In the “bustle,” which James White identifies as the scattering of the Millerites following October 22, 1844, William Miller experienced a dream in 1847, and two years later he was laid to rest.
Nan “bousòl” la, ke James White idantifye kòm dispèsyon Millerit yo apre 22 oktòb 1844, William Miller te fè yon rèv an 1847, epi de zan apre yo te mete l’ repo.
“If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray.
“Si William Miller te ka wè limyè twazyèm mesaj la, anpil bagay ki te parèt fènwa ak mistik pou li t ap jwenn eksplikasyon. Men, frè li yo te fè pwofesyon yon lanmou ak yon enterè pou li ki te tèlman pwofon, ke li te panse li pa t kapab detache tèt li ak yo. Kè li te panche bò kote verite a, epi answit li te gade frè li yo; yo te opoze ak li. Èske li te kapab detache tèt li ak moun sa yo ki te kanpe kòt a kòt avèk li nan pwoklame vini Jezi a? Li te panse, sètènman yo pa t ap mennen li nan erè.”
“God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.
“Bondye te kite l tonbe anba pouvwa Satan, anba dominasyon lanmò, epi li te kache l nan tonbo a lwen moun ki t ap toujou ap rale l lwen verite a. Moyiz te fè erè pandan li te prèt pou l antre nan Tè Pwomiz la. Menm jan an tou, mwen te wè William Miller te fè erè pandan li te toupre antre nan Kanaran selès la, lè li te kite enfliyans li ale kont verite a. Se lòt moun ki te mennen l nan sa; se lòt moun ki va rann kont pou sa. Men zanj yo ap veye pousyè presye sèvitè Bondye sa a, epi li va leve soti vivan nan son dènye twonpèt la.
“A Firm Platform
“Yon Platfòm Ki Fèm”
“I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.” Early Writings, 258.
“Mwen te wè yon gwoup ki te kanpe byen pwoteje e fèm, san yo pa bay okenn ankourajman a moun ki ta vle brannen lafwa ki tabli nan kò a. Bondye te gade sou yo avèk apwobasyon. Yo te montre m twa etap yo—mesaj premye zanj lan, dezyèm nan, ak twazyèm nan. Zanj ki t ap akonpaye m nan te di: ‘Malè pou moun ki va deplase yon pyè oswa souke yon pikèt nan mesaj sa yo. Vrè konpreyansyon mesaj sa yo gen yon enpòtans vital. Destine nanm yo pann sou fason yo resevwa yo.’ Yo te mennen m desann ankò atravè mesaj sa yo, e mwen te wè a ki pri chè pèp Bondye a te achte eksperyans pa yo. Yo te jwenn li atravè anpil soufrans ak batay sevè. Bondye te mennen yo etap pa etap, jouk Li te mete yo sou yon platfòm solid, ki pa ka brannen. Mwen te wè kèk moun pwoche bò platfòm la epi egzamine fondasyon an. Gen ladan yo ki, avèk kè kontan, tousuit monte sou li. Gen lòt ki te kòmanse kritike fondasyon an. Yo te vle pou yo fè amelyorasyon, epi konsa platfòm la t ap pi pafè, e pèp la t ap pi kontan. Kèk te desann sou platfòm la pou egzamine li epi yo te deklare yo te poze l mal. Men mwen te wè ke prèske tout te rete fèm sou platfòm la epi yo te egzòte sila yo ki te desann yo pou yo sispann plenyen; paske Bondye se te Mèt Konstriktè a, e yo t ap goumen kont Li. Yo te rakonte bèl mèvèy travay Bondye a, ki te mennen yo rive sou platfòm fèm nan, epi ansanm yo te leve je yo anlè nan syèl la e avèk yon vwa fò yo te bay Bondye glwa. Sa te touche kèk nan sila yo ki te plenyen e ki te kite platfòm la, e yo menm, avèk yon figi imil, yo te monte sou li ankò.” Early Writings, 258.
Miller’s Wonderful Works
Mèvèy Zèv Miller yo
The “wonderful work” of William Miller led to “the firm foundation” that was the “solid, immovable platform.” The “foundation” of the “immovable platform,” and the subsequent attack upon both the “platform” and the “foundation” that were introduced after Miller’s death in 1849 is identified in his dream.
“Zèv mèvèy” William Miller te fè a te mennen nan “fondasyon fèm” ki te “platfòm solid, ki pa ka brannen an.” “Fondasyon” “platfòm ki pa ka brannen an,” ansanm ak atak ki te vin fèt apre sa kont ni “platfòm” nan ni “fondasyon” an, ki te parèt apre lanmò Miller an 1849, idantifye nan rèv li a.
William Miller is the symbol of the foundations of Adventism.
William Miller se senbòl fondasyon Advantis la.
He is also the symbol of Millerite history from 1798 unto 1863.
Li se senbòl listwa Milerit la tou depi 1798 rive jouk 1863.
He is also the symbol of Millerite history from 1798 unto 1844.
Li se senbòl listwa Milerit la tou, depi 1798 rive 1844.
He is also the symbol of the history of the three angels from 1798 unto the Sunday law.
Li se tou senbòl istwa twa zanj yo depi 1798 rive jouk lalwa dimanch la.
He is represented by the forty-six years from 1798 unto 1844.
Li reprezante pa karannsis ane yo depi 1798 rive 1844.
He is represented by the number “220,” in relation to the 2,520 and the 2,300.
Yo reprezante pa nimewo “220”, an rapò ak 2,520 ak 2,300.
He is represented by the “seven times”—the 2,520.
Li reprezante pa “sèt tan” yo—2,520 la.
He is represented by the 2,300.
Li reprezante pa 2,300 la.
Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.
De rèv Miller yo te prefigire pa de rèv Neboukadnetsa yo nan chapit de ak chapit kat liv Danyèl la.
The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.
Peryòd 1798 la kòmanse avèk Nebikadneza epi li fini an 1863 avèk Bèlchaza.
The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.
Peryòd 1798 rive jouk lwa dimanch lan kòmanse ak Nebikadneza epi li fini ak Bèlchaza.
As the symbol of the history of the Millerites, he is the symbol of the foundations, which represent the truths that were discovered between the alpha discovery of the 2,520 and the omega discovery of 2,300. Commenting on William Miller’s dream, James White identified that the “key” was Miller’s method of studying the Bible. The methodology is the key of David that was laid upon Miller’s shoulder, for he presented the prophecy of 2300 years that ended when Isaiah 22:22 was fulfilled on October 22, 1844.
Kòm senbòl istwa Millerit yo, li se senbòl fondasyon yo, ki reprezante verite ki te dekouvri ant dekouvèt alfa 2,520 la ak dekouvèt omega 2,300 la. Pandan James White t ap fè kòmantè sou rèv William Miller la, li te idantifye ke “kle” a se te metòd Miller te itilize pou etidye Bib la. Metodoloji sa a se kle David la ki te poze sou zepòl Miller, paske li te prezante pwofesi 2,300 ane yo ki te fini lè Ezayi 22:22 te akonpli nan dat 22 Oktòb 1844.
The truths that began to be unsealed from 2023 onward, are the truths that were already identified in Habakkuk’s Tables 95 presentations, and those truths are now being set within a new framework of “Truth.”
Verite ki te kòmanse devwale depi 2023 e apre sa yo, se verite ki te deja idantifye nan prezantasyon Tablo Abakik yo 95, e kounye a verite sa yo ap plase nan yon nouvo kad “Verite.”
The call of the voice in the wilderness in July 2023 identified that weeping and mourning were necessary for those who were to repent for the proclamation of July 18, 2020. Those who would be among the wise virgins were to repent in agreement with the prayer of Daniel nine, which is the prayer of those in Leviticus 26 that recognize they have been scattered.
Apèl vwa a nan dezè a, nan mwa Jiyè 2023, te idantifye ke kriye ak dèy te nesesè pou sila yo ki te dwe repanti poutèt pwoklamasyon 18 Jiyè 2020 la. Sila yo ki t ap pami vyèj saj yo te dwe repanti ann amoni ak lapriyè Danyèl nèf la, ki se lapriyè sila yo nan Levitik 26 ki rekonèt yo gaye toupatou.
When Miller states, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”
Lè Miller deklare: “Pandan m t ap kriye konsa epi m t ap plenn pou gwo pèt mwen an ak responsablite mwen, mwen sonje Bondye, epi mwen te priye avèk anpil chalè pou Li voye èd ban mwen. Menm lè a pòt la louvri, epi yon nonm antre nan chanm nan; lè sa a tout moun yo kite l; epi li menm, pandan li te gen yon bwòs pousyè nan men li, louvri fenèt yo, epi li kòmanse bale pousyè a ak fatra yo soti nan chanm nan.”
The door that opened was Miller’s heart when he “prayed earnestly” for “help.” Jesus as the True Witness to Laodicea is knocking on hearts seeking entrance. When the door opened a separation process began. When the door opened, the “windows” also opened, and the “windows” are the windows of heaven.
Pòt ki te louvri a se te kè Miller lè li te “lapriyè avèk tout kè l” pou “sekou.” Jezi, kòm Vrè Temwen pou Lawodise, ap frape nan kè yo pou chèche antre. Lè pòt la te louvri, yon pwosesis separasyon te kòmanse. Lè pòt la te louvri, “fenèt” yo te louvri tou, epi “fenèt” yo se fenèt syèl la.
John saw the windows in heaven opened in chapter nineteen of Revelation as the Lord raised up His army of white horses, immediately after the bride had made herself ready. That army, is Ezekiel’s army that stand up in response to the message of the rough east wind. That army is the church triumphant that changes from the church militant unto the church triumphant when the separation of the wheat and tares is accomplished. That separation is also represented as changing from the Laodicean experience unto the Philadelphian experience. Miller opened his heart and let the True witness enter in, as He separated the wheat and tares, thus raising His white horse army to life.
Jan te wè fenèt syèl la louvri nan chapit diznèf Revelasyon an, lè Senyè a te leve lame chwal blan Li a, tousuit apre lamarye a te fin pare tèt li. Lame sa a se lame Ezekyèl la ki kanpe an repons a mesaj van lès ki di. Lame sa a se legliz triyonfan an ki chanje soti nan legliz militè a pou l vin legliz triyonfan an lè separasyon ble ak move zèb yo fin akonpli. Separasyon sa a reprezante tou kòm yon chanjman soti nan eksperyans Laodise a pou rive nan eksperyans Filadèlfi a. Miller te louvri kè li epi li te kite Vrè Temwen an antre, pandan Li t ap separe ble ak move zèb yo, konsa Li te leve lame chwal blan Li a pou lavi.
On December 31, 2023 the Dirt Brush man entered into the room after the people left, and began the work of removing the rubbish of error, while placing the old truths of Habakkuk’s Tables in a new framework of truth.
Nan dat 31 Desanm 2023, nonm Bwòs Pousyè a te antre nan chanm nan apre pèp la te fin soti, epi li te kòmanse travay pou retire fatra erè a, pandan li t ap mete ansyen verite Tablo Abakouk yo nan yon nouvo kad verite.
“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.
“Sauveur la pa t vini pou mete sou kote sa patriyach yo ak pwofèt yo te pale; paske se Li menm ki te pale atravè mesye reprezantan sa yo. Tout verite ki nan pawòl Bondye a te soti nan Li. Men bèl pyè sa yo ki pa gen pri yo te mete yo nan move ankadreman. Yo te fè limyè presye yo sèvi erè. Bondye te vle yo retire yo nan ankadreman erè yo a epi mete yo ankò nan kad verite a. Travay sa a, se sèlman yon men diven ki te kapab akonpli l. Pa koneksyon li avèk erè, verite a te ap sèvi kòz lènmi Bondye ak lèzòm nan. Kris te vini pou mete l kote li t ap bay Bondye glwa, epi travay pou delivrans limanite.” The Desire of Ages, 287.
One of the first truths taught in 2024 was the explanation of the disappointment of July 18, 2020. Line upon line it was recognized that the first disappointments of every reform line identified July 18, 2020 as a primary waymark in the parable of the ten virgins. The subject of the disappointment became the “key” to unlock the truth of the sanctuary; whereas in the great disappointment of 1844, the sanctuary was the “key” that unlocked the disappointment.
Youn nan premye verite yo te anseye an 2024 te eksplikasyon desepsyon 18 jiyè 2020 la. Liy sou liy, yo te rekonèt ke premye desepsyon chak liy refòm te idantifye 18 jiyè 2020 kòm yon premye pwen repè nan parabòl dis vyèj yo. Sijè desepsyon an te vin tounen “kle” pou louvri verite tanp lan; tandiske, nan gwo desepsyon 1844 la, tanp lan te “kle” ki te louvri desepsyon an.
The dirt brush man, who is also the Lion of the tribe of Judah began unsealing the message of the Midnight Cry in 2023. We have now reached the place in Miller’s dream that He is placing the larger casket upon the table and casting in the truths that are to shine ten times brighter than the sun. One of those jewels is the revelation of who He is in the prophetic narrative.
Nonm ki gen bwòs pousyè a, ki se tou Lyon branch fanmi Jida a, te kòmanse retire sele sou mesaj Rèl Minwi a an 2023. Koulye a nou rive nan pwen nan rèv Miller la kote Li ap mete pi gwo bwat la sou tab la epi Li ap voye ladan l verite ki dwe klere dis fwa pi fò pase solèy la. Youn nan bijou sa yo se revelasyon sou kiyès Li ye nan naratif pwofetik la.
When the prophecy is unsealed, He is the Lion of the tribe of Judah, who takes old truths and places them into a new framework of the three steps of “truth.” That framework is held together by Christ as the Alpha and Omega, the first and last. As the Word of God, He orchestrated every element of His Word. As Palmoni He designed every aspect a mathematics.
Lè pwofesi a dezipe, Li se Lyon tribi Jida a, ki pran ansyen verite yo epi mete yo nan yon nouvo kad twa etap “verite” yo. Kad sa a kenbe ansanm pa Kris la kòm Alfa ak Omega, premye a ak dènye a. Kòm Pawòl Bondye a, Li te òkestre tout eleman Pawòl Li a. Kòm Palmoni, Li te ranje tout aspè kòm yon matematik.
When Peter is at Caesarea Philippi, in the third hour, He introduces Himself as Palmoni, with an emphasis upon “prophetic fractals.” One of the final revelations of Christ as the Lord of prophecy, is the emphasis upon prophetic fractals as represented by Peter in Matthew 16:18, which is the symbol of 1.618, called the golden ratio in the natural world, but “prophetic fractals” by Palmoni.
Lè Pyè te Sezare Filip, nan twazyèm èdtan an, Li prezante Tèt Li kòm Palmoni, avèk yon anfaz sou “fraktal pwofetik.” Youn nan dènye revelasyon Kris la kòm Seyè pwofesi a, se anfaz sou fraktal pwofetik jan sa reprezante pa Pyè nan Matye 16:18, ki se senbòl 1.618 la, yo rele rapò an lò nan mond natirèl la, men “fraktal pwofetik” pa Palmoni.
We have only begun to identify the prophetic fractals that are located within the sacred week of 27 to 34. Before we return there on our way to the book of Joel the emphasis of prophetic fractals needed to be added into our consideration of Miller’s dream.
Nou fèk kòmanse idantifye fraktal pwofetik ki chita anndan semèn sakre 27 rive 34 la. Anvan nou retounen la pandan nou sou wout pou rive nan liv Joèl la, li te nesesè pou mete anfaz sou fraktal pwofetik yo nan konsiderasyon nou sou rèv Miller la.
The period from Miller calling people to “come and see,” and Christ, as the dirt brush man calling Miller to “come and see” is 1798 unto the Sunday law, but it contains a fractal within that overall history with the period of 1798 unto 1863. It contains another fractal from 9/11 unto the Sunday law, and another from 2023 unto the Sunday law.
Peryòd la, depi lè Miller t ap rele moun yo pou yo “vin wè”, epi Kris la, antanke nonm ki pote bwòs pousyè a, t ap rele Miller pou li “vin wè”, se depi 1798 jouk rive nan lwa dimanch lan; men li genyen yon fraktal anndan istwa jeneral sa a, avèk peryòd 1798 rive 1863 la. Li genyen yon lòt fraktal soti 9/11 jouk rive nan lwa dimanch lan, epi yon lòt ankò soti 2023 jouk rive nan lwa dimanch lan.
When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.
Lè Miller te fèmen je l nan mitan ajitasyon an, li te reprezante istwa ane 1849 la, lè Senyè a t ap eseye fini travay la, men san rezilta. Li leve ankò an 2023, paske li se Eli ki te touye nan lari a ansanm ak Moyiz. Li te mouri an 1849, epi answit li te mouri ankò nan 18 jiyè 2020.
His dream was given in 1847, then the Lord stretched forth His hand a second time and published the 1850 chart. When the Lord stretches forth His hand a second time in the history of the one hundred and forty-four thousand, Miller is resurrected.
Yo te bay rèv li an 1847; apre sa, Senyè a lonje men Li yon dezyèm fwa epi Li pibliye tablo 1850 la. Lè Senyè a lonje men Li yon dezyèm fwa nan istwa san karant-kat mil yo, Miller resisite.
The starting point for the scattering of both Israel and Judah is set forth in Isaiah.
Pwen depa pou dispèsyon ni Izrayèl ni Jida a tabli nan Ezayi.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Paske tèt peyi Siri se Damas, e tèt Damas se Rezèn; epi nan swasannsenk ane, Efrayim pral kraze, pou l pa yon pèp ankò. E tèt Efrayim se Samari, e tèt Samari se pitit gason Remalya. Si nou pa kwè, sèten nou p ap tabli. Ezayi 7:8, 9.
The prophecy was given in 742 BC, and nineteen years later, in 723 BC Israel was scattered by the Assyrians, and then forty-six years later Judah was scattered by Babylon. The three dates represent a period of nineteen years, followed by forty-six years. When those two prophecies ended in 1798 and 1844 respectively, the nineteen-year period at the beginning from 742 BC unto 723 BC was the alpha nineteen years, that represented the omega nineteen years from 1844 unto 1863.
