The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Five

On page 81 of Early Writings (and “81” is a symbol of one divine High Priest and eighty priests), William Miller’s second dream is recorded. Like unto Nebuchadnezzar, William Miller had two dreams. Nebuchadnezzar’s second dream in chapter four of Daniel, is set within the context of Moses’ “seven times” of Leviticus 26. Miller employed Daniel chapter four to illustrate Leviticus twenty-six’s “seven times” when he taught the 2,520, though he called it the “seven times.” Miller did not recognize that he had been typified by Nebuchadnezzar, but Nebuchadnezzar’s 2,520 days in chapter four, is represented by both the word “scatter” and the fact that it occurs ‘seven times,’ before the dirt brush man arrived in Miller’s dream.

Ebaasa 81 ti Early Writings mu (na “81” yɛ agyiraehyɛde a ɛkyerɛ Ɔsoro Sɔfo Panyin baako ne asɔfo aduɔwɔtwe), wɔakyerɛw William Miller dae a ɛto so abien no. Sɛ Nebukadnesar teɛ no, William Miller nso nyaa nnae abien. Nebukadnesar dae a ɛto so abien no wɔ Daniel ti anan mu no, wɔde ato Moses “mprɛnson” a ɛwɔ Leviticus 26 no mu nsɛm ho tebea mu. Miller de Daniel ti anan yɛɛ mfatoho de kyerɛɛ Leviticus ti aduonu nsia “mprɛnson” no bere a ɔkyerɛkyerɛɛ 2,520 no ho no, nanso ɔfrɛɛ no “mprɛnson” no. Miller anhu sɛ wɔde no ayɛɛ Nebukadnesar ho nhwɛso, nanso Nebukadnesar nnae 2,520 a ɛwɔ ti anan no, wɔde asɛmfua “hwete” no ne nokwasɛm a ɛba ‘mprɛnson’ no nyinaa gyina hɔ ma, ansa na ɔbarima a ɔde aporoporow pra dɔte no bɛduu hɔ wɔ Miller dae no mu.

Miller is called “Father Miller” by Sister White, but not in the pagan way as Catholics do, but in a patriarchal way, like unto father Abraham. Miller is a symbol, he is a covenant man, representing the chain of biblical symbols along the path to the final covenant with the one hundred and forty-four thousand. Joel informs us that in the last days, the old men would dream dreams, and William Miller is the old man of our history, and also the farmer that fulfilled William Tyndale’s prophecy that states, “If God spare my life, ere many years I will cause a boy that driveth the plough shall know more of the Scripture than thou dost.”

Miller Sister White ne “Father Miller” dikatawag, ngem saan a kas iti paganong wagas a kas iti aramiden dagiti Katoliko, no di ket iti patriarchal a wagas, a kas ken ama nga Abraham. Ni Miller ket maysa a simbolo; isu ket tao ti tulag, a mangitakder iti pagilian dagiti bibliko a simbolo iti dalan nga agturong iti maudi a tulag kadagiti sangagasut ket uppat a pulo ket uppat a ribo. Ipakdaar ni Joel kadatayo a kadagiti maudi nga aldaw, dagiti lallakay ket agtagtaginipto kadagiti tagtagainep, ket ni William Miller ket isu ti lallakay iti pakasaritaan tayo, ken kasta met ti mannalon a nangtungpal iti padto ni William Tyndale a kunana, “No ited kaniak ti Dios ti biagko, sakbay ti adu pay a tawtawen, pagbalinek a ti maysa nga ubing a mangiturong iti arado ket ammoenna ti ad-adu maipanggep iti Nasantoan a Surat ngem sika.”

“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

“Lutz sent sia Anio a mover sur le corde de un agricultor qui non habeva credite le Biblia, pro menar le a scrutar le prophetias. Le angelos de Deo visitava repetitemente ille electo, pro guidar su mente e aperir a su intelligentia prophetias que habeva semper essite obscure al populo de Deo. Le initio del catena del veritate esseva date a ille, e ille esseva conduseite a cercar anello post anello, usque ille contemplava con stupor e admiration le Parola de Deo. Ille videva ibi un catena perfecte de veritate. Illa Parola que ille habeva reputate como non inspirate se aperiva nunc ante su vision in su beltate e gloria. Ille videva que un portion del Scriptura explica un altere, e quando un passage esseva claus al su intelligentia, ille trovava in un altere parte del Parola aquello que lo explicava. Ille reguardava le sacre Parola de Deo con gaudio e con le plus profunde respect e pavor reverential.” Early Writings, 230.

Miller was the farmer who fulfilled Tyndale’s prophecy, and his first publication of the prophetic knowledge he had assembled from the unsealing of Daniel 8:14 was in 1831, two hundred and twenty years after the publication of the King James Version of the Bible. John Wycliff, William Tyndale and the publication of the King James Bible in 1611, represent three waymarks that begins the two-hundred-and-twenty-year prophecy that ends when Tyndale’s plow boy would open God’s Word to the first angel’s message, that was to be followed by two other angels. That first angel arrived in 1798 and the third in 1844. Wycliff, Tyndale and King James connect to the farmer who would fulfill Tyndale’s prediction, and who would symbolize the history of three angels from 1798 unto 1844.

மில்லர் திண்டேலின் தீர்க்கதரிசனத்தை நிறைவேற்றிய உழவர் ஆவார்; மேலும், தானியேல் 8:14 இன் முத்திரையிழப்பினால் அவர் திரட்டியிருந்த தீர்க்கதரிசன அறிவின் முதல் வெளியீடு 1831-ஆம் ஆண்டில் நிகழ்ந்தது; அது வேதாகமத்தின் King James Version வெளியிடப்பட்டதிலிருந்து இருநூற்று இருபது ஆண்டுகளுக்குப் பின்பு ஆகும். ஜான் விக்ளிப், வில்லியம் திண்டேல், மற்றும் 1611-ஆம் ஆண்டில் King James வேதாகமத்தின் வெளியீடு ஆகியவை, இருநூற்று இருபது ஆண்டுகளைக் கொண்ட தீர்க்கதரிசனத்தின் தொடக்கத்தை குறிக்கும் மூன்று வழிக்குறிகளாக விளங்குகின்றன; அந்த தீர்க்கதரிசனம், திண்டேலின் உழவர் சிறுவன் தேவனுடைய வார்த்தையை முதல் தூதனின் செய்திக்குத் திறப்பதன் மூலம் முடிவுறுகிறது; அந்த முதல் தூதனைத் தொடர்ந்து இன்னும் இரு தூதர்கள் வர வேண்டியிருந்தது. அந்த முதல் தூதன் 1798-இல் வந்தான்; மூன்றாவது 1844-இல் வந்தான். விக்ளிப், திண்டேல், மற்றும் King James ஆகியோர், திண்டேலின் முன்னறிவிப்பை நிறைவேற்றவிருந்த அந்த உழவருடன் இணைக்கப்படுகின்றனர்; மேலும் அவர், 1798 முதல் 1844 வரை மூன்று தூதர்களின் வரலாற்றைச் சின்னமாகக் குறிக்கவிருந்தார்.

William Miller’s alpha discovery was the 2,520 years of Leviticus twenty-six and his omega discovery was the 2,300 years of Daniel 8:14. The 2,520 scattering of Judah began in 677 BC and ended in 1844. The 2,300 years of Daniel 8:14 ended in 1844. Both ended together in 1844, and the starting point of the alpha and omega discoveries of William Miller were separated by two hundred and twenty years. “Two hundred and twenty” is a symbol of William Miller, upon two witnesses. The alpha and omega discoveries of Miller are represented by 1798 and 1844. The 2,520 scattering against the northern kingdom ended in 1798, and forty-six years later in 1844 the 2,300 years ended.

La découverte alpha de William Miller fut les 2 520 années de Lévitique vingt-six, et sa découverte oméga fut les 2 300 années de Daniel 8:14. La dispersion de Juda durant les 2 520 ans commença en 677 av. J.-C. et se termina en 1844. Les 2 300 années de Daniel 8:14 prirent fin en 1844. Toutes deux se terminèrent ensemble en 1844, et le point de départ des découvertes alpha et oméga de William Miller était séparé par deux cent vingt ans. « Deux cent vingt » est un symbole de William Miller, sur la base de deux témoins. Les découvertes alpha et oméga de Miller sont représentées par 1798 et 1844. La dispersion de 2 520 ans contre le royaume du nord prit fin en 1798, et quarante-six ans plus tard, en 1844, les 2 300 années prirent fin.

The 2,520 years that ended in 1798, marks that date and the 2,520 years against Judah, which ended in 1844 produces a two-hundred-and-twenty-year period. This means the 2,520 against Israel produces the prophetic period of forty-six years, and the 2,520 against Judah produces the prophetic period of two hundred and twenty years. The alpha of that period is 677 BC and the omega is 457 BC, which means the alpha of the forty-six-year period and of the two-hundred-and-twenty-year period is represented by the 2,520, and the omega of both of the lines is the 2,300. The two “scatterings” of 2,520 years provide two witnesses of a period that begins with the 2,520 and ends with the 2,300. Both of those lines identify the alpha and omega discoveries of William Miller.

Les 2 520 ans qui se terminèrent en 1798 marquent cette date, et les 2 520 ans contre Juda, qui se terminèrent en 1844, produisent une période de deux cent vingt ans. Cela signifie que les 2 520 ans contre Israël produisent la période prophétique de quarante-six ans, et que les 2 520 ans contre Juda produisent la période prophétique de deux cent vingt ans. L’alpha de cette période est 677 av. J.-C. et l’oméga est 457 av. J.-C., ce qui signifie que l’alpha de la période de quarante-six ans et de la période de deux cent vingt ans est représenté par les 2 520, et que l’oméga des deux lignes est les 2 300. Les deux « dispersions » de 2 520 ans fournissent deux témoins d’une période qui commence avec les 2 520 et se termine avec les 2 300. Ces deux lignes identifient les découvertes alpha et oméga de William Miller.

“William Miller’s Dream

“Le Rêve de William Miller”

“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with 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.

“Mi sonĝis, ke Dio, per nevidebla mano, sendis al mi mirinde prilaboritan skatoleton, proksimume dek colojn longan kaj ses colojn larĝan kaj altan, faritan el ebono kaj perloj, arte inkrustitajn. Al la skatoleto estis alkroĉita ŝlosilo. Mi tuj prenis la ŝlosilon kaj malfermis la skatoleton; tiam, je mia miro kaj surprizo, mi trovis ĝin plenigita per ĉiaspecaj kaj ĉigrandaj juveloj, diamantoj, multekostaj ŝtonoj, kaj oraj kaj arĝentaj moneroj de ĉiu dimensio kaj valoro, bele aranĝitaj en siaj apartaj lokoj en la skatoleto; kaj tiel aranĝitaj ili reflektis lumon kaj gloron, egalatajn nur de la suno.

“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

“Mi pensis, ke ne estas mia devo ĝui tiun ĉi mirindan vidaĵon sola, kvankam mia koro superĝojis pro la brileco, beleco kaj valoro de ĝia enhavo. Tial mi metis ĝin sur mezan tablon en mia ĉambro kaj diskonigis, ke ĉiuj, kiuj havis deziron, povus veni kaj vidi la plej gloran kaj brilantan vidaĵon, kiun homo iam vidis en ĉi tiu vivo.

“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table.

“Watu walianza kuingia, mwanzoni wakiwa wachache, lakini idadi yao ikaongezeka hata kuwa umati. Walipoanza kwanza kutazama ndani ya sanduku, walistaajabu na kupaza sauti kwa furaha. Lakini watazamaji walipozidi kuongezeka, kila mmoja akaanza kuzisumbua zile vito, akizitoa katika sanduku na kuzitawanya juu ya meza.

“I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

«أنا أخذت أفتكر إن صاحب الصندوق حيطلب مني التابوت والجواهر تاني من إيدي؛ ولو خليتهم يتبعثروا، ما كنتش حأقدر أرجّعهم لأماكنهم في التابوت زي الأول أبدًا؛ وحسّيت إني ما حأقدرش أواجه هذه المسؤولية، لأنها كانت هائلة. وبعد كده بدأت أرجو الناس ألّا يلمسوها، ولا يخرجوها من التابوت؛ لكن كل ما ترجّيت أكتر، كانوا يبعثروها أكتر؛ ودلوقتي كان باين إنهم بيبعثروها في كل أنحاء الغرفة، على الأرض وعلى كل قطعة من الأثاث في الغرفة.»

“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.

“ผมจึงเห็นว่า ท่ามกลางอัญมณีแท้และเหรียญแท้ทั้งหลาย พวกเขาได้โปรยอัญมณีปลอมและเหรียญปลอมเป็นจำนวนมากมายนับไม่ถ้วนไว้ด้วย ข้าพเจ้ารู้สึกเดือดดาลอย่างยิ่งต่อความประพฤติอันเลวทรามและความอกตัญญูของพวกเขา และได้กล่าวตำหนิและประณามพวกเขาเพราะการนั้น แต่ยิ่งข้าพเจ้าตำหนิมากเท่าไร พวกเขาก็ยิ่งโปรยอัญมณีปลอมและเหรียญเทียมปะปนอยู่ท่ามกลางของแท้มากขึ้นเท่านั้น”

“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.

“Basi nikafadhaika rohoni mwangu wa asili na nikaanza kutumia nguvu za kimwili kuwasukuma watoke chumbani; lakini nilipokuwa nikimsukuma mmoja atoke, wengine watatu waliingia na kuleta uchafu na vipande vya kukwaruzwa na mchanga na kila namna ya takataka, hata wakavifunika kabisa vito vya kweli, almasi, na sarafu, hivi vyote vikafichwa visionekane. Tena walilivuruga sanduku langu vipande-vipande na kulisambaza katikati ya takataka. Nikaona kana kwamba hakuna mtu aliyejali huzuni yangu wala hasira yangu. Nikakata tamaa kabisa na kuvunjika moyo, nikaketi chini nikalia.”

“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.

«Während ich so über meinen großen Verlust und meine Verantwortung weinte und trauerte, gedachte ich Gottes und betete inständig, dass Er mir Hilfe senden möge. »

“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.

«Aussitôt la porte s’ouvrit, et un homme entra dans la pièce; alors tous les gens en sortirent; et lui, ayant en main une brosse à poussière, ouvrit les fenêtres et se mit à balayer hors de la pièce la poussière et les immondices. »

“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

「わたしは彼に、思いとどまるようにと叫んだ。というのも、瓦礫の中に、いくつかの尊い宝石が散らされていたからである。」

“He told me to ‘fear not,’ for he would ‘take care of them’.

« Il me dit de “ne pas craindre”, car il “prendrait soin d’eux”. »

“Then, while 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. 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.

« Puis, tandis qu’il balayait la poussière et les détritus, les faux joyaux et la monnaie contrefaite, tout cela s’éleva et sortit par la fenêtre comme un nuage, et le vent les emporta. Dans l’agitation, je fermai les yeux un instant ; lorsque je les rouvris, tous les détritus avaient disparu. Les joyaux précieux, les diamants, les pièces d’or et d’argent, gisaient épars en abondance dans toute la pièce. »

“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.

Afei ha ɔpon no so adaka bi a esõ sen nea edi kan no kɛse na ɛyɛ fɛ koraa, na ɔde ne nsam boaboaa aboɔden aboɔ, diamond ahorow, ne sika mpɔw anoano, na ɔtow guu adaka no mu, kosii sɛ baako mpo anka hɔ, ɛwom sɛ na diamond no bi nyɛ kɛse sen pin tifi kɛkɛ.

“He then called upon me to ‘come and see.’

“Il m’appela alors à ‘venir et voir’. ”

“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, 81–83.

« Je regardai dans le coffret, mais mes yeux furent éblouis par ce que je vis. Ils resplendissaient d’une gloire dix fois plus grande qu’auparavant. Je pensais qu’ils avaient été frottés dans le sable par les pieds de ces personnes impies qui les avaient dispersés et foulés dans la poussière. Ils étaient disposés dans le coffret avec un ordre admirable, chacun à sa place, sans qu’on pût voir la moindre trace des efforts de l’homme qui les y avait jetés. Je poussai un cri de joie, et ce cri me réveilla. » Early Writings, 81–83.

Beginning on page “81,” a symbol of the priests, the dream identifies the history of the Laodicean Seventh-day Adventist church’s work of destroying the foundational truths assembled by Divinity through the humanity of William Miller. The history ends when Miller “shouted with very joy” and the shout “awoke” him. The history represented in the dream concludes at the loud cry of the third angel, which is the climax of the Midnight Cry. The historical narrative of Miller’s dream also represents the waymarks of the Millerite history, and it therefore also represents the parallel history of the movement of the one hundred and forty-four thousand. Just as significant is that the dream’s historical representation also contains a prophetic fractal of the history that began to repeat in 2023.

À partir de la page « 81 », symbole des prêtres, le songe identifie l’histoire de l’œuvre de l’Église adventiste du septième jour laodicéenne consistant à détruire les vérités fondamentales rassemblées par la Divinité au moyen de l’humanité de William Miller. Cette histoire s’achève lorsque Miller « s’écria de joie » et que ce cri l’« éveilla ». L’histoire représentée dans le songe se conclut au grand cri du troisième ange, qui constitue le point culminant du Cri de Minuit. Le récit historique du songe de Miller représente aussi les balises de l’histoire millérite, et il représente donc également l’histoire parallèle du mouvement des cent quarante-quatre mille. Il est tout aussi significatif que la représentation historique du songe contienne aussi une fractale prophétique de l’histoire qui a commencé à se répéter en 2023.

The jewels of truth that were recognized in the history of the one hundred and forty-four thousand were placed into the public record in 2004 and then again in 2012, when the presentation of Habakkuk’s Tables gathered a group that was destined to be scattered. Those truths were set upon the table in 2004, with the first presentation of the truths which had been unsealed in 1989. A “few” considered the message then, but in 2012, the series of 95 presentations titled Habakkuk’s Tables brought in a crowd, for the “people began to come in, at first few in number, but increasing to a crowd.”

Echte Steine der Wahrheit, die in der Geschichte der Hundertvierundvierzigtausend erkannt wurden, wurden im Jahr 2004 in das öffentliche Protokoll aufgenommen und sodann nochmals im Jahr 2012, als die Darstellung der Tafeln Habakuks eine Gruppe sammelte, die dazu bestimmt war, zerstreut zu werden. Diese Wahrheiten wurden im Jahr 2004 auf den Tisch gelegt, mit der ersten Darlegung der Wahrheiten, die 1989 entsiegelt worden waren. Damals beachteten „einige wenige“ die Botschaft, doch im Jahr 2012 brachte die Reihe von 95 Vorträgen mit dem Titel Die Tafeln Habakuks eine Menge herbei; denn „das Volk begann hereinzukommen, anfangs wenige an Zahl, doch zunehmend zu einer Menge“.

