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.
Nan paj 81 nan *Early Writings* (epi “81” se yon senbòl yon sèl Gran Prèt diven ak katreven prèt), dezyèm rèv William Miller la anrejistre. Menm jan ak Nebikadneza, William Miller te gen de rèv. Dezyèm rèv Nebikadneza a nan chapit kat liv Danyèl la, tabli nan kontèks “sèt tan” Moyiz yo nan Levitik 26. Miller te sèvi ak Danyèl chapit kat pou ilistre “sèt tan” Levitik vennsis la lè li te anseye 2,520 a, byenke li te rele l “sèt tan.” Miller pa t rekonèt ke li menm te deja tipifye pa Nebikadneza, men 2,520 jou Nebikadneza yo nan chapit kat la reprezante ni pa mo “gaye” a, ni pa lefèt ke sa rive ‘sèt tan,’ anvan nonm bwòs pousyè a te rive nan rèv Miller la.
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.”
Sè White rele Miller “Papa Miller”, men se pa nan sans payen jan Katolik yo fè sa, men nan yon sans patriyakal, menm jan ak papa Abraram. Miller se yon senbòl; li se yon nonm alyans, ki reprezante chenn senbòl biblik yo sou chemen ki mennen nan dènye alyans lan avèk san karannkat mil yo. Joèl fè nou konnen ke nan dènye jou yo, granmoun gason yo t ap fè rèv; epi William Miller se granmoun gason nan istwa nou an, epi tou li se kiltivatè a ki te akonpli pwofesi William Tyndale la ki di: “Si Bondye konsève lavi m, anvan anpil ane pase, m ap fè yon ti gason k ap mennen charr a konnen plis nan Ekriti yo pase ou.”
“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.
“Bondye voye zanj Li pou touche kè yon kiltivatè ki pa t kwè nan Bib la, pou mennen li fouye nan pwofesi yo. Zanj Bondye yo te vizite moun Bondye te chwazi sa a plizyè fwa, pou dirije panse li epi louvri devan konpreyansyon li pwofesi ki te toujou rete fènwa pou pèp Bondye a. Yo te ba li kòmansman chenn verite a, epi yo te mennen li pou chèche lyen apre lyen, jouk li te gade ak mèvèy ak admirasyon sou Pawòl Bondye a. Li te wè ladan l yon chenn verite ki pafè. Pawòl sa a, ke li te konsidere kòm pa enspire, te louvri kounye a devan je li nan bote ak glwa li. Li te wè ke yon pati nan Ekriti yo esplike yon lòt, epi lè yon pasaj te fèmen pou konpreyansyon li, li te jwenn nan yon lòt pati nan Pawòl la sa ki te esplike li. Li te konsidere Pawòl sakre Bondye a avèk lajwa, epi avèk respè ki pi pwofon ak krentif pou Bondye.” 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.
Miller se te kiltivatè a ki te akonpli pwofesi Tyndale la, e premye piblikasyon li sou konesans pwofetik li te rasanble apati ouvèti sele Danyèl 8:14 la te fèt an 1831, de san venn ane apre piblikasyon Vèsyon King James Bib la. John Wycliff, William Tyndale, ansanm ak piblikasyon Bib King James la an 1611, reprezante twa repè ki kòmanse pwofesi de san venn ane a, ki fini lè jenn gason k ap pouse charyo Tyndale la ta louvri Pawòl Bondye a pou mesaj premye zanj lan, ki te gen pou de lòt zanj swiv li. Premye zanj sa a te rive an 1798, epi twazyèm nan an 1844. Wycliff, Tyndale ak King James lye ak kiltivatè a ki t ap akonpli prediksyon Tyndale la, e ki t ap senbolize istwa twa zanj yo depi 1798 rive 1844.
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.
Dekouvèt alfa William Miller te fè a se te 2,520 ane Levitik vennsis yo, epi dekouvèt omega li te fè a se te 2,300 ane Danyèl 8:14 yo. Dispersyon 2,520 Jida a te kòmanse an 677 av. J.-K. epi li te fini an 1844. 2,300 ane Danyèl 8:14 yo te fini an 1844. Toude te fini ansanm an 1844, epi pwen depa dekouvèt alfa ak omega William Miller yo te separe pa de san venn ane. “De san venn” se yon senbòl William Miller, sou de temwen. Dekouvèt alfa ak omega Miller yo reprezante pa 1798 ak 1844. Dispersyon 2,520 ki te vini kont wayòm nò a te fini an 1798, epi karantsis ane apre, an 1844, 2,300 ane yo te fini.
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.
2 520 ane yo ki te fini an 1798 la make dat sa a, epi 2 520 ane yo kont Jida a, ki te fini an 1844, pwodui yon peryòd de san venn ane. Sa vle di 2 520 ane yo kont Izrayèl la pwodui peryòd pwofetik karant-sis ane a, epi 2 520 ane yo kont Jida a pwodui peryòd pwofetik de san venn ane a. Alfa peryòd sa a se 677 av. J.-K., epi omega a se 457 av. J.-K., sa ki vle di alfa peryòd karant-sis ane a ak peryòd de san venn ane a reprezante pa 2 520 a, epi omega toude liy yo se 2 300 a. De “gaye” 2 520 ane yo bay de temwen sou yon peryòd ki kòmanse ak 2 520 a epi ki fini ak 2 300 a. Toude liy sa yo idantifye dekouvèt alfa ak omega William Miller te fè yo.
“William Miller’s Dream
«Rèv 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.
“Mwen te reve ke Bondye, pa yon men envizib, te voye ban mwen yon ti kofr ki te fèt ak anpil atizay, apeprè dis pous longè pa sis pous kare, fèt an eben ak pèl byen enkriste. Te gen yon kle tache ak kofr la. Menm lè a mwen pran kle a epi mwen louvri kofr la; lè sa a, pou mèvèy ak sipriz pa mwen, mwen jwenn li plen ak tout kalite ak tout gwosè bijou, dyaman, pyè presye, ak pyès lajan an lò ak an ajan de tout dimansyon ak tout valè, byen ranje chak nan plas pa yo nan kofr la; epi konsa yo te ranje a, yo t ap reflete yon limyè ak yon glwa ki pa t gen egal, eksepte sèl solèy la.”
“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.
“Mwen te panse se pa t devwa m pou m jwi bèl mèvèy sa a poukont mwen, byenke kè m t ap debòde ak lajwa devan klète, bote, ak valè sa ki te ladan l yo. Se poutèt sa, mwen te mete l sou yon tab santral nan chanm mwen, epi mwen te fè konnen ke tout moun ki te gen dezi a te kapab vini pou wè vizyon ki pi gloriye ak pi briyan nenpòt moun te janm wè nan lavi sa a.
“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.
“Moun yo te kòmanse antre, okòmansman yo te piti an kantite, men yo t ap ogmante jouk yo te vin tounen yon foul. Lè yo te fèk gade andedan ti bwat la, yo te sezi epi yo t ap rele ak kè kontan. Men lè kantite moun k ap gade yo te ogmante, chak moun te kòmanse deranje bijou yo, retire yo nan ti bwat la, epi gaye yo sou tab la.
“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.
“Mwen te kòmanse panse mèt la t ap mande bwat la ansanm ak bijou yo ankò nan men m; e si m te kite yo gaye, mwen pa t ap janm kapab remete yo nan plas yo nan bwat la ankò tankou anvan; e mwen te santi mwen pa t ap janm kapab rann kont sou sa, paske sa t ap depase mezi. Lè sa a, mwen te kòmanse sipliye pèp la pou yo pa manyen yo, ni pou yo pa pran yo soti nan bwat la; men plis mwen t ap sipliye, se plis yo t ap gaye yo; e kounye a yo te sanble ap gaye yo toupatou nan chanm nan, atè a ak sou chak mèb ki te nan chanm nan.
“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.
“Mwen wè answit ke, pami vrè pyè presye yo ak pyès lajan yo, yo te gaye yon kantite inonbrab fo pyè presye ak fo pyès lajan. Sa te fè m fache anpil poutèt konduit ba yo ak engra yo, e mwen te reprimande yo ak repwoche yo pou sa; men plis mwen te reprimande yo, se plis yo te gaye fo pyè presye yo ak fo pyès lajan yo pami sa ki vrè yo.
“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.
“Lè sa a, mwen te vin boulvèse nan nanm fizik mwen, e mwen te kòmanse sèvi ak fòs fizik pou pouse yo soti nan chanm nan; men pandan m t ap pouse youn deyò, twa lòt te antre epi yo te pote pousyè, rabotay bwa, sab, ak tout kalite fatra, jiskaske yo te kouvri tout vrè bijou yo, dyaman yo, ak pyès monnen yo, konsa yo tout te disparèt devan je. Yo te chire ti kòf mwen an an miyèt moso tou, epi yo te gaye l nan mitan fatra a. Mwen te panse pa t gen pèsonn ki t ap pran ka tristès mwen ni kòlè mwen. Mwen te vin dekouraje nèt ale e san kouraj, epi mwen te chita epi mwen te kriye.
“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.
“Pandan m t ap kriye konsa e m t ap plenn pou gwo pèt mwen ansanm ak responsablite mwen, mwen sonje Bondye, e mwen te priye ak tout kè m pou Li voye sekou ban mwen.
“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.
“Menm lè pòt la louvri, yon nonm antre nan chanm nan; lè sa a, tout moun yo soti ladan l; epi li menm, ak yon bwòs pousyè nan men li, louvri fenèt yo, e li kòmanse bale pousyè ak fatra yo soti nan chanm nan.
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
“Mwen te kriye nan pye l pou l te pran pasyans, paske te gen kèk bijou presye ki te gaye nan mitan dekonm yo.
“He told me to ‘fear not,’ for he would ‘take care of them’.
Li te di m “pa pè,” paske li t ap “pran swen yo”.
“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.
“Lè sa a, pandan li t ap bale pousyè ak fatra, fo bijou ak pyès monnen kontrefè yo tout leve, yo soti pa fenèt la tankou yon nwaj, epi van an pote yo ale. Nan ajitasyon an, mwen fèmen je m pou yon ti moman; lè m louvri yo, tout fatra a te disparèt nèt. Bijou presye yo, dyaman yo, pyès monnen an lò ak an ajan yo, te gaye an abondans toupatou nan chanm nan.
“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.
“Lè sa a, li mete sou tab la yon kofrè, ki te pi gwo anpil e pi bèl pase premye a, epi li ranmase bijou yo, dyaman yo, pyès monnen yo, pa ponyen, epi li jete yo nan kofrè a, jouk pa t rete youn menm, byenke kèk nan dyaman yo pa t pi gwo pase pwent yon zepeng.”
“He then called upon me to ‘come and see.’
“Lè sa a, li rele m pou m ‘vin wè.’”
“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.
“Mwen gade andedan bwat la, men je m te avèg pa klète sa m te wè a. Yo te klere avèk dis fwa plis glwa pase anvan. Mwen te panse yo te fin netwaye nan sab la anba pye moun mechan sa yo ki te gaye yo epi pilonnen yo nan pousyè a. Yo te ranje avèk bèl lòd nan bwat la, chak youn nan plas pa li, san okenn tras vizib nan efò nonm ki te jete yo ladan l lan. Mwen te rele byen fò ak lajwa menm, epi rèl sa a reveye m.” 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.
Kòmanse nan paj “81,” yon senbòl prèt yo, rèv la idantifye istwa travay legliz Advantis setyèm jou Lawodise a k ap detwi verite fondamantal yo ke Divinite te rasanble atravè limanite William Miller. Istwa a fini lè Miller “rele ak anpil lajwa,” epi rèl la “reveye” li. Istwa ki reprezante nan rèv la rive nan konklizyon li nan gran rèl twazyèm zanj lan, ki se somè Kri Minwi a. Narasyon istorik rèv Miller la reprezante tou repè istorik istwa Millerit la, e konsa li reprezante tou istwa paralèl mouvman san karannkat mil yo. Menm jan enpòtan an se lefètke reprezantasyon istorik rèv la genyen tou yon fraktal pwofetik sou istwa a ki te kòmanse repete an 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.”
Bijou verite yo ki te rekonèt nan istwa san karannkat mil yo te mete nan dosye piblik la an 2004, epi ankò an 2012, lè prezantasyon Tab Habakouk yo te rasanble yon gwoup ki te destine pou gaye. Verite sa yo te mete sou tab la an 2004, avèk premye prezantasyon verite ki te debloke an 1989. Yon “kèk” te konsidere mesaj la lè sa a, men an 2012, seri 95 prezantasyon ki te pote tit Tab Habakouk yo te rasanble yon foul moun, paske “moun yo te kòmanse antre, okòmansman yo te kèk an kantite, men yo t ap ogmante jouk yo te vin tounen yon foul.”
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.
Depi ane 2012 rive jouk 18 jiyè 2020, verite sa yo te gaye pwogresivman epi yo te kouvri ak fatra. Le 18 jiyè 2020, moun ki t ap soutni mesaj Tablo Abakouk yo te gaye pandan yon peryòd twa jou edmi.
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.
E lè yo va fin rann temwayaj yo, bèt ki moute soti nan twou san fon an va fè lagè kont yo, li va genyen batay la sou yo, epi li va touye yo. E kadav yo va rete kouche nan lari gran vil la, vil yo rele espirityèlman Sodòm ak Ejip, kote tou yo te kloure Seyè nou an sou kwa a. E moun ki soti nan pèp yo, nan fanmi yo, nan lang yo ak nan nasyon yo va gade kadav yo pandan twa jou edmi, epi yo p ap kite yo mete kadav yo nan tonm. E moun ki rete sou latè yo va fè fèt poutèt yo, yo va rejwi, epi yo va voye kado youn bay lòt; paske de pwofèt sa yo te tòtire moun ki te rete sou latè yo. Revelasyon 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.
Nan jou repo a, 30 Desanm 2023, Future for America te patisipe nan yon reyinyon Zoom pou premye reyinyon piblik li depi 18 Jiyè 2020. 30 Desanm 2023 se 1,260 jou apre 18 Jiyè 2020, oswa “twa jou edmi.” Pandan Eli ak Moyiz te mouri nan lari a, lòt klas la ap “rejwi.” Future for America te retounen pibliye mesaj pwofetik la nan Jiyè 2023, paske mesaj ki te dwe ale sou tout tè a lè sa a, pa nesesite pwofetik, te bezwen soti nan “dezè a.” Twa jou edmi, oswa 1,260 jou, se yon dezè.
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.
Epi fanm nan kouri al nan dezè a, kote li gen yon plas Bondye te prepare pou li, pou yo nouri li la pandan mil desan swasant jou. Revelasyon 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.
“Dezè a” a se “mil de san swasant jou,” sa vle di 1,260 jou, ki se tou “twa jou ak demi,” epi li reprezante nan Revelasyon 12:6, e “126” se yon dim nan 1,260. Youn nan verite etonan ki te dezipe lè sa a se te nesesite repantans lan, an akonplisman lapriyè “sèt fwa yo” nan Levitik vennsis.
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 jou se tou yon senbòl 2,520 jou tou. “Sèt tan” yo kont wayòm nò a te kòmanse an 723 av. J.-K. e yo te fini an 1798. Pwen mitan an se 538, konsa sa bay 1,260 ane kote payenis te pilonnen tanp lan ak lame a, epi apre sa 1,260 kote papalis te pilonnen tanp lan ak lame a. Estrikti pwofetik sa a ann amoni ak 1,260 jou yo depi batèm Kris la rive sou kwa a; apre sa vini 1,260 jou pwofetik jouk an 34 ap. J.-K., lè levanjil la te ale bay Janti yo. Kidonk, sou temwayaj de temwen, 1,260 fè pati 2,520 jou yo, oubyen “sèt tan” Moyiz yo nan Levitik vennsis.
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.”
Vwa ki t ap rele nan dezè a pandan peryòd ki te kòmanse nan jou repo, 18 jiyè 2020, rive jouk nan jou repo, 30 desanm 2023, te kòmanse kriye nan mwa jiyè 2023; epi lè peryòd “dezè” a te fini nan jou repo, 30 desanm 2023, rezirèksyon Moyiz ak Eli te rive. Mesaj vwa a te idantifye ke siy repè premye desepsyon paralèl yo nan chak mouvman refòm te eksplike fo prediksyon 18 jiyè 2020 la, nan kontèks parabòl dis vyèj yo. Li te rele gason ak fanm yo pou repantans Levitik ventsis la reprezante. Rèv Miller la reprezante repantans sa a menm lè li ekri: “Pandan m t ap kriye konsa e m t ap lapenn pou gwo pèt mwen an ak responsablite mwen, mwen sonje Bondye, epi mwen te priye ak anpil chalè pou Li voye èd ban mwen.”
Come and See
Vini wè
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.”
Rèv Miller la divize pa de ekspresyon “vin wè.” Premye fwa a, se Miller ki envite moun yo “vin wè,” epi dezyèm fwa a, se “nonm bwòs pousyè a” ki envite Miller pou l vin wè. “Vin wè” se yon senbòl pwofetik ki idantifye yon verite pwofetik ki devwale. Chak nan kat premye sele yo genyen lòd la: “vin wè.”
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.
Mwen wè lè Ti Mouton an louvri youn nan sele yo, epi mwen tande, tankou bri loraj, youn nan kat bèt vivan yo ki t ap di: Vini wè. … E lè li te louvri dezyèm sele a, mwen tande dezyèm bèt vivan an di: Vini wè. … E lè li te louvri twazyèm sele a, mwen tande twazyèm bèt vivan an di: Vini wè. … E lè li te louvri katriyèm sele a, mwen tande vwa katriyèm bèt vivan an di: Vini wè. Revelasyon 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.
“Vin wè” nan kòmansman rèv Miller la se alfa a, epi “vin wè” nan fen an se omega a. Rèv la idantifye dezèlman ki fèt nan kòmansman rèv la kòm bijou ki, lè “yo te ranje, yo te reflete yon limyè ak yon glwa ki pa t gen egal li eksepte solèy la.” Lè Kris la te envite Miller pou l “vin wè” omega a, Miller di: “je m yo te vin avèg anba sa m te wè a. Yo te klere ak dis fwa glwa yo te genyen anvan an.” Limyè alfa a te tankou solèy la, epi limyè omega a te dis fwa solèy la.
Scatter
Gaye toupatou
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.”
Doulè ak repantans Miller yo reprezante nan fen peryòd ki te kòmanse avèk premye « vini epi wè », ak dènye « vini epi wè » a. Nan peryòd ki kòmanse avèk lefèt ke Miller te retire sele sou yon mesaj pou pèp la, epi ki fini avèk Kris ki retire sele sou yon mesaj pou Miller, mo « gaye » a reprezante « sèt fwa ». Miller pral sèvi ak mo sa a ankò, men ant premye ak dènye retire sele yo, « 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.
M'ap gaye nou nan mitan nasyon payen yo, e m'ap rale nepe dèyè nou; peyi nou an va tounen yon dezè, e vil nou yo va vin kraze. Levitik 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.
Premye verite menm Miller te dekouvri a se te “sèt tan” yo nan Levitik vennsis, epi nan rèv li a, pandan peryòd ki genyen ant piblikasyon mesaj Miller la ak piblikasyon mesaj Kris la, tout verite fondamantal yo, ke travay William Miller la reprezante, te dwe kouvri ak fatra ansanm ak pyès monnen kontrefè teyolojyen Advantis Setyèm Jou Lawodise yo. Rejè verite fondamantal sa yo reprezante kòm sèt gaye nan listwa ki ant alfa ak omega a. “Sèt tan” yo se yon senbòl travay William Miller la, ki, an retou, se fondasyon Advantis Setyèm Jou a, kote 2,300 jou Daniel 8:14 yo se poto santral menm fondasyon sa a. Sa sa idantifye, se ke 2,520 ane gaye yo, ki te premye dekouvèt la, oswa dekouvèt alfa William Miller la, make kòmansman yon peryòd ki te fini ak dekouvèt omega William Miller la, ki te 2,300 jou yo.
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.
Lè Advantis setyèm jou Lawodise a te mete “sèt tan” yo sou kote an 1863, yo te mete sou kote premye dekouvèt William Miller la, ki t ap vin dekouvèt alfa li ak dekouvèt fondasyon li. Dènye nan dekouvèt Miller yo se te 2,300 jou yo, ki te dekouvèt omega li ak dekouvèt tèt-kouwòn li. “Sèt tan” yo ki te fini an 1798 te make 2,520 yo, epi 2,300 jou yo te make an 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.
Se nonm bwòs pousyè a ki rasanble bijou yo apre yo fin gaye pandan sèt fwa. Lè sa a, bwat la pi gwo e pi bèl, epi li klere dis fwa plis pase solèy la. Dis se yon senbòl eprèv, e se poutèt sa bijou sa yo klere nan eprèv la anlè jou solèy la; konsa, rèv Miller la kòmanse an 1798 epi li fini nan gwo rèl twazyèm zanj lan nan lwa dimanch la.
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.
Istwa Millerit yo soti 1798 rive 1863 la se tou istwa ki soti 1798 rive jis nan lwa dimanch ki prèt pou vini an. Istwa ki reprezante nan rèv William Miller la, ki dewoule ant moman Miller di “vin wè” a rive nan moman nonm ki gen Bwòs Pousyè a di “vin wè” a, se ni peryòd 1798 rive 1863 la, ni tou peryòd 1798 rive nan lwa dimanch la. Liy ki fini an 1863 la se yon fraktal pwofetik liy ki kòmanse an 1798 epi ki fini nan lwa dimanch la. Toude liy sa yo reprezante nan rèv Miller la.
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.
Pòt fèmen nan 22 oktòb 1844 la se yon tip pòt fèmen nan lwa dimanch lan. Pwofesi 2,300 ane a ki te akonpli an 1844, se yon tip lwa dimanch lan.
“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.
“Vini Kris la kòm gran prèt nou an nan kote ki pi sen an, pou pirifye Tanp lan, jan sa parèt nan Danyèl 8:14; vini Pitit lòm nan bò kote Ansyen Jou yo, jan sa prezante nan Danyèl 7:13; epi vini Seyè a nan tanp pa Li a, jan Malachi te pwofetize a, se deskripsyon menm evènman an; epi sa reprezante tou pa vini marye a nan nòs la, jan Kris dekri l nan parabòl dis vyèj yo, nan Matye 25.” The Great Controversy, 426.
Lines
Liyen
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.
Omega dekouvèt Miller yo se te pwofesi 2,300 an, kidonk toude 1844 ak lwa dimanch lan reprezante pa 2,300 ane yo. Sa vle di ke 2,520 a se alfa a e 2,300 a se omega a pou toude liy yo; youn nan liy yo fini an 1863, epi lòt liy lan fini nan lwa dimanch lan. Sou toude liy yo, pwofesi 2,520 a se alfa a, oswa wòch fondasyon an. Fraktal 1798 rive 1863 la nan istwa fondasyon Millerit yo, annamoni tou ak yon lòt fraktal nan istwa omega a, istwa wòch tèt kwen an, nan san karannkat mil yo.
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.
Nan dat 9/11 la, Bondye te rele pèp Li a pou yo retounen sou ansyen chemen Jeremi yo, ki se fondasyon yo; e fondasyon sa yo, anretou, reprezante pa mesaje istwa fondasyon an, ki, anretou, reprezante pa dekouvèt alfa fondasyon li a sou “sèt fwa.” “Sèt fwa” a se senbòl fondasyon san karannkat mil yo, epi nan 9/11 la, so gwoup sa a te kòmanse avèk mesaj eprèv fondasyon yo, jan premye verite fondasyon William Miller ak Advantis la menm te reprezante li. Nan 9/11 la, tan so a te kòmanse, epi nan lwa dimanch ki pral vini talè a, tan so san karannkat mil yo rive nan konklizyon li.
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.
Istwa sa a se yon fraktal ki kòmanse avèk 2,520 epi ki fini avèk 2,300, e konsa istwa sa a se twazyèm liy istwa pwofetik ki reprezante nan rèv William Miller la. 2,520 la te akonpli an 1798, epi 2,300 la an 1844. Travay de liy yo reprezante a se travay Kris la nan ini divinite Li avèk limanite nou an. Se travay ki chanje yon pechè an yon sen, ki retabli nati siperyè a sou twòn lejitim li anlè nati enferyè a. Se poutèt sa, kò imen an pran 2,520 jou pou l repwodui nèt chak selil nan kò a, epi menm kò sa a baze sou 23 kwomozòm gason ansanm ak 23 kwomozòm fi. Ansanm yo pwodui yon tanp vivan, ki reprezante pa nimewo “46,” ki se peryòd 1798 rive 1844 la, ki se peryòd rèv William Miller la depi 2,520 la an 1798 jouk rive 2,300 la an 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.
Rèv William Miller la gen ladan l tou yon lòt fraktal ki merite atansyon. Depi 9/11 jouk rive nan lwa dimanch lan, sa se yon fraktal de 1798 jouk rive nan lwa dimanch lan, menm jan ak 1798 jouk rive nan 1863. Depi 2023 jouk rive nan lwa dimanch lan, sa se yon fraktal de 9/11 jouk rive nan lwa dimanch lan, e se istwa sa a tout liy ki nan rèv Miller la ap montre kòm omega yo tout. Se peryòd sa a kote verite orijinal yo vin agrandi dis fwa plis pase solèy la.
The Two Bustles
De Kòsaj yo De
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.
Nan ane 1840 yo, mo “bustle” la (kòm yon non) te souvan vle di yon aktivite enèjik, okipe, oswa fè anpil bri—souvan avèk yon sans bridsoukou, eksitasyon, prese, oswa ajitasyon. Li te fè referans a yon mouvman vivan, yon boulvès, oswa yon ale-vini san pran souf, kit se nan yon foul moun, nan yon kay, nan yon mache, oswa pandan yon evènman patikilye. Konsa, “bustle” nan rèv Miller la t ap dekri bouyon aktivite imedya a, eksitasyon an, oswa zafè ijan ki t ap pase egzakteman nan moman sa a—brase kout dire a oswa boulvès sitiyasyon oswa okazyon prezan an.
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 détritus, les faux joyaux et la monnaie contrefaite, tout cela se souleva et sortit par la fenêtre comme un nuage, et le vent les emporta. Dans cette agitation, je fermai les yeux un instant ; lorsque je les rouvris, 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.
“Bous” la idantifye de pwen nan rèv Miller la; premye a se lè foul la ap gaye bijou yo, epi apre sa lè nonm ki gen bwòs pousyè a ouvri fenèt yo epi li kòmanse bale deyò fo bijou yo. Premye bous la, ki se alfa a, se kouvri bijou yo; epi dezyèm bous la, ki se omega a, se restorasyon bijou yo. Pandan bous la, Miller te fèmen je l. Yo te mete Miller an repo an 1849, egzakteman nan moman Kris la t ap lonje men Li pou yon dezyèm fwa pou rasanble rès pèp Li a. Lè sa a, Miller te fèmen je l, epi an 1850 verite li yo te ankò mete sou yon tab nan akonplisman kòmandman Abakik la pou ekri vizyon an epi fè li klè. Pandan peryòd bous sa a, Miller fèmen je l, epi lè li leve, bijou yo deja nan pwosesis pou yo retabli.
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.
Dezyèm mouvman an nan rèv li a fèt lè drapo san karannkat mil yo ap leve ankò, yo ap pirifye epi yo ap netwaye kòm drapo Zakari idantifye kòm bijou sou yon kouwòn.
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.
Epi Senyè a, Bondye yo a, va delivre yo nan jou sa a tankou twoupo pèp li a; paske yo va tankou pyè ki nan yon kouwòn, yo leve byen wo tankou yon drapo sou tè li. Paske, ala grante bonte li, e ala grante bote li! Ble va fè jenn gason yo kontan, ak diven nouvo va fè jenn fi yo kontan. Mande Senyè a lapli nan tan lapli ta a; konsa Senyè a va fè nyaj klere, e li va ba yo gwo lapli, bay chak moun zèb nan jaden an. Paske zidòl yo pale vanite, e divinò yo wè manti, e yo rakonte fo rèv; yo bay konsolasyon anven: se poutèt sa yo ale tankou yon twoupo, yo te boulvèse, paske pa t gen bèje. Kòlè m te limen kont bèje yo, e mwen te pini bouk kabrit yo; paske Senyè dèzame yo te vizite twoupo li a, kay Jida a, e li te fè yo tankou bèl chwal li nan batay la. Zakari 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.
“Twoupo pèp li a” se ansanm yon banyè ak pyè (bijou) sou yon kouwòn. Twoupo pèp li a idantifye pandan dènye lapli a, paske lòd la se pou mande dènye lapli a nan tan dènye lapli a. Twoupo a mete an kontrè ak “twoupo” ki te suiv pwòp chemen pa yo, olye chemen ansyen santye Jeremi yo. Nan tan dènye lapli a, bijou ki se twoupo li a pral bon chwal lagè li a nan batay la. “Bon chwal” sa a se legliz triyonfan an, ki te reprezante nan premye lamarye kretyèn nan, senbolize pa Pyè ki, kòm yon chwal blan nan peryòd premye sele a, te soti pou l te genyen batay la epi pou l kontinye genyen.
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.
E mwen wè lè Ti Mouton an te louvri youn nan sele yo, e mwen tande, tankou yon bri loraj, youn nan kat bèt vivan yo t ap di: Vini, epi gade. E mwen gade, epi men yon chwal blan: epi moun ki te chita sou li a te gen yon banza; epi yo te ba li yon kouwòn: epi li pati pou l t ap genyen batay, e pou l kontinye genyen. Revelasyon 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.
Se poutèt sa, Pyè se senbòl premye legliz kretyen apot yo pandan efizyon lapli Pannkòt la, epi li se tou senbòl dènye legliz kretyen an pandan dènye lapli a, ki te prefigire pa efizyon Pannkòt la.
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.
Epi mwen wè syèl la louvri, epi gade, yon chwal blan; e sila a ki te chita sou li te rele Fidèl ak Vrè, e se nan jistis li jije epi li fè lagè. Je li te tankou yon flanm dife, e sou tèt li te gen anpil kouwòn; epi li te gen yon non ekri, ke pesonn pa t konnen, eksepte li menm sèlman. Epi li te abiye ak yon rad tranpe nan san; e yo rele non li Pawòl Bondye a. Epi lame ki te nan syèl la t ap swiv li sou chwal blan, abiye ak twal fen blan, pwòp e san tach. Revelasyon 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.
Chwal blan yo reprezante lame Kris la ki resisite nan Ezekyèl 37; yo se legliz triyonfan an, epi yo se pyè nan yon kouwòn, paske Kris etabli wayòm glwa Li a nan tan lapli dènyè a. Kòm reprezantan wayòm Li a, san karannkat mil yo se bijou sou kouwòn nan, ki se senbòl wayòm Li resevwa nan konklizyon 2,300 jou yo, ki te toude 22 oktòb 1844 e ki pral rive ankò nan lwa dimanch lan. Wayòm chwal blan sa a leve pandan lapli dènyè a, lè fenèt syèl la louvri, paske Jan te wè chwal blan an lè syèl la te louvri.
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.
Nan mitan ajitasyon alfa a nan ane 1849, Miller fèmen je li nan lanmò, pou yon ti moman. Miller te Eli, epi Eli te mouri 18 jiyè 2020, epi li te kouche nan lari a pandan 1,260 jou jiskaske li rive nan ajitasyon omega a, epi apre sa yo te reveye li. Yo make reveye li kòm rive lè nonm bwòs pousyè a louvri fenèt syèl la pou bale fatra a deyò. Lame chwal blan yo leve lè fenèt syèl la louvri, epi lè sa rive, yo idantifye yon separasyon ant sa ki vre ak sa ki fo. Separasyon sa a idantifye tou nan liv Malachi a.
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.
Pote tout dim ou yo nan depo a, pou gen manje nan kay mwen; epi mete m’ a leprèv kounye a nan bagay sa a, se SENYÈ ki gen tout lame yo ki di sa, pou wè si m’ p ap louvri pou nou fenèt syèl yo, epi vide sou nou yon benediksyon an abondans, jouk nou p ap gen ase plas pou resevwa li. Malachi 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.
Les esprits des prophètes sont soumis aux prophètes, et Jean dans l’Apocalypse, le rêve de Miller et Malachie fournissent trois témoins du temps où les écluses des cieux s’ouvrent. Dans le rêve de Miller, c’est à l’oméga de l’appel à « venir et voir ». L’agitation dans l’alpha eut lieu lorsque la dispersion commença, et l’oméga est le moment où le rassemblement commence.
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.
Anvan nou kontinye pi lwen nan rèv Miller la, nou vle mete kòmantè James White sou rèv la. James White idantifye vrè bijou yo kòm vrè pèp Bondye a, epi fo bijou yo kòm mechan yo. Mwen menm, 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
“RÈV FRÈ MILLER LA”
“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.
“Rèv ki vin apre a te pibliye nan Advent Herald la sa fè plis pase de zan. Lè sa a, mwen te wè li te montre avèk klète eksperyans pase nou konsènan dezyèm avènman an, e Bondye te bay rèv la pou byen twoupo gaye a.
“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 siy ki montre gran jou Senyè a, ki gran e ki terib, toupre rive, Bondye mete rèv. Gade Joèl 2:28–31; Travay 2:17–20. Rèv yo kapab vini nan twa fason; an premye, ‘nan anpil okipasyon.’ Gade Eklezyas 5:3. Dezyèmman, moun ki anba move lespri sal la ak desepsyon Satan an, kapab fè rèv pa enfliyans li. Gade Detewonòm 8:1–5; Jeremi 23:25–28; 27:9; 29:8; Zakari 10:2; Jid 8. E twazyèmman, Bondye te toujou anseye, e li toujou ap anseye pèp li a plis oswa mwens pa rèv, ki vini pa ministè zanj yo ak Sentespri a. Moun ki kanpe nan limyè klè verite a va konnen lè Bondye ba yo yon rèv; e moun konsa pa pral twonpe ni detounen pa fo rèv.”
“‘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.
«Epi li di: Koute kounye a pawòl mwen yo; si gen yon pwofèt nan mitan nou, mwen menm Senyè a, m ap fè tèt mwen konnen li nan yon vizyon, e m ap pale avè l nan yon rèv.» Resansman 12:6. Jakòb te di: «Zanj Senyè a te pale avè m nan yon rèv.» Jenèz 31:2. «E Bondye vin jwenn Laban, moun peyi Siri a, nan yon rèv lannwit.» Jenèz 31:24. Li rèv Jozèf yo, [Jenèz 37:5–9,] epi apre sa istwa enteresan akonplisman yo nan peyi Lejip. «Se nan Gibeon Senyè a parèt devan Salomon nan yon rèv lannwit.» 1 Wa 3:55. Gran estati enpòtan chapit dezyèm Danyèl la te bay nan yon rèv; konsa tou kat bèt yo, elatriye, nan chapit setyèm nan. Lè Ewòd t ap chèche detwi Timoun Sovè a, yo te avèti Jozèf nan yon rèv pou l kouri al ann Ejip. Matye 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.
«Epi, sa va rive nan DÈNYE JOU YO, Bondye di, m ap vide nan Lespri mwen sou tout chè; pitit gason nou yo ak pitit fi nou yo ap pwofetize, jèn gason nou yo ap wè vizyon, e granmoun gason nou yo ap fè rèv.» Travay 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.
“Don pwofesi a, pa mwayen rèv ak vizyon, se isit la fwi Sentespri a, epi nan dènye jou yo li gen pou l manifeste ase pou l vin tounen yon siy. Li se youn nan don legliz levanjil la.”
“‘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.
«Epi li te bay kèk kòm apot; kèk kòm PWOFÈT; kèk kòm evanjelis; kèk kòm pastè ak anseyan; pou pèfeksyonman sen yo, pou travay ministè a, pou edifikasyon kò Kris la.» Efezyen 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.
“‘Epi Bondye mete kèk nan legliz la, an premye apot, an dezyèmman PWOFÈT,’ elatriye. 1 Korentyen 12:28. ‘Pa meprize PWOFESI YO.’ 1 Tesalonisyen 5:20. Gade tou Travay 13:1; 21:9; Women 7:6; 1 Korentyen 14:1, 24, 39. Pwofèt yo oswa pwofesi yo se pou édifikasyon legliz Kris la; e pa gen okenn prèv yo ka pwodui nan pawòl Bondye a ki montre yo te dwe sispann anvan evanjelis yo, pastè yo ak anseyan yo ta dwe sispann. Men moun k ap fè objeksyon an di: ‘Te gen twòp fo vizyon ak fo rèv, kidonk mwen pa ka mete konfyans mwen nan anyen nan kalite sa a.’ Sa se vre, Satan gen kontrefason pa li. Li toujou te gen fo pwofèt, e sètènman nou ka atann nou a yo kounye a nan dènye lè sa a pa li, lè twonpri li ak triyonf li ap rive nan pik yo. Moun ki rejte revelasyon espesyal sa yo poutèt kontrefason an egziste, ta ka avèk menm jan de rezon ale yon ti kras pi lwen epi demanti ke Bondye te janm revele tèt li bay lèzòm nan yon rèv oswa yon vizyon, paske kontrefason an te toujou egziste.”
“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.
“Rèv ak vizyon yo se mwayen Bondye itilize pou l revele tèt li bay lèzòm. Se atravè mwayen sa a li te pale ak pwofèt yo; li mete don pwofesi a pami don legliz levanjil la, e li klase rèv ak vizyon ansanm ak lòt siy ‘DÈNYE JOU YO.’ Amèn.
“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.
“Objè mwen nan remak ki anwo yo se te retire objeksyon yo yon fason biblik, epi prepare lespri lektè a pou sa ki vin apre yo.
“WM. MILLER,
“WM. MILLER,
“Low Hampton, N. Y. Dec. 3, 1847.” James White, Brother Miller’s Dream, 1–6.
«Low Hampton, N. Y., 3 desanm 1847.» James White, Rèv Frè Miller la, 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. ‘Sèkèy’ la reprezante gran verite Bib la konsènan dezyèm avènman Seyè nou an Jezikri, verite ki te bay Frè Miller pou l te pibliye yo bay lemonn.
“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.
“2. ‘kle ki tache a’ se te fason li te entèprete Pawòl pwofetik la—li t ap konpare Ekriti ak Ekriti—Bib la se pwòp entèprèt pa li. Avèk kle sa a, Frè Miller te louvri ‘kès la,’ oswa gran verite avènman an pou lemonn.”
“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. “Bijou, dyaman, elatriye” yo, “tout kalite ak tout gwosè”, ki te “aranje avèk anpil bote nan plas pa yo nan bwat la”, reprezante pitit Bondye yo, [Malachi 3:17,] ki soti nan tout legliz yo, epi prèske nan tout ran ak tout kondisyon lavi, ki te resevwa lafwa sou avènman an, epi yo te wè yo pran yon pozisyon vanyan nan plas pa yo, nan kòz sen verite a. Pandan yo t ap avanse nan lòd sa a, chak moun t ap okipe pwòp devwa pa li, epi t ap mache avèk imilite devan Bondye, “yo te reflete yon limyè ak yon glwa” bay mond lan, yon limyè ak yon glwa legliz la nan jou apot yo sèlman te ka egal. Mesaj la, [Revelation 14:6,7,] te ale, tankou sou zèl van an, epi envitasyon an, “Vini, paske tout bagay kounye a pare,” [Luke 14:17,] te gaye ak pisans ak efikasite.»
“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. ‘Pèp la te kòmanse antre, okòmansman yo te pa anpil, men yo te vin tounen yon foul moun.’ Lè Frè Miller ak kèk lòt moun sèlman te kòmanse preche doktrin sou avènman an, sa te gen anpil ti efè, e se te sèlman yon trè piti kantite moun li te reveye; men depi 1840 rive 1844, kèlkeswa kote yo te preche li, tout kominote a te brase.”
“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. Lè zanj k ap vole a [Revelation 14:6–7] te kòmanse preche bon nouvèl etènèl la an premye, ‘Krent Bondye, epi bay li glwa; paske lè jijman li a rive,’ anpil moun te rele ak kè kontan devan vini Jezi a, ak retablisman an; men apre sa, yo te opoze, yo te pase nan betiz, epi yo te meprize verite ki, yon ti tan anvan sa, te ranpli yo ak kè kontan. Yo te boulvèse epi gaye bijou yo. Sa mennen nou nan sezon otòn ane 1844 la, lè tan dispèsyon an te kòmanse.”
“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.
“Remake sa byen: se sila yo ki yon lè ‘te rele ak jwa’ ki te boulvèse epi gaye bijou yo. E pa gen okenn lòt ki tèlman efikasman gaye twoupo a, epi mennen l pèdi depi 1844, tankou sila yo ki yon lè te preche verite a, e ki te rejwi ladan l; men ki depi lè sa a te demanti travay Bondye a, ak akonplisman pwofesi a nan eksperyans nou pase sou avènman an.
“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. “Fo bijou fo yo ak pyès monnen fo yo” ki te gaye pami sa ki te otantik yo, klèman reprezante fo konvèti yo, oswa “pitit etranje yo,” [Oze 5:7] depi lè pòt la te fèmen an 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. “Salte ak ti ti moso bwa, sab ak tout kalite fatra,” yo reprezante divès erè yo ak anpil erè ki te antre pami kwayan yo nan dezyèm avènman an depi sezon otòn 1844 la. Isit la, m ap fè remake kèk ladan yo. »
“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. Pozisyon kèk nan “bèje” yo te pran avèk awogans tousuit apre kri Minwi a te fin bay la, selon ki pouvwa solanèl, k ap fonn kè, Sentespri a, ki te akonpaye mouvman setyèm mwa a, te yon enfliyans mayetis. George Storrs te pami premye moun ki te pran pozisyon sa a. Gade sa li te ekri nan dènye pati ane 1844 la, nan Midnight-Cry, ki te pibliye lè sa a nan Vil Nouyòk. J. V. Himes, nan Konferans Albany a nan prentan 1845, te di mouvman setyèm mwa a te pwodui mayetis sèt pye pwofondè. Se konsa yo rapòte m sa pa yon moun ki te la, ki te tande pawòl la. Gen lòt ki te pran yon pati aktif nan kri setyèm mwa a, ki depi lè sa a deklare mouvman sa a se te zèv Dyab la. Mete zèv Kris la ak Sentespri a sou kont Dyab la te, nan jou Sovè nou an, yon blasfèm; e se yon blasfèm kounye a tou. 2. Anpil esè konsènan tan defini. Depi 2300 jou yo te fini an 1844, diferan moun fikse byen anpil dat pou fen yo. Lè yo fè sa, yo retire “limit yo,” epi yo voye tenèb ak dout sou tout mouvman advantis la. 3. Spiritis avèk tout imajinasyon ak eksè li yo. Riz sa a Dyab la, ki akonpli yon travay lanmò terib, trè byen reprezante pa “rabotay,” ak “tout kalite fatra.” Anpil nan moun ki te vale pwazon spiritis la te admèt verite eksperyans advantis pase nou an, e apati reyalite sa a anpil moun rive kwè ke spiritis te fwi natirèl lafwa ki di Bondye te dirije gwo mouvman advantis yo an 1843 ak 1844. Pyè, pandan li ap pale de moun ki t ap “entwodui erezi kondanab, menm rive renye Senyè ki te rachte yo a,” di: “SE AKÒZ YO MENM Y AP MAL PALE CHEMEN LAVERITE A.” 4. S. S. Snow ki te deklare li se “Eli pwofèt la.” Nonm sa a, nan karyè dwòl ak dezòdone li a, li menm tou li jwe wòl pa li nan travay lanmò sa a, epi kondwit li te gen tandans fè vrè pozisyon sen yo ki t ap tann yo tonbe nan mepri nan lespri anpil nanm onèt.»
“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.
“Mwen te kapab ajoute anpil lòt ankò nan katalòg erè sa a, tankou ‘mil an’ yo nan Revelasyon 20:4, 7, kòm yon bagay ki te deja pase, 144,000 yo nan Revelasyon 7:4; 14:1, sila yo ki ‘leve, epi soti nan tonm yo’ apre rezirèksyon Kris la, doktrin ki di pa gen travay, doktrin destriksyon tibebe yo, elatriye, elatriye. Erè sa yo te gaye avèk anpil dilijans, epi yo te pouse sou twoupo k ap tann lan, konsa, nan moman Frè Miller te fè rèv la, vrè bijou yo te ‘retire devan je yo,’ epi pawòl pwofèt la te aplikab—‘Epi jijman vire fè bak, epi jistis kanpe byen lwen,’ elatriye, elatriye. Gade Ezayi 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.
“Nan epòk sa a pa t gen yon jounal adven nan peyi a ki t ap defann kòz verite prezan an. ‘Day-Dawn’ nan te dènye a ki te soutni vrè pozisyon ti twoupo a; men li te sispann egziste kèk mwa anvan Senyè a te bay Frè Miller rèv sa a; e nan dènye agoni li, li te montre sen yo, ki te bouke e k ap soupi, ane 1877, ki te lè sa a toujou trant ane nan lavni, kòm tan delivrans final yo. Ay! ay! Se pa etonan ke Frè Miller, nan rèv li a, ‘te chita e li te kriye’ poutèt eta tris bagay sa yo.”
“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. Sandik la, reprezante verite sou avènman an ke Frè Miller te pibliye bay lemonn, jan sa trase nan parabòl dis vyèj yo. Matye 25:1–11. Premyeman lè a, 1843; dezyèmman, tan reta a; twazyèmman, rèl minwi a, nan setyèm mwa a, 1844; epi katriyèmman, pòt fèmen an. Pèsonn ki li jounal Dezyèm Avènman yo depi 1843, pa pral demanti ke Frè Miller te soutni kat pwen enpòtan sa yo nan istwa avènman an. Sistèm verite sa a ki ann amoni, oubyen ‘sandik’ la, te chire an moso, epi gaye nan mitan debri yo pa sila yo ki te rejte pwòp eksperyans pa yo, epi ki te nye menm verite yo ke yo menm, ansanm ak Frè Miller, te preche bay lemonn avèk anpil odas.”
“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. Nonm ki gen ‘bwòs pousyè’ a reprezante limyè klè verite prezan an, jan li parèt nan mesaj twazyèm zanj lan, [Revelation 14:9–12,] ki kounye a ap netwaye erè yo pou l retire yo nan mitan rès la. Kòz verite prezan an te kòmanse reprann lavi nan prentan 1848 la, e depi lè sa a jouk kounye a li te kontinye monte epi pran fòs. ‘Bwòs pousyè’ a te an mouvman, e erè yo te disparèt devan limyè klè verite a, epi kèk nan bijou presye yo, ki pa twò lontan anvan sa te kouvri epi te retire nan je moun pa fènwa ak erè, kounye a kanpe nan limyè klè verite prezan an.
“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.
“Travay sa a k ap fè bijou yo parèt, epi k ap pirifye erè a pou l disparèt, ap ogmante byen vit, e li fèt pou l kontinye avanse avèk yon pouvwa k ap ogmante, jouk lè tout sen yo fin sondé, epi yo resevwa sele Bondye vivan an. Konpare sa ak trant-katriyèm chapit Ezekyèl la, epi w ap wè Bondye te pwomèt pou l rasanble twoupo li a ki te gaye nan jou sa a ki fènwa e ki gen nyaj, depi 1844. Anvan Jezi vini, ‘ti twoupo’ a pral rasanble nan ‘inite lafwa a.’ Jezi kounye a ap pirifye ‘pou tèt li yon pèp apa, ki cho pou bon zèv,’ epi lè li vini l ap jwenn ‘legliz li a san tach, ni rid, ni okenn bagay konsa.’ ‘Li gen laye li nan men li, e li pral byen netwaye glasi li a, epi rasanble ble li a nan depo a, elatriye.’ Matye 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. Dezyèm ‘bwat la ki te pi gwo anpil e pi bèl pase premye a’ kote yo te ranmase ‘bijou’ yo, ‘dyaman’ yo ak pyès lajan yo ki te gaye, reprezante gran chan verite vivan pou tan prezan an kote twoupo ki te gaye a pral rasanble, sètadi 144,000 yo, tout ladan yo gen so Bondye vivan an. Pa gen youn nan dyaman presye sa yo k ap rete nan fènwa. Menm si gen kèk ki pa pi gwo pase pwent yon zepeng, yo p ap neglije yo, ni yo p ap kite yo deyò nan jou sa a lè Bondye ap rasanble bijou pa li yo. [Malachi 3:16–18] Li kapab voye zanj li yo epi fè yo prese fè yo soti, menm jan li te fè Lòt soti Sodòm. ‘Seyè a pral fè yon travay kout sou tè a.’ ‘Li pral fini l byen vit nan jistis.’ Gade Women 9:28.” James White, Nòt anba paj sou Rèv Frè Miller la.