Pwofesi a te bay nan ane 742 anvan Jezikri, e diznèf ane apre sa, nan ane 723 anvan Jezikri, Asiryen yo gaye Izrayèl; epi karannsis ane apre sa, Babilòn gaye Jida. Twa dat sa yo reprezante yon peryòd diznèf ane, epi apre sa yon peryòd karannsis ane. Lè de pwofesi sa yo te rive nan bout yo an 1798 ak 1844, peryòd diznèf ane ki te nan kòmansman an, soti nan 742 anvan Jezikri rive nan 723 anvan Jezikri, se te diznèf ane alfa yo, ki te reprezante diznèf ane omega yo soti nan 1844 rive nan 1863.
Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.
Miller mouri senk ane nan omega a, diznèf ane, epi sèt ane apre sa atik Hiram Edson yo sou “sèt fwa yo” te pibliye. Sèt ane apre sa, “sèt fwa yo” te rejte. Ane 1856 la te dwe seleman ki t ap vini anvan lwa dimanch 1863 la, men sa pa t dwe fèt.
The third angel arrived in 1844, 1888 and at 9/11. Sister White identified that when the great buildings of New York City came down, the first three verses of Revelation eighteen would be fulfilled.
Twazyèm zanj lan te rive an 1844, 1888, epi nan 9/11. Sè White te idantifye ke lè gwo bilding Vil Nouyòk yo te tonbe, twa premye vèsè Revelasyon dizwit yo t ap akonpli.
Revelation 18
Revelation 18
Verse ONE—And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Vèsè YON—Apre bagay sa yo, mwen wè yon lòt zanj ki t ap desann soti nan syèl la, li te gen gwo pouvwa; e tè a te vin klere ak glwa li.
Verse TWO—And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
Vèsè DE—Epi li rele avèk fòs, ak yon vwa pwisan, li di: Gran Babilòn tonbe, li tonbe; epi li vin tounen kote demon yo rete, ak fò chak lespri sal, ak yon kaj pou tout zwazo ki pa pwòp e ki rayisab.
Verse THREE—For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Vèsè TWA — Paske tout nasyon yo bwè nan diven kòlè fònikasyon li a; wa tè a te komèt fònikasyon avèk li; epi machann tè a vin rich grasa abondans delis li yo.
The mighty first angel came down with a message in his hand and John was commanded to go and take the little book and eat it. That first angel performs the same work as the angel of Revelation eighteen who lightens the earth with its glory. This is because the first angel is the alpha and the third angel is the omega, and the beginning always illustrates the end.
Premye zanj pisan an desann ak yon mesaj nan men li, epi yo te bay Jan lòd pou l al pran ti liv la epi manje li. Premye zanj sa a akonpli menm travay ak zanj ki nan Revelasyon dizwit la, ki klere tè a ak glwa li. Sa se paske premye zanj lan se alfa a, epi twazyèm zanj lan se omega a; epi kòmansman an toujou sèvi pou ilistre fen an.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“Jezikri te bay yon zanj pisan misyon pou desann avèti moun ki rete sou latè yo pou yo prepare tèt yo pou dezyèm aparisyon Li. Lè zanj lan te kite prezans Jezikri nan syèl la, yon limyè ki te depase tout mezi nan klète ak laglwa t ap mache devan li. Yo te di m ke misyon li se te klere tè a avèk laglwa li epi avèti lèzòm konsènan kòlè Bondye k ap vini an.” Early Writings, 245.
The first angel is verse one of Revelation eighteen.
Premye zanj lan se vèsè youn nan Revelasyon dizwit.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Epi apre bagay sa yo, mwen wè yon lòt zanj desann soti nan syèl la, ki te gen gwo pouvwa; e latè a te klere ak glwa li.
The second angel is verse two of Revelation eighteen.
Dezyèm zanj lan se vèsè de nan Revelasyon dizwit.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
Li rele yon gwo kri ak yon vwa pwisan, li di: Babilòn, gran vil la, tonbe, li tonbe; li tounen kay demon yo, fò tout move lespri, ak kaj tout zwazo ki pa pwòp e ki rayisab.
The third angel is verse three of Revelation eighteen.
Twazyèm zanj lan se vèsè twa nan Revelasyon dizwit la.
For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Paske tout nasyon yo bwè diven kòlè fònikasyon li a, wa latè yo fè fònikasyon avè l, epi machann latè yo vin rich akòz abondans delika li yo.
All the kings commit fornication with the whore at the Sunday law, as typified in verse three. The second angel’s message is that Babylon is fallen, and that is verse two. The first angel’s mission was to lighten the earth with his glory and that is verse one. Verse one is 9/11. Verse two is the separation process that has been going on throughout mankind since 9/11, and verse three is the Sunday law. For this reason, 9/11 is the third angel’s message, and so is the Sunday law. 9/11 is the warning of the approaching Sunday law as represented in the first three verses, and the other voice of verse four is the Sunday law. The first voice of Revelation eighteen is the warning of the approaching Sunday law, and that warning changes to a living reality at the Sunday law.
Tout roi yo komèt fònikasyon avèk pwostitiye a nan lwa dimanch lan, jan sa tipifye nan vèsè twa a. Mesaj dezyèm zanj lan se ke Babilòn tonbe, e se sa vèsè de a ye. Misyon premye zanj lan te pou l klere tè a avèk laglwa li, e se sa vèsè youn nan ye. Vèsè youn nan se 9/11. Vèsè de a se pwosesis separasyon an ki ap dewoule nan tout limanite depi 9/11, epi vèsè twa a se lwa dimanch lan. Se poutèt sa, 9/11 se mesaj twazyèm zanj lan, e lwa dimanch lan se li tou. 9/11 se avètisman sou lwa dimanch lan k ap pwoche, jan sa reprezante nan twa premye vèsè yo, epi lòt vwa a nan vèsè kat la se lwa dimanch lan. Premye vwa nan Revelasyon dizwit la se avètisman sou lwa dimanch lan k ap pwoche, e avètisman sa a chanje pou l vin yon reyalite vivan nan lwa dimanch lan.
9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.
9/11 rive jouk nan lwa dimanch lan se yon tip ki parèt nan peryòd alfa “vin wè” a nan rèv Miller la rive jouk omega “vin wè” a. Ant 9/11 ak lwa dimanch lan, bijou yo vin plase sou tab Miller la nan mitan chanm nan, gaye epi antere, epi apre sa nonm ki gen bwòs pousyè a retabli yo. Zanj ki te desann an 1840 avèk ti liv la se te premye zanj lan, zanj alfa a, ki te reprezante zanj ki te desann nan 9/11. Yo idantifye zanj sa a nan chapit dis la, lè yo di Jan liv la t ap dous, men li t ap vin anmè.