From 2012 unto July 18, 2020 those truths were progressively scattered and covered with rubbish. On July 18, 2020, the proponents of the message of Habakkuk’s Tables were scattered for a period of three and a half days.

De 2012 jusqu’au 18 juillet 2020, ces vérités furent progressivement dispersées et recouvertes de décombres. Le 18 juillet 2020, les partisans du message des Tables d’Habacuc furent dispersés pendant une période de trois jours et demi.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

Et quand ils auront achevé leur témoignage, la bête qui monte de l’abîme leur fera la guerre, les vaincra et les tuera. Et leurs cadavres seront étendus dans la rue de la grande ville, qui, au sens spirituel, est appelée Sodome et Égypte, là même où aussi notre Seigneur a été crucifié. Et des peuples, des tribus, des langues et des nations verront leurs cadavres pendant trois jours et demi, et ne permettront pas qu’on les mette dans des tombeaux. Et les habitants de la terre se réjouiront à leur sujet, seront dans l’allégresse, et s’enverront des présents les uns aux autres, parce que ces deux prophètes avaient tourmenté les habitants de la terre. Apocalypse 11:7–10.

On Sabbath, December 30, 2023 Future for America joined a zoom meeting for its first public meeting since July 18, 2020. December 30, 2023 is 1,260 days after July 18, 2020, or “three days and an half.” While Elijah and Moses were dead in the street, the other class is “rejoicing.” Future for America had returned to publishing the prophetic message in July of 2023, for the message that was then to go to the entire earth, would of prophetic necessity need to come from the “wilderness.” Three and a half days, or 1,260 days are a wilderness.

On Sabbath, 30 Desemba 2023 Future for America ikyatamu ku nama ya Zoom ku lw'ensonga y'ensisinkano yaayo ey'olukale esooka okuva nga 18 Julayi 2020. Nga 30 Desemba 2023 ziweddeyo ennaku 1,260 okuva nga 18 Julayi 2020, oba “ennaku ssatu n’ekitundu.” Nga Eriya ne Musa baali bafu mu luguudo, ekibiina ekirala kiri “kisanyuka.” Future for America yali eddiddeyo okufulumya obubaka obw’obunnabbi mu Julayi wa 2023, kubanga obubaka obwali obw’okugenda eri ensi yonna mu kiseera ekyo, olw’obwetaavu bw’obunnabbi, bwalina okuva mu “ddungu.” Ennaku ssatu n’ekitundu, oba ennaku 1,260, ddungu.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Na muka ana i dro ki na vanua liwa, na vanua sa vakarautaki tu vua mai vua na Kalou, me ratou vakani koya kina e dua na udolu rua na drau kei na onosagavulu na siga. Vakatakila 12:6.

The “wilderness” is “a thousand two hundred and threescore days,” which is 1,260 days, which is also “three days and a half,” and is represented in Revelation 12:6, and “126” is a tithe of 1,260. One of the amazing truths that was then unsealed was the need of repentance in fulfillment of the prayer of the “seven times” in Leviticus twenty-six.

La « wilderness » correspond à « mille deux cent soixante jours », c’est-à-dire 1 260 jours, ce qui équivaut aussi à « trois jours et demi », comme cela est représenté dans Apocalypse 12:6, et « 126 » est la dîme de 1 260. L’une des vérités étonnantes qui furent alors descellées fut la nécessité de la repentance, en accomplissement de la prière des « sept temps » dans Lévitique vingt-six.

1,260 days is also a symbol of 2,520 days. The “seven times” against the northern kingdom began in 723 BC and ended in 1798. The midpoint is 538, thus creating 1,260 years that paganism trampled down the sanctuary and host followed by 1,260 that papalism trampled down the sanctuary and host. This prophetic structure is aligned with the 1,260 days from Christ’s baptism to the cross, that is followed by 1,260 prophetic days unto 34 AD, when the gospel went to the Gentiles. Thus, upon two witnesses 1,260 is part of 2,520 days, or Moses’ “seven times” of Leviticus twenty-six.

1 260 jours sont aussi un symbole de 2 520 jours. Les « sept temps » contre le royaume du Nord commencèrent en 723 av. J.-C. et prirent fin en 1798. Le point médian est 538, établissant ainsi 1 260 années durant lesquelles le paganisme foula aux pieds le sanctuaire et l’armée, suivies de 1 260 années durant lesquelles le papisme foula aux pieds le sanctuaire et l’armée. Cette structure prophétique s’accorde avec les 1 260 jours allant du baptême du Christ à la croix, suivis de 1 260 jours prophétiques jusqu’en l’an 34 apr. J.-C., lorsque l’Évangile fut porté aux Gentils. Ainsi, sur le témoignage de deux témoins, 1 260 fait partie des 2 520 jours, ou des « sept temps » de Moïse dans Lévitique vingt-six.

The voice in the wilderness period beginning on Sabbath, July 18, 2020 unto Sabbath, December 30, 2023 began to cry in July of 2023, and when the “wilderness” period ended on Sabbath, December 30, 2023 the resurrection of Moses and Elijah arrived. The message of the voice identified that the waymark of the parallel first disappointments in every reform movement explained the false prediction of July 18, 2020, in the context of the parable of the ten virgins. It called men and women to the repentance represented by the Leviticus twenty-six prayer. Miller’s dream represents that very repentance when he records, “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.”

በሰንበት፣ ሐምሌ 18 ቀን 2020 ጀምሮ እስከ ሰንበት፣ ታኅሣሥ 30 ቀን 2023 ድረስ የቆየው የበረሃው ዘመን ድምፅ በ2023 ሐምሌ ወር መጮኽ ጀመረ፤ እና “የበረሃው” ዘመን በሰንበት፣ ታኅሣሥ 30 ቀን 2023 ሲያበቃ የሙሴና የኤልያስ ትንሣኤ ደረሰ። የድምፁ መልእክት በእያንዳንዱ የተሃድሶ እንቅስቃሴ ውስጥ ያሉት ተመሳሳይ የመጀመሪያ ተስፋ መቁረጦች የመንገድ ምልክት፣ የሐምሌ 18 ቀን 2020 የሐሰት ትንቢትን በአሥሩ ደናግል ምሳሌ አውድ ውስጥ እንደሚያብራራ ለይቶ አሳየ። ይህም ወንዶችንና ሴቶችን በዘሌዋውያን ሃያ ስድስት ጸሎት የተወከለውን ንስሐ እንዲገቡ ጠራ። የሚለር ሕልም ይህንኑ ንስሐ ይወክላል በማለቱ፣ “እንዲህ ስለ ታላቅ ኪሳራዬና ተጠያቂነቴ እያለቀስሁ እና እያዘንሁ ሳለሁ፣ እግዚአብሔርን አስታወስሁ፥ እርሱም ረዳት እንዲልክልኝ ከልቤ ጸለይሁ።”

Come and See

Bia mahwɛ

Miller’s dream is divided by two expressions of “come and see.” The first time Miller invites people to “come and see,” and the second time the “dirt brush man” invites Miller to come and see. “Come and see” is a prophetic symbol that identifies a prophetic truth that is unsealed. The first four seals each contain the command to “come and see.”

Le rêve de Miller est divisé par deux expressions de « viens et vois ». La première fois, c’est Miller qui invite les gens à « venir et voir », et la seconde, c’est « l’homme à la brosse » qui invite Miller à venir et voir. « Viens et vois » est un symbole prophétique qui désigne une vérité prophétique descellée. Les quatre premiers sceaux contiennent chacun l’ordre : « Viens et vois ».

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 when he had opened the second seal, I heard the second beast say, Come and see. … And when he had opened the third seal, I heard the third beast say, Come and see. … And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. Revelation 6:1, 3, 5, 7.

Et je vis, lorsque l’Agneau ouvrit l’un des sceaux, et j’entendis comme un bruit de tonnerre l’un des quatre êtres vivants disant : Viens et vois. … Et lorsqu’il eut ouvert le deuxième sceau, j’entendis le deuxième être vivant dire : Viens et vois. … Et lorsqu’il eut ouvert le troisième sceau, j’entendis le troisième être vivant dire : Viens et vois. … Et lorsqu’il eut ouvert le quatrième sceau, j’entendis la voix du quatrième être vivant dire : Viens et vois. Apocalypse 6:1, 3, 5, 7.

The “come and see” in the beginning of Miller’s dream is the alpha and the ending “come and see” is the omega. The dream identifies the unsealing in the beginning of the dream as jewels that when “arranged they reflected a light and glory equaled only to the sun.” When Christ invited Miller to “come and see” the omega, Miller says, “my eyes were dazzled with the sight. They shone with ten times their former glory.” The alpha light was as the sun and the omega light was ten times the sun.

ରାନ୍ଦରଙ୍କ ସ୍ୱପ୍ନର ଆରମ୍ଭରେ ଥିବା “ଆସ, ଏବଂ ଦେଖ” ହେଉଛି ଆଲଫା, ଏବଂ ଶେଷର “ଆସ, ଏବଂ ଦେଖ” ହେଉଛି ଓମେଗା। ସ୍ୱପ୍ନଟି ସ୍ପଷ୍ଟ କରେ ଯେ, ସ୍ୱପ୍ନର ଆରମ୍ଭରେ ଯେଉଁ ଅନାବୃତି ଘଟେ, ସେହିଟି ରତ୍ନମାଣିକ୍ୟର ରୂପେ ପ୍ରକାଶ ପାଏ, ଯେଉଁମାନେ “ସଜାଯାଇଥିବା ବେଳେ ସେମାନେ ଏମିତି ଆଲୋକ ଓ ମହିମା ପ୍ରତିଫଳିତ କରୁଥିଲେ, ଯାହାକୁ କେବଳ ସୂର୍ଯ୍ୟ ସହିତ ସମତୁଳ୍ୟ କରାଯାଇପାରେ।” ଯେତେବେଳେ ଖ୍ରୀଷ୍ଟ ରାନ୍ଦରଙ୍କୁ ଓମେଗାକୁ “ଆସ, ଏବଂ ଦେଖ” ବୋଲି ଆମନ୍ତ୍ରଣ କଲେ, ରାନ୍ଦର କହନ୍ତି, “ସେହି ଦୃଶ୍ୟ ଦେଖି ମୋର ଚକ୍ଷୁ ଚମକିଉଠିଲା। ସେଗୁଡ଼ିକ ପୂର୍ବତନ ମହିମାଠାରୁ ଦଶଗୁଣ ଅଧିକ ଉଜ୍ଜ୍ୱଳ ଥିଲା।” ଆଲଫାର ଆଲୋକ ସୂର୍ଯ୍ୟ ସମାନ ଥିଲା, ଏବଂ ଓମେଗାର ଆଲୋକ ସୂର୍ଯ୍ୟରୁ ଦଶଗୁଣ ଅଧିକ ଥିଲା।

Scatter

Éparpiller

Miller’s mourning and repentance is represented at the end of the period that began with the first “come and see,” and the last “come and see.” In the period which begins with Miller’s unsealing a message to the people and then ends with Christ unsealing a message to Miller, the word “scatter” is represented “seven times.” Miller will use the word again, but between the first and last unsealing, “scatter” is expressed “seven times.” The Bible identifies the judgment of the “seven times” with the word, “scatter.”

Lamentasyon ak repantans Miller yo reprezante nan fen peryòd ki te kòmanse avèk premye “vin wè”, epi avèk dènye “vin wè” a. Nan peryòd ki kòmanse lè Miller louvri yon mesaj pou pèp la epi ki fini lè Kris la louvri yon mesaj pou Miller, mo “gaye” a reprezante “sèt fwa.” Miller pral sèvi ak mo sa a ankò, men ant premye ak dènye ouvèti a, “gaye” eksprime “sèt fwa.” Bib la idantifye jijman “sèt fwa” yo avèk mo “gaye” a.

And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Leviticus 26:33.

Et je vous disperserai parmi les nations, et je tirerai l’épée après vous; et votre pays sera dévasté, et vos villes seront en ruines. Lévitique 26:33.

The very first truth Miller discovered was the “seven times” of Leviticus twenty-six, and in his dream the period between Miller’s message being published and Christ’s message being published, all the foundational truths represented by the work of William Miller were to be covered with the rubbish and counterfeit coins of the theologians of Laodicean Seventh-day Adventism. That rejection of the foundational truths is represented as seven scatterings within the history between the alpha and omega. The “seven times” is a symbol of the work of William Miller, which in turn are the foundations of Seventh-day Adventism, of which; the 2,300 days of Daniel 8:14 are the central pillar of that very foundation. What this identifies is that the 2,520 years of scattering that was the first, or alpha discovery of William Miller marks the beginning of a period, that ended with the omega discovery of William Miller, which was the 2,300 days.

Lɛ kɔɔrɔɔl la, tɛmu tɛm tɔɔrɔɔrɔ Miller yé sɔrɔ ye Leviticus saraa-mɛna fila ni kelen (chapitre 26) la “wakti wolonwula” ye; ani a sɔgɔma-jirin na, sanfɛlɛ ka bɛɛ Miller ka kuma bɔ ka kɛrɛnkɛrɛn, ani sanfɛlɛ ka bɛɛ Krista ka kuma fana bɔ ka kɛrɛnkɛrɛn, sisan ka sira dɔw bɛɛ minnu bɛ taamala William Miller ka baara la, olu bɛna datugunin ani wari-jɛgɛntigɛ-falenw la, minnu bɔ theologianw ye Laodicea Seventh-day Adventism kɔnɔ. O banbali ye, min kɛra kɔfɛ sira dɔw la, bɛ jira i n’a fɔ a ye “sankalan wolonwula” ye, minnu bɛ kɛ taariiki la alpha ni omega cɛmancɛ. “Wakti wolonwula” ye William Miller ka baara dɔgɔkun dɔ ye; o fana ye Seventh-day Adventism ka dɔw-labanw ye, minnu kɔnɔ Daniel 8:14 ka tile 2,300 ye o laban bɛɛ ka sɔrɔ-sen-kun ye. Min o bɛ dɔrɔn jira ye ko, san 2,520 ka sankalan min tun ye William Miller ka sɔrɔli fɔlɔ, walima alpha sɔrɔli, o ye waati dɔ daminɛ ye, min laban na William Miller ka sɔrɔli omega la, o min tun ye tile 2,300 ye.

When Laodicean Seventh-day Adventism set aside the “seven times” in 1863, they set aside William Miller’s first discovery, which would be his alpha discovery and his foundational discovery. The last of Miller’s discoveries was the 2,300 days, which was his omega discovery and his capstone discovery. The “seven times” that concluded in 1798 marked the 2,520 and the 2,300 days were marked in 1844.

Når det laodikeiske syvendedagsadventismen la til side «de sju tider» i 1863, la de til side William Millers første oppdagelse, som var hans alfa-oppdagelse og hans grunnleggende oppdagelse. Den siste av Millers oppdagelser var de 2 300 dager, som var hans omega-oppdagelse og hans kronende oppdagelse. «De sju tider», som endte i 1798, markerte de 2 520, og de 2 300 dager ble markert i 1844.

It is the dirt brush man who assembles the jewels after they are scattered for seven times. Then the casket is larger and more beautiful and shines ten times brighter than the sun. Ten is a symbol of a test, and those jewels therefore shine at the test over the day of the sun, so Miller’s dream begins in 1798 and ends at the loud cry of the third angel at the Sunday law.

Ni mtu wa mswaki wa vumbi anayekusanya vito baada ya kutawanywa kwa mara saba. Ndipo kisanduku huwa kikubwa zaidi na kizuri zaidi, nacho hung’aa mara kumi zaidi kuliko jua. Kumi ni ishara ya jaribu, na kwa hiyo vito hivyo hung’aa katika jaribu juu ya siku ya jua; hivyo ndoto ya Miller huanza mwaka 1798 na kumalizika katika kilio kikuu cha malaika wa tatu wakati wa sheria ya Jumapili.

The history of the Millerites from 1798 unto 1863 is also the history from 1798 until the soon-coming Sunday law. The history represented in William Miller’s dream that occurs between Miller saying “come and see” unto the Dirt Brush man saying “come and see,” is both the period of 1798 unto 1863, and also the period of 1798 unto the Sunday law. The line that ends in 1863 is a prophetic fractal of the line that begins in 1798 and ends at the Sunday law. Both those lines are represented in Miller’s dream.

L’histoire des millérites de 1798 à 1863 est aussi l’histoire de 1798 jusqu’à la loi dominicale imminente. L’histoire représentée dans le songe de William Miller, qui s’étend depuis le moment où Miller dit « viens et vois » jusqu’à celui où l’homme à la brosse de terre dit « viens et vois », est à la fois la période de 1798 à 1863, et aussi la période de 1798 jusqu’à la loi dominicale. La ligne qui s’achève en 1863 est une fractale prophétique de la ligne qui commence en 1798 et s’achève à la loi dominicale. Ces deux lignes sont représentées dans le songe de Miller.

The closed door on October 22, 1844 typifies the closed door at the Sunday law. The prophecy of 2,300 years that was fulfilled in 1844, typifies the Sunday law.

Lehëëra e mbyllur më 22 tetor 1844 paraqet në mënyrë tipologjike lehërën e mbyllur në kohën e ligjit të së dielës. Profecia prej 2.300 vjetësh, e cila u përmbush në vitin 1844, paraqet në mënyrë tipologjike ligjin e së dielës.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

„ჰრისტეს მოსვლა, როგორც ჩვენი მღვდელმთავრისა, უწმიდესში, საწმიდარის განწმენდისათვის, როგორც ეს დანიელ 8:14-შია წარმოჩენილი; კაცის ძის მისვლა ძველთაძველთან, როგორც დანიელ 7:13-შია წარმოდგენილი; და უფლის მისვლა თავის ტაძარში, როგორც ეს მალაქიას მიერ არის წინასწარმეტყველებული, — ერთსა და იმავე მოვლენას აღწერს; და ეს ასევე წარმოდგენილია სიძის ქორწილში მისვლით, როგორც ქრისტემ აღწერა მათეს 25-ში, ათი ქალწულის იგავში.“ The Great Controversy, 426.

Lines

Lignes

The omega of Miller’s discoveries was the 2,300-year prophecy, so both 1844 and the Sunday law are represented by the 2,300 years. This means that the 2,520 is the alpha and the 2,300 is the omega of both lines; one line concludes in 1863, and the other line concludes at the Sunday law. On both lines the 2,520 prophecy is the alpha, and or the foundation stone. The fractal of 1798 unto 1863 in the foundational history of the Millerites, also aligns with another fractal in the omega, capstone history of the one hundred and forty-four thousand.

ओमेगा ऑफ़ मिलर’स डिस्कवरीज़ 2,300-वर्षीय भविष्यवाणी थी; इसलिए 1844 और संडे लॉ—दोनों का प्रतिनिधित्व 2,300 वर्षों के द्वारा किया गया है। इसका अर्थ है कि 2,520 दोनों रेखाओं का अल्फा है और 2,300 दोनों रेखाओं का ओमेगा है; एक रेखा 1863 में समाप्त होती है, और दूसरी रेखा संडे लॉ पर समाप्त होती है। दोनों रेखाओं में 2,520 की भविष्यवाणी अल्फा है, अर्थात् आधार-शिला है। मिलराइट्स के आधारभूत इतिहास में 1798 से 1863 तक का फ्रैक्टल, एक लाख चवालीस हज़ार के ओमेगा, शीर्ष-शिला इतिहास में स्थित एक अन्य फ्रैक्टल के साथ भी संरेखित होता है।

At 9/11 God called His people to return to Jeremiah’s old paths, which are the foundations, which are in turn represented by the messenger of the foundational history, who is in turn represented by his foundational alpha discovery of the “seven times.” The “seven times” is the symbol of the foundations of the one hundred and forty-four thousand, and at 9/11 the sealing of that group began with the testing message of the foundations, represented by the very first foundational truth of William Miller and Adventism. At 9/11 the sealing time began and at the soon-coming Sunday law the sealing time of the one hundred and forty-four thousand concludes.

At 9/11, God a appelé Son peuple à revenir aux anciens sentiers de Jérémie, lesquels sont les fondements, eux-mêmes représentés par le messager de l’histoire fondatrice, lequel est à son tour représenté par sa découverte alpha fondatrice des « sept temps ». Les « sept temps » sont le symbole des fondements des cent quarante-quatre mille, et à 9/11 le scellement de ce groupe a commencé avec le message éprouvant des fondements, représenté par la toute première vérité fondamentale de William Miller et de l’adventisme. À 9/11, le temps du scellement a commencé, et lors de la loi dominicale qui vient bientôt, le temps du scellement des cent quarante-quatre mille s’achève.

That history is a fractal that begins with 2,520 and ends with 2,300, and that history is therefore the third line of prophetic history represented in William Miller’s dream. The 2,520 was fulfilled in 1798 and the 2,300 in 1844. The work represented by the two lines is the work of Christ in combining His divinity with our humanity. It is the work of changing a sinner into a saint, restoring the higher nature to its rightful throne over the lower nature. For this reason, the human body takes 2,520 days to totally reproduce every cell in the body, and that very same body is based upon 23 male chromosomes combined with 23 female chromosomes. Together they produce a living temple, which is represented as the number “46,” which is the period of 1798 to 1844, which is the period of William Miller’s dream from the 2,520 in 1798 unto the 2,300 in 1844.

Cette histoire est un fractal qui commence par 2 520 et s’achève par 2 300, et cette histoire est donc la troisième ligne de l’histoire prophétique représentée dans le songe de William Miller. Les 2 520 se sont accomplis en 1798 et les 2 300 en 1844. L’œuvre représentée par les deux lignes est l’œuvre du Christ consistant à unir Sa divinité à notre humanité. C’est l’œuvre qui transforme un pécheur en saint, en rétablissant la nature supérieure sur son trône légitime au-dessus de la nature inférieure. C’est pourquoi le corps humain met 2 520 jours à reproduire totalement chaque cellule du corps, et ce même corps est fondé sur 23 chromosomes mâles unis à 23 chromosomes femelles. Ensemble, ils produisent un temple vivant, représenté par le nombre « 46 », lequel correspond à la période de 1798 à 1844, période du songe de William Miller allant des 2 520 en 1798 jusqu’aux 2 300 en 1844.

William Miller’s dream also contains another fractal of note. From 9/11 unto the Sunday law is a fractal of 1798 unto the Sunday law, as in 1798 unto 1863. 2023 unto the Sunday law is a fractal of 9/11 unto the Sunday law, and this is the history that all of the lines within Miller’s dream point to as the omega of them all. This is the period where the original truths are magnified ten times the sun.

Le rêve de William Miller contient également un autre fractal digne d’attention. De 9/11 jusqu’à la loi du dimanche se trouve un fractal de 1798 jusqu’à la loi du dimanche, comme de 1798 jusqu’à 1863. De 2023 jusqu’à la loi du dimanche se trouve un fractal de 9/11 jusqu’à la loi du dimanche, et c’est l’histoire vers laquelle convergent toutes les lignes contenues dans le rêve de Miller comme leur oméga à toutes. C’est la période où les vérités originelles sont magnifiées dix fois comme le soleil.

The Two Bustles

Deux tournures

In the 1840’s, the word “bustle” (as a noun) commonly meant energetic, busy, or noisy activity—often with a sense of fuss, excitement, hurry, or agitation. It referred to lively movement, commotion, or bustling about, whether in a crowd, a household, a marketplace, or during a particular event. The “bustle” of Miller’s dream would thus describe the immediate flurry of activity, excitement, or urgent business happening right then—the transient stir or commotion of the present situation or occasion.

Dans les années 1840, le mot « bustle » (comme nom) signifiait communément une activité énergique, affairée ou bruyante — souvent avec une nuance d’agitation, d’excitation, de hâte ou d’empressement. Il désignait un mouvement animé, un remue-ménage ou un va-et-vient affairé, que ce soit dans une foule, un foyer, un marché, ou lors d’un événement particulier. Le « bustle » du rêve de Miller décrirait donc l’effervescence immédiate d’activité, d’excitation ou d’affaires urgentes qui se produisait précisément à ce moment-là — l’agitation ou le tumulte passager de la situation ou de l’occasion présente.

Miller states, “Then, while 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. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone.”

Miller déclare : « Puis, tandis qu’il balayait la poussière et les immondices, les faux joyaux et la monnaie contrefaite, tout cela s’éleva et sortit par la fenêtre comme un nuage, et le vent les emporta. Dans l’agitation, je fermai les yeux un instant ; quand je les ouvris, tous les détritus avaient disparu. »

The “bustle” identifies two points in Miller’s dream; The first when the crowd is scattering the jewels, and then when the dirt brush man opens the windows and begins to sweep out the false jewels. The first and alpha bustle is the covering up of the jewels and the second and omega bustle is the restoration of the jewels. During the bustle, Miller closed his eyes. Miller was laid to rest in 1849, the very point that Christ was stretching forth His hand a second time to gather the remnant of His people. Miller then closed his eyes, and in 1850 his truths were again placed upon a table in fulfillment of Habakkuk’s command to write the vision and make it plain. That bustle period, Miller closes his eyes and when he awakes the jewels are in the process of being restored.

Le « tumulte » désigne deux moments dans le rêve de Miller : le premier, lorsque la foule disperse les joyaux, et ensuite lorsque l’homme au balai ouvre les fenêtres et commence à balayer les faux joyaux. Le premier tumulte, l’alpha, est le recouvrement des joyaux, et le second tumulte, l’oméga, est la restauration des joyaux. Pendant le tumulte, Miller ferma les yeux. Miller fut mis au repos en 1849, précisément au moment où le Christ étendait Sa main une seconde fois pour rassembler le reste de Son peuple. Miller ferma alors les yeux, et en 1850 ses vérités furent de nouveau placées sur une table, en accomplissement de l’ordre d’Habakuk d’écrire la vision et de la rendre claire. Durant cette période de tumulte, Miller ferme les yeux, et lorsqu’il se réveille, les joyaux sont en voie d’être restaurés.

The second bustle in his dream takes place when the ensign of the one hundred and forty-four thousand is being resurrected, purged and purified as the ensign which Zechariah identifies as jewels upon a crown.

Dans son rêve, la seconde agitation a lieu lorsque l’étendard des cent quarante-quatre mille est en train d’être ressuscité, purgé et purifié, en tant qu’étendard que Zacharie identifie comme des joyaux sur une couronne.

And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 9:16–10:3.

Et l’Éternel, leur Dieu, les sauvera en ce jour-là, comme le troupeau de son peuple; car ils seront comme les pierres d’une couronne, élevées comme un étendard sur son pays. Car que sa bonté est grande, et que sa beauté est grande! Le froment réjouira les jeunes hommes, et le moût les jeunes filles. Demandez à l’Éternel la pluie au temps de la pluie de l’arrière-saison; l’Éternel produira des nuées éclatantes, et leur donnera des averses de pluie, à chacun de l’herbe dans le champ. Car les idoles ont proféré la vanité, et les devins ont vu le mensonge, et ont raconté de faux songes; ils consolent en vain. C’est pourquoi ils s’en sont allés comme un troupeau, ils ont été affligés, parce qu’il n’y avait pas de berger. Ma colère s’est enflammée contre les bergers, et j’ai châtié les boucs; car l’Éternel des armées a visité son troupeau, la maison de Juda, et il les a rendus comme son cheval de gloire dans la bataille. Zacharie 9:16–10:3.

The “flock of His people” are both an ensign and stones (jewels) upon a crown. The flock of His people are identified during the latter rain, for the command is to ask for the latter rain in the time of the latter rain. The flock is contrasted with the “flock” that went their own way, rather than the way of Jeremiah’s old paths. In the time of the latter rain the jewels that are His flock will be His goodly horse in the battle. That “goodly horse” is the church triumphant, represented in the first Christian bride, symbolized by Peter who, as a white horse in the period of the first seal went forth conquering and to conquer.

His people’s flock are both an ensign and stones (jewels) upon a crown. His people’s flock are identified during the latter rain, for the command is to ask for the latter rain in the time of the latter rain. The flock is contrasted with the “flock” that went their own way, rather than the way of Jeremiah’s old paths. In the time of the latter rain, the jewels that are His flock will be His goodly horse in the battle. That “goodly horse” is the church triumphant, represented in the first Christian bride, symbolized by Peter who, as a white horse in the period of the first seal, went forth conquering and to conquer.

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. Revelation 6:1, 2.

Na nikatazama Mwana-Kondoo alipofungua mojawapo ya mihuri, nami nikasikia, kana kwamba ni sauti ya ngurumo, mmoja wa wale viumbe wanne akisema, Njoo uone. Nami nikatazama, na tazama, farasi mweupe; naye aliyempanda alikuwa na upinde; naye akapewa taji; naye akatoka akishinda, na ili ashinde. Ufunuo 6:1, 2.

Peter therefore is the symbol of the first Christian church of the apostles during the Pentecostal outpouring of the rain, and the symbol of the last Christian church during the latter rain, that was typified by the Pentecostal outpouring.

En conséquence, Pierre est le symbole de la première Église chrétienne des apôtres lors de l’effusion pentecôtiste de la pluie, et le symbole de la dernière Église chrétienne durant la pluie de l’arrière-saison, qui était préfigurée par l’effusion pentecôtiste.

And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. Revelation 19:11–14.

Wa argan samii baname, ak gis xool, faras bu weex feeñ; te ki koy waroon, tudd nañu ko Ku Sax ak Ku Dëgg, te ci njub gi lay àtte ak a xeex. Bëtam dafa mel ni safara gu tàkk, te ci boppam am na ay kaalag yu bare; te dafa yoroon tur wuñ bind, wu kenn xamul, kudul moom rekk. Soloon na mbubb mu ñuuloo deret, te turam lañuy wax Kàddug Yàlla. Te mbooloom xarekat yi nekkoon ci asamaan topp ko ci ay faras yu weex, sol yére yu baax, yu weex te set. Peeñug Yowaana 19:11–14.

The white horses represent Christ’s army that are resurrected in Ezekiel 37, and they are the church triumphant, and they are stones in a crown, for Christ establishes His kingdom of glory in the time of the latter rain. As representatives of His kingdom the one hundred and forty-four thousand are jewels upon the crown which is the symbol of the kingdom he receives at the conclusion of the 2,300 days, which was both October 22, 1844 and will be again at the Sunday law. That kingdom of white horses is raised up during the latter rain, when the windows of heaven are opened, for John saw the white horse when heaven was opened.

Les chevaux blancs représentent l’armée du Christ ressuscitée dans Ézéchiel 37, et ils sont l’Église triomphante, et ils sont des pierres dans une couronne, car le Christ établit Son royaume de gloire au temps de la pluie de l’arrière-saison. En tant que représentants de Son royaume, les cent quarante-quatre mille sont des joyaux sur la couronne, laquelle est le symbole du royaume qu’Il reçoit à la conclusion des 2 300 jours, laquelle fut le 22 octobre 1844 et le sera de nouveau lors de la loi du dimanche. Ce royaume de chevaux blancs est suscité pendant la pluie de l’arrière-saison, lorsque les écluses du ciel sont ouvertes, car Jean vit le cheval blanc lorsque le ciel fut ouvert.

In the alpha bustle of 1849, Miller closed his eyes in death, for a little moment. Miller was Elijah, and Elijah died on July 18, 2020, and he laid in the street for 1,260 days until he reached the omega bustle and was then awakened. His awakening is marked as arriving when the dirt brush man opened the window of heaven to sweep out the rubbish. The army of white horses is raised when heaven’s window is opened, and when that occurs a separation of true and false is identified. That separation is also identified in the book of Malachi.

Дар ғалаёни алфаи соли 1849, Миллер барои лаҳзае кӯтоҳ чашмони худро дар марг баст. Миллер Илёс буд, ва Илёс 18 июли соли 2020 вафот кард, ва ӯ 1,260 рӯз дар кӯча хобида монд, то ба ғалаёни омега расид ва сипас бедор карда шуд. Бедоршавии ӯ ҳамчун фаро расидан нишон дода мешавад, вақте ки марди ҷорӯби хок тирезаи осмонро кушод, то хасу хошокро берун бирӯбад. Лашкари аспҳои сафед ҳангоме барангехта мешавад, ки тирезаи осмон кушода гардад, ва вақте ки ин рӯй медиҳад, ҷудоии ҳақиқӣ ва дурӯғин муайян мегардад. Ин ҷудоӣ ҳамчунин дар китоби Малокӣ муайян карда шудааст.

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. Malachi 3:10.

“Letani zakachumi zonse m’nyumba yosungiramo, kuti m’nyumba mwanga mukhale chakudya; ndipo mundiyese tsopano pa ichi,” ati Yehova wa makamu, “ngati sindidzakutsegulirani mazenera a kumwamba, ndi kukutsanulirani mdalitso, kufikira pakusowa malo owulandirira.” Malaki 3:10.

The spirits of the prophets are subject unto the prophets, and John in Revelation, Miller’s dream and Malachi provide three witnesses of the time when the windows of heaven are opened. In Miller’s dream it is at the omega of the call to “come and see.” The bustle in the alpha was when the scattering began, and the omega is when the gathering begins.

روح‌های انبیا مطیع انبیا هستند، و یوحنا در مکاشفه، رؤیای میلر و ملاکی سه شاهد را دربارهٔ زمانی فراهم می‌آورند که پنجره‌های آسمان گشوده می‌شوند. در رؤیای میلر، این زمان در امگای دعوتِ «بیا و ببین» است. هیاهو در آلفا هنگامی بود که پراکندگی آغاز شد، و امگا زمانی است که گردآوری آغاز می‌شود.

Before we proceed further into Miller’s dream we want to include James White’s commentary on the dream. James White identifies the true jewels as God’s true people and the counterfeit jewels as the wicked. I identify the jewels as truths contrasted with error. The jewels and the counterfeit jewels are both the message and the messengers contrasted with error and false messengers.

Tou nou al pli lwen nan rev Miller la, nou vle mete kòmantè James White sou rev la. James White idantifye vrè bijou yo kòm vrè pèp Bondye a, epi fo bijou yo kòm mechan yo. Mwen idantifye bijou yo kòm verite yo an kontrast ak erè. Bijou yo ak fo bijou yo se ni mesaj la ni mesaje yo, an kontrast ak erè ak fo mesaje yo.

“BROTHER MILLER’S DREAM

«LE RÊVE DU FRÈRE MILLER»

“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

«Le rêve suivant a été publié dans l’Advent Herald il y a plus de deux ans. J’ai alors vu qu’il retraçait clairement notre expérience passée du second avènement, et que Dieu avait donné ce rêve pour le bien du troupeau dispersé. »

“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

« Pami bann siy ki montre gran zour Senyer-la, enn zour bien pre ek terib, Bondie finn met bann rev. Get Joel 2:28–31; Actes 2:17–20. Bann rev kapav vini dan trwa fason; premie, “atraver kantite zafer ek lokipasion lavi.” Get Ecclesiastes 5:3. Deziem, bann ki anba lespri imond ek sediksion Satan, kapav gagn bann rev atraver so linflians. Get Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. Ek trwaziem, Bondie finn touletan ansenn, ek li ankor pe ansenn so pep, plis ou mwins par bann rev, ki vini atraver minister bann anz ek Lespri Sin. Bann ki tini ferm dan lalimier kler laverite pou kone kan Bondie donn zot enn rev; ek sa bann-la pa pou les zot tronpe ni detourne par bann fo rev. »

“‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9,] and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:55. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

“‘Na Ase kae se, Muntie me nsɛm yi; sɛ odiyifo bi wɔ mo mu a, me Awurade mɛda me ho adi akyerɛ no wɔ anisoadehunu mu, na mɛkasa akyerɛ no wɔ dae mu.’ Numeri 12:6. Yakob kae sɛ, ‘Awurade bɔfo no kasa kyerɛɛ me wɔ dae mu.’ Genesis 31:11. ‘Na Onyankopɔn baa Laban, Siria-ni no, nkyerɛkyerɛwee mu anadwo.’ Genesis 31:24. Monkenkan Yosef adaeso no, [Genesis 37:5–9,] na afei monkenkan wɔn mmamu ho anigyeɛ ne nwonwasoɔ abakɔsɛm a ɛkɔɔ so wɔ Misraim. ‘Wɔ Gibeon no, Awurade yii ne ho adi kyerɛɛ Solomon wɔ dae mu anadwo.’ 1 Ahemfo 3:5. Honam kɛse a ɛho hia paa a ɛwɔ Daniel ti a ɛto so abien no, wɔde maa no wɔ dae mu; saa ara nso na mmoa anan no ne nea aka a ɛwɔ ti a ɛto so ason no. Bere a Herode hwehwɛɛ sɛ ɔbɛsɛe Agyenkwa no a ɔyɛ abofra no, wɔbɔɔ Yosef kɔkɔ wɔ dae mu sɛ onguan nkɔ Misraim. Mateo 2:13.”

“‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.

«“En de laatste dagen zal het geschieden, zegt God, dat Ik zal uitstorten van Mijn Geest op alle vlees; en uw zonen en uw dochters zullen profeteren, en uw jongemannen zullen gezichten zien, en uw ouden zullen dromen dromen.” Handelingen 2:17.》

“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

“Le don de prophétie, par les rêves et les visions, est ici le fruit du Saint-Esprit, et dans les derniers jours il doit se manifester de manière suffisante pour constituer un signe. C’est l’un des dons de l’Église de l’Évangile.

“‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11, 12.

« Et il a donné les uns comme apôtres, les autres comme PROPHÈTES, les autres comme évangélistes, les autres comme pasteurs et docteurs, pour le perfectionnement des saints, pour l’œuvre du ministère, pour l’édification du corps de Christ. » Éphésiens 4:11, 12.

“‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I can not have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

“‘ღმერთმა ეკლესიაში ზოგი დაადგინა, ჯერ მოციქულებად, მერე კი წინასწარმეტყველებად,’ და სხვ. 1 კორინთელთა 12:28. ‘წინასწარმეტყველებანი ნუ შეურაცხჰყოფთ.’ 1 თესალონიკელთა 5:20. იხილეთ აგრეთვე საქმეები 13:1; 21:9; რომაელთა 7:6; 1 კორინთელთა 14:1, 24, 39. წინასწარმეტყველნი, ანუ წინასწარმეტყველებანი, ქრისტეს ეკლესიის აღსაშენებლად არიან; და ღვთის სიტყვიდან ვერავითარი მტკიცებულება ვერ მოიპოვება იმისა, რომ ისინი უნდა შეწყვეტილიყვნენ მანამდე, ვიდრე მახარებელნი, მწყემსნი და მოძღვარნი შეწყვეტდნენ. მაგრამ, ამბობს შემწინააღმდეგებელი, ‘იმდენი ცრუ ხილვა და სიზმარი ყოფილა, რომ ამგვარ რამეზე ნდობა არ შემიძლია.’ ჭეშმარიტია, რომ სატანას თავისი ყალბიც აქვს. მას ყოველთვის ჰყავდა ცრუწინასწარმეტყველნი, და უთუოდ ახლაც უნდა ველოდეთ მათ, ამ მისი უკანასკნელი მოტყუებისა და ტრიუმფის ჟამს. ისინი, ვინც ასეთ განსაკუთრებულ გამოცხადებებს უარყოფენ იმიტომ, რომ ყალბი არსებობს, იმავე საფუძვლით შეიძლება კიდევ ცოტა შორსაც წავიდნენ და უარყონ, რომ ღმერთს ოდესმე სიზმრით ან ხილვით გამოეცხადებინა თავი ადამიანისთვის, რადგან ყალბი ყოველთვის არსებობდა.

“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

“Ndoto na maono ni njia ambayo kwa hiyo Mungu amejifunua mwenyewe kwa mwanadamu. Kwa njia hii alisema na manabii; ameweka karama ya unabii miongoni mwa karama za kanisa la injili, na ameiweka ndoto na maono pamoja na ishara nyingine za ‘SIKU ZA MWISHO.’ Amina.

“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.

“Mi objeto en las observaciones anteriores ha sido eliminar las objeciones de una manera escrituraria, y preparar la mente del lector para lo que sigue.

“WM. MILLER,

« WM. MILLER, »

“Low Hampton, N. Y. Dec. 3, 1847.” James White, Brother Miller’s Dream, 1–6.

«Low Hampton, N. Y., 3 décembre 1847.» James White, Le Songe de frère Miller, 1–6.

“1. The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

“1. Le ‘casket’ représente les grandes vérités de la Bible relatives au second avènement de notre Seigneur Jésus-Christ, lesquelles ont été confiées à Brother Miller pour être publiées au monde.

“2. The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

«២. ‘សោដែលភ្ជាប់មកជាមួយ’ គឺជាវិធីដែលគាត់បកស្រាយព្រះបន្ទូលទំនាយ—ដោយប្រៀបធៀបបទគម្ពីរនឹងបទគម្ពីរ—ព្រះគម្ពីរបកស្រាយខ្លួនវាឯង។ ដោយសោនេះ បងប្អូន Miller បានបើក ‘ហិប’ ឬ សេចក្តីពិតដ៏មហិមាអំពីការយាងមកវិញ ដល់ពិភពលោក។»

“3. The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6,7,] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

«3. Les “joyaux, diamants, etc.” de “toutes sortes et de toutes tailles”, “si magnifiquement disposés chacun à sa place dans l’écrin”, représentent les enfants de Dieu, [Malachie 3:17,] issus de toutes les Églises, et de presque toutes les conditions et situations de la vie, qui reçurent la foi adventiste, et que l’on vit prendre une ferme position dans leurs divers postes, pour la sainte cause de la vérité. En avançant dans cet ordre, chacun s’attachant à son propre devoir, et marchant humblement devant Dieu, “ils réfléchissaient une lumière et une gloire” vers le monde, auxquelles seule l’Église aux jours des apôtres pouvait être comparée. Le message, [Apocalypse 14:6,7,] alla, pour ainsi dire, sur les ailes du vent, et l’invitation, “Venez, car tout est déjà prêt”, [Luc 14:17.] se répandit avec puissance et avec effet.»

“4. ‘The people began to come in, at first few in number, but increased to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

«4. “Die Leute begannen hereinzukommen, anfangs nur wenige an Zahl, doch es wuchs zu einer Menge an.” Als die Adventlehre zuerst von Bruder Miller und einigen sehr wenigen anderen gepredigt wurde, hatte sie nur geringe Wirkung, und nur sehr wenige wurden dadurch aufgeweckt; aber von 1840 bis 1844 wurde überall, wo sie gepredigt wurde, die ganze Gemeinschaft aufgerüttelt. »

“5. When the flying angel [Revelation 14:6–7] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced.

“5. Lorsque l’ange qui volait [Apocalypse 14:6–7] commença d’abord à prêcher la bonne nouvelle éternelle : « Craignez Dieu, et donnez-lui gloire, car l’heure de son jugement est venue », beaucoup poussèrent des cris de joie à la perspective de la venue de Jésus et du rétablissement, eux qui, par la suite, s’opposèrent à la vérité, s’en moquèrent et la tournèrent en dérision, alors qu’un peu auparavant elle les remplissait de joie. Ils troublèrent et dispersèrent les joyaux. Cela nous amène à l’automne de 1844, lorsque commença le temps de la dispersion. ”

“Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfillment of prophecy in our past advent experience.

“Observez ceci : ce furent ceux qui, autrefois, ‘poussaient des cris de joie’, qui ont troublé et dispersé les joyaux. Et depuis 1844, nul n’a dispersé le troupeau ni ne l’a égaré aussi efficacement que ceux qui prêchaient autrefois la vérité et s’en réjouissaient, mais qui ont depuis renié l’œuvre de Dieu et l’accomplissement de la prophétie dans notre expérience adventiste passée.

“6. The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7] since the door was shut in 1844.

«6. Les “bijoux falsifiés et la monnaie contrefaite” qui étaient dispersés parmi les authentiques représentent clairement de faux convertis, ou des “enfants étrangers” [Osée 5:7], depuis que la porte a été fermée en 1844. »

“7. The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

«7. La “terre et les copeaux, le sable et toutes sortes d’ordures” représentent les erreurs diverses et nombreuses qui ont été introduites parmi les croyants au second avènement depuis l’automne de 1844. J’en signalerai ici quelques-unes. »

“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight-Cry, then published in New York City. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry, have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil was in the days of our Savior, blasphemy, and it is blasphemy now. 2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement. 3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’ 4. S. S. Snow professing to be ‘Elijah the Prophet.’ This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

«1. موقفی را که برخی از «شبّان» بی‌پروا بلافاصله پس از داده‌شدنِ ندای نیمه‌شب اتخاذ کردند، این بود که آن قدرتِ جِدّی و دل‌گدازِ روح‌القدس که حرکتِ ماهِ هفتم را همراهی می‌کرد، نفوذی مِسْمِری بود. جرج استورس از نخستین کسانی بود که این موضع را گرفت. نوشته‌های او را در بخش پایانی سال 1844، در نشریهٔ Midnight-Cry که آن زمان در شهر نیویورک منتشر می‌شد، بنگرید. ج. و. هایمز، در کنفرانس آلبانی در بهار 1845، گفت که حرکتِ ماهِ هفتم، مِسْمِریسمی به عمق هفت پا پدید آورد. این را کسی که حاضر بود و آن سخن را شنید، به من گفته است. دیگرانی نیز که در ندای ماهِ هفتم نقشی فعال داشتند، از آن زمان به بعد آن حرکت را کارِ ابلیس اعلام کرده‌اند. نسبت‌دادنِ کارِ مسیح و روح‌القدس به ابلیس، در ایامِ نجات‌دهندهٔ ما کفر بود، و اکنون نیز کفر است. 2. آزمایش‌های بسیار دربارهٔ زمانِ معیّن. از آنجا که 2300 روز در 1844 پایان یافت، افراد گوناگون بارها زمان‌های متعددی را برای پایان‌یافتنِ آنها تعیین کرده‌اند. با این کار، آنان «نشانه‌های مرزی» را برداشته‌اند و بر سراسرِ جنبشِ ادونتی، تاریکی و تردید افکنده‌اند. 3. اسپیریتیسم با همهٔ خیالات و افراط‌هایش. این حیلهٔ ابلیس، که کارِ هولناکی از مرگ به بار آورده است، به‌درستی با «پوشال چوب» و «هرگونه خاشاک» نمایش داده شده است. بسیاری از کسانی که زهرِ اسپیریتیسم را فروبردند، حقانیتِ تجربهٔ گذشتهٔ ادونتیِ ما را پذیرفتند، و از همین واقعیت، بسیاری به این باور کشانده شده‌اند که اسپیریتیسم ثمرهٔ طبیعیِ این اعتقاد بود که خدا هدایت‌کنندهٔ جنبش‌های بزرگ ادونتی در 1843 و 1844 بوده است. پطرس، دربارهٔ کسانی که «بدعت‌های هلاک‌کننده را پنهانی خواهند آورد، و حتی خداوندی را که ایشان را خریده است انکار خواهند کرد»، می‌گوید: «به سببِ ایشان، طریقِ حق موردِ بدگویی قرار خواهد گرفت.» 4. اس. اس. اسنو که ادعا می‌کرد «ایلیای نبی» است. این مرد نیز در سیرِ شگفت و افسارگسیختهٔ خود، نقش خویش را در این کارِ مرگ ایفا کرده است، و روش او گرایشی پدید آورده است که جایگاهِ راستینِ مقدسانِ منتظر را در ذهنِ بسیاری از جان‌های صادق، به بدنامی کشاند.»

“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, etc. etc. These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—‘And judgment is turned away backward, and justice standeth afar off,’ etc. etc. See Isaiah 56:14.

“Kwa orodha hii ya makosa ningeweza kuongeza mengi zaidi, kama vile ile ‘miaka elfu’ ya Ufunuo 20:4, 7, kuwa katika wakati uliopita, wale 144,000 wa Ufunuo 7:4; 14:1, wale ‘waliofufuka, wakatoka makaburini’ baada ya ufufuo wa Kristo, fundisho la kutofanya kazi, fundisho la kuangamizwa kwa watoto wachanga, n.k. n.k. Makosa haya yalienezwa kwa bidii kubwa sana, na kusisitizwa kwa kundi lililokuwa likingoja, hata kwamba, wakati ule Ndugu Miller alipoota ndoto ile, johari za kweli zilikuwa ‘zimefichwa zisionekane,’ na maneno ya nabii yalikuwa ya kutumika—‘Na hukumu imerudishwa nyuma, na haki imesimama mbali,’ n.k. n.k. Tazama Isaya 56:14.”

“At that time there was not an advent paper in the land that advocated the cause of present truth. The ‘Day-Dawn,’ was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Brother Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

“Ko ha taimi ko ia, naʻe ʻikai ha pepa ʻAtiveni ʻe taha ʻi he fonua naʻe poupou ki he taumuʻa ʻo e moʻoni ʻo e taimi ní. Ko e ‘Day-Dawn’ ko e pepa fakaʻosi ia naʻá ne maluʻi ʻa e tuʻuanga moʻoni ʻa e fanga-siʻi; ka naʻe mate ia ʻi ha ngaahi māhina lahi kimuʻa pea foaki ʻe he ʻEiki ki he Tokoua ko Miller ʻa e misi ko ení; pea ʻi hono fāinga fakaʻosi ʻi heʻene mate, naʻá ne fakahinohino ʻa e kau mātuʻaki ʻosikiavelenga mo mapuhoi ki he 1877, ʻa ia ʻi he taimi ko iá naʻe kei mamaʻo ʻi he taʻu ʻe tolungofulu, ko e taimi ʻo ʻenau fakahaofi fakaʻosi. ʻAue! ʻAue! ʻIkai ko e meʻa fakaʻohovale ai ke pehē, ʻi heʻene misi, naʻe ‘tangutu hifo ʻo tangi’ ʻa e Tokoua ko Miller koeʻuhi ko e tuʻunga mamahi ko eni ʻo e ngaahi meʻá.”

“8. The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. Matthew 25:1–11. First the time, 1843, second, the tarrying time, third the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the Second Advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

“8. Kivor, reprezante laverite lo lavennman ki Frer Miller ti pibliye devan lemonn antye, parey sa in ganny dekrir dan parabol dis vyerz. Matye 25:1–11. Premyerman letan an, 1843, dezyenmman letan reto a, trwazyenmman kri a minwi, dan setyenm mwan, 1844, e katriyenmman, laport fermen. Personn ki’n lir bann zournal Dezyenm Lavennman depi 1843 pa pou kapab krwar ki Frer Miller in soutir sa kat pwen enportan dan listwar lavennman. Sa sistenm laverite annarmoni ouswa sa ‘kivor’ in ganny desir an morso, e gaye parmi bann debri par bann ki’n rezet zot prop leksperyans, e ki’n renye bann menm laverite ki zot, ansanm avek Frer Miller, ti pres avek bokou kouraz devan lemonn.”

“9. The man with the ‘dirt-brush’ represents the clear light of present truth, as brought to view by the third angel’s message, [Revelation 14:9–12,] which is now purging the errors away from the remnant. The cause of present truth began to revive in the spring of 1848, and has been rising and gaining strength from that time to the present. The ‘dirt-brush’ has been moving, and the errors have been passing away before the clear light of truth, and some of the precious jewels, who but a short time since were covered up and excluded from sight by darkness and error, now stand in the clear light of present truth.

«9. यो मानिस जससँग ‘धूलो झार्ने ब्रस’ छ, वर्तमान सत्यको स्पष्ट ज्योतिलाई जनाउँछ, जसरी तेस्रो स्वर्गदूतको सन्देशद्वारा [प्रकाश 14:9–12,] प्रकट गरिएको छ, र जसले अहिले अवशेषबाट भूलहरूलाई हटाइरहेको छ। वर्तमान सत्यको कार्य सन् 1848 को वसन्त ऋतुमा पुनर्जीवित हुन आरम्भ भयो, र त्यस समयदेखि अहिलेसम्म उठ्दै र बल प्राप्त गर्दै आएको छ। ‘धूलो झार्ने ब्रस’ चलिरहेको छ, र सत्यको स्पष्ट ज्योतिअगाडि भूलहरू हट्दै गएका छन्, र केही बहुमूल्य रत्नहरू, जो अल्पकाल अघिसम्म अन्धकार र भूलद्वारा ढाकिएका थिए र दृष्टिबाट ओझेलमा पारिएका थिए, अब वर्तमान सत्यको स्पष्ट ज्योतिमा उभिएका छन्।»

“This work of bringing out the jewels, and purging away error is fast increasing, and is destined to move on with increasing power, until the saints are all searched out, and receive the seal of the living God. Compare this with the thirty-fourth chapter of Ezekiel, and you will see that God has promised to gather his flock that have been scattered in this dark and cloudy day, since 1844. Before Jesus comes, the ‘little flock’ will be gathered into the ‘unity of the faith.’ Jesus is now purifying ‘unto himself a peculiar people, zealous of good works,’ and when he comes he will find his ‘church not having spot, or wrinkle, or any such thing.’ ‘Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner, etc.’ Matthew 3:12.

“Jewel ena ba no dema yi mu ne mfomso a wɔretew afi hɔ yi reyɛ ntɛmntɛm ara na ɛrenya ahoɔden kɛse bere biara, kosi sɛ wɔbɛhwehwɛ ahotefo no nyinaa mu wie, na wɔanya Onyankopɔn teasefo no nsɔano no. Fa eyi toto Hesekiel ti aduasa anan no ho, na wubehu sɛ Onyankopɔn ahyɛ bɔ sɛ ɔbɛboaboa ne nguankuw a wɔabɔ wɔn apete wɔ sum ne omununkum da yi mu no ano, efi afe 1844. Ansa na Yesu bɛba no, wɔbɛboaboa “nguankuw ketewa” no ano aba “gyidi no mu biakoyɛ” mu. Yesu redwira “ɔman soronko bi ama ne ho, a wɔyɛ nnwuma pa ho mmɔdenfo” seesei, na sɛ ɔba a, obehu ne “asafo a enni nkekae, anaasɛ nkekaw, anaasɛ biribi a ɛte saa.” “Ne awietewgua wɔ ne nsam, na ɔbɛtew ne pia no ho yiye pasaa, na wabɔ ne atoko no ano agu ne adekorabea mu, ne nea aka no.” Mateo 3:12.

“10. The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds’ and coins were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are not bigger than the point of a pin, they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.” James White, Footnotes to Brother Miller’s Dream.

“10. Lɔfɔ sa gbãtɔ ji ‘truhãgã gã wu eye wònyo wu tã la’ si me wowɔ xexe ‘dzizɔ,’ ‘diamɔ̃d’ kple ga siwo kpɔe ɖe afima, fia nyateƒe si le agbe me fifia la ƒe gbedoxɔ hãhã si me woaƒo alẽha si keklẽ ɖe afisiafi la nu, eyae nye 144,000, ame sia ame xɔ Mawu gbagbe la ƒe dzesi. Diamɔ̃d xɔasi aɖeke magblɔ ɖe viviti me o. Ne hã wo dometɔ aɖewo menye gã wu atike ta kpɔɖeŋu o la, womakpɔ wo be meɖe o, eye womagblɔ wo ɖe go le ŋkeke sia me si Mawu le Eƒe dzizɔwo ƒom nu la. [Malaki 3:16–18] Ate ŋu dɔ Eƒe dɔla mawudɔlawo ɖa eye wòawɔ be woado go le ma enumake, abe alesi wòdo Lot go tso Sodom ene. ‘Aƒetu dɔ via aɖe le anyigba dzi la, Aƒetɔ la awɔe.’ ‘Atsi ta na e le dzɔdzɔenyenye me.’ Kpɔ Roma-tɔwo 9:28.” James White, Nyaŋɔŋlɔ siwo le nɔvi Miller ƒe Kuɖe la te.