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

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

Pepa 81 ya *Early Writings* (na “81” ezali elembo ya Nganga-Nzambe Monene moko ya bonzambe mpe banganga-nzambe ntuku mwambe), ndoto ya mibale ya William Miller ekomamaki kuna. Lokola Nebukadanesala, William Miller azalaki na bandoto mibale. Ndoto ya mibale ya Nebukadanesala na mokapo ya minei ya Daniele etiemami kati na mokili ya “mbala nsambo” ya Moyize na Baebele 26. Miller asalelaki Daniele mokapo ya minei mpo na kolakisa “mbala nsambo” ya Baebele ntuku mibale na motoba ntango ateyaki 2,520, atako abengaki yango “mbala nsambo.” Miller asosolaki te ete azalaki kotalisama na lolenge ya Nebukadanesala, kasi mikolo 2,520 ya Nebukadanesala na mokapo ya minei emonisami na liloba “kopalanganisa” mpe na likambo ete esalemaka ‘mbala nsambo,’ liboso ete moto ya brossi ya putulu akóma na ndoto ya Miller.

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.”

மில்லர் “தந்தை மில்லர்” என்று சகோதரி வைட் அவர்களால் அழைக்கப்படுகிறார்; ஆனால் கத்தோலிக்கர்கள் செய்வது போலப் புறமத முறையில் அல்ல, பிதாமகத் தன்மையுள்ள முறையில், பிதாவாகிய ஆபிரகாமைப் போல. மில்லர் ஒரு அடையாளம்; அவர் உடன்படிக்கையின் மனிதன்; நூற்று நாற்பத்திநான்காயிரத்தாரோடு ஏற்படும் இறுதி உடன்படிக்கைக்கான பாதையிலுள்ள வேதாகம அடையாளங்களின் சங்கிலியை அவர் பிரதிநிதித்துவப்படுத்துகிறார். கடைசி நாட்களில் முதியவர்கள் கனவுகள் காண்பார்கள் என்று யோவேல் எங்களுக்கு அறிவிக்கிறார்; வில்லியம் மில்லர் எங்கள் வரலாற்றின் அந்த முதியவரும் ஆவார்; மேலும், “தேவன் என் உயிரைக் காக்கிறார் எனில், இன்னும் பல ஆண்டுகள் ஆகுமுன், கலப்பை ஓட்டுகிற ஒரு சிறுவன் நீ அறிந்ததைவிட வேதவசனத்தை அதிகமாக அறிந்திருப்பதற்கு நான் காரணமாக இருப்பேன்” என்று கூறும் வில்லியம் டிண்டேலின் தீர்க்கதரிசனத்தை நிறைவேற்றிய விவசாயியும் ஆவார்.

“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.

“Nyasaye yatumanga malaika wakhe okunyinga omwoyo gwa omolimi owataaminanga Biblia, halala okumulongora asake obuloli. Bamalaika ba Nyasaye bamusiriranga khusubira oyo owachagulwa, okhulunjisia ameno kae nende okhubukula khuwulila khuwe obuloli bwabere bukhali khumilima khubandu ba Nyasaye. Okhutandikha kh’olunyiriri lw’amasikha kwahelesibwa, ne alunjisibwa okhusaka akakhokho n’akakhokho, okhula lwola khutalanga nende okhuyanzya khwi Lirako lia Nyasaye. Yabona eyo olunyiriri olufukiye lw’amasikha. Lirako elyo, lia yalinga alolanga nga litarimo okuhumekelwa, lyaibukha imbeli w’ameso kae mu bulayi bwalyo nende mu lukuzo lwalyo. Yabona mbu omukanda kumulala kwa Byandiko kusasania kumulala, ne hano omukanda kumulala kwali kwikhalirwe khuwulila khukwe, yabonanga mu kindu kindi khwi Lirako ekyo ekyalikasasania. Yalolanga Lirako elyera lia Nyasaye nende esangaalo, nende nende eshinduho eshikulu muno nende okhutya okhuyera.” 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 ni umulimi washohoje ubuhanuzi bwa Tyndale, kandi itangazwa rye rya mbere ry’ubumenyi bw’ubuhanuzi yari yarakusanyije avanye mu gufungurwa kwa Daniyeli 8:14 ryabaye mu 1831, nyuma y’imyaka magana abiri na makumyabiri kuva hatangazwa Bibiliya y’Ubwami ya King James. John Wycliff, William Tyndale, n’itangazwa rya Bibiliya ya King James mu 1611, bigereranya ibimenyetso by’inzira bitatu bitangiza ubuhanuzi bw’imyaka magana abiri na makumyabiri, busozerwa igihe umuhungu wa Tyndale w’umuhinzi wari kuramira isuka yari gufungura Ijambo ry’Imana ku butumwa bw’umumarayika wa mbere, bwagombaga gukurikirwa n’abandi bamarayika babiri. Uwo mumarayika wa mbere yageze mu 1798, uwa gatatu na we mu 1844. Wycliff, Tyndale na King James bahuriza ku muhinizi wari kuzuza ubuhanuzi bwa Tyndale, kandi wari kugereranya amateka y’abamarayika batatu kuva mu 1798 kugeza mu 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.

Ukuzivumbua kwa alfa kwa William Miller kulikuwa ni miaka 2,520 ya Mambo ya Walawi ishirini na sita, na kuzivumbua kwake kwa omega kulikuwa ni miaka 2,300 ya Danieli 8:14. Kutawanywa kwa Yuda kwa miaka 2,520 kulianza mwaka 677 KK na kukaisha mwaka 1844. Miaka 2,300 ya Danieli 8:14 ilikoma mwaka 1844. Vyote viwili vilikoma pamoja mwaka 1844, na mwanzo wa uvumbuzi wa alfa na omega wa William Miller ulitenganishwa kwa miaka mia mbili na ishirini. “Mia mbili na ishirini” ni ishara ya William Miller, juu ya mashahidi wawili. Ugunduzi wa alfa na omega wa Miller unawakilishwa na 1798 na 1844. Kutawanywa kwa miaka 2,520 dhidi ya ufalme wa kaskazini kulikoma mwaka 1798, na miaka arobaini na sita baadaye, mwaka 1844, miaka 2,300 ilikoma.

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.

Miaka 2,520 iliyoisha mwaka 1798 huutia alama mwaka huo, na miaka 2,520 dhidi ya Yuda, iliyoisha mwaka 1844, huleta kipindi cha miaka mia mbili na ishirini. Hili linamaanisha kwamba miaka 2,520 dhidi ya Israeli huzaa kipindi cha kinabii cha miaka arobaini na sita, na miaka 2,520 dhidi ya Yuda huzaa kipindi cha kinabii cha miaka mia mbili na ishirini. Alfa ya kipindi hicho ni 677 KK na omega ni 457 KK, jambo linalomaanisha kwamba alfa ya kipindi cha miaka arobaini na sita na ya kipindi cha miaka mia mbili na ishirini inawakilishwa na ile 2,520, na omega ya mistari hiyo yote miwili ni ile 2,300. “Kutawanywa” huku kuwili kwa miaka 2,520 hutoa mashahidi wawili wa kipindi kinachoanza kwa 2,520 na kuishia kwa 2,300. Mistari hiyo yote miwili hutambulisha uvumbuzi wa alfa na omega wa William Miller.

“William Miller’s Dream

«William Miller i Ndoto yakwe»

“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.

“Nalot ina in Dios, babaen ti maysa a saan a makita nga ima, ket impatulodna kaniak ti maysa a nakaskasdaaw a naisagana a kahon, agarup sangapulo a pulgada ti kaatiddogna ken innem a pulgada ti kappalna, a naaramid iti ebano ken perlas a naurnos unay ti pannakaiyakobda. Adda maysa a tulbek a naitipon iti kahon. Dagusko nga innala ti tulbek ket linukatan ti kahon; ket iti nakaskasdaaw ken panagkullapayko, nasarakak a napno dayta iti amin a kita ken kadakkel ti alahas, diamante, napateg a batu, ken balitok ken pirak a kuarta iti isuamin a rukod ken pateg, a napintas unay a naurnos iti tunggal bukodda a disso iti uneg ti kahon; ket kasta a pannakaurnosda, impakitada ti lawag ken dayag a mapadan laeng iti init.

“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.

“Nakataang nga awan ti pagrebbengak a siak laeng ti agragsak iti daytoy nakaskasdaaw a buya, uray no ti pusok ket napno iti dakkel unay a rag‑o gapu iti kinaraniag, kinapintas, ken pateg dagiti linaonna. Gapuna, inkabilko dayta iti maysa a lamesa iti tengnga ti kuartok ket impakaammok a amin dagiti adda tarigagayda ket mabalinda nga umay ket kitaenda ti kangrunaan a nadayag ken naraniag a buya a pulos nakita ti tao iti daytoy biag.

“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.

“Xelk dest pê kirin ku bên, di destpêkê de bi hejmarek hindik, lê zêde dibûn heta ku bûne komek mezin. Gava ku wan cara yekem li nav qutîkê dinêrîn, ew ê ecêb bimînin û bi kêfxweşî qîr bikin. Lê gava ku temaşevan zêde bûn, her yek dest bi acizkirina zêran dikir, wan ji qutîkê derdixistin û li ser maseyê belav dikirin.

“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.

“Min xwest ku xwedî dê dîsa tabût û zêran ji destê min bixwaze; û heke ez bihêlim ku ew belav bibin, êdî ez nikaribûm wan wek berê li cihên xwe di nav tabûtê de danîn; û min hest kir ku ez tu carî nikaribim bersivdariya wê bimeşim, çimkî ew pir giran bû. Paşê min dest pê kir ku ji gelan re daxwaz bikim ku dest lê nekin, û wan ji tabûtê dernexin; lê her çiqas min daxwaz kir, ew her qasî zêdetir wan belav kirin; û niha wisa xuya dikir ku wan ew li hemû odeyê belav dikirin, li ser erdê û li ser her perçeyê mobîlyayê di odeyê de.”

“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.

“ئەنجا بینییم کە لە نێوان گوهر و دراوی ڕاستەقینەکاندا، بڕێکی بێژمار لە گوهرە ساختەکان و دراوی تەقلیدیان بڵاو کردبووەوە. من زۆر بە تووڕەیی هاتم لەسەر ئەو ڕەفتارە نزم و ناسپاسییەیان، و سەرزەنشت و گلەییم لێیان کرد بۆی؛ بەڵام هەرچی زیاتر سەرزەنشتم دەکردن، زیاتر گوهرە ساختەکان و دراوی درۆیین لە نێوان ئەو ڕاستەقینانەدا بڵاو دەکردەوە.”

“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.

“ئینجا من لە ناخی جەستەیی خۆمدا تووڕە بووم و دەستم کرد بە بەکارهێنانی هێزی جەستەیی بۆ ئەوەی لە ژوورەکە بیانپەڕێنم؛ بەڵام کاتێک من یەکێکم دەپەڕاندە دەرەوە، سێی دیکە دەهاتنە ژوورەوە و پیسی و تراشە و خۆڵ و هەموو جۆرە خاشاکیان دەهێنا، هەتا ئەوەی هەموو گوهرە ڕاستەقینەکان و ئالماسەکان و سکەکان داپۆشی، کە هەموویان لە بینین ون بوون. هەروەها سندووقچەکەم پارچەپارچەیان کرد و لەنێو خاشاکەکەدا بڵاویان کردەوە. من وام دەزانی کە هیچ کەسێک سەرنجی خەم و تووڕەییم نادات. بە تەواوی بێ‌هیوام و بێ‌دڵ بووم، دانیشتم و گریام.”

“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.

“Ndzi ri karhi ndzi rila ni ku vilaela hikwalaho ka ku lahlekeriwa ka mina lokukulu ni vutihlamuleri bya mina, ndzi tsundzuke Xikwembu, kutani ndzi khongela hi mbilu hinkwayo leswaku A ndzi rhumela mpfuno.

“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.

“Mbala moko ekuke efungwamaki, mpe moto moko akɔtaki na eteni yango; bongo bato nyonso babimaki na yango. Mpe ye, azalaki na balai ya kopangusa putulu na lobɔkɔ na ye, afungolaki maninisa, mpe abandaki kopangusa putulu mpe bosɔtɔ nyonso na eteni yango.”

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

“Ndzi n’wi huwelele leswaku a tshika, hikuva a ku ri ni swivumbeko swin’wana swa nkoka leswi hangalakeke exikarhi ka marhumbi.

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

“Nambileka ati, ‘kotina bwoba,’ pantu akabalamwena.”

“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.

“Paşê, dema ku wî ax û xurdanî, zêwerên derewîn û pereyên sexte jê paqij dikirin, hemû wek ewrêk rabûn û ji paceyê derketin, û bayê wan birin. Di nav tevliheviyê de min çavên xwe bo kêlîkekê girtin; gava ku min wan vekirin, hemû xurdanî çûbû. Zêwerên biha, elmas, pereyên zêr û zîv, bi pirraniyeke mezin li hemû cihên odeyê belav bûbûn.”

“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.

“Ami akyeka k'ekisanduku ku mmeeza, ekyali ekinene nnyo era ekirungi okusinga ekyasooka, n'akuŋŋaanya amayinja ag'omuwendo omungi, dayimanda, n'ebisente, n'abikwata mu ngalo enjuyi enjuyi n'abisuula mu kisanduku, okutuusa nga tewali na kimu ekyasigalawo, newakubadde ng'ezimu ku dayimanda zaali tezikira obunene bwa ntobo y'empiso.”

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

“Yê paşê gazî min kir ku ‘werin û bibînin.’”

“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.

“Nanganchisa mu nduma, lelo meso yami yakapofweleshiwa na ibyo namwene. Yakalangashile inshita ikumi ukucila ubukata bwavyo bwa kale. Nalangile ati fyali fukutwiwa mu musenga ku makasa ya balya bantu ababifi abo abafyashangile no kubanyanta mu lukungu. Fyali fyalengekanya mu butantiko ubusuma mu nduma, cimo na cimo pa ncende yaco, ukwabula nokumoneka ubulanda bwonse ubwa muntu uwabiposemwo. Nabilikishe ne nsansa ishingi, kabili uko kubilikisha kwangu kwangomfeshe.” 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.

“81” 큐페이시부터 시작하여, 제사장들의 상징인 그 꿈은, 윌리엄 밀러의 인성을 통하여 신성이 집대성한 기초 진리들을 파괴하는 라오디게아 제칠일안식일예수재림교회의 사업의 역사를 밝혀 준다. 그 역사는 밀러가 “큰 기쁨으로 외쳤”으며 그 외침이 그를 “깨웠”을 때 끝난다. 그 꿈에 나타난 역사는 셋째 천사의 큰 외침에서 종결되는데, 이것은 한밤중의 외침의 절정이다. 밀러의 꿈에 담긴 역사적 서술은 또한 밀러 운동의 역정표들을 나타내며, 그러므로 그것은 또한 십사만 사천의 운동의 평행 역사를 나타낸다. 그에 못지않게 중요한 것은, 그 꿈의 역사적 표상이 2023년에 반복되기 시작한 역사의 예언적 프랙털 또한 포함하고 있다는 점이다.

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.”

Mu mpatane ya makani a va 144,000, mabwe a mtengo ya unenesko agho ghakamanyikwa ghakalembeka mu mbiri ya paŵeni mu 2004, ndipo pamanyuma mu 2012, apo ulongosoli wa Matebulo gha Habakuku ukawunganya gulu ilo likeneranga kupalanganika. Unenesko uwo ukayikika pa thebulo mu 2004, pamoza na ulongosoli wakwamba wa unenesko uwo ukafumyulika chisindikizo mu 1989. “Ŵachoko” ndiwo ŵakaghanaghanirapo uthenga uwo pa nyengo iyo, kweni mu 2012, mndandanda wa maulongosoli 95 uwo ukachemekanga Matebulo gha Habakuku ukiza na mzinda wa ŵanthu, pakuti “ŵanthu ŵakamba kwiza, pakwamba ŵachoko waka pa chiŵelengero, kweni ŵakakulanga kufika pa mzinda.”

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.

Kufuma mu 2012 ukageza ku wa 18 Nyakanga 2020, uko kuri kwagiye gusandazwa buhoro buhoro no gutwikirizwa imyanda. Ku wa 18 Nyakanga 2020, abashyigikiye ubutumwa bw’Ibisate bya Habakuki basandajwe mu gihe cy’iminsi itatu n’igice.

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.

Na watakapomaliza ushuhuda wao, yule mnyama apandaye kutoka katika shimo lisilo na mwisho atafanya vita nao, naye atawashinda na kuwaua. Na mizoga yao italala katika njia kuu ya mji ule mkubwa, uitwao kwa jinsi ya rohoni Sodoma na Misri, hapo pia Bwana wetu aliposulibiwa. Na watu wa jamaa na kabila na lugha na taifa watatazama mizoga yao muda wa siku tatu na nusu, wala hawatakubali mizoga yao kutiwa makaburini. Nao wakaao juu ya nchi watawashangilia, na kufurahi, nao watapelekeana zawadi; kwa sababu hao manabii wawili waliwatesa hao wakaao juu ya nchi. Ufunuo 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.

Sabbath, ya 30 Desemba 2023, Future for America yikangíre mu mukutano gwa Zoom ku mukutano gwake gwa kwanda kuoneka pantu ya 18 Julayi 2020. Ya 30 Desemba 2023 ni matuku 1,260 panyuma ya 18 Julayi 2020, nangu “matuku yatatu na hafu.” Apo Eliya na Mose bali bafwile mu musebo, ikilasi ikwabo “chikusekelela.” Future for America yali yabwelelamo ku kupalisha ubutumwa bwa buprofeti mu Julayi wa 2023, pantu ubutumwa ubwali ubwo bwakaya kupelekwa ku calo conse, pa mulandu wa kukankamikwa kwa buprofeti bwali no kufuma mu “ciswebebe.” Matuku yatatu na hafu, nangu matuku 1,260, ni ciswebebe.

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

Na omukazendu akakira mu irungu, ahari afite ahantu yatekerwe na Ruhanga, kugira ngo bamugaburireyo iminsi igihumbi kimwe n’amajana abiri na mirongo itandatu. Ibyahishuwe 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.

“ihambo” ni “iminsi igihumbi na magana abiri na mirongo itandatu,” ni ukuvuga iminsi 1,260, kandi ni na yo “iminsi itatu n’igice,” kandi ishyirwa imbere mu Ibyahishuwe 12:6; kandi “126” ni kimwe cya cumi cya 1,260. Kimwe mu kuri gutangaje kwafunguwe muri iyo gihe ni ngombwa ko habaho kwihana kugira ngo hasohore isengesho ry’“incuro zirindwi” ryo mu Balewi makumyabiri na gatandatu.

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 일은 또한 2,520 일의 상징이다. 북방 왕국에 대한 “일곱 때”는 기원전 723년에 시작되어 1798년에 끝났다. 그 중간점은 538년이므로, 이로써 이교주의가 성소와 군대를 짓밟은 1,260년이 이루어지고, 이어서 교황권이 성소와 군대를 짓밟은 1,260년이 이루어진다. 이 예언적 구조는 그리스도의 침례로부터 십자가까지의 1,260일과 일치하며, 그 뒤에는 복음이 이방인들에게 나아간 주후 34년까지 이르는 1,260 예언일이 따른다. 그러므로 두 증인에 관하여, 1,260은 2,520일의 일부이며, 곧 레위기 26장에 나오는 모세의 “일곱 때”이다.

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.”

Ijwi ryo mu gihe cy’ubutayu cyatangiriye ku Isabato, tariki ya 18 Nyakanga 2020, kugeza ku Isabato, tariki ya 30 Ukuboza 2023, yatangiye gutaka muri Nyakanga 2023; kandi igihe igihe cy’“ubutayu” cyarangiye ku Isabato, tariki ya 30 Ukuboza 2023, ukuzuka kwa Mose na Eliya kwahise kugera. Ubutumwa bw’ijwi bwerekanye ko ikimenyetso cy’inzira cy’ugucika intege kwa mbere guhwanye muri buri rugendo rw’ivugurura cyasobanuye ubuhanuzi bw’ibinyoma bwa 18 Nyakanga 2020, mu rwego rw’umugani w’abakobwa cumi. Bwahamagariye abagabo n’abagore kwihana kugereranywa n’isengesho ryo muri Abalewi makumyabiri na gatandatu. Inzozi za Miller zigereranya uko kwihana nyakuri ubwo yandika ati: “Mu gihe nari nkiri kurira no kuborogera igihombo cyanjye gikomeye n’inshingano zanjye, nibutse Imana, maze nsenga nitonze cyane ko Yanyoherereza ubufasha.”

Come and See

Ija u Mone

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.”

Enzo ya Miller ikabanywemo n’imvugo ebyiri za “ngwino urebe.” Ubwa mbere, Miller ahamagarira abantu “kuza no kureba,” maze ubwa kabiri “umugabo wo koza ivumbi” ahamagarira Miller kuza no kureba. “Ngwino urebe” ni ikimenyetso cy’ubuhanuzi kigaragaza ukuri kw’ubuhanuzi kwahishuwe. Buri kimwe mu bimenyetso bine bya mbere gikubiyemo itegeko ryo “kuza no kureba.”

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.

Nakabona ilyo Umwana wa mpaanga aishibwike cimo pa fishibilo, kabili naumfwile, kwati ni cilimungulu ca kutunta, cimo pa fibumbwa fine cilanda ukuti, Iisa uone. … Kabili ilyo aishibwile ichishibilo cibili, naumfwile icibumbwa cibili cilanda ukuti, Iisa uone. … Kabili ilyo aishibwile ichishibilo citatu, naumfwile icibumbwa citatu cilanda ukuti, Iisa uone. … Kabili ilyo aishibwile ichishibilo cane, naumfwile ishiwi lya cibumbwa cane cilanda ukuti, Iisa uone. Ukusokolola 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.

Milleri ndoto ya mwanzo “njoo uone” ni alfa, na “njoo uone” ya mwisho ni omega. Ndoto hiyo yatambulisha kufunuliwa kwa muhuri katika mwanzo wa ndoto kuwa ni vito, ambavyo, “vilipopangwa, vilirejesha nuru na utukufu uliolingana na jua pekee.” Kristo alipomwalika Miller, “njoo uone” omega, Miller asema, “macho yangu yalipofushwa kwa maono yale. Viliangaza mara kumi kuliko utukufu wao wa kwanza.” Nuru ya alfa ilikuwa kama jua, na nuru ya omega ilikuwa mara kumi ya jua.

Scatter

Palanja

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.”

Okulira kwa Miller n’okwenenya kwe biragibwa ku nkomerero y’ekiseera ekyatandika n’“jja olabe” esooka, era n’“jja olabe” ey’oluvannyuma. Mu kiseera ekitandika nga Miller asumulula obubaka eri abantu ne kiryoka kikomekkerezebwa nga Kristo asumulula obubaka eri Miller, ekigambo “saasaanya” kiragibwa “emirundi musanvu.” Miller agenda kukozesa nate ekigambo ekyo, naye wakati w’okusumululwa okusooka n’okusembayo, “saasaanya” kiragibwa “emirundi musanvu.” Bayibuli egattaganya omusango gw’“emirundi musanvu” n’ekigambo, “saasaanya.”

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.

Na nê katǝneliya ma shí ma zhuk mǝnǝng, ka nê kǝmǝrǝn sàndá nǝmǝ nǝmǝlǝng ma shí; ka mbǝrǝŋ ma shí yǝ̀ tìr tìr, ka bìrni ma shí yǝ̀ fǝ̀r fǝ̀r. Leviticus 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.

Miller가 처음으로 발견한 바로 그 첫째 진리는 레위기 26장의 “일곱 때”였으며, 그의 꿈에서 Miller의 기별이 출판된 때와 그리스도의 기별이 출판된 때 사이의 기간 동안, William Miller의 사역으로 대표되는 모든 기초 진리들은 라오디게아적 제칠일안식일예수재림교 신학자들의 쓰레기와 위조 동전으로 덮이게 되어 있었다. 이러한 기초 진리들의 거절은 알파와 오메가 사이의 역사 속에 있는 일곱 번의 흩어짐으로 표상된다. “일곱 때”는 William Miller의 사역의 상징이며, 그것은 다시 제칠일안식일예수재림교의 기초들이고, 그 기초 가운데 Daniel 8:14의 2,300일은 바로 그 기초의 중심 기둥이다. 이것이 밝혀 주는 바는, William Miller의 첫 번째, 곧 알파적 발견이었던 2,520년의 흩어짐이 한 기간의 시작을 표시하며, 그 기간은 William Miller의 오메가적 발견인 2,300일로 끝났다는 사실이다.

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.

Omukago gwa Abadiventi b’Olunaku olw’Omusanvu aba Laodikiya bwe gwateeka ku bbali “ebiro musanvu” mu 1863, gwateeka ku bbali ekyo William Miller kye yasooka okuzuula, ekyandibadde okuzuula kwe okw’alpha era okuzuula kwe okw’omusingi. Ekyasembayo mu bye Miller yazuula kyali ennaku 2,300, era ekyo kye kyali okuzuula kwe okw’omega n’okuzuula kwe okw’entikko. “Ebiro musanvu” ebyaggwa mu 1798 byalaga 2,520, era ennaku 2,300 zaalambikibwa mu 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.

Ọ bụ nwoke ahụ na-ehicha ájá ka na-achịkọta nkume dị oké ọnụ ahịa ahụ mgbe e gbasasịrị ha ugboro asaa. Mgbe ahụ, igbe ahụ na-adị ibu karịa ma maa mma karịa, ma na-enwukwa ugboro iri karịa anyanwụ. Iri bụ ihe nnọchianya nke ule, ya mere nkume ndị ahụ dị oké ọnụ ahịa na-enwu n’oge ule ahụ n’elu ụbọchị anyanwụ; n’ihi ya, nrọ Miller na-amalite na 1798 ma na-ejedebe n’oké mkpu nke mmụọ ozi nke atọ n’oge iwu ụbọchị ụka.

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.

Amateka y’Abamilerite kuva mu 1798 kugeza mu 1863 na yo ni amateka kuva mu 1798 kugeza ku tegeko rya Dimanche rigiye kuza vuba. Amateka agaragazwa mu nzozi za William Miller, aboneka hagati y’aho Miller avugiye ati “ngwino urebe” n’aho umugabo w’Akaburashi k’Umwanda avugiye ati “ngwino urebe,” ni yo yombi igihe cyo kuva mu 1798 kugeza mu 1863, kandi kandi ni igihe cyo kuva mu 1798 kugeza ku tegeko rya Dimanche. Umurongo urangirira mu 1863 ni fractal ya gihanuzi y’umurongo utangirira mu 1798 kandi ukarangirira ku tegeko rya Dimanche. Iyo mirongo yombi igereranirizwa mu nzozi za Miller.

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

Muryango ufunze wo ku wa 22 Ukwakira 1844 ushushanya umuryango uzafungwa ku itegeko ry’icyumweru. Ubuhanuzi bw’imyaka 2,300 bwasohoye mu 1844, na bwo bushushanya itegeko ry’icyumweru.

“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.

“Kristo ja kihika mũnene witũ kũu nyũmba-inĩ ya hakuhĩ na ũtheri mũingĩ, nĩguo hehenje hekarũ ya ũtheri, o ũndũ ũcio ũrĩa ũonanitio thĩinĩ wa Danieli 8:14; na kwĩza kwa Mũciĩ wa Mũndũ kũrĩ Mũkũrũ wa Matu-inĩ, ta ũrĩa kwarĩkanio thĩinĩ wa Danieli 7:13; hamwe na kwĩza kwa Mwathani kũu Hekarũ-inĩ yake, ta ũrĩa kwahonoketio mbere na Malaki, nĩ ndondoro cia kĩhĩtũ kimwe; na ũguo noguo o na ũrĩa kũoneretio na kwĩza kwa mũrũme wa thĩĩna kũu thĩĩna-inĩ, ta ũrĩa Kristo arogotire thĩinĩ wa mũhiano wa airĩtu ikũmi a ũirĩtu, wa Mathayo 25.” The Great Controversy, 426.

Lines

Mistarîk

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.

Oméga ya uvumbuzi wa Miller ilikuwa unabii wa miaka 2,300; kwa hiyo, vyote viwili—1844 na sheria ya Jumapili—vinawakilishwa na ile miaka 2,300. Hili linamaanisha kwamba 2,520 ni alfa na 2,300 ni oméga ya mistari yote miwili; mstari mmoja unahitimika mwaka 1863, na mstari mwingine unahitimika katika sheria ya Jumapili. Katika mistari yote miwili unabii wa 2,520 ndio alfa, yaani jiwe la msingi. Fraktali ya 1798 hadi 1863 katika historia ya msingi ya Wamillerite pia inapatana na fraktali nyingine katika historia ya oméga, ya jiwe la kilele, ya wale laki moja na arobaini na nne elfu.

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.

9/11에 하나님께서는 당신의 백성을 예레미야의 옛길로 돌아오라고 부르셨는데, 그 옛길은 곧 기초들이며, 그 기초들은 다시 기초 역사의 기별자를 통하여 표상되고, 그는 다시 “일곱 때”에 대한 그의 기초적인 알파적 발견으로 표상된다. “일곱 때”는 십사만 사천의 기초들의 상징이며, 9/11에 그 무리의 인침이 기초들에 대한 시험의 기별과 함께 시작되었는데, 그것은 윌리엄 밀러와 재림운동의 맨 처음 기초 진리로 표상된다. 9/11에 인침의 때가 시작되었고, 장차 속히 이를 일요일 법에 이르러 십사만 사천의 인침의 때가 마쳐진다.

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.

Ombiri oyo ni fractal oyo ebandaka na 2,520 mpe esukaka na 2,300, mpe na bongo lisolo yango ezali molongo ya misato ya lisolo ya esakweli oyo emonisamaki na ndoto ya William Miller. Motango 2,520 ekokisamaki na 1798 mpe 2,300 na 1844. Mosala oyo emonisami na milongo mibale yango ezali mosala ya Klisto na kosangisáká bonzambe na Ye na bomoto na biso. Ezali mosala ya kobongola mosumuki akóma mosantu, kozongisa ezaleli ya likoló na kiti na yango ya bokonzi oyo ebongi likoló ya ezaleli ya nse. Yango wana, nzoto ya moto ezwaka mikolo 2,520 mpo na kobota lisusu na mobimba selile nyonso ya nzoto, mpe nzoto yango moko etongami likoló ya ba chromosome 23 ya mobali oyo esangani na ba chromosome 23 ya mwasi. Elongo ebimisaka tempelo ya bomoi, oyo emonisami lokola motango “46,” oyo ezali eleko ya 1798 kino 1844, oyo ezali eleko ya ndoto ya William Miller longwa na 2,520 na 1798 kino na 2,300 na 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.

Xewna William Miller her weha jî fraktalekî din yê girîng heye. Ji 9/11 heta qanûna Yekşemê fraktalek e ji 1798 heta qanûna Yekşemê, wekî di 1798 heta 1863 de. 2023 heta qanûna Yekşemê fraktalek e ji 9/11 heta qanûna Yekşemê, û ev ew dîrok e ku hemû xetên di xewna Miller de jê re nîşan dikin wekî omega yê wan hemûyan. Ev ew dem e ku tê de rastiyên eslî deh caran wekî rojê têne mezin kirin.

The Two Bustles

Miwiri Ibiri y’Inyuma y’Ikoti

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.

Mu myaka ya 1840, ijambo “bustle” (nk’izina) ryasobanuraga kenshi igikorwa gifite imbaraga, gihuze, cyangwa kirimo urusaku—kenshi kikaba cyarimo n’igitekerezo cyo guhugira mu bintu byinshi, ibyishimo byuzuye umunezero, kwihuta, cyangwa guhagarika umutima. Ryerekezaga ku kugenda no gukora byuzuye ubuzima, ku muvundo, cyangwa ku guhugira hirya no hino, haba mu kivunge cy’abantu, mu rugo, ku isoko, cyangwa mu gihe cy’igikorwa runaka. Bityo rero, “bustle” yo mu nzozi za Miller yasobanuraga uwo muvundo wihuse w’ibikorwa, ibyishimo, cyangwa imirimo yihutirwa byabaga biriho ako kanya—uko guhungabana cyangwa uwo muvundo by’igihe gito byari mu mimerere cyangwa mu gihe by’icyo gihe.

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 anasema, “Kisha, alipokuwa akifagia vumbi na takataka, vito vya uongo na sarafu bandia, vyote vilipaa juu na kutoka dirishani kama wingu, na upepo ukavipeleka mbali. Katika mshughuliko huo nilifumba macho yangu kwa kitambo; nilipoyafungua, takataka yote ilikuwa imeondoka.”

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.

“Miller”in ndoto yakwe inatambulisha sehemu mbili za “bustle”; ya kwanza ni wakati umati unapotawanya vito, na kisha ni wakati yule mtu wa ufagio wa vumbi anapofungua madirisha na kuanza kufagia nje vito vya uongo. Bustle ya kwanza na ya alpha ni kufunikwa kwa vito, na bustle ya pili na ya omega ni kurejeshwa kwa vito. Wakati wa bustle, Miller alifumba macho yake. Miller aliwekwa mapumzikoni mwaka wa 1849, katika wakati ule ule ambapo Kristo alikuwa akinyosha mkono Wake mara ya pili ili kuwakusanya mabaki ya watu Wake. Ndipo Miller akafumba macho yake, na mwaka wa 1850 kweli zake zikawekwa tena juu ya meza katika utimilifu wa amri ya Habakuki ya kuiandika njozi na kuifanya iwe wazi. Katika kipindi hicho cha bustle, Miller anafumba macho yake, na anapoamka vito viko katika mchakato wa kurejeshwa.

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.

Mu ndoto yake, msukosuko wa pili unatokea wakati bendera ya wale mia moja na arobaini na nne elfu inapofufuliwa, kutakaswa na kusafishwa kama bendera ambayo Zekaria anaitambulisha kuwa ni vito juu ya taji.

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.

Na Bwana, Mungu wao, atawaokoa siku ile kama kundi la watu wake; kwa maana watakuwa kama mawe ya taji, yakiinuliwa kama bendera juu ya nchi yake. Kwa kuwa wema wake ni mkuu jinsi gani, na uzuri wake ni mkuu jinsi gani! Nafaka itawafanya vijana wachangamke, na divai mpya mabikira. Mwombeni Bwana mvua wakati wa mvua za mwisho; naye Bwana atafanya mawingu yang’aayo, na kuwapa manyunyu ya mvua, kila mtu majani kondeni. Kwa maana vinyago vimenena ubatili, nao waaguzi wameona uongo, na wamehubiri ndoto za uongo; hubembeleza bure; kwa hiyo wakaenda zao kama kundi, wakataabika, kwa sababu hapakuwa na mchungaji. Hasira yangu iliwaka juu ya wachungaji, nami nikawaadhibu beberu; kwa maana Bwana wa majeshi amelijilia kundi lake, nyumba ya Yuda, naye amewafanya kuwa kama farasi wake mzuri katika vita. Zekaria 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.

“پەلەی گەلەکەی ئەو” هەردووکیان ئاڵامەتێکن و بەردە بەهادارەکانن (جەواهیر) لەسەر تاجێک. پەلەی گەلەکەی ئەو لە کاتی بارانی دوا ناسێندرێن، چونکە فەرمان ئەوەیە کە لە کاتی بارانی دوا داوای بارانی دوا بکرێت. ئەو پەلەیە بەرامبەر بەو “پەلەیە” دادەنرێت کە بە ڕێگای خۆیان ڕۆیشتن، نەک بە ڕێگای ڕێڕەوە کۆنەکانی یەرەمیاه. لە کاتی بارانی دوا دا، ئەو جەواهیرانەی کە پەلەی ئەون، ئەسپی جوانی ئەو دەبن لە جەنگدا. ئەو “ئەسپە جوانە” کڵێسای سەرکەوتووە، کە لە بووکە یەکەمە مەسیحییەکەدا نوێنەرایەتی کراوە، وەک پەترۆس کە وەک ئەسپێکی سپی لە ماوەی مۆری یەکەمدا چووە دەرەوە بۆ سەرکەوتن و بۆ سەرکەوتن.

And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. Revelation 6:1, 2.

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

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

Petro, basi, ndiye ishara ya kanisa la kwanza la Kikristo la mitume wakati wa umiminiko wa mvua ya Kipentekoste, na ishara ya kanisa la mwisho la Kikristo wakati wa mvua ya mwisho, ambayo ilifananishwa kwa mfano na umiminiko wa Kipentekoste.

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.

Nabona ijuru ryugururwa, kandi dore ifarashi yera; kandi uwayicayeho yitwaga Umunyabinyakuri kandi Uw’Ukuri, kandi acira urubanza kandi arwana intambara mu gukiranuka. Amaso ye yari nk’ikibatsi cy’umuriro, kandi ku mutwe we hariho amakamba menshi; kandi yari afite izina ryanditswe, ata wari urizi keretse we ubwiwe. Kandi yari yambaye impuzu yinjijwemo amaraso: kandi izina ryiwe ryitwa Jambo w’Imana. Kandi ingabo zari mw’ijuru zamukurikira ku mafarashi yera, zambaye impuzu z’ikiringiti ciza, zera kandi zisukuye. Ivyahishuriwe Yohana 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.

ئەسپە سپییەکان سوپای مەسیحن کە لە حەزقیال 37 دا هەڵدەستنەوە، و ئەوان کلیسای سەرکەوتوون، و بەردن لە ناو تاجێکدان، چونکە مەسیح شانشینی شکۆی خۆی لە کاتی بارانی دواهەمدا دامەزرێنێت. وەک نوێنەرانی شانشینی ئەو، سەد و چل و چوار هەزارەکە گوهرن لەسەر ئەو تاجەی کە هێمای ئەو شانشینەیە کە لە کۆتایی 2,300 ڕۆژەکەدا وەریدەگرێت، کە هەم 22ی ئۆکتۆبەری 1844 بوو و دووبارە لە یاسای یەکشەممەدا دەبێت. ئەو شانشینی ئەسپە سپییەکان لە کاتی بارانی دواهەمدا هەڵدەسترێت، کاتێک پەنجەرەکانی ئاسمان دەکرێنەوە، چونکە یۆحەنا ئەسپە سپییەکەی بینی کاتێک ئاسمان کرایەوە.

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.

mu msukosuko wa alfa wa 1849, Miller alifumba macho yake katika mauti, kwa kitambo kidogo. Miller alikuwa Eliya, na Eliya alikufa tarehe 18 Julai, 2020, naye akalala barabarani kwa siku 1,260 hata alipoufikia msukosuko wa omega, ndipo akaamshwa. Kuamshwa kwake huonyeshwa kuwa kunafika wakati mtu wa brashi ya uchafu alipoifungua dirisha la mbinguni ili kufagia nje takataka. Jeshi la farasi weupe huinuliwa wakati dirisha la mbinguni linapofunguliwa, na hilo linapotokea utengano wa kweli na uongo hutambulishwa. Utengano huo pia unatambulishwa katika kitabu cha Malaki.

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.

Bweretsai chegumi gya kimwe-mu-ikumi byosé mu nzu y’ububiko, kugira ngo mu nzu yanjye habeho ibyokurya; kandi noneho munyigerageze muri ibi, ni ko Uwiteka Nyiringabo avuga, murebe ko ntazabugururira amadirishya yo mu ijuru, kandi nkabasukaho umugisha, ukarenga aho mwabasha kuwakirira. Malaki 3:10.

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

Baporofita n’emyuka ziri n’okufugibwa baporofita, era Yokaana mu Kubikkulirwa, ekirooto kya Miller, ne Malaki biwa abajulizi basatu ab’akaseera emiryango gy’omu ggulu lwe gibbuka. Mu kirooto kya Miller kiba ku omega y’okuyita nti “jja olabe.” Akalulululu mu alpha kaali mu kiseera okusasaana lwe kwatandika, era omega kye kiseera okukuŋŋaana lwe kutandika.

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.

Bwe twatwalilila kuya pantanshi mu ciloto cakwa Miller, tulefwaya ukupamo iciyandikilo cakwa James White pa ciloto ico. James White alelondolola amabwe ya muwenso aya cine nga bantu ba kwa Lesa aba cine, kabili amabwe ya muwenso aya bufi nga babi. Ine ndelondolola amabwe ya muwenso nga mafunde ya cine ayapusana ne nsoselo sha bufi. Amabwe ya muwenso ne ya bufi yonsene fyonse fibili ni mbila ne batumwa, ifyapusana ne bufi na batumwa ba bufi.

“BROTHER MILLER’S DREAM

“خەونی برا مێلەر”

“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.

“Loto ya landá ebimisamaki na *Advent Herald*, koleka mbula mibale mileki. Na nsima namonaki ete ezalaki kolakisa polele makambo oyo tokutanaki na yango na eleko na biso ya kala ya boyei ya mibale, mpe ete Nzambe apesaki loto yango mpo na litomba ya etonga oyo epalangani.

“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.

“Bimo mu binyukubiro by’okusemberera kw’olunaku olukulu era olw’entiisa olw’Omwami, Katonda ateekeddewo ebirooto. Laba Yoweeri 2:28–31; Ebikolwa 2:17–20. Ebirooto biyinza okujja mu ngeri ssatu; ekisooka, ‘olw’obungi bw’emirimu.’ Laba Omubuulizi 5:3. Ekyokubiri, abo abali wansi w’omwoyo omubi n’obulimba bwa Setaani bayinza okuba n’ebirooto olw’okukwata kwe. Laba Ekyamateeka Olwokubiri 8:1–5; Yeremiya 23:25–28; 27:9; 29:8; Zekkaliya 10:2; Yuda 8. Era ekyokusatu, Katonda bulijjo ayigirizza, era akyayigiriza abantu be mu kigero ekimu oba ekirala ng’ayita mu birooto, ebijja olw’obuweereza bwa bamalayika n’Omwoyo Omutukuvu. Abo abayimirira mu musana omutangaavu ogw’amazima balimanya Katonda bw’abawa ekirooto; era abalinga abo tebalyamizibwa newaakubadde okukyamizibwa n’ebirooto eby’obulimba.”

“‘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.

“‘И диде: Сега чујте ги Моите зборови; ако меѓу вас има пророк, Јас, Господ, ќе му се објавам во видение, и ќе му зборувам во сон.’ Броеви 12:6. Јаков рече: ‘Ангелот Господов ми зборуваше во сон.’ Битие 31:2. ‘И Бог му дојде на Лаван Сириецот во ноќен сон.’ Битие 31:24. Прочитајте ги соништата на Јосиф, [Битие 37:5–9,] а потоа и интересниот извештај за нивното исполнување во Египет. ‘Во Гаваон Господ му се јави на Соломон во ноќен сон.’ 1 Цареви 3:5. Големиот и значаен лик од втората глава на Даниел беше даден во сон, а исто така и четирите ѕверови итн. од седмата глава. Кога Ирод се обиде да го погуби младенецот Спасител, Јосиф беше предупреден во сон да избега во Египет. Матеј 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.

“‘ឯនៅគ្រាចុងក្រោយបំផុតនោះ ព្រះមានព្រះបន្ទូលថា អញនឹងចាក់បង្ហូរពីព្រះវិញ្ញាណរបស់អញមកលើមនុស្សគ្រប់រូប ហើយកូនប្រុសកូនស្រីរបស់អ្នករាល់គ្នានឹងថ្លែងទំនាយ មនុស្សវ័យក្មេងរបស់អ្នករាល់គ្នានឹងឃើញនិមិត្ត ហើយមនុស្សចាស់របស់អ្នករាល់គ្នានឹងយល់សប្តិ។’ កិច្ចការ 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.

«Ubuhanuzi, binyuze mu nzozi no mu iyerekwa, hano ni imbuto y’Umwuka Wera, kandi mu minsi ya nyuma bugomba kugaragazwa bihagije kugira ngo bube ikimenyetso. Ni imwe mu mpano z’itorero ry’ubutumwa bwiza. »

“‘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.

“‘Kandi yahaye bamwe kuba intumwa; abandi kuba ABAHANUZI; abandi kuba ababwirizabutumwa; abandi kuba abungeri n’abigisha; kugira ngo abera batunganywe rwose, ku bw’umurimo w’ivugabutumwa, no ku bw’ukubakwa k’umubiri wa Kristo.’ Abefeso 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.

“‘Kalunga wa tulika vangi mwi liuka, ntete batumwi, wa keli BAPROFETE,’ ne nkaka. 1 Baebele 12:28. ‘Kanu bena BUPROFETE.’ 1 Batesalonika 5:20. Tala mpi Byenzedi 13:1; 21:9; Baroma 7:6; 1 Baebele 14:1, 24, 39. Baprofete to buprofete kele samu na kutunga liuka lya Klisto; mpe kakuena kimbangi yina lenda basisama na Ndinga ya Kalunga, ya kumonisa ti bima yina zolaka kusuka ntete banganga nsangu ya mbote, bapasteur mpe balongi basuka. Kansi muntu yina ke telemina ke tuba nde, ‘Mambu ya kumona ya luvunu mpe bandosi ya luvunu me vanda mingi kibeni, yo yina mono lenda tula ntima ve na kima mosi ya mutindu yina.’ Ya kele ya kedika ti Satana kele na luvunu lwandi lwa kifwani. Ntangu nyonso yandi vandaka na baprofete ya luvunu, mpe ya kieleka beto lenda vingila bo bubu yayi na ngunga yayi ya nsuka ya kusosa luvunu mpe lunungu lwandi. Bantu yina ke manga bimoniseli ya mutindu yai ya nene samu ti luvunu lwa kifwani lukueti, lenda mpi, na lunungu mosi kaka, kwenda mwa ntama diaka mpe manga nde Kalunga ata fioti ve me monisaka muntu yandi mosi na ndosi to na kimono, samu ti luvunu lwa kifwani vandaka ntangu nyonso.”

“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.

“Loto mpe bimononeli ezali nzela oyo na yango Nzambe amimonisaki epai ya moto. Na nzela oyo alobaki na baprofeta; atie likabo ya esakweli kati na makabo ya lingomba ya Nsango Malamu, mpe atángi biloto mpe bimononeli elongo na bilembo mosusu ya ‘MPOKWA YA MIKÓLÓ YA NSUKA.’ Amen.

“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.

دە مەبەستی من لەو تێبینییە سەرەوەدا ئەوە بووە کە بە شێوەیەکی پەرتووکی پیرۆز ناڕەزاییەکان لاببەمەوە، و مێشکی خوێنەر بۆ ئەوەی دواتر دێت ئامادە بکەم.

“WM. MILLER,

«WM. MILLER,»

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

“Low Hampton, N. Y. 1847年12月3日。” James White，《Brother Miller’s Dream》，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. ‘Sanduqa’ imela ubutumbi bukulu bwa Bibilia, obujatikije okujya kwa kabiri kw’Omwami wetu Yesu Kristo, obwaheirwe Mwene w’itwe Miller kugira abutangaze eri ensi yose.

“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. ‘Ufunguo uliounganishwa’ ulikuwa ni namna yake ya kufasiri Neno la kinabii—akilinganisha andiko na andiko—Biblia ikiwa mfasiri wake yenyewe. Kwa ufunguo huu Ndugu Miller alifungua ‘kasha,’ au ukweli mkuu wa ujio kwa ulimwengu.

“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. ‘རིན་པོ་ཆེ་དང་། བཻཌཱུརྻ། ལ་སོགས་པ་’ ཡོད་པ་དེ་དག་ ‘རིགས་མང་པོ་དང་ཆེ་ཆུང་སྣ་ཚོགས་’ ཡིན་ཞིང་། ‘སྒམ་ནང་གི་རང་རང་གི་གནས་སུ་ཤིན་ཏུ་མཛེས་པར་བཀོད་པ་’ ནི། ལྷའི་བུ་ཕྲུག་རྣམས་ [Malachi 3:17,] མཚོན་པ་ཡིན་ཏེ། ཆོས་ཚོགས་ཐམས་ཅད་ནས་དང་། མི་ཚེའི་གནས་རིམ་དང་། གནས་སྟངས་ཕལ་ཆེར་ཐམས་ཅད་ནས། ཡོང་བ་དེ་དག་གིས་ཡེ་ཤུ་མྱུར་འོང་བའི་དད་པ་བཞེས་ཤིང་། ཁོང་ཚོ་རང་རང་གི་གནས་རིམ་དུ། བདེན་པའི་དམ་པའི་རྒྱུ་མཚན་གྱི་ཕྱོགས་སུ། སྙིང་སྟོབས་ཆེན་པོས་ལངས་པར་མཐོང་བ་ཡིན། གོ་རིམ་འདི་ལྟར་འགྲོ་བའི་སྐབས། རེ་རེས་རང་རང་གི་ལས་འགན་ལ་བརྩོན་ཞིང་། དཀོན་མཆོག་གི་མདུན་དུ་དམའ་སེམས་ཀྱིས་འགྲོ་བས། ‘ཁོང་ཚོས་འཛམ་གླིང་ལ་འོད་དང་གཟི་བརྗིད་ཅིག་ཕྱིར་འཕྲོས་’ ཤིང་། དེ་ནི་སྐུ་ཚབ་པ་རྣམས་ཀྱི་དུས་ཀྱི་ཆོས་ཚོགས་ཀྱིས་བསྟན་པ་དང་མཉམ་པ་མ་གཏོགས་གཞན་གྱིས་མི་མཉམ་པ་ཞིག་ཡིན། འཕྲིན་བཟང་ [Revelation 14:6,7,] ནི། རླུང་གི་གཤོག་པ་ལ་བཞག་པ་ལྟར་ཕྱིན་ཞིང་། གདན་འདྲེན་ ‘ཤོག་ཅིག། ཅི་དག་ཀྱང་ད་ལྟ་གྲ་སྒྲིག་ཚར་ཡོད།’ [Luke 14:17.] ཅེས་པ་ཡང་། ནུས་མཐུ་དང་འབྲས་བུ་དང་བཅས་ཏེ་ཕྱོགས་ཀུན་ཏུ་ཁྱབ་པར་སོང་།”

“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.

“၄။ ‘လူများသည် စတင်၍ ဝင်လာကြ၏; အစတွင် အရေအတွက်နည်းပါးသော်လည်း နောက်ပိုင်း၌ လူအုပ်ကြီးတစ်ရပ်အဖြစ် တိုးပွားလာကြ၏။’ အန္တိမကြွလာခြင်းဆိုင်ရာ အယူဝါဒကို အစ်ကို Miller နှင့် အခြားသော လူအနည်းငယ်တို့က ပထမဦးစွာ ဟောပြောကြစဉ်က၊ ထိုအရာသည် သက်ရောက်မှု အလွန်နည်းပါးခဲ့ပြီး၊ ထိုကြောင့် နိုးကြားလာသူလည်း အလွန်နည်းပါးခဲ့ကြ၏။ သို့ရာတွင် ၁၈၄၀ ခုနှစ်မှ ၁၈၄၄ ခုနှစ်အထိ၊ ထိုအယူဝါဒကို မည်သည့်အရပ်၌မဆို ဟောပြောရာ၌၊ အသိုင်းအဝိုင်းတစ်ရပ်လုံး နိုးကြားလှုပ်ရှားလာခဲ့၏။”

“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. Wakati malaika arukaye [Ufunuo 14:6–7] alipoanza kwanza kuhubiri habari njema za milele, ‘Mcheni Mungu, na kumtukuza; kwa maana saa ya hukumu yake imekuja,’ wengi walipaza sauti kwa furaha kwa kutazamia kuja kwake Yesu, na kurejeshwa kwa vitu vyote, ambao baadaye walipinga, wakadhihaki, na kubeza kweli ambayo muda mfupi kabla ilikuwa imewajaza furaha. Waliwasumbua na kuwatawanya wale vito. Hili latuleta kwenye vuli ya mwaka 1844, wakati wa kutawanyika ulipoanza.

“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.

“ئەمە باش بزانە: ئەوانەی جارێک ‘بە خۆشی هاوارێکیان دەکرد’ هەر ئەوان بوون کە مروارییەکانیان تێکدا و پەرتیان کرد. و لە ساڵی 1844ەوە تاکو ئێستا، کەس هێندە کاریگەر نەبووە لە پەرتکردنی مەڕگەلەکە و گومڕاکردنیان، وەک ئەوانەی جارێک ڕاستییان ڕادەگەیاند و پێی دڵشاد دەبوون؛ بەڵام دواتر کاری خودا و تەواوبوونی پێشبینی لە ئەزموونی هاتنەوەی پێشووماندا نکۆڵییان لێ کرد.”

“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. ‘Majawha ma uhwamba bwa buhuba’ obwahasalaaga hagati ya by’obuli bw’amazima, bulaga bulungi abakyusibwa b’ebishuba, oba ‘abaana b’abanyamahanga,’ [Hosea 5:7] okuva lwe mulyango gwaggalibwa mu 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. ‘دِرت او شېوېنګز، شګه او د هر ډول کثافات،’ د هغو بېلابېلو او ګڼو تېروتنو استازیتوب کوي چې د 1844 کال د مني راوروسته د دویم راتګ د مؤمