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# The Book of Daniel - Number Thirty-Eight

Incwadi kaDaniyeli - Inombolo Engamashumi Amathathu Nesishiyagalombili

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

Ukwembulwa Kwamagugu: Iphupho Lesiprofetho LikaWilliam Miller Nokubuyiselwa Kweqiniso

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.

Ephusheni likaMiller wathunyelwa ibhokisi elincane ngesandla esingabonakali. Ephusheni lakhe waholelwa ukuba aqonde izilinganiso zebhokisi njengezithi “izikwele eziyisithupha” ngo-“amayintshi ayishumi.” Ishumi eliphindwe ngokuphindwe kabili kwesithupha lilingana namakhulu amathathu namashumi ayisithupha, okumela izinsuku zonyaka wesiprofetho. UMiller wanikwa ibhokisi elaliphethe umyalezo ayefanele ukuwumemezela, futhi umyalezo ayefanele ukuwumemezela wawusekelwe esimisweni sokuthi usuku esiprofethweni seBhayibheli lumelela unyaka. Ibhokisi laliyisiBhayibheli, futhi kuMiller iBhayibheli kwakufanele libhekwe ngaphansi kobukhulu besimiso “sosuku-munye-lonyaka” sesiprofetho seBhayibheli.

> “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.

> “Kuxhumene neZwi likaNkulunkulu kukhona ukhiye ovula ibhokisi eliyigugu, ukuze saneliseke futhi sithokoze. Ngizizwa ngibonga ngayo yonke imisebe yokukhanya. Esikhathini esizayo, okuhlangenwe nakho manje okuyimfihlakalo enkulu kithi kuyakuchazwa. Okunye okuhlangenwe nakho singase singakuqondi ngokugcwele kuze kube yilapho lokhu okufayo kugqoka ukungafi.” 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.

Kwakukhona “ukhiye” owawunamathiselwe ebhokisini ephusheni likaMiller, owawumela indlela yokusebenza uMiller aholelwa ukuba ayisebenzise.

> “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:—

> “Labo ababambe iqhaza ekumemezeleni umlayezo wengelosi yesithathu bahlolisisa imiBhalo ngohlelo olufanayo nalolo olwamukelwa nguBaba uMiller. Encwadini encane enesihloko esithi Views of the Prophecies and Prophetic Chronology, uBaba uMiller unikeza imithetho elandelayo elula kodwa ehlakaniphile nebalulekile yokufunda iBhayibheli nokulichaza:—

> “[Rules one through five quoted.]

> “[Imithetho yokuqala kuya kweyesihlanu icashuniwe.]”

> “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.

> “Lokhu okungenhla kuyingxenye yale mithetho; futhi ekutadisheni kwethu iBhayibheli sonke siyakwenza kahle ukulalela izimiso ezibekiwe.” 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.

Lapho uMiller evula ibhokisi, wathola “zonke izinhlobo nobukhulu bamagugu, amadayimane, amatshe ayigugu, nezinhlamvu zemali zegolide nezesiliva zayo yonke imilinganiso nenani, kuhlelwe kahle ezindaweni zazo ezehlukene ebhokisini; futhi njengoba kwakuhlelwe kanjalo, kwakubonakalisa ukukhanya nenkazimulo okwakulinganiswa nelanga kuphela.” UMiller wathola amagugu amaqiniso akha amaqiniso ayisisekelo obu-Adventist. Amaqiniso awathola “ayehlelwe” ngokulandelana okuphelele futhi ayebonakalisa ukukhanya kwelanga.

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.”

UMiller wabe esemisa amaqiniso “etafuleni eliphakathi” futhi wabiza bonke ukuba “beze babone.” “Beza nibone,” kuwuphawu oluthathwe ekuvulweni kwezimpawu encwadini yesAmbulo, futhi uMiller umele abahlakaniphileyo abawuqondayo umlayezo kaDaniyeli owavulwa ngo-1798. Amaqiniso uMiller awabeka phezu kwetafula ayengamaqiniso avuliweyo encwadini kaDaniyeli, ayesevulwe yiNgonyama yesizwe sakwaJuda, futhi ayefanele ukuvivinya leso sizukulwane esasiphila ngesikhathi evulwa. Ngalesi sizathu, izilo ezine zesAmbulo ezihlotshaniswa nezimpawu ezine zokuqala, noMiller, zamemeza kuleso sizukulwane ukuba “beze babone.”

> 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.

> Ngase ngibona lapho iWundlu livula olunye lwezimpawu, ngezwa, kungathi umsindo wokuduma kwezulu, esinye sezidalwa ezine sithi: Woza ubone. Ngase ngibona, bheka, nanto ihhashi elimhlophe; nowaehleli phezu kwalo wayenomnsalo; wanikwa umqhele; waphuma enqoba, ukuze anqobe. Kwathi lapho selivule uphawu lwesibili, ngezwa isidalwa sesibili sithi: Woza ubone. Kwase kuphuma elinye ihhashi elibomvu; nowaehleli phezu kwalo wanikwa amandla okususa ukuthula emhlabeni, ukuze babulalane; wanikwa inkemba enkulu. Kwathi lapho selivule uphawu lwesithathu, ngezwa isidalwa sesithathu sithi: Woza ubone. Ngase ngibuka, bheka, nanto ihhashi elimnyama; nowaehleli phezu kwalo wayenesilinganiso esandleni sakhe. Ngezwa izwi phakathi kwezidalwa ezine lithi: Isilinganiso sikakolweni ngedenariyu, nezilinganiso ezintathu zebhali ngedenariyu; kepha amafutha newayini ungawonakalisi. Kwathi lapho selivule uphawu lwesine, ngezwa izwi lesidalwa sesine lithi: Woza ubone. Ngase ngibheka, bheka, nanto ihhashi elimpofu; negama lowaehleli phezu kwalo lalinguKufa, nesiHogo samlandela. Banikwa amandla phezu kwengxenye yesine yomhlaba, okubulala ngenkemba, nangendlala, nangokufa, nangezilwane zomhlaba. IsAmbulo 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.”

KwakunguKristu, emelwe njengeBhubesi lesizwe sakwaJuda, owavula incwadi eyayivalwe ngezimpawu eziyisikhombisa encwadini yeSambulo; futhi kwakuyiBhubesi lesizwe sakwaJuda elavula amagugu uMiller ayewabeke phezu kwetafula, lase limemezela kubo bonke lithi, “wozani nibone.”

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.

Amaqiniso awathola abonakaliswa ngokucacile eshadini lamaphayona lika-1843, uDadewethu White athi laqondiswa yisandla seNkosi, okuyiso leso sandla esingabonakali esasilethele uMiller ibhokisi eligcwele amagugu. Amashadi angamakhulu amathathu akhiqizwa ngo-1842 ayeyikugcwaliseka komyalo kaHabakuki wokuba kubhalwe umbono futhi wenziwe wacaca phezu kwamatafula. Itafula likaMiller elaliphakathi kwekamelo lakhe lalimelela amashadi angamakhulu amathathu (amatafula) izithunywa zamaMillerite ezawathwala zawasa emhlabeni ngo-1842 nango-1843. Lelo shadi, kanye neshadi lamaphayona lika-1850, kwakungawo “amatafula” esahluko sesibili sikaHabakuki.

> “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.

> “Kwakuwubufakazi obuhlangene babafundisi namaphephandaba eSecond Advent, ngesikhathi bemi ‘okholweni lokuqala,’ ukuthi ukushicilelwa kweshadi kwakuwukugcwaliseka kukaHabakuki 2:2, 3. Uma ishadi laliwudaba lwesiprofetho (futhi labo abakuphikayo bashiya ukholo lokuqala), khona-ke kulandela ukuthi u-457 BC kwakungumnyaka okwakufanele kuqalwe ngawo ukubala izinsuku eziyi-2300. Kwakudingekile ukuthi u-1843 ube yisikhathi sokuqala esashicilelwa ukuze ‘umbono’ ‘ulibale,’ noma ukuze kube nesikhathi sokulibala, lapho iqembu lezintombi kwakumelwe lozele futhi lilale phezu kwendaba enkulu yesikhathi, ngaphambi nje kokuba livuswe ukukhala kwaphakathi kwamabili.” James White, Second Advent Review and Sabbath Herald, Umqulu 1, Inombolo 2.

The people who began to respond to the message (jewels) that was thereafter represented on Habakkuk’s table, were at first a few, but with the confirmation of the day-for-a-year principle on August 11, 1840, the people “increased to a crowd.”

Abantu abaqala ukusabela emlayezweni (amagugu) owase umelelwa etafuleni likaHabakuki, ekuqaleni babembalwa, kodwa ngokuqinisekiswa komgomo wosuku lube unyaka ngomhlaka 11 Agasti 1840, abantu “banda baba yisixuku.”

> “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.

> “Ngesikhathi esona kanye esashiwo, iTurkey, ngamanxusa ayo, yamukela ukuvikelwa kwamandla ahlangene aseYurophu, ngalokho yazibeka ngaphansi kokulawulwa yizizwe zobuKristu. Leso sehlakalo sagcwalisa ngokunembile isiprofetho. Lapho lokhu sekwaziwa, izixuku eziningi zaqiniseka ngokunemba kwezimiso zokuhumusha iziprofetho ezazamukelwe nguMiller nabangane bakhe, futhi kwanikezwa umfutho omangalisayo enhlanganweni yokufika kukaKristu. Amadoda emfundo nesikhundla ahlangana noMiller, kokubili ekushumayeleni nasekushicileleni imibono yakhe, futhi kusukela ngo-1840 kuya ku-1844 umsebenzi wanda ngokushesha.” 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.

Khona-ke isixuku saqala ukuphazamisa amagugu. Kulelo qophelo uMiller uzokhomba ukusakazwa kwamagugu. Igama elithi “sabalalisa” lingolunye lwezimpawu eziyinhloko “zeziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, futhi uMiller usebenzisa uhlobo oluthile lwegama elithi “sabalalisa” izikhathi eziyishumi ekwethulweni kwephupho lakhe. “Ishumi” liwuphawu lovivinyo, futhi liphawula ukuqonda okulungile kwencazelo engokomfanekiso yamagugu kaMiller “ahlakazekile” njengovivinyo lwesiprofetho kulabo abafikelwe yiziphetho zomhlaba.

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.

Ukwaliwa kwegugu “lezikhathi eziyisikhombisa” kwaba yigugu lokuqala elabekwa eceleni yi-Adventism yaseLawodikea lapho behluleka uvivinyo “lokuhlakazeka” lukaMose, olwalethulwe ngu-Eliya (Miller), ngo-1863. Kusukela kuleso sikhathi kuya phambili, amagugu ayeyoqhubeka ehlakazeka ngokwandayo, exutshwa nezomgunyathi futhi ekugcineni embozwe ngokuphelele. Ukumbozwa kwamagugu ayigugu kwakuyogcina kufinyelele ezingeni lapho ibhokisi (iBhayibheli) lalizobhujiswa khona.

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.”

Ephusheni likaMiller kukhona umehluko ocacile phakathi kwe-“zikhathi eziyisikhombisa” zokuqala lapho uMiller esebenzisa khona igama elithi “hlakaza,” kanye nezikhathi ezintathu zokugcina lapho elisebenzisa khona lelo gama. Emva kokuba eseshilo elithi “hlakaza” “izikhathi eziyisikhombisa,” “wadangala ngokuphelele, waphela amandla enhliziyweni, wahlala phansi wakhala.”

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.

Ngaphambi kokuba uKristu, omelelwe njengeBhubesi lesizwe sakwaJuda, aqale umsebenzi wakhe wokuvula incwadi eyayivalwe ngezimpawu eziyisikhombisa encwadini yeSambulo, uJohane wakhala. UJohane noMiller bobabili bakhala lapho beqonda ukuthi ibhokisi lomngcwabo (iZwi likaNkulunkulu) lalingcwatshwe ngezinsimbi eziyigugu zomgunyathi.

> 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.

> Ngase ngibona esandleni sokunene salowo owayehlezi esihlalweni sobukhosi incwadi ebhalwe ngaphakathi nangemuva, ivaliwe ngezimpawu eziyisikhombisa. Ngase ngibona ingelosi enamandla imemeza ngezwi elikhulu, ithi: Ngubani ofaneleyo ukuvula incwadi nokukhulula izimpawu zayo na? Futhi kwakungekho muntu ezulwini, noma emhlabeni, noma ngaphansi komhlaba, owayenamandla okuvula incwadi, noma ukuyibheka. Ngase ngikhala kakhulu, ngoba kwakungatholakalanga muntu ofaneleyo ukuvula nokufunda incwadi, noma ukuyibheka. Omunye wabadala wathi kimi: Ungakhali; bheka, iNgonyama yesizwe sakwaJuda, iMpande kaDavide, inqobile ukuba ivule incwadi, nokukhulula izimpawu zayo eziyisikhombisa. IsAmbulo 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.

