ee Miller, sida riyadii labaad ee Nebukadnesar, si astaameed ah ayay u tilmaamaysaa “toddobada wakhti.”

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.

Sida Yooxanaa ku jirtay Muujintii cutubka shanaad, markii Miller ooyay, ninkii burushka boodhka watay (Libaaxa qabiilka Yahuudah), ayaa markaas “albaab furay” oo qolka soo galay. Muuqaalka ka tarjumaya Aabbaha oo haya kitaabkii toddobada shaabad lagu xidhay, oo aan ninna furi karin, kaas oo Yooxanaa ka oohiyey, wuxuu ka bilaabmay aayadda koowaad ee cutubka afraad.

> 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.

> Markaas dabadeed waan eegay, oo bal eeg, albaab baa samada ka furmay; codkii ugu horreeyey ee aan maqlayna wuxuu u ekaa sida buun ila hadlaya, isagoo leh, Halkan kor u soo kac, oo waxaan ku tusi doonaa waxyaalaha waajibka ah inay tan dabadeed dhacaan. Muujintii 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 wuu ooyay, oo wuxuu arkay albaab la furay. “Anigoo sidaas u ooyaya oo u barooranaya khasaarahaygii weynaa iyo masuuliyaddayda, ayaan Ilaah xusuustay, oo si aad ah u baryay inuu gargaar ii soo diro. Isla markiiba albaabkii waa furmay, nin baa qolka soo galay, markaasaa dadkii oo dhammu ka baxeen; isaguna isagoo gacanta ku haya burush wasakh lagu xaaqo, daaqadihii ayuu furay, oo wuxuu bilaabay inuu wasakhdii iyo qashinkii qolka ka xaaqo.” Libaaxa qabiilka Yahuudah iyo ninkii burushka wasakhda watay waxay yimaadeen markii albaab la furay, xilligii Yooxanaa iyo Miller ay ooyeen. Furitaanka albaabku waa astaan u ah isbeddel xilliyeed oo maamul rabbaani ah.

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.”

Isaga oo la jooga Miller, wuu ooyay, albaabna waa la furay, hase yeeshee sidoo kale wuu tukaday. “Aad baan u niyad-jabay oo u qalbi-jabay, markaasaan fadhiistay oo ooyay. Intii aan sidaas u ooyayay oo uga murugoonayay khasaarahaygii weynaa iyo mas’uuliyaddaydii, ayaan Ilaah xusuustay, oo si daacad ah u baryay inuu ii soo diro caawimo. Isla markiiba albaabkii waa furmay, nin baa qolka soo galay, markaas dadkii oo dhammu way ka wada baxeen; isaguna isagoo gacanta ku haya burush boodhka lagu xaaqo, daaqadihii buu furay, oo wuxuu bilaabay inuu qolka ka xaaqo boodhkii iyo qashinkii.”

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.”

Salaadda ah astaanta ku taagan taariikhda maalmaha ugu dambeeya waa salaadda lagu calaamadeeyey Daanyeel iyo saddexdii mudane ee cutubka labaad, iyo weliba Daanyeel cutubka sagaalaad. Waa salaaddii Laawiyiintii lix iyo labaatanaad ee “toddoba jeer,” taas oo labada markhaati ee Muujintii kow iyo tobnaad ay tahay inay tukadaan marka ay gartaan in la kala firdhiyey. Labada markhaati waa inay ku celiyaan wixii Daanyeel ku sameeyey cutubka sagaalaad, markii uu garwaaqsaday in la “kala firdhiyey” isagoo fulinaya habaarkii Muuse. Labada markhaati waa inay ku celiyaan wixii Miller ku muujiyey riyadiisa markii uu gaaray meeshii dahabkiisii qaaliga ahaa la kala firdhiyey “toddoba jeer.”

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.”

Marka salaaddaas la calaamadiyo, albaab baa furma, ninkii xaaqaha wasakhda watayna waa yimaadaa, qolkiina wuu madhan yahay. Kooxdii sharka lahayd way tageen, oo xilli maamul cusub ah baa yimid. Markaas Libaaxa qabiilka Yahuudah, kan haantiisu gacantiisa ku jirto, ayaa “furay daaqadaha, oo bilaabay inuu qolka ka xaaqo wasakhda iyo qashinka,” oo intuu “xaaqayay wasakhda iyo qashinka, dahab-beenaad iyo lacag been-abuur ah ayaa kulligood kor u kacay oo daaqadda kaga baxeen sidii daruur oo kale, dabayshiina way qaaday.”

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.

Daaqadaha furanina waxay sidoo kale calaamad u yihiin kala-qaybsanaan, waayo sida qashinka daaqadda looga saaro, kuwa amarka ku qoran Malaakii oofiyey, kaas oo “wadaaddadii” maalmaha ugu dambeeya ku amraya inay, “Tobnaadyada oo dhan bakhaarka keena, in cunto gurigayga taal; oo haddaba taas igu tijaabiya, ayaa Rabbiga ciidammadu leeyahay, bal eega inaanan idiin furi doonin daaqadaha samada, oo idiinku shubi doonin barako aan meel lagu wada qaadin.” Albaabka furan iyo daaqadaha furan waxay matalaan isbeddel xagga maamulkii qoondeysnaa ah, kaas oo rumoobaya wakhtiga wadaaddada sharka leh la fogeeyo, oo wadaaddada xaqa ahna la barakeeyo.

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.