John was representing the movement of the first angel, represented by the Millerites, and he was also illustrating the movement of the one hundred and forty-four thousand. First and foremost, he represented the latter days, as prophets always do. For this reason, he was told in advance that the book was going to be sweet and then bitter. The Millerites did not know this in advance, but the one hundred and forty-four thousand are required to know this.
Jan t ap reprezante mouvman premye zanj lan, mouvman yo rele Millerit yo, epi li te tou ap ilistre mouvman san karannkatmil yo. An premye e an prensipal, li te reprezante dènye jou yo, jan pwofèt toujou fè sa. Se poutèt sa yo te fè l konnen davans liv la t ap dous epi apre sa anmè. Millerit yo pa t konnen sa davans, men san karannkatmil yo oblije konnen sa.
Miller, as the messenger of the first angel is the premier symbol of one who ate the little book. As a miller he was to separate the wheat from the chaff, then process the grain into flour, and make the bread that was to be eaten. He shared the bread by placing it in the center of his room and calling all who would to “come and see.” But as a symbol of the one who took the book out of the angel’s hand, Miller like unto John, is addressing the latter days of the third angel, more than the early days of the first angel. In his dream he begins by informing us that he received his message by an unseen hand. The first angel in Revelation ten has a little book in his hand, but the angel of Revelation eighteen, which is the omega to the alpha of 1840, has no book represented in his hand, and that is the book that Miller received—the book from an unseen hand. Miller’s “come and see” is 9/11, and the dirt brush man’s “come and see” is the Sunday law.
Miller, kòm mesaje premye zanj lan, se senbòl prensipal yon moun ki te manje ti liv la. Antanke moulenyè, li te gen pou separe ble a ak pay la, apre sa trete grenn nan pou l fè farin, epi fè pen ki te gen pou manje a. Li te pataje pen an lè li te mete l nan mitan chanm li epi rele tout moun ki te vle yo pou yo “vin wè.” Men antanke yon senbòl moun ki te pran liv la soti nan men zanj lan, Miller, menm jan ak Jan, ap pale plis sou dènye jou twazyèm zanj lan pase sou premye jou premye zanj lan. Nan rèv li, li kòmanse pa fè nou konnen li te resevwa mesaj li pa yon men envizib. Premye zanj lan nan Revelasyon dis gen yon ti liv nan men li, men zanj Revelasyon dizwit la, ki se omega pou alfa ane 1840 la, pa gen okenn liv ki reprezante nan men li, e se liv sa a Miller te resevwa a—liv la soti nan yon men envizib. “Vin wè” Miller la se 9/11, epi “vin wè” nonm ki gen bwòs pousyè a se lwa dimanch la.
Between the alpha and omega “come and see” you have the second angel’s message, for the alpha is 9/11, which is verse one of chapter eighteen, and verse two is the second angel that concludes at verse three, which is the Sunday law and the omega “come and see.” In Miller’s dream the second angel, and the fall of Babylon is represented by the seven times the word scatter is employed, while the overall narrative identifies truth being overcome with error.
Ant alfa ak omega a, nan “vin wè”, ou gen mesaj dezyèm zanj lan; paske alfa a se 9/11, ki se vèsè youn nan chapit dizwit la, epi vèsè de se dezyèm zanj lan ki fini nan vèsè twa, ki se lwa dimanch lan ak omega “vin wè” a. Nan rèv Miller la, dezyèm zanj lan, ansanm ak tonbe Babilòn nan, reprezante pa sèt fwa yo itilize mo “gaye” a, tandiske narasyon an an antye idantifye verite a kòm bagay erè a venk.
The first and third angels descended with the message that must be taken and eaten on August 11, 1840 and 9/11 respectively. The two dates correspond to verse one of Revelation eighteen.
Premye ak twazyèm zanj yo te desann avèk mesaj ki dwe pran epi manje 11 out 1840 ak 11/9 respektivman. De dat sa yo koresponn ak vèsè youn nan Revelasyon dizwit.
The foundational truths were published in May of 1842, with the 1843 pioneer chart as the alpha of Habakkuk’s two tables. In 2012 Habakkuk’s Tables were published, aligning with May of 1842.
Verite fondamantal yo te pibliye nan mwa me 1842, avèk tablo pyonye 1843 a kòm alfa de tab Abakik yo. An 2012, Tab Abakik yo te pibliye, an akò ak mwa me 1842 la.
The Millerite’s experienced their first disappointment on April 19, 1844, typifying July 18, 2020. At that point the second angel arrived, and his arrival aligned with verse two of Revelation eighteen. That disappointment marked the end of the first angel. There the second angel arrived, the tarrying time in the virgin’s parable began. The history of the first angel is to run parallel with the history of the second, and when applied in this fashion, the arrival of the second angel is aligned with the arrival of the first angel in 1840 and 9/11.
Millerit yo te fè premye desepsyon yo nan dat 19 avril 1844, sa ki te sèvi kòm tip pou 18 jiyè 2020. Nan moman sa a, dezyèm zanj lan te rive, e arive li te ann amoni ak vèsè de nan Revelasyon dizwit. Desepsyon sa a te make fen premye zanj lan. Se la dezyèm zanj lan te rive, epi tan reta a nan parabòl dis jennfi yo te kòmanse. Istwa premye zanj lan dwe mache paralèl ak istwa dezyèm lan, epi lè yo aplike l konsa, arive dezyèm zanj lan vin ann amoni ak arive premye zanj lan an 1840 ak 9/11.
A tarrying time arrived at 9/11, which was typified by April 19, 1844. At 9/11 the four winds of Islam were released, and then held in check. Those four winds of John are the rough winds of Isaiah, and the east wind of prophecy, and the sealing angel ascends from the east. When He ascends, He cries out “hold, hold, hold, hold” four times according to Sister White. The tarrying time that begins with the arrival of the second angel is represented as the four winds being held in check until the one hundred and forty-four thousand are sealed.
Yon tan retad te rive nan 9/11, ki te antitip pa 19 avril 1844. Nan 9/11, kat van Islam yo te lage, epi apre sa yo te kenbe an fren. Kat van sa yo nan Jan se van brital Ezayi yo, ansanm ak van lès pwofesi a, epi zanj sele a ap monte soti nan lès la. Lè Li monte, Li rele byen fò: “Kenbe, kenbe, kenbe, kenbe,” kat fwa selon Sè White. Tan retad ki kòmanse avèk arive dezyèm zanj lan reprezante kòm kat van yo k ap kenbe an fren jiskaske san karannkat mil yo sele.
After the first disappointment, Samuel Snow was led to put together the message of the Midnight Cry, thus typifying the voice in the wilderness in July of 2023.
Apre premye desepsyon an, Samuel Snow te vin kondwi pou l rasanble mesaj Kri Minwi a, konsa li te vin prefigire vwa ki rele nan dezè a nan mwa Jiyè 2023.
At the Exeter camp meeting, the separation of the virgins based upon the testing oil, purged and also purified the Millerites in agreement with the work of the Messenger of the Covenant. The Exeter camp meeting represented the sealing, for the work then went forward like a tidal wave, or a mighty army, until the third angel arrived on October 22, 1844. The key of the history is the separation.
Nan reyinyon kan Exeter la, separasyon vyèj yo dapre lwil tès la te pirifye epi netwaye Millerit yo tou, ann amoni ak travay Mesaje Alyans lan. Reyinyon kan Exeter la te reprezante sele a, paske lè sa a travay la te avanse tankou yon vag lanmè k ap debòde, oswa tankou yon gwo lame, jouk twazyèm zanj lan te rive nan dat 22 oktòb 1844. Kle istwa a se separasyon an.
The second angel does a work of separating when it arrives, as it did at the first disappointment, and it ended with the separation of October 22. In the middle of the two separations the second angel’s message was proclaimed. The second angel is a progressive separation until the final test of the oil. The final test of oil leads to the litmus test of the third angel. That litmus test was the cross for Jesus, and the Garden of Gethsemane, meaning the “garden of the oil press” preceded the litmus test of the cross, and the test of the virgin’s oil preceded the close door of 1844.
Dezyèm zanj lan fè yon travay separasyon lè li rive, menm jan li te fè sa nan premye dezapwentman an, epi li te fini avèk separasyon 22 Oktòb la. Nan mitan de separasyon sa yo, mesaj dezyèm zanj lan te pwoklame. Dezyèm zanj lan se yon separasyon pwogresif jouk rive nan dènye tès lwil la. Dènye tès lwil la mennen nan tès desizif twazyèm zanj lan. Tès desizif sa a te kwa a pou Jezi, epi Jaden Jetsemane a, sa vle di “jaden près lwil la,” te vini anvan tès desizif kwa a; epi tès lwil vyèj yo te vini anvan pòt fèmen an nan 1844.
The final test, followed by judgment was the tenth test for ancient Israel. They were then assigned to die in the wilderness. Whether Kadesh, Gethsemane or Exeter; the final test before judgment, where the two classes are separated, identifies a final test post 2023, that precedes the closed-door judgment of the Sunday law. That final test is the sealing. A final or last test infers a first test.
Dènye tès la, ki te swiv pa jijman, se te dizyèm tès pou ansyen Izrayèl. Lè sa a, yo te kondane pou yo mouri nan dezè a. Kit se Kadès, Jetsemani oswa Exeter; dènye tès la anvan jijman, kote de klas yo separe, idantifye yon dènye tès apre 2023, ki vini anvan jijman pòt fèmen lwa dimanch la. Dènye tès sa a se sele a. Yon dènye oswa denye tès implique yon premye tès.
In 2023, the tarrying time ended as the Lion of the tribe of Judah unsealed the vision that was to tarry, by removing His hand. Then began the work of Samuel Snow.
An 2023, tan reta a te fini lè Lyon tribi Jida a te louvri vizyon ki te dwe pran reta a, lè li te retire men Li. Lè sa a, travay Samuel Snow a te kòmanse.
If we align the period of the first and second angels in parallel to one another they identify the descent of an angel with a message that tests God’s people by their response to the command to take and eat the message. The foundational message is then placed into the public, until the foundational message fails. Then the third angel arrives. The period of the third angel is the nineteen years that were the omega nineteen years of 742 BC unto 723 BC.
Si nous mettons en parallèle les périodes du premier et du deuxième ange, elles désignent la descente d’un ange porteur d’un message qui éprouve le peuple de Dieu par sa réponse au commandement de prendre et de manger le message. Le message fondamental est ensuite porté au public, jusqu’à ce que le message fondamental échoue. Alors, le troisième ange arrive. La période du troisième ange est celle des dix-neuf années qui furent les dix-neuf années oméga, de 742 av. J.-C. à 723 av. J.-C.
The period of 1844 unto 1863, and the period of 742 BC to 723 BC run parallel to one another, and also parallel to the periods of the first and second angels. Those four lines of prophetic history align with 9/11 unto the Sunday law. Those five lines are the history of Miller’s alpha “come and see” and Christ’s omega “come and see.”
Peryòd 1844 rive 1863 la, ansanm ak peryòd 742 av. J.-K. rive 723 av. J.-K., mache an paralèl youn ak lòt, epi yo mache an paralèl tou ak peryòd premye ak dezyèm zanj yo. Kat liy sa yo nan istwa pwofetik la aliyen ak 9/11 rive nan lwa dimanch la. Senk liy sa yo se istwa alfa Miller la, “vin wè,” ak omega Kris la, “vin wè.”
Four times Seven
Kat fwa sèt
Rightly understood Leviticus twenty-six identifies the “seven times,” four times, and the “seven times” is a symbol of Miller and his message. In 1842, Miller’s understanding of the “seven times” was enshrined upon the 1843 chart that Sister White states, “was directed by the hand of the Lord,” and “should not be altered.” Seven years later Miller died in 1849, and seven years later the message of the “seven times” is put into the record by Hiram Edson, and seven years later it is rejected.
Byen konprann, Levitik vennsis idantifye “sèt fwa” yo, kat fwa, epi “sèt fwa” yo se yon senbòl Miller ak mesaj li a. An 1842, konpreyansyon Miller sou “sèt fwa” yo te enskri sou tablo 1843 a ke Sè White deklare “te dirije pa men Senyè a,” epi “li pa ta dwe chanje.” Sèt ane apre, Miller mouri an 1849, epi sèt ane apre sa mesaj “sèt fwa” yo antre nan dosye a pa Hiram Edson, epi sèt ane apre sa yo rejte li.
In 1842 the first table of Habakkuk was published.
Nan ane 1842, premye tablo Abakik la te pibliye.
In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.
An 1849, mesaje alfa “sèt fwa yo” sou tablo 1843 la mouri.
In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.
An 1856, yo neglije mesaje omega “sèt fwa yo” sou tablo 1850 la.
In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.
An 1863, yo te rejte de tab Habakouk yo, epi yo te pibliye tablo 1863 la.
A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.
Yon tablo diven pibliye nan kòmansman an, epi yon tablo imen pibliye nan fen an. Nan mitan an, yo idantifye de mesaje, paske dezyèm mesaj la toujou genyen yon doubman.
First angel
Premye zanj lan
In 1842 the first table of Habakkuk was published.
Nan ane 1842, premye tablo Abakik la te pibliye.
Second angel
Dezyèm zanj lan
In 1849 the old messenger of the 1843 chart dies.
An 1849, ansyen mesaje tablo 1843 la mouri.
In 1856 the new messenger of the 1850 chart is ignored.
An 1856, yo neglije nouvo mesaje tablo 1850 la.
Third angel
Twazyèm zanj lan
In 1863 the message is rejected and the 1863 chart was published.
An 1863, yo rejte mesaj la, epi yo te pibliye tablo 1863 la.
A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.
Yon peryòd venteyen ane ki reprezante kat senbòl “sèt fwa yo”, ki separe youn ak lòt pa sèt ane egzak. Mesaj alfa a pibliye (1842), mesaje alfa a mouri (1849), yo inyore mesaje omega a (1856), epi yo rejte mesaj omega a (1863), sa ki sèvi kòm tip pou 2012; 18 Jiyè 2020; 2023; ak lwa dimanch ki pral vini talè a. Lanmò Miller an 1849 aliyen ak 18 Jiyè 2020. Mesaje a, ansanm ak mesaj la, te resisite an 2023. Kounye a mesaj omega a ap devwale, epi li swiv pa lwa dimanch 1863 la.
In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.
Nan mouvman Millerit la, mesaj la te tabli epi apre sa mesaje a te mouri. Nan mouvman paralèl la, mesaj la te tabli epi apre sa mesaj la te mouri. Mesaj la te resisite an 1856 ak 2023. Apostazi se etikèt ane 1863 la, epi viktwa se etikèt korespondan li nan lwa dimanch lan. Anvan apostazi ak viktwa lwa dimanch lan ak ane 1863 la, yo mete devan je moun yo devwale limyè omega wòch tèt la ki te sele a, limyè “sèt fwa” yo nan 1856 la, jan sa ye depi 2023.
We will continue in the next article.
Nou pral kontinye nan pwochen atik la.
William Miller: 1782–1849
William Miller: 1782–1849
William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”
William: «volonte» ak «kas» — «pwotektè fèm», «gadyen detèmine», oswa «gèrye ak volonte fò».
Miller: a person who operates a mill, especially. a mill that grinds grain into flour.
Miller: yon moun ki opere yon moulen, espesyalman yon moulen ki moulen grenn pou fè farin.
Strong-willed warrior
Gèrye ki gen volonte fèm
“An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability of endurance, and ardent patriotism—traits which were also prominent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period may be traced the straitened circumstances of Miller’s early life.
“Yon kiltivatè dwat, ki gen yon kè onèt, ki te vin mennen pou l doute otorite diven Ekriti yo, men ki te sensèman anvi konnen verite a, se li menm Bondye te chwazi espesyalman pou pran devan nan pwoklamasyon dezyèm vini Kris la. Menm jan ak anpil lòt refòmatè, William Miller te, nan kòmansman lavi li, konbat ak povrete, e konsa li te aprann gwo leson enèji ak renonsman sou tèt li. Manm fanmi kote li te soti a te make pa yon lespri endepandan, ki renmen libète, pa kapasite pou andire, ak pa yon patriyotis cho—kalite ki te parèt byen klè tou nan karaktè pa li. Papa li te yon kapitèn nan lame Revolisyon an, e se nan sakrifis li te fè nan lit ak soufrans peryòd tanpèt sa a yo ka remonte orijin sikonstans sere ki te make premye ane lavi Miller.”
“He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.” The Great Controversy, 317.
“Li te gen yon konstitisyon fizik ki solid, e menm depi nan anfans li te bay prèv yon fòs entelektyèl ki te depase òdinè a. Pandan li t ap grandi, sa te vin parèt pi klè toujou. Lespri li te aktif e byen devlope, e li te gen yon swaf viv pou konesans. Byenke li pa t jwi avantaj yon edikasyon inivèsitè, lanmou li pou etid ansanm ak abitid li genyen pou reflechi ak anpil swen epi pou egzèse yon kritik sevè te fè li tounen yon nonm ki gen bon jijman ak vizyon laj. Li te gen yon karaktè moral san repwòch ak yon repitasyon moun ta anvi genyen, paske an jeneral yo te respekte l pou entegrite li, lespri ekonomi li, ak byenveyans li. Gras a enèji ak aplikasyon li, li te byen bonè rive genyen ase mwayen pou viv, menm si li te kontinye kenbe abitid etid li yo. Li te okipe divès fonksyon sivil ak militè avèk onè, e chemen ki mennen nan richès ak onè te sanble louvri devan li byen laj.” The Great Controversy, 317.
“The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently search for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do his will, he shall know of the teaching.’ John 7:17, Revised Version.
“Konesans Bondye pa dwe jwenn san efò lespri, san lapriyè pou sajès, pou nou kapab separe pay la, ak ki lèzòm ak Satan te defòme doktrin laverite yo, de grenn pi bon kalite laverite a. Satan ansanm ak gwoup ajan imen li yo te fè jefò pou melanje pay erè a ak ble laverite a. Nou dwe chèche avèk dilijans trezò ki kache a, epi chèche sajès ki soti nan syèl la, pou nou kapab separe envansyon lèzòm yo ak kòmandman diven yo. Sentespri a ap ede moun k ap chèche gwo verite presye yo ki gen rapò ak plan redanmsyon an. Mwen ta renmen fè tout moun byen konprann lefètke yon lekti aksidantèl nan Ekriti yo pa sifi. Nou dwe fouye, epi sa vle di fè tout sa pawòl la enplike. Menm jan minè a fouye tè a avèk anpresman pou l dekouvri venn lò yo, konsa nou menm nou dwe fouye Pawòl Bondye a pou trezò ki kache a, trezò Satan ap chèche kache devan lèzòm depi lontan. Senyè a di: ‘Si yon moun vle fè volonte li, l ap konnen konsènan ansèyman an.’ Jan 7:17, Revised Version.”
“The word of God is truth and light, and is to be a lamp unto your feet, to guide you every step of the way to the gates of the city of God. It is for this reason that Satan has made such desperate efforts to obstruct the path that has been cast up for the ransomed of the Lord to walk in. You are not to take your ideas to the Bible, and make your opinions a center around which truth is to revolve. You are to lay aside your ideas at the door of investigation, and with humble, subdued hearts, with self hid in Christ, with earnest prayer, you are to seek wisdom from God. You should feel that you must know the revealed will of God, because it concerns your personal, eternal welfare. The Bible is a directory by which you may know the way to eternal life. You should desire above all things that you may know the will and ways of the Lord. You should not search for the purpose of finding texts of Scripture that you can construe to prove your theories; for the word of God declares that this is wresting the Scriptures to your own destruction. You must empty yourselves of every prejudice, and come in the spirit of prayer to the investigation of the word of God.” Review and Herald, September 11, 1894.
“Pawòl Bondye a se verite ak limyè, e li dwe yon lanp pou pye nou, pou gide nou nan chak etap sou chemen an rive jouk nan pòtay vil Bondye a. Se poutèt sa Satan fè tout efò dezespere konsa pou bare chemen ki te prepare pou rachte Seyè a mache ladan l. Nou pa dwe pote pwòp lide nou bay Bib la, epi fè opinyon nou tounen sant kote verite a dwe vire toutotou. Nou dwe mete lide pa nou sou kote depi nan papòt rechèch la, epi avèk kè imil ak soumèt, avèk pwòp tèt nou kache nan Kris la, avèk lapriyè sensè, nou dwe chèche sajès nan men Bondye. Nou dwe santi nou gen pou nou konnen volonte Bondye jan li revele a, paske sa konsène byennèt pèsonèl nou pou letènite. Bib la se yon gid kote nou ka konnen chemen ki mennen nan lavi etènèl. Nou dwe anvi, pi wo pase tout lòt bagay, pou nou ka konnen volonte ak chemen Seyè a. Nou pa dwe fouye pou n jwenn tèks Lekriti nou ka entèprete pou pwouve teyori pa nou yo; paske pawòl Bondye a deklare ke sa se tòde Ekriti yo pou pwòp destriksyon pa nou. Nou dwe vide tèt nou de tout prejije, epi vini nan lespri lapriyè pou nou egzamine pawòl Bondye a.” Review and Herald, 11 septanm 1894.
“William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’
“William Miller te fèt nan Pittsfield, Massachusetts. Edikasyon fòmèl li te limite a sèlman 18 mwa, men li te vin yon moun ki te fòme tèt li grasa gwo abitid li te genyen pou li. Li te kòmanse ekri tou depi byen bonè, li te konpoze pwezi epi li te konn kenbe yon jounal pèsonèl. Lekti li yo te mete l an kontak ak otè enfidèl ki te enfliyanse l nan direksyon deyis la. Li te vin jij de pè nan fen ventèn li, epi li te goumen nan Lagè 1812 la. Plizyè eksperyans pandan konfli sa a te vire panse li nan direksyon yon Bondye pèsonèl. Rive nan ane 1816, li te konvèti, epi li te kòmanse etidye Bib la avèk anpil seryezman. Li te ekri: ‘Ekriti yo... te vin tounen plezi mwen, epi nan Jezi mwen te jwenn yon zanmi.’”
“By 1818 in his study of the prophecies he concluded that Jesus would return ‘about 1843.’ In 1831 he began to share his studies in public in small settings, after strong conviction and providential guidance to do so. After meeting J. V. Himes, a prominent editor, in 1839, the way was opened to preach to large groups in major cities. While opposed by many, his preaching, and that of others who caught the Advent message, made a significant impact, with up to 100,000 accepting belief in the soon coming of Christ. Ellen Harmon heard him in Portland, Maine, in March of 1840 when she was 12 years old. She recounted, “Mr. Miller traced down the prophecies with an exactness that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and brought many proofs to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowds as if spellbound.” Life Sketches, 20.
Nan lane 1818, pandan l t ap etidye pwofesi yo, li te rive nan konklizyon ke Jezi t ap retounen “alantou 1843.” An 1831, apre li te resevwa yon gwo konviksyon ak gidans pwovidansyèl pou fè sa, li te kòmanse pataje etid li yo an piblik nan ti reyinyon. Apre li te rankontre J. V. Himes, yon editè enpòtan, an 1839, chemen an te louvri pou l preche devan gwo foul moun nan gran vil yo. Byenke anpil moun te opoze avè l, predikasyon pa li a, ansanm ak predikasyon lòt moun ki te resevwa mesaj sou Dezyèm Avènman an, te gen yon enpak konsiderab, konsa jiska 100,000 moun te aksepte kwayans nan retou Kris la ki te prèt pou fèt. Ellen Harmon te tande l nan Portland, Maine, nan mwa mas 1840 lè li te gen 12 an. Li rakonte: “Mesye Miller te suiv pwofesi yo ak yon presizyon ki te frape konviksyon nan kè moun ki t ap koute l yo. Li te ensiste sou peryòd pwofetik yo, e li te prezante anpil prèv pou ranfòse pozisyon li. Apre sa, apèl ak avètisman li yo, ki te grav e pisan, pou moun ki pa t pare yo, te kenbe foul la tankou anba yon echanj.” Life Sketches, 20.