Kwathi lapho ukwenqatshwa okwakukhula kwamagugu ayetholwe nguMiller futhi awethula emhlabeni kufinyelela ezingeni lapho iBhayibheli (ibhokisi) lalibhujiswa, khona-ke uMiller wakhala.

> “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.

> “Ngase ngibona ukuthi phakathi kwamagugu angempela nezinhlamvu zemali zangempela ababekuhlakazile, babehambise ngobuningi obungenakubalwa amagugu angamanga nezinhlamvu zemali zomgunyathi. Ngathukuthela kakhulu ngenxa yokuziphatha kwabo okuyihlazo nokungabongi kwabo, ngabakhuza ngabagxeka ngenxa yalokho; kodwa lapho ngibakhuza kakhulu, kwaba yilapho beqhubeka nakakhulu behlakaza phakathi kwawangempela lawo magugu angamanga nezinhlamvu zemali ezingezona.”

> “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.”

> “Ngase ngicasuka emphefumulweni wami wenyama, ngaqala ukusebenzisa amandla enyama ukuze ngibakhiphe ekamelweni; kodwa ngesikhathi ngikhipha oyedwa, abanye abathathu babengena, balethe ukungcola nezicucu zokhuni nesihlabathi nazo zonke izinhlobo zemfucuza, baze basibekela ngokuphelele bonke ubucwebe bangempela, amadayimane, nezinhlamvu zemali, konke kwase kungasabonakali emehlweni. Baphinde badabula ibhokisi lami laba yizicucu, balisakaza phakathi kwemfucuza. Ngacabanga ukuthi akekho umuntu owaqaphela usizi lwami noma ulaka lwami. Ngadangala ngokuphelele, ngaphela amandla enhliziyweni, ngahlala phansi ngakhala.”

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.”

Kuleli qophelo ephusheni lakhe igama elithi “hlakaza” selisetshenziswe “izikhathi eziyisikhombisa.” Ukuvela kokugcina okuthathu kwehlukile, kulezo eziyisikhombisa zokuqala, ngaleyo ndlela kubekwa uphawu lwesiprofetho phezu kokuhlakazwa okuyisikhombisa njengophawu “lwezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. Iphupho lesibili likaMiller, njengasephusheni lesibili likaNebukadinesari, likhomba ngokomfanekiso “izikhathi eziyisikhombisa.”

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.

NjengakuJohane kusAmbulo isahluko sesihlanu, lapho uMiller ekhala, indoda yebhulashi lothuli (iNgonyama yesizwe sakwaJuda) yabe “ivula umnyango” ingena ekamelweni. Ukubonakaliswa okubonwayo kukaBaba ephethe incwadi eyayivalwe ngezimpawu eziyisikhombisa, okwakungekho muntu owayengayivula, nokwakubangele uJohane ukuba akhale, kwaqala evesini lokuqala lesahluko sesine.

> 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.

> Emva kwalokhu ngabheka; bheka, umnyango wawuvuliwe ezulwini; nezwi lokuqala engalizwa lalinjengelensimbi yomtshingo ikhuluma nami, lathi: Khuphukela lapha, ngiyakukubonisa izinto okumelwe zenzeke emva kwalokhu. IsAmbulo 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.

UMiller wakhala, wabona umnyango uvuleka. “Ngenkathi ngikhala kanjalo futhi ngililela ukulahlekelwa kwami okukhulu kanye nomthwalo wokuziphendulela kwami, ngakhumbula uNkulunkulu, ngase ngithandaza ngokuzimisela ukuba angithumelele usizo. Ngokushesha umnyango wavuleka, kwangena indoda egumbini, abantu bonke base bephuma kulo; yona-ke, iphethe ibhulashi lokususa uthuli esandleni sayo, yavula amafasitela, yaqala ukuxubha uthuli nodoti yakukhipha egumbini.” INgonyama yesizwe sakwaJuda nendoda yebhulashi lothuli bafika ekuvulekeni komnyango, lapho uJohane noMiller babekhala. Ukuvuleka komnyango kuwuphawu loshintsho lwenkathi yokwabiwa kwezinto ezingcwele.