Markii ninkii xaaqinka wasakhda uu bilaabo inuu sifeeyo sagxaddiisa, Miller indhihiisa ayuu in yar isku qabtaa. “Mashquulka dhexdiisa ayaan indhahayga daqiiqad yar isku qabtay; markaan furayna, qashinkii oo dhan waa wada tegey. Jawharadaha qaaliga ah, dheemanka, iyo lacagaha dahabka iyo qalinka ah, waxay si faro badan ugu kala firdhsanaayeen qolka oo dhan.” Markaasaa wixii qaali ahaa iyo wixii liitay si buuxda loo kala saaray.

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.

Sanduuqii weynaa dabadeed ayaa miiska la saaray, oo dahabkii iyo jawharadihii kala firidhsanaa ayaa lagu dhex tuuray. “Markaas ayuu miiska saaray sanduuq, kan hore aad uga weyn oo ka qurux badan, wuxuuna ku ururiyey jawharadihii, dheemmanadii, lacagihii, isagoo cantoobo cantoobo u qaadaya, kuna dhex tuuraya sanduuqa, ilaa aan mid qudha hadhin, in kastoo dheemmanada qaarkood aanay ka weynayn caaradda biin.” Markaas runihii aasaasiga ahaa ee Miller ayaa la isu geeyey, iyadoo aan Kitaabka Quduuska ah oo keliya lala iman, laakiin sidoo kale lala iman Ruuxa Waxsii-sheegidda, runahaasuna waxay ka sii qurux badnaadeen oo ka sii iftiimeen sidii ay markii hore ahaayeen.

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.

Marka aynu qiimaynayno aragtida Webiga Ulai iyadoo la eegayo macnaha farriintii la furfuray sannadkii 1798, waa in la fahmaa in qaar ka mid ah xaqiiqooyinkaas ay ku koobnaayeen qaab-dhismeedkii la siiyey Miller. Sidaas darteedna, waa in sidoo kale la filaa in qaar ka mid ah xaqiiqooyinkaas ay noqon doonaan kuwo ka sii waaweyn oo ka sii qurux badan, in kastoo qaarkood ay u muuqan karaan kuwo yaryar ama aan sidaas u sii weynayn.

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.

Marka runta la soo celiyo, waxaa lagu ridaa sanduuq ka weyn; dabadeedna mar kale baa baaqa la yeedhaa, ma aha Miller, ee waa Masiixa, (kan ah ninka burushka wasakhda haya, oo ah Libaaxa qabiilka Yahuudah), isagoo leh, “kaalay oo arag.” Tani waxay caddaynaysaa in furid-shaabad ka-qaadis ahi hadda uun dhacday, furid-shaabad ka-qaadista ugu dambaysana waa Muujintii Ciise Masiix oo dhacda wax yar ka hor intaan fursadda nimcadu xidhmin, ama sida ay Sister White u tilmaamayso, marka ninka burushka wasakhda haya uu soo galay.

> “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.

> “Waxaan eegay sanduuqii, laakiin indhahaygu waxay la dhaceen wixii aan arkay. Waxay ifayeen toban jeer ammaantoodii hore ka badan. Waxaan mooday in ciidda lagu xoqay cagaha dadkaas sharka leh ee kala firdhiyey oo boodhka ku tuntay. Waxaana sanduuqii loogu habeeyey nidaam qurux badan, mid kasta meeshiisii, iyada oo aan ka muuqan wax raad ah oo ka yimid dhibaatadii ninkii ku dhex tuuray. Aad baan ugu qayliyey farxad darteed, qayladaasina way i toosisay.” 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.

Waqtigii dib-u-dhaca iyo niyad-jabkii ugu horreeyey waxay yimaadeen 18-ka Luulyo, 2020, tan iyo Luulyo 2023-na, Libaaxa qabiilka Yahuudah wuxuu furayay shaabadaha farriinta Muujintii Ciise Masiix. Furitaankaasna waxa ku jira kitaabka Daanyeel, waxaana maqaalka xiga ku dhammaystiri doonnaa tixgelintayada riyadii Miller.

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.

Shaqada ninka burushka boodhka leh waxa lagu fuliyaa iyadoo lala kaashanayo “wadaaddada xigmadda leh”, shaqada “wadaaddadaas” oo ah labada markhaati ee Muujintii cutubka kow iyo tobnaad, isla markaana ah lafihii dhintay ee la soo sara kiciyey ee Yexesqeel cutubka toddoba iyo soddonaad, waxa kale oo ay ku matalan yihiin xariiqyo kale oo ka mid ah Erayga Ilaah. Waxaannu adeegsan doonnaa dhowr ka mid ah xariiqyadaas sidii markhaatiyo labaad oo u ah wixii aannu aqoonsannay ee ku saabsan riyadii labaad ee 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.

> “Qorniinku waxaa naloo siiyey waxtarkeena si aynu u helno waxbarid xagga xaqnimada ah. Fallaadho qaali ah oo iftiin ah ayaa daruuraha qaladka lagu qariyey, laakiin Masiixu waa diyaar inuu xaaqo ceeryaamaha qaladka iyo khuraafaadka, oo uu inoo muujiyo iftiinka ammaanta Aabbaha, si aynu u nidhaahno sidii xertii yidhaahdeen, ‘Miyaanu qalbigayagu gudaheenna ku gubanayn, intuu jidka nagula hadlayey?’” Publishing Ministry, 68.

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