Article

# The Book of Daniel - Number Thirty-Eight

Ìwé Dáníẹ́lì - Nọ́mbà Ọgbọ̀n-dín-lọ́gbọ̀n

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

Ṣíṣi Àwọn Òkúta Iyebíye Níta: Àlá Wòlíì William Miller àti Ìmúpadàbọ̀sípò Òtítọ́

Author

Jeff Pippenger

Published

January 2, 2024

Formats

PDF
Word
Song MP3

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.

Nínú àlá Miller, ọwọ́ kan tí a kò rí rán àpótí kékeré kan sí i. Nínú àlá náà, a mú un lóye ìwọ̀n àpótí náà gẹ́gẹ́ bí “mẹ́fà onígun mẹ́rin” pẹ̀lú “ìwọ̀n inṣì mẹ́wàá.” Mẹ́wàá tí a fi pọ̀ mọ́ mẹ́fà tí a sọ onígun rẹ̀ di méjì dọ́gba pẹ̀lú ọ̀ọ́dúnrún mẹ́ta àti ọgọ́ta, èyí tí ó dúró fún àwọn ọjọ́ inú ọdún wòlíì kan. A fi àpótí kékeré kan fún Miller tí ó ní ìránṣẹ́ tí ó yẹ kí ó kéde nínú rẹ̀, àti ìránṣẹ́ tí ó yẹ kí ó kéde náà dá lórí ìlànà pé ọjọ́ kan nínú àsọtẹ́lẹ̀ Bíbélì dúró fún ọdún kan. Àpótí kékeré náà ni Bíbélì, àti pé fún Miller, a ní láti wo Bíbélì nínú ìwọ̀n ìlànà “ọjọ́ kan-fún-ọdún kan” nínú àsọtẹ́lẹ̀ Bíbélì.

> “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.

> “Nínú ìbáṣepọ̀ pẹ̀lú Ọ̀rọ̀ Ọlọ́run, bọ́tìní kan wà tí ó ń ṣí àpótí iyebíye náà sílẹ̀ fún ìtẹ́lọ́rùn àti ayọ̀ wa. Mo ní ìmọ̀lára ọpẹ́ fún gbogbo ìmọ́lẹ̀ kékeré tí ń tàn. Ní ọjọ́ iwájú, a ó ṣàlàyé àwọn ìrírí tí ó dà bí ohun ìjìnlẹ̀ gidigidi sí wa nísinsin yìí. Àwọn ìrírí kan wà tí ó ṣeé ṣe kí a má lè ní òye wọn ní kíkún rárá títí di ìgbà tí ikú ara yìí yóò wọ àìkú.” 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.

“Bọ́tìní” kan wà tí a so mọ́ àpótí náà nínú àlá Miller, èyí tí ó ṣàpẹẹrẹ ọ̀nà ìlò tí a darí Miller láti gbà lò.

> “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:—

> “Àwọn tí wọ́n wà nínú iṣẹ́ ìkéde ìhìnrere áńgẹ́lì kẹta ń yẹ Ìwé Mímọ́ wò gẹ́gẹ́ bí ètò kan náà tí Bàbá Miller gbà. Nínú ìwé kékeré tí a pè ní Views of the Prophecies and Prophetic Chronology, Bàbá Miller fi àwọn òfin wọ̀nyí tí ó rọrùn ṣùgbọ́n tí ó kún fún òye tí ó sì ṣe pàtàkì hàn fún ìkẹ́kọ̀ọ́ àti ìtumọ̀ Bíbélì:—”

> “[Rules one through five quoted.]

> “[Àwọn òfin kìn-ín-ní dé karùn-ún gẹ́gẹ́ bí a ti sọ wọ́n.]”

> “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.

> “Èyí tí ó wà lókè jẹ́ apá kan nínú àwọn òfin wọ̀nyí; àti nínú ìkẹ́kọ̀ọ́ wa ti Bíbélì, gbogbo wa yóò ṣe dáadáa láti tẹ̀lé àwọn ìlànà tí a ti gbé kalẹ̀.” 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.

Nígbà tí Miller ṣí àpótí náà, ó rí “onírúurú àti ìwọ̀n oríṣìíríṣìí àwọn iyebíye, dáyámọ́ńdì, òkúta iyebíye, àti owó wúrà àti fàdákà ti gbogbo ìwọ̀n àti iye, tí a tò ní ẹwà sí àwọn ipò wọn ọ̀tọ̀ọ̀tọ̀ nínú àpótí náà; àti pé bí a ti tò wọ́n bẹ́ẹ̀ ni wọ́n ń tan ìmọ́lẹ̀ àti ògo kan tí kò sí ohun tí ó lè bá a dọ́gba bí kò ṣe oòrùn nìkan.” Miller ṣàwárí àwọn iyebíye òtítọ́ tí ó jọ ṣe àwọn òtítọ́ ìpìlẹ̀ Adventism. Àwọn òtítọ́ tí ó rí ni “a tò” ní ìlànà pípé, wọ́n sì ń fi ìmọ́lẹ̀ oòrùn hàn.

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.”

Lẹ́yìn náà, Miller fi àwọn òtítọ́ náà “sórí tábìlì àárín” ó sì pe gbogbo ènìyàn láti “wá kí ẹ sì rí i.” “Wá kí ẹ sì rí i,” jẹ́ ààmì tí a fà jáde láti inú ṣíṣí àwọn èdìdì nínú ìwé Ìfihàn, àti pé Miller dúró fún àwọn ọlọ́gbọ́n tí wọ́n lóye ìṣẹ̀lẹ̀ Danieli tí a tú sílẹ̀ ní ọdún 1798. Àwọn òtítọ́ tí Miller gbé sórí tábìlì náà ni àwọn òtítọ́ tí a ti tú sílẹ̀ láti inú ìwé Danieli, tí Kìnnìún ẹ̀yà Juda ti tú sílẹ̀, tí a sì yàn wọ́n láti dán ìran tí ó wà láàyè nígbà tí a tú wọ́n sílẹ̀ wò. Nítorí èyí ni àwọn ẹranko mẹ́rin nínú Ìfihàn tí ó ní ìbáṣepọ̀ pẹ̀lú àwọn èdìdì mẹ́rin àkọ́kọ́, àti Miller, fi ké pe ìran náà pé, “wá kí ẹ sì rí i.”

> 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.

> Mo sì rí i pé nígbà tí Ọ̀dọ́-Àgùntàn ṣí ọ̀kan nínú àwọn èdìdì náà, mo sì gbọ́ bí ẹni pé ariwo àrá ni, ọ̀kan nínú àwọn ẹ̀dá alààyè mẹ́rin náà ń wí pé, Wá kí o sì rí i. Mo sì rí i, sì kíyèsí i, ẹṣin funfun kan sì hàn: ẹni tí ó jókòó lórí rẹ̀ sì ní ọrun; a sì fi adé fún un: ó sì jáde lọ ní ṣíṣẹ́gun, àti láti ṣẹ́gun. Nígbà tí ó sì ṣí èdìdì kejì, mo gbọ́ ẹ̀dá alààyè kejì náà wí pé, Wá kí o sì rí i. Ẹṣin mìíràn sì jáde lọ tí ó pupa: a sì fi agbára fún ẹni tí ó jókòó lórí rẹ̀ láti mú àlàáfíà kúrò lórí ayé, àti kí wọ́n pa ara wọn: a sì fi idà ńlá kan fún un. Nígbà tí ó sì ṣí èdìdì kẹta, mo gbọ́ ẹ̀dá alààyè kẹta náà wí pé, Wá kí o sì rí i. Mo sì wo, sì kíyèsí i, ẹṣin dúdú kan sì hàn; ẹni tí ó jókòó lórí rẹ̀ sì ní òṣùwọ̀n méjì ní ọwọ́ rẹ̀. Mo sì gbọ́ ohùn kan láàrín àwọn ẹ̀dá alààyè mẹ́rin náà tí ń wí pé, Ìwọ̀n àlìkámà kan fún owó idẹ kan, àti ìwọ̀n bálì mẹ́ta fún owó idẹ kan; kí o sì má ṣe ba òróró àti ọtí-wáìnì jẹ́. Nígbà tí ó sì ṣí èdìdì kẹrin, mo gbọ́ ohùn ẹ̀dá alààyè kẹrin náà wí pé, Wá kí o sì rí i. Mo sì wo, sì kíyèsí i, ẹṣin funfun ewé kan sì hàn: orúkọ ẹni tí ó jókòó lórí rẹ̀ sì jẹ́ Ikú, Òkú-ọba sì ń tẹ̀lé e. A sì fi agbára fún wọn lórí ìdámẹ́rin ayé, láti fi idà pa, àti pẹ̀lú ebi, àti pẹ̀lú ikú, àti pẹ̀lú àwọn ẹranko ayé. Ifihàn 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.”