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.”

Kanye noMiller, wakhala izinyembezi kwase kuvuleka umnyango, kodwa futhi wathandaza. “Ngadumala ngokuphelele, ngaphelelwa yisibindi, ngase ngihlala phansi ngakhala izinyembezi. Kwathi ngisesimweni esinjalo sokukhala nokulila ngenxa yokulahlekelwa kwami okukhulu nokuphenduleka kwami, ngakhumbula uNkulunkulu, ngase ngithandaza ngokuqotho ukuba Angithumele usizo. Masinyane umnyango wavuleka, kwangena indoda ekamelweni, lapho abantu bonke sebephumile kulo; yona, iphethe ibhulashi lokususa uthuli esandleni sayo, yavula amafasitela, yaqala ukukhukhula uthuli nemfucumfucu ekamelweni.”

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.”

Umkhuleko oyisibonakaliso somlando wezinsuku zokugcina, ngumkhuleko obonakaliswe nguDaniyeli kanye nabangane bakhe abathathu esahlukweni sesibili, futhi nanguDaniyeli esahlukweni sesishiyagalolunye. Ungumkhuleko kaLevitikusi amashumi amabili nesithupha we-“izikhathi eziyisikhombisa,” okufanele ofakazi ababili besAmbulo ishumi nanye bawukhuleke lapho sebebona ukuthi babehlakazekile. Ofakazi ababili kufanele baphinde lokho uDaniyeli ayekwenzile esahlukweni sesishiyagalolunye, lapho eqaphela ukuthi waye “hlakazekile” njengokugcwaliseka kwesiqalekiso sikaMose. Ofakazi ababili kufanele baphinde lokho uMiller akubonisa ephusheni lakhe lapho efika endaweni lapho amagugu akhe ayesehlakazeke “izikhathi eziyisikhombisa.”

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.”

Lapho lowo mthandazo usubonisiwe, kuvulwa umnyango, kufike indoda ephethe ibhulashi lokususa ukungcola, futhi igumbi libe selingenalutho. Isixuku sababi sase sesihambile, futhi kwase kufikile inkathi entsha yokuphathwa. Khona-ke iNgonyama yesizwe sakwaJuda, isele elisesandleni saYo, “yavula amafasitela, yaqala ukukhukhula ukungcola nodoti egumbini,” futhi njengoba “yayikhukhula ukungcola nodoti, amagugu amanga nezinhlamvu zemali zomgunyathi, konke kwaphakama kwaphuma ngefasitela njengefu, umoya wakuthwala kwakuyisa le kude.”

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.

Amafasitela avulekile nawo aphawula ukwehlukanisa, ngokuba njengoba udoti ukhishwa ngefasitela, labo abagcwalise umyalo otholakala kuMalaki, oqondisa “abapristi” bezinsuku zokugcina ukuba, “nilethe wonke okweshumi endlini yokulondoloza, ukuze kube khona ukudla endlini yami, futhi ningivivinye manje ngalokhu, usho uJehova Sebawoti, uma ngingayikunivulela amafasitela ezulu, nginithululele isibusiso, kuze kungabi khona indawo eyanele yokusamukela.” Umnyango ovulekile namafasitela avulekile kumela ukuguquka kwesimiso sesambulo esigcwaliseka ngesikhathi kususwa abapristi ababi, kuyilapho abapristi abalungileyo bebusiswa.

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.

Njengoba indoda enebhulashi lokususa ukungcola iqala ukuhlanza iphansi layo, uMiller uvala amehlo akhe okwesikhashana. “Phakathi kwesiphithiphithi ngavala amehlo ami okwesikhashana; kwathi lapho ngiwavula, yonke imfucuza yayisinyamalele. Amagugu ayigugu, amadayimane, nezinhlamvu zemali zegolide nezesiliva, kwakulele kusakazeke ngobuningi egumbini lonke.” Okuyigugu nokuyihlazo kwase kwehlukaniswe ngokuphelele.

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.

