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# The Book of Daniel - Number Thirty-Eight

Kitabu cha Danieli - Nambari Thelathini na Nane

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

Kufunua Vito vya Thamani: Ndoto ya Kinabii ya William Miller na Urejesho wa Ukweli

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.

Katika ndoto ya Miller alitumiwa kisanduku na mkono usioonekana. Katika ndoto yake aliongozwa kuelewa vipimo vya kisanduku kuwa ni “sita mraba” kwa “inchi kumi.” Kumi ikizidishwa kwa sita mraba ni sawa na mia tatu na sitini, ambayo inawakilisha siku za mwaka wa kinabii. Miller alipewa kisanduku kilichokuwa na ujumbe aliopaswa kuutangaza, na ujumbe aliopaswa kuutangaza ulitegemea kanuni kwamba siku moja katika unabii wa Biblia inawakilisha mwaka. Kisanduku hicho kilikuwa Biblia, na kwa Miller Biblia ilipaswa kutazamwa katika kipimo cha kanuni ya “siku-kwa-mwaka” ya unabii wa Biblia.

> “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.

> "Pamoja na Neno la Mungu kuna ufunguo unaofungua kisanduku cha thamani, kwa kuturidhisha na kutufurahisha. Ninashukuru kwa kila mwale wa nuru. Katika siku zijazo, uzoefu ambao sasa ni wa fumbo kwetu utaelezwa. Baadhi ya uzoefu huenda tusije tukauelewa kikamilifu hadi hiki cha kufa kitakapovikwa kutokufa." Manuscript Releases, juzuu ya 17, 261.

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

Kulikuwa na "ufunguo" ulioambatanishwa na jeneza katika ndoto ya Miller, uliowakilisha mbinu ambayo Miller aliongozwa kuitumia.

> “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:—

> Wale wanaojishughulisha na kutangaza ujumbe wa malaika wa tatu wanachunguza Maandiko Matakatifu kwa kufuata mpango uleule alioutumia Baba Miller. Katika kijitabu kinachoitwa “Maoni Kuhusu Unabii na Mpangilio wa Nyakati za Kinabii,” Baba Miller anatoa kanuni zifuatazo, rahisi lakini zenye busara na muhimu, za utafiti na tafsiri ya Biblia:-

> “[Rules one through five quoted.]

> [Kanuni ya kwanza hadi ya tano zimenukuliwa.]

> “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.

> Yaliyotajwa hapo juu ni sehemu ya kanuni hizi; na katika kujifunza kwetu Biblia sote tutafanya vyema kuzingatia kanuni zilizoainishwa. Review and Herald, Novemba 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.

Miller alipofungua kisanduku, alikuta “vito vya aina na ukubwa mbalimbali, almasi, mawe ya thamani, na sarafu za dhahabu na fedha za kila kipimo na thamani, vikiwa vimepangwa kwa uzuri katika sehemu zao mbalimbali ndani ya kisanduku; na katika mpangilio huo viliakisi mwanga na utukufu uliolingana tu na wa jua.” Miller aligundua vito vya kweli vinavyounda kweli za msingi za Uadventista. Kweli alizozipata zilikuwa “zimepangwa” kwa utaratibu mkamilifu na ziliakisi mwanga wa jua.

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.”

Kisha Miller akaweka zile kweli "juu ya meza ya katikati" na akawaita wote, "Njooni mkaone." "Njooni mkaone" ni ishara iliyotolewa kutokana na kufunguliwa kwa mihuri katika kitabu cha Ufunuo, na Miller anawakilisha wenye hekima wanaoelewa ujumbe wa Danieli uli funguliwa mnamo 1798. Kweli ambazo Miller aliweka juu ya meza zilikuwa kweli zilizofunguliwa kutoka katika kitabu cha Danieli, ambazo zilivunjwa muhuri na Simba wa kabila la Yuda, na zilikusudiwa kuujaribu kizazi kilichokuwa hai wakati zilipofunguliwa. Kwa sababu hiyo, viumbe hai wanne wa Ufunuo wanaohusishwa na mihuri minne ya kwanza, pamoja na Miller, waliita kizazi hicho, "Njooni mkaone."

> 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.

> Na nikaona Mwanakondoo alipoufungua muhuri mmoja, nikasikia sauti kana kwamba ya radi, mmoja wa wale viumbe hai wanne akisema, Njoo uone. Nikaona, na tazama, farasi mweupe; naye aliyeketi juu yake alikuwa na upinde; akapewa taji; naye akatoka akishinda, hata ashinde. Na alipoufungua muhuri wa pili, nikamsikia yule kiumbe hai wa pili akisema, Njoo uone. Na akatoka farasi mwingine, mwekundu; akapewa uwezo yeye aliyeketi juu yake kuiondoa amani duniani, ili watu wauane wao kwa wao; naye akapewa upanga mkubwa. Na alipoufungua muhuri wa tatu, nikamsikia yule kiumbe hai wa tatu akisema, Njoo uone. Nikatazama, na tazama, farasi mweusi; naye aliyeketi juu yake alikuwa na mizani mkononi mwake. Nikasikia sauti katikati ya wale viumbe hai wanne ikisema, Kipimo cha ngano kwa denari moja, na vipimo vitatu vya shayiri kwa denari moja; wala usiharibu mafuta wala divai. Na alipoufungua muhuri wa nne, nikasikia sauti ya yule kiumbe hai wa nne ikisema, Njoo uone. Nikatazama, na tazama, farasi wa kijivujivu; na jina lake yeye aliyeketi juu yake ni Mauti, na Kuzimu ikafuatana naye. Wakapewa mamlaka juu ya sehemu ya nne ya dunia, kuua kwa upanga, na kwa njaa, na kwa tauni, na kwa wanyama wa nchi. Ufunuo 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.”

Alikuwa Kristo, akiwakilishwa kama Simba wa kabila la Yuda, ndiye aliyelifungua gombo lililotiwa mihuri saba katika Kitabu cha Ufunuo, na Simba wa kabila la Yuda ndiye aliyevifunua vito ambavyo Miller aliweka mezani, kisha akatangaza kwa wote, "njooni mkaone."

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.

Ukweli aliougundua ulionyeshwa waziwazi kwa mchoro kwenye chati ya waasisi ya 1843, ambayo Dada White alisema kuwa iliongozwa na mkono wa Bwana—mkono uleule usioonekana uliomletea Miller kisanduku kilichojaa vito. Chati mia tatu zilizotengenezwa mwaka 1842 zilikuwa utimizaji wa amri ya Habakuki ya kuiandika maono na kuifanya iwe wazi juu ya vibao. Meza ya Miller katikati ya chumba chake iliwakilisha chati mia tatu (vibao) ambazo wajumbe wa Millerite walizipeleka ulimwenguni mwaka 1842 na 1843. Chati hiyo, pamoja na chati ya waasisi ya 1850, zilikuwa "vibao" vya Habakuki sura ya pili.

> “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.

> “Ilikuwa ni ushuhuda wa pamoja wa wahadhiri na machapisho ya Ujio wa Pili, waliposimama juu ya ‘imani ya awali,’ kwamba kuchapishwa kwa chati hiyo kulikuwa ni utimizo wa Habakuki 2:2, 3. Ikiwa chati hiyo ilikuwa mada ya unabii (na wale wanaoikana huiacha imani ya awali), basi yafuatia kwamba KK 457 ulikuwa mwaka wa kuanzia kuhesabu zile siku 2300. Ilikuwa lazima kwamba 1843 uwe wakati wa kwanza uliochapishwa ili ‘maono’ ‘yakawie,’ au ili kuwepo wakati wa kukawia, ambamo kundi la mabikira lilipaswa kusinzia na kulala juu ya suala kuu la wakati, muda mfupi tu kabla halijaamshwa na Kilio cha Usiku wa Manane.” James White, Second Advent Review and Sabbath Herald, Juzuu ya 1, Namba 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.”

Watu walioanza kuitikia ujumbe (vito vya thamani) uliowakilishwa baadaye kwenye meza ya Habakuki, hapo mwanzo walikuwa wachache, lakini kwa uthibitisho wa kanuni ya siku-kwa-mwaka tarehe 11 Agosti 1840, watu hao “waliongezeka na kuwa umati.”

> “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.

> Kwa wakati hasa uliobainishwa, Uturuki, kupitia mabalozi wake, ilikubali ulinzi wa madola ya Ulaya yaliyoungana, na hivyo ikajiweka chini ya udhibiti wa mataifa ya Kikristo. Tukio hilo lilitimiza unabii kwa usahihi kabisa. Lilipojulikana, makutano mengi walishawishika kuhusu usahihi wa kanuni za ufafanuzi wa unabii zilizokubaliwa na Miller na wenzake, na msukumo wa ajabu ulitolewa kwa harakati ya Adventi. Watu wa elimu na wa cheo waliungana na Miller, katika kuhubiri na pia katika kuchapisha maoni yake, na kuanzia 1840 hadi 1844 kazi hiyo ilienea haraka. Pambano Kuu, 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.

Kisha umati ukaanza kuvuruga vito. Wakati huo Miller atatambua kutawanywa kwa vito hivyo. Neno "kutawanya" ni mojawapo ya alama kuu za "mara saba" katika Mambo ya Walawi ishirini na sita, na Miller hutumia mabadiliko mbalimbali ya neno "kutawanya" mara kumi katika kuwasilisha ndoto yake. "Kumi" ni ishara ya mtihani, na inaashiria kwamba ufahamu sahihi wa maana ya kiishara ya vito vya Miller vilivyotawanywa ni mtihani wa kinabii kwa wale ambao mwisho wa dunia umewafikia.

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.

Kukataa kito cha "mara saba" ndilo lilikuwa kito cha kwanza kuwekwa pembeni na Uadventista wa Laodikia, waliposhindwa jaribio la "utawanyiko" la Musa, ambalo liliwasilishwa na Eliya (Miller) mwaka 1863. Kuanzia wakati huo vito vilizidi kutawanywa, vikachanganywa na vito bandia na hatimaye kufunikwa kabisa. Kufunikwa kwa vito vya thamani hatimaye kungefikia hatua ambapo kisanduku (Biblia) kingeharibiwa.

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.”

Katika ndoto ya Miller kuna tofauti iliyo bayana kati ya mara saba za kwanza Miller alipotumia neno 'kutawanya' na mara tatu za mwisho alipotumia neno hilo. Baada ya kulitaja 'kutawanya' 'mara saba,' 'alikata tamaa kabisa na kuvunjika moyo, akaketi chini na akalia.'

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.

Kabla Kristo, aliyewakilishwa kama Simba wa kabila la Yuda, kuanza kazi yake ya kufungua kitabu kilichotiwa mihuri saba katika kitabu cha Ufunuo, Yohana alilia. Yohana na Miller wote wawili walilia walipoelewa kwamba sanduku (Neno la Mungu) lilikuwa limefukiwa kwa vito bandia.

> 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.

> Nikaona katika mkono wa kuume wake yeye aliyeketi juu ya kile kiti cha enzi kitabu kilichoandikwa ndani na nyuma, kimetiwa mihuri saba. Nikaona malaika mwenye nguvu akitangaza kwa sauti kuu, Ni nani astahiliye kukifungua kitabu, na kuzivunja mihuri yake? Wala hapakuwa na mtu mbinguni, wala duniani, wala chini ya dunia, aliyeweza kukifungua kile kitabu, wala kukitazama. Nikalia sana, kwa sababu hapakuonekana mtu astahiliye kukifungua na kukisoma kile kitabu, wala kukitazama. Na mmoja wa wazee akaniambia, Usilie; tazama, Simba wa kabila la Yuda, Shina la Daudi, ameshinda ili akifungue kitabu na kuzivunja ile mihuri saba yake. Ufunuo 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.

Mara kukataliwa kulikozidi kuongezeka kwa vito ambavyo Miller alivigundua na kuviwasilisha kwa ulimwengu kulipofikia hatua ambayo Biblia (sanduku la vito) iliharibiwa, Miller akalia.

> “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.

> Kisha nikaona kwamba miongoni mwa vito halisi na sarafu halisi walikuwa wametawanya wingi usioweza kuhesabika wa vito bandia na sarafu zilizoghushiwa. Nilikasirishwa sana na mwenendo wao wa aibu na ukosefu wa shukrani, nikawakemea na kuwalaumu kwa hilo; lakini kadiri nilivyozidi kukemea, ndivyo walivyozidi kutawanya vito bandia na sarafu bandia miongoni mwa vile halisi.

> “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.”

> Kisha nikaudhika katika nafsi yangu ya kimwili na nikaanza kutumia nguvu za kimwili kuwasukuma watoke chumbani; lakini nilipokuwa nikimsukuma mmoja atoke, watatu wengine wangeingia na kuleta uchafu na vipande vya mbao na mchanga na kila aina ya takataka, hadi wakafunika kila moja ya vito vya kweli, almasi na sarafu, hivyo vyote vikafichika machoni. Wakakirarua kisanduku changu vipande vipande na kukitawanya miongoni mwa takataka. Nilidhani hakuna mtu aliyekuwa akijali huzuni yangu au hasira yangu. Nikakata tamaa kabisa na kuvunjika moyo, nikaketi chini na kulia.

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.”

Katika hatua hii ya ndoto yake neno "kutawanyika" limetumika "mara saba." Matukio matatu ya mwisho ni tofauti na yale saba ya kwanza, hivyo kuiwekea mitawanyiko saba alama ya kinabii kama ishara ya "mara saba" za Walawi ishirini na sita. Ndoto ya pili ya Miller, kama ilivyo na ndoto ya pili ya Nebukadneza, inaonyesha kwa mfano "mara saba."

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.

Kama ilivyokuwa kwa Yohana katika Ufunuo sura ya tano, Miller alipolia, yule mtu mwenye brashi ya uchafu (Simba wa kabila la Yuda) ndipo "akafungua mlango" na kuingia chumbani. Taswira ya Baba aliyeshika kitabu kilichotiwa muhuri kwa mihuri saba, ambacho hakuna mtu angeweza kukifungua, na ambacho kilimsababisha Yohana kulia, ilianza katika mstari wa kwanza wa sura ya nne.

> 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.

> Baada ya haya nikatazama, na tazama, mlango ulikuwa umefunguliwa mbinguni; na sauti ya kwanza niliyokuwa nimesikia ilikuwa kama sauti ya tarumbeta ikizungumza nami; ikasema, Panda huku juu, nami nitakuonyesha mambo ambayo lazima yatokee baada ya haya. Ufunuo 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 alilia na akaona mlango umefunguliwa. "Wakati nilipokuwa nalia na kuomboleza kwa ajili ya hasara yangu kubwa na uwajibikaji wangu, nilimkumbuka Mungu, na kwa bidii nikaomba kwamba anitumie msaada. Mara moja mlango ukafunguka, na mtu akaingia chumbani, watu wote wakaondoka humo; naye, akiwa na brashi ya kufagia uchafu mkononi mwake, akafungua madirisha, akaanza kufagia uchafu na takataka kutoka chumbani." Simba wa kabila la Yuda na yule mtu mwenye brashi ya kufagia uchafu walifika kwenye ufunguzi wa mlango, wakati Yohana na Miller walipolia. Ufunguzi wa mlango ni ishara ya mabadiliko ya kipindi.

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.”

Kama ilivyokuwa kwa Miller, alilia na mlango ukafunguliwa, lakini pia aliomba. "Nilikata tamaa kabisa na moyo wangu ukavunjika, nikakaa chini nikalia. Wakati nilipokuwa nikilia hivyo na kuomboleza kwa hasara yangu kubwa na wajibu niliokuwa nao, nikamkumbuka Mungu, nikaomba kwa bidii aniletee msaada. Mara mlango ukafunguka, na mwanamume akaingia chumbani, watu wote wakatoka humo; naye, akiwa na kifagio cha vumbi mkononi, akafungua madirisha, akaanza kufagia vumbi na takataka kutoka chumbani."

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.”

Ombi ambalo ni alama muhimu katika historia ya siku za mwisho ndilo ombi lililoonyeshwa na Danieli na wale watatu waaminifu katika sura ya pili, na pia na Danieli katika sura ya tisa. Ni lile ombi la Mambo ya Walawi sura ya ishirini na sita kuhusu "mara saba," ambalo wale mashahidi wawili wa Ufunuo sura ya kumi na moja wanapaswa kuliomba watakapotambua kwamba walikuwa wametawanywa. Mashahidi hao wawili wanapaswa kurudia alichokifanya Danieli katika sura ya tisa, alipotambua kwamba alikuwa "ametawanywa" katika kutimia kwa laana ya Musa. Mashahidi hao wawili wanapaswa kurudia kile ambacho Miller alionyesha katika ndoto yake alipofikia hatua ambayo vito vyake vilikuwa vimetawanywa "mara saba."

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.”

Wakati sala hiyo inapotiwa alama, mlango hufunguliwa, mtu mwenye brashi ya kufagia uchafu anawasili, na chumba ni tupu. Umati wa waovu ulikuwa umeondoka, na enzi mpya ilikuwa imewasili. Ndipo Simba wa kabila la Yuda, ambaye pepeto lake liko mkononi mwake, "akafungua madirisha, akaanza kufagia uchafu na taka kutoka chumbani," na "alipokuwa akifagia uchafu na taka, vito bandia na sarafu bandia vyote viliinuka na kutoka dirishani kama wingu, na upepo ukavipeperusha."

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.

Madirisha yaliyo wazi pia yanaashiria mgawanyiko, kwa maana takataka zinapotolewa nje kupitia dirisha, wale waliotekeleza amri inayopatikana katika Malaki, inayowaagiza ‘makuhani’ wa siku za mwisho: ‘Leteeni zaka zote ghalani, ili kiwe chakula katika nyumba yangu, mkajaribu nami sasa kwa jambo hili, asema Bwana wa majeshi, iwapo sitawafungulia madirisha ya mbinguni, na kuwamiminia baraka hata pasibaki nafasi ya kuipokea.’ Mlango ulio wazi na madirisha yaliyo wazi yanawakilisha mabadiliko ya kipindi yanayotimia wakati makuhani waovu wanaondolewa, na makuhani wenye haki wanapobarikiwa.

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.

Wakati mfagiaji anapoanza kusafisha sakafu yake kwa kina, Miller anafumba macho kwa muda mfupi. “Katika harakati nilifumba macho kwa muda mfupi; nilipoyafumbua, takataka zote zilikuwa zimeondolewa. Vito vya thamani, almasi, na sarafu za dhahabu na fedha vilikuwa vimetapakaa kwa wingi kote chumbani.” Cha thamani na kisicho thamani vilikuwa sasa vimetenganishwa kabisa.

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.

Sanduku kubwa zaidi kisha liliwekwa juu ya meza, na vito vilivyotawanyika vilitupwa ndani yake. "Kisha akaweka juu ya meza sanduku, kubwa zaidi na zuri kuliko lile la kwanza, akakusanya vito, almasi na sarafu kwa mkupuo, akavitupa ndani ya sanduku, mpaka hakuna hata kimoja kilichobaki, ingawa baadhi ya almasi zilikuwa ndogo kuliko ncha ya pini." Kweli za msingi za Miller kisha zikaunganishwa si tu na Biblia, bali pia na Roho ya Unabii, na kweli hizo zikawa nzuri zaidi na angavu kuliko zilivyokuwa hapo awali.

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.

Tunapotathmini maono ya Mto Ulai kwa misingi ya ujumbe ulioondolewa muhuri mwaka 1798, inapaswa kueleweka kwamba baadhi ya kweli hizo zilikuwa zimewekewa mipaka na mfumo aliopewa Miller. Inatarajiwa pia kwamba baadhi ya kweli hizo kwa hiyo zitakuwa kubwa zaidi na nzuri zaidi, ijapokuwa baadhi yake zinaweza kuonekana ndogo au za umuhimu mdogo.

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.

Kweli zinaporejeshwa, huwekwa katika sanduku kubwa zaidi, kisha mwito unatolewa tena, si na Miller, bali na Kristo (ambaye ndiye mtu wa brashi ya vumbi, Simba wa kabila la Yuda), wa, "njoo uone." Hii inaonyesha kwamba kufunguliwa kwa mihuri kumetokea hivi punde, na kufunguliwa kwa mwisho ni Ufunuo wa Yesu Kristo unaotokea muda mfupi kabla ya kufungwa kwa kipindi cha rehema, au kama Dada White anavyobainisha, wakati mtu wa brashi ya vumbi ameingia.

> “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.

> "Nilitazama ndani ya kisanduku, lakini macho yangu yalipofushwa na mng'ao wa kile nilichoona. Vilimetameta mara kumi kuliko utukufu wao wa awali. Nilidhani vilikuwa vimepigwa msasa kwenye mchanga kwa miguu ya wale waovu waliokuwa wamevitawanya na kuvikanyaga mavumbini. Vilipangwa kwa mpangilio mzuri ndani ya kisanduku, kila kimoja mahali pake, bila juhudi yoyote inayoonekana ya yule mtu aliyeviweka ndani. Nilipiga kelele kwa furaha kuu, na kelele hiyo ikaniamsha." Maandishi ya Mapema, 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.

Kipindi cha kusubiri na tukio la kwanza la kukata tamaa vilitokea tarehe 18 Julai 2020, na tangu Julai 2023, Simba wa kabila la Yuda amekuwa akifungua mihuri ya ujumbe wa Ufunuo wa Yesu Kristo. Kufungua mihuri huko kunajumuisha kitabu cha Danieli, na tutakamilisha tafakari yetu kuhusu ndoto ya Miller katika makala inayofuata.

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.

Kazi ya mtu wa brashi ya uchafu inatekelezwa kwa ushirikiano na “makuhani wenye hekima”, na kazi ya hao “makuhani”, ambao ni mashahidi wawili wa Ufunuo sura ya kumi na moja, na ambao ni mifupa iliyokufa iliyofufuliwa ya Ezekieli sura ya thelathini na saba, pia inawakilishwa na mistari mingine ya Neno la Mungu. Tutatumia baadhi ya mistari hiyo kama mashahidi wa pili kwa kile tulichokitambua kuhusu ndoto ya pili ya William Miller.

> “The Scriptures are given for our benefit that we may have instruction in righteousness. Precious rays of light have been obscured by the clouds of error, but Christ is ready to sweep away the mists of error and superstition, and to reveal to us the brightness of the Father’s glory, so that we shall say as did the disciples, ‘Did not our heart burn within us, while he talked with us by the way?’” Publishing Ministry, 68.

> "Maandiko yamepewa kwa manufaa yetu ili tupate mafundisho ya haki. Miale ya thamani ya nuru imefunikwa na mawingu ya upotovu, lakini Kristo yuko tayari kuondoa ukungu wa upotovu na ushirikina, na kutufunulia uangavu wa utukufu wa Baba, ili tuseme kama vile wanafunzi walivyosema, ‘Je, mioyo yetu haikuwaka ndani yetu, alipokuwa akizungumza nasi njiani?’" Huduma ya Uchapishaji, 68.

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