Kristi ni, ti a ṣàfihàn gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà, ni ó ṣí ìwé náà tí a fi èdìdì méje dì nínú ìwé Ìfihàn, àti pé Kìnnìún ẹ̀yà Júdà náà ni ó ṣí àwọn iyebíye tí Miller gbé kalẹ̀ lórí tábìlì, lẹ́yìn náà ó sì kéde fún gbogbo ènìyàn pé, “Ẹ wá kí ẹ sì wo.”

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.

Àwọn òtítọ́ tí ó ṣàwárí ni a ṣàfihàn ní ọ̀nà tí ó ṣe kedere lórí àtẹ ìpilẹ̀ṣẹ̀ ọdún 1843, èyí tí Sister White sọ pé ọwọ́ Olúwa ló darí, tí ó sì jẹ́ ọwọ́ àìrí kan náà náà tí ó ti mú àpótí kún fún àwọn iyebíye wá fún Miller. Àwọn àtẹ ẹgbẹ̀ta ọgọ́rùn-ún tí a ṣe ní ọdún 1842 jẹ́ ìmúṣẹ àṣẹ Hábákúkù láti kọ ìran náà sílẹ̀ kí a sì mú un hàn gbangba lórí àwọn àtẹ. Àtẹ Miller tí ó wà ní àárín yàrá rẹ̀ ṣojú fún àwọn àtẹ (àwọn tábìlì) ẹgbẹ̀ta ọgọ́rùn-ún tí àwọn aṣojú Millerite gbé lọ sí ayé ní ọdún 1842 àti 1843. Àtẹ náà, pẹ̀lú àtẹ ìpilẹ̀ṣẹ̀ ọdún 1850, ni àwọn “àtẹ” ti Hábákúkù orí kejì.

> “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.

> “Ó jẹ́ ẹ̀rí àpapọ̀ ti àwọn olùkọ́ni àti àwọn ìwé ìròyìn Ìwáàsù Ìpadàbọ̀ Kejì, nígbà tí wọ́n dúró lórí ‘ìgbàgbọ́ ìpilẹ̀ṣẹ̀,’ pé ìtẹ̀jáde àtẹ náà jẹ́ ìmúṣẹ Habakkuk 2:2, 3. Bí àtẹ náà bá jẹ́ kókó ọ̀rọ̀ ìsọtẹ́lẹ̀ (àti pé àwọn tí ń sẹ́ e fi ìgbàgbọ́ ìpilẹ̀ṣẹ̀ sílẹ̀), nígbà náà ó tẹ̀ lé e pé 457 ṣáájú ìbí Kristi ni ọdún tí a gbọ́dọ̀ ti bẹ̀rẹ̀ sí í ka ọjọ́ 2300 náà. Ó jẹ́ dandan kí 1843 jẹ́ àkókò àkọ́kọ́ tí a tẹ̀ jáde, kí ‘ìran náà’ lè ‘fa ìdádúró,’ tàbí kí àkókò ìdádúró kan wà, nínú èyí tí ẹgbẹ́ àwọn wúńdíá náà yóò ti sún, yóò sì sùn lórí ọ̀ràn ńlá ti àkókò, díẹ̀ kí a tó jí wọn dìde nípa Ẹkún Àárín Òru.” 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.”

Àwọn ènìyàn tí wọ́n bẹ̀rẹ̀ sí í fèsì sí ìránṣẹ́ náà (àwọn iyebíye) tí a ṣojú fún lẹ́yìn náà lórí tábìlì Hábákùkù, ní ìbẹ̀rẹ̀ jẹ́ díẹ̀, ṣùgbọ́n pẹ̀lú ìmúdájú ìlànà ọjọ́ kan fún ọdún kan ní August 11, 1840, àwọn ènìyàn náà “pọ̀ sí i di ogunlọ́gọ̀.”

> “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.

> “Ní àkókò gan-an tí a ti sọ tẹ́lẹ̀, Tọ́kì, nípasẹ̀ àwọn aṣojú rẹ̀, gba ààbò àwọn agbára alájọṣepọ̀ Yúróòpù, bẹ́ẹ̀ sì ni ó fi ara rẹ̀ sábẹ́ àkóso àwọn orílẹ̀-èdè Kírísítẹ́ni. Ìṣẹ̀lẹ̀ náà mú àsọtẹ́lẹ̀ náà ṣẹ ní pípé. Nígbà tí a mọ̀ ọ́, ọ̀pọ̀lọpọ̀ ènìyàn ní ìdánilójú nípa òtítọ́ àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Miller àti àwọn alábàákẹ́gbẹ́ rẹ̀ ti gbà, a sì fi ìmúnikúnlẹ̀ àgbàyanu kún ìrìnàjò ìpadàbọ̀ náà. Àwọn ọkùnrin onímọ̀ àti ẹni ipò darapọ̀ mọ́ Miller, nínú ìwàásù àti nínú títẹ̀jáde àwọn èrò rẹ̀, àti láti ọdún 1840 sí 1844 iṣẹ́ náà tàn kálẹ̀ ní kíákíá.” 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.

Nígbà náà ni ogunlọ́gọ̀ ènìyàn bẹ̀rẹ̀ sí í yọ àwọn iyebíye náà lẹ́nu. Ní àkókò yẹn ni Miller yóò ṣe ìdánimọ̀ ìtúká àwọn iyebíye náà. Ọ̀rọ̀ náà “túká” jẹ́ ọ̀kan lára àwọn ààmì pàtàkì ti “ìgbà méje” inú Lefitiku ogún-ún mẹ́fà, Miller sì lo irú àtúnṣe kan tàbí òmíràn ti ọ̀rọ̀ náà “túká” ní ìgbà mẹ́wàá nínú ìfihàn àlá rẹ̀. “Mẹ́wàá” ni ààmì ìdánwò, ó sì ń samisi òye tó péye nípa ìtumọ̀ ààmì àwọn iyebíye Miller tí a “túká” gẹ́gẹ́ bí ìdánwò àsọtẹ́lẹ̀ fún àwọn ẹni tí òpin ayé ti dé bá.

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.

Ìkọ̀sílẹ̀ àkọ́kọ́ ti iyebíye “àkókò méje” ni iyebíye àkọ́kọ́ tí Adventismu ti Laodíkíà fi sí ẹ̀gbẹ́ kan bí wọ́n ṣe kùnà nínú ìdánwò “pípínká” ti Mósè, èyí tí a ti gbé kalẹ̀ nípasẹ̀ Élíjà (Miller), ní ọdún 1863. Láti ìgbà náà lọ, àwọn iyebíye náà yóò máa túbọ̀ pínká síi, a ó sì máa dà wọ́n pọ̀ mọ́ àwọn èké, àti ní ìkẹyìn a ó bo wọ́n mọ́lẹ̀ pátápátá. Ìbòmọ́lẹ̀ àwọn iyebíye iyebíye náà yóò dé ibi kan ní ìkẹyìn níbi tí àpótí náà (Bíbélì) yóò ti wá sí ìparun.

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.”

Nínú àlá Miller, ìyàtọ̀ tí ó ṣe kedere wà láàárín ìgbà àkọ́kọ́ “ìgbà méje” tí Miller fi lo ọ̀rọ̀ náà “fọ́n ká,” àti ìgbà mẹ́ta ìkẹyìn tí ó tún fi lo ọ̀rọ̀ náà. Lẹ́yìn tí ó ti mẹ́nu kàn “fọ́n ká” “ìgbà méje,” “ó rẹ̀wẹ̀sì pátápátá, ó sì sọ̀kàn nù, ó jókòó sílẹ̀, ó sì sunkún.”

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.

Kí Kristi tó bẹ̀rẹ̀ iṣẹ́ rẹ̀ gẹ́gẹ́ bí Ẹkùn ti ẹ̀yà Júdà, láti tú ìdì èdìdì méje kúrò lórí ìwé náà nínú ìwé Ìfihàn, Jòhánù sunkún. Jòhánù àti Miller, àwọn méjèèjì, sunkún nígbà tí wọ́n lóye pé a ti sin àpótí náà (Ọ̀rọ̀ Ọlọ́run) mọ́lẹ̀ pẹ̀lú àwọn ohun ọ̀ṣọ́ àdàkọ.

> 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.

> Mo sì rí ìwé kan ní ọwọ́ ọ̀tún Ẹni tí ó jókòó lórí ìtẹ́ náà, tí a kọ sínú rẹ̀ àti ní ẹ̀yìn rẹ̀, tí a sì fi èdìdì méje dì í. Mo sì rí áńgẹ́lì alágbára kan tí ń kéde pẹ̀lú ohùn ńlá pé, Ta ni ó yẹ láti ṣí ìwé náà, àti láti tú àwọn èdìdì rẹ̀? Kò sì sí ẹni kankan ní ọ̀run, tàbí lórí ilẹ̀-ayé, tàbí lábẹ́ ilẹ̀-ayé, tí ó lè ṣí ìwé náà, tàbí kí ó wò ó. Mo sì sọkún gidigidi, nítorí a kò rí ẹni kankan tí ó yẹ láti ṣí àti láti ka ìwé náà, tàbí kí ó wò ó. Ọ̀kan nínú àwọn àgbà náà sì wí fún mi pé, Má sọkún: wò ó, Kìnnìún ẹ̀yà Juda, Gbòǹgbò Dáfídì, ti ṣẹ́gun láti ṣí ìwé náà, àti láti tú àwọn èdìdì méje rẹ̀. Ìfihàn 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.

Nígbà tí ìkọ̀sílẹ̀ tí ń pọ̀ sí i sí àwọn iyebíye tí Miller ṣàwárí tí ó sì gbé kalẹ̀ fún ayé dé ibi tí a ti pa Bíbélì run (àpótí náà), nígbà náà ni Miller sunkún.

> “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.

> “Lẹ́yìn náà, mo rí i pé láàárín àwọn iyebíye tòótọ́ àti owó tòótọ́ náà ni wọ́n ti tú àìlóǹkà ọ̀pọ̀lọpọ̀ iyebíye èké àti owó ayédèrú ká. Inú bí mi gidigidi sí ìwà àbùkù àti àìmọrírì wọn, mo sì bá wọn wí, mo sì fi ẹ̀gàn bá wọn nítorí rẹ̀; ṣùgbọ́n bí mo ṣe túbọ̀ ń bá wọn wí sí i, bẹ́ẹ̀ ni wọ́n túbọ̀ ń tú àwọn iyebíye èké àti owó irọ́ sínú àárín àwọn tòótọ́.”

> “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.”

> “Lẹ́yìn náà, inú bà mí gidigidi nínú ọkàn ara mi, mo sì bẹ̀rẹ̀ sí í lo agbára ara láti lé wọn jáde kúrò nínú yàrá náà; ṣùgbọ́n bí mo ṣe ń lé ọ̀kan jáde, mẹ́ta mìíràn a wọlé, wọn a sì mú ẹ̀gbin àti àṣálẹ̀ igi àti iyanrìn àti onírúurú pàǹtírí wọlé, títí wọn fi bo gbogbo àwọn iyebíye tòótọ́, dáyámọ́ǹdì, àti owó, tí gbogbo wọn sì ti di àìmáfihàn lójú ènìyàn. Wọ́n tún fà àpótí mi ya sí wẹ́wẹ́, wọ́n sì tú ú káàkiri láàrín pàǹtírí náà. Mo rò pé kò sí ènìyàn kan tí ó kíyèsi ìbànújẹ tàbí ìbínú mi. Mo sì rẹ̀ mí pátápátá, mo sì sọ̀rètí nù, mo jókòó sílẹ̀, mo sì sunkún.”

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.”

Ní ipò yìí nínú àlá rẹ̀, a ti lò ọ̀rọ̀ náà “fọ́n ká” “ìgbà méje.” Àwọn ìfarahàn mẹ́ta ìkẹyìn yàtọ̀ sí àwọn méje àkọ́kọ́, báyìí ni wọ́n fi ń gbe àmì ìwòyí kan lé àwọn ìfọ́nká méje náà gẹ́gẹ́ bí àpẹẹrẹ àwọn “ìgbà méje” ti Lefitiku ogún-ún mẹ́fà. Àlá kejì Miller, gẹ́gẹ́ bí àlá kejì Nebukadinésári, ń fi ọ̀nà àpẹẹrẹ dá àwọn “ìgbà méje” náà mọ̀.

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.

Gẹ́gẹ́ bí ó ti rí pẹ̀lú Johanu nínú Ìfihàn orí karùn-ún, nígbà tí Miller sunkún, ọkùnrin amọ̀-burọ́ọ̀sì náà (Kìnnìún ẹ̀yà Júdà), nígbà náà “ṣí ilẹ̀kùn kan” ó sì wọ inú yàrá náà. Àwòrán ìran ti Baba mú ìwé náà, tí a fi èdìdì méje dì, tí kò sí ẹni tí ó lè ṣí i, tí ó sì ti mú kí Johanu sunkún, bẹ̀rẹ̀ ní ẹsẹ̀ kìn-ín-ní ti orí kẹrin.

> 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.

> Lẹ́yìn èyí ni mo wò, sì kíyèsi i pé, a ṣí ilẹ̀kùn kan ní ọ̀run: ohùn àkọ́kọ́ tí mo sì gbọ́ dàbí ti ìpè tí ń bá mi sọ̀rọ̀; èyí tí ó wí pé, Gòkè wá síhìn-ín, èmi yóò sì fi àwọn ohun tí yóò ṣẹlẹ̀ lẹ́yìn èyí hàn ọ́. Ìfihàn 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 sunkún, ó sì rí ilẹ̀kùn kan tí a ṣí. “Nígbà tí mo wà báyìí ní ẹkún àti ìbànújẹ́ nítorí àdánù ńlá mi àti ìjẹ́jẹ́-ìdáhùn mi, mo rántí Ọlọ́run, mo sì fi tọkàntọkàn gbàdúrà pé kí Ó rán ìrànlọ́wọ́ sí mi. Lójijì ilẹ̀kùn náà ṣí, ọkùnrin kan sì wọ inú yàrá náà, nígbà tí gbogbo àwọn ènìyàn sì jáde kúrò nínú rẹ̀; òun náà sì, níwọ̀n bí ó ti ní fìtílà-ìgbálẹ̀ eruku lọ́wọ́ rẹ̀, ṣí àwọn fèrèsé náà, ó sì bẹ̀rẹ̀ sí í fẹ eruku àti àkúnya jáde kúrò nínú yàrá náà.” Kìnnìún ẹ̀yà Juda àti ọkùnrin tí ó mú fìtílà-ìgbálẹ̀ eruku dé ní ìgbà ṣíṣí ilẹ̀kùn kan, nígbà tí Johanu àti Miller sunkún. Ṣíṣí ilẹ̀kùn kan jẹ́ àpẹẹrẹ ìyípadà àkókò ìṣètò ìgbà.

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.”

Pẹ̀lú Miller, ó sunkún, a sì ṣí ilẹ̀kùn kan sílẹ̀, ṣùgbọ́n ó tún gbàdúrà. “Ìrẹ̀wẹ̀sì àti ìdààmú ọkàn bo mí pátápátá, mo sì jókòó sílẹ̀ mo sì sunkún. Nígbà tí mo wà báyìí, tí mo ń sunkún tí mo sì ń ṣọ̀fọ̀ nítorí àdánù ńlá mi àti ojúṣe mi, mo rántí Ọlọ́run, mo sì fi ìtara gbàdúrà pé kí Ó rán ìrànlọ́wọ́ sí mi. Lójijì, ilẹ̀kùn náà ṣí sílẹ̀, ọkùnrin kan sì wọ inú yàrá náà, nígbà náà ni gbogbo ènìyàn sì jáde kúrò nínú rẹ̀; òun náà sì, níwọ̀n bí ó ti di fẹ́lẹ̀ ìyẹ̀fun erùkù ní ọwọ́, ṣí àwọn fèrèsé, ó sì bẹ̀rẹ̀ sí í fẹ́ erùkù àti àkúnya jáde kúrò nínú yàrá náà.”

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.”

Àdúrà tí ó jẹ́ àmì-ọ̀nà nínú ìtàn àwọn ọjọ́ ìkẹyìn, ni àdúrà tí Dáníẹ́lì àti àwọn olóye mẹ́ta náà fi hàn nínú orí kejì, àti pẹ̀lú ti Dáníẹ́lì nínú orí kẹsàn-án. Òun ni àdúrà Lefitíkù mẹ́rìnlélógún ti “àkókò méje,” èyí tí àwọn ẹlẹ́rìí méjì ti Ìfihàn mọ́kànlá yóò gbàdúrà nígbà tí wọ́n bá mọ̀ pé a ti tú wọn ká. Àwọn ẹlẹ́rìí méjì náà ni láti tún ohun tí Dáníẹ́lì ṣe nínú orí kẹsàn-án ṣe, nígbà tí ó mọ̀ pé a ti “tú òun ká” gẹ́gẹ́ bí ìmúṣẹ ègún Mósè. Àwọn ẹlẹ́rìí méjì náà ni láti tún ohun tí Mílà ṣe àfihàn nínú àlá rẹ̀ ṣe nígbà tí ó dé ibi tí a ti tú àwọn ọ̀ṣọ́ iyebíye rẹ̀ ká “àkókò méje.”

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.”

Nígbà tí a bá samisi àdúrà náà, a ṣí ilẹ̀kùn kan sílẹ̀, ọkùnrin tí ń fọ erùpẹ̀ dé, yàrá náà sì ṣófo. Àwọn ènìyàn búburú náà ti lọ, ìṣèjọba àkókò tuntun sì ti dé. Nígbà náà ni Kìnnìún ẹ̀yà Júdà, ẹni tí àgbẹ̀ rẹ̀ wà ní ọwọ́ Rẹ̀, “ṣí àwọn fèrèsé, ó sì bẹ̀rẹ̀ sí í fọ erùpẹ̀ àti pàǹdánù kúrò nínú yàrá náà,” àti bí “ó ti ń fọ erùpẹ̀ àti pàǹdánù náà, àwọn iyebíye èké àti owó àròpọ̀, gbogbo wọn dìde, wọ́n sì jáde nípasẹ̀ fèrèsé bí ìkùùkuu, afẹ́fẹ́ sì gbé wọn lọ.”

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.

Àwọn fèrèsé tí a ṣí pẹ̀lú ń fi ìpínya hàn, nítorí bí a ṣe ń gbé ìdọ̀tí jáde nípasẹ̀ fèrèsé, àwọn tí wọ́n ti mú àṣẹ tí a rí nínú Malaki ṣẹ, èyí tí ń tọ́ àwọn “àlùfáà” ìkẹyìn ọjọ́ sí pé, “Ẹ mú gbogbo ìdámẹ́wàá wá sínú ilé ìṣúra, kí oúnjẹ lè wà ní ilé mi, kí ẹ sì fi èyí dán mi wò nísinsin yìí, ni Olúwa àwọn ọmọ-ogun wí, bóyá èmi kì yóò ṣí àwọn fèrèsé ọ̀run sí yín, kí n sì tú ìbùkún jáde fún yín, tí kò ní sí ààyè tó láti gbà á.” Ilẹ̀kùn tí a ṣí àti àwọn fèrèsé tí a ṣí dúró fún ìyípadà kan nínú ìṣètò ìgbà tí a mú ṣẹ ní àkókò tí a yọ àwọn àlùfáà búburú kúrò, tí a sì ń bùkún fún àwọn àlùfáà olódodo.

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.

Bí ọkùnrin tó ń fi ìgbálẹ̀ erùpẹ̀ gbá ilé rẹ̀ bẹ̀rẹ̀ sí í wẹ fálọ̀ọ̀ rẹ̀ mọ́, Miller pa ojú rẹ̀ díẹ̀ fún ìṣẹ́jú kan. “Láàárín ìkùkùrúpọ̀ náà ni mo pa ojú mi díẹ̀ fún ìṣẹ́jú kan; nígbà tí mo sì tún là á, gbogbo ìdọ̀tí náà ti lọ pátápátá. Àwọn ohun iyebíye, àwọn dáyámọ́ńdì, wúrà àti owó fàdákà, wà ní túútúú ká gbogbo yàrá náà ní ọ̀pọ̀lọpọ̀.” Nígbà náà ni a pín ohun iyebíye kúrò lọ́dọ̀ ohun èérí ní pípé.

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.

Lẹ́yìn náà ni wọ́n gbé àpótí kékeré ńlá náà sórí tábìlì, a sì ju àwọn iyebíye tí wọ́n ti fọ́ ká sínú rẹ̀. “Lẹ́yìn náà, ó gbé àpótí kan sórí tábìlì, tí ó tóbi púpọ̀ sí i, tí ó sì rẹwà ju èyí àtẹ́lẹwọ́ lọ, ó sì kó àwọn iyebíye, àwọn dáyámọ́ǹdì, àwọn owó pọ̀ ní ẹ̀wọ̀n ẹ̀wọ̀n, ó sì ju wọ́n sínú àpótí náà, títí kò fi sí èyíkéyìí tó ṣẹ́kù, bí ó tilẹ̀ jẹ́ pé díẹ̀ nínú àwọn dáyámọ́ǹdì náà kò tóbi ju orí ìmùlẹ̀ abẹ́rẹ́ lọ.” Lẹ́yìn náà ni a kó àwọn òtítọ́ ìpilẹ̀ Miller jọ pẹ̀lú kì í ṣe Bíbélì nìkan, ṣùgbọ́n pẹ̀lú Ẹ̀mí Àsọtẹ́lẹ̀ pẹ̀lú, àwọn òtítọ́ wọ̀nyí sì rẹwà sí i, wọ́n sì tàn mọ́lẹ̀ sí i ju bí wọ́n ti rí tẹ́lẹ̀ lọ.

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.

Bí a ṣe ń ṣe àyẹ̀wò ìran Odò Ulai ní ìbámu pẹ̀lú ìtumọ̀ ọ̀rọ̀ náà tí a tú sílẹ̀ ní 1798, ó yẹ kí a lóye pé díẹ̀ nínú àwọn òtítọ́ wọ̀nyí ni a díwọ̀n wọn sípò nípasẹ̀ ìlànà ìṣètò tí a fi fún Miller. Ó sì tún yẹ kí a retí pé nítorí náà, díẹ̀ nínú àwọn òtítọ́ wọ̀nyí yóò tóbi sí i, yóò sì lẹ́wà sí i, bí ó tilẹ̀ jẹ́ pé díẹ̀ nínú wọn lè dàbí ẹni pé wọ́n kéré tàbí pé wọ́n jẹ́ ohun kékeré.

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.

Nígbà tí a bá mú àwọn òtítọ́ padàbọ̀sípò, a máa fi wọ́n sínú àpótí ńlá jùlọ, lẹ́yìn náà a tún ṣe ìpè náà lẹ́ẹ̀kan sí i, kì í ṣe láti ọ̀dọ̀ Miller, bí kò ṣe láti ọ̀dọ̀ Kristi, (ẹni tí í ṣe dirt brush man, ẹni tí í ṣe Kìnnìún ẹ̀yà Júdà) pé, “wá kí o sì rí.” Èyí fi hàn pé ìṣípayá kan ṣẹ̀ṣẹ̀ ṣẹlẹ̀, àti pé ìṣípayá ìkẹyìn ni Ìṣípayá Jésù Kristi tí ó máa ṣẹlẹ̀ díẹ̀ kí àkókò ìdánwò tó dópin, tàbí gẹ́gẹ́ bí Sister White ṣe sọ ọ́, nígbà tí dirt brush man ti wọlé.

> “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.

> “Mo wo inú àpótí náà, ṣùgbọ́n ojú mi rẹ́ mi lójú ohun tí mo rí. Wọ́n ń tàn pẹ̀lú ògo tí ó lé ní ìlọ́po mẹ́wàá ju ti ìṣáájú wọn lọ. Mo rò pé a ti fọ́ wọn nínú iyanrìn nípasẹ̀ ẹsẹ̀ àwọn ènìyàn búburú wọ̀nyẹn tí wọ́n ti tú wọn ká, tí wọ́n sì tẹ̀ wọ́n sínú eruku. A sì tò wọ́n ní ìtòlẹ́sẹẹsẹ ẹlẹ́wà nínú àpótí náà, olúkúlùkù ní ipò tirẹ̀, láìsí àfihàn kankan ti ìnira ọkùnrin náà tí ó ju wọ́n sínú rẹ̀. Mo ké nítorí ayọ̀ gidi, ìkígbe náà sì jí mi.” 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.

Àkókò ìdúró àti ìbànújẹ àkọ́kọ́ dé ní ọjọ́ kẹtàdínlógún, oṣù keje, ọdún 2020, àti láti oṣù keje ọdún 2023, Kìnìún ẹ̀yà Júdà ti ń tú èdìdì ìránṣẹ́ Ìṣípayá Jesu Kristi. Ìtú èdìdì náà ní ìwé Dáníẹ́lì pẹ̀lú, a ó sì parí àgbéyẹ̀wò wa nípa àlá Miller nínú àpilẹ̀kọ tí ó kàn.

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.

Iṣẹ́ ọkùnrin bíròṣì ekùku ni a ń ṣe ní ìfọwọ́sowọ́pọ̀ pẹ̀lú “àwọn àlùfáà ọlọ́gbọ́n,” iṣẹ́ àwọn “àlùfáà” wọ̀nyẹn, tí wọ́n jẹ́ ẹlẹ́rìí méjì ti Ìfihàn orí kẹ́wàá [11], tí wọ́n sì tún jẹ́ àwọn egungun gbígbẹ tí a jí dìde ti Ẹsẹkiẹli orí kọkànlélọ́gbọ̀n [37], ni a tún ṣojú fún nípasẹ̀ àwọn ìlà mìíràn nínú Ọ̀rọ̀ Ọlọ́run. A óò lo díẹ̀ lára àwọn ìlà wọ̀nyẹn gẹ́gẹ́ bí ẹlẹ́rìí kejì fún ohun tí a ti fi dájú nípa àlá kejì 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.

> “A fi Ìwé Mímọ́ fún ìtànfẹ́ wa kí a lè ní ẹ̀kọ́ nínú òdodo. Àwọn ìmólẹ̀ iyebíye ni a ti ṣókùnkùn bo pẹ̀lú àwọsánmà ìṣìnà, ṣùgbọ́n Kristi ti ṣetán láti fọ ìkùùkuu ìṣìnà àti àbọ̀rìṣà kúrò, kí ó sì fi ògo dídán ti Baba hàn wá, kí a lè sọ gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn ti sọ pé, ‘Ọkàn wa kò ha jó nínú wa, nígbà tí ó ń bá wa sọ̀rọ̀ lójú ọ̀nà?’” Publishing Ministry, 68.

Back to Articles