Ibhokisi elikhulu lase lifakwa phezu kwetafula, futhi amagugu ayehlakazekile aphonswa kulo. “Wabe esebeka phezu kwetafula ibhokisi, elikhulu kakhulu futhi elihle kakhulu kunelokuqala, waqoqa amagugu, amadayimane, nezinhlamvu zemali, ngezandla ezigcwele, wakuphonsa ebhokisini, kwaze kwangashiywa nalilodwa, nakuba amanye amadayimane ayengemakhulu kunekhanda lenaliti.” Amaqiniso ayisisekelo kaMiller abe esehlanganiswa ndawonye kungagcini nje ngeBhayibheli kuphela, kodwa nangoMoya Wokuprofetha, futhi lawo maqiniso aba mahle ngokwengeziwe futhi acwazimula kakhulu kunalokho ayeyikho ekuqaleni.

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.

Njengoba sihlola umbono woMfula i-Ulai ngokwemigomo yomyalezo owavulwa ngo-1798, kufanele kuqondwe ukuthi amanye ala maqiniso ayelinganiselwe uhlaka olwanikezwa uMiller. Kumele futhi kulindelwe ukuthi ngakho amanye ala maqiniso ayoba makhulu futhi emahle ngokwedlulele, nakuba amanye awo engase abonakale emancane noma engabalulekile kangako.

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.

Lapho amaqiniso esebuyiselwe, afakwa ebhokisini elikhulu ngokwengeziwe, bese isimemo siphinde senziwa futhi, hhayi nguMiller, kodwa nguKristu, (ongumuntu webhulashi lothuli, oyiNgonyama yesizwe sakwaJuda) ukuba, “woza ubone.” Lokhu kukhomba ukuthi ukusulwa kwezigxivizo kusekuthathe indawo, futhi ukusulwa kokugcina kwezigxivizo kungukuSambulo sikaJesu Kristu esenzeka ngaphambi nje kokuba umnyango womusa uvalwe, noma njengoba uDade White ekuchaza, lapho umuntu webhulashi lothuli esengenile.

> “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.

> “Ngabheka ngaphakathi ebhokisini, kodwa amehlo ami aphazanyiswa yilokho engakubona. Zakhanya ngokuphindwe kayishumi kunenkazimulo yazo yangaphambili. Ngacabanga ukuthi zazihlutshiwe esihlabathini ngezinyawo zalabo bantu ababi ababezihlakazile futhi bazinyathela othulini. Zazihleliwe ngokuhleleka okuhle ebhokisini, ngayinye isendaweni yayo, kungekho zimpawu ezibonakalayo zomzamo womuntu owaziphonsa phakathi. Ngamemeza ngenxa yenjabulo enkulu, futhi lokho kumemeza kwangivusa.” 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.

Isikhathi sokulibala kanye nokudumala kokuqala kwafika ngoJulayi 18, 2020, futhi kusukela ngoJulayi ka-2023, iNgonyama yesizwe sakwaJuda ibivula izimpawu emyalezweni weSambulo sikaJesu Kristu. Lokho kuvulwa kwezimpawu kuhlanganisa incwadi kaDaniyeli, futhi sizophetha ukuhlola kwethu iphupho likaMiller esihlokweni esilandelayo.

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.

Umsebenzi womuntu webhulashi lothuli wenziwa ngokubambisana “nabapristi abahlakaniphileyo”, futhi umsebenzi walabo “bapristi”, abayibo ofakazi ababili besAmbulo isahluko seshumi nanye, futhi abayibo namathambo afileyo avusiweyo kaHezekeli isahluko samashumi amathathu nesikhombisa, ubuye umelelwe nangeminye imigqa yeZwi likaNkulunkulu. Sizosebenzisa embalwa yaleyo migqa njengofakazi besibili kulokho esesikuhlonzile mayelana nephupho lesibili likaWilliam 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.

> “ImiBhalo inikelelwe ukusisiza ukuze sithole ukufundiswa ekulungeni. Imisebe eyigugu yokukhanya ifihlwe amafu ephutha, kodwa uKristu ukulungele ukususa inkungu yephutha neyenkolelo-ze, nokusambulela ukukhazimula kobukhazikhazi bukaYise, ukuze sisho njengabafundi, ‘Inhliziyo yethu ibingavuthi yini phakathi kwethu, ngesikhathi ekhuluma nathi endleleni na?’” Publishing Ministry, 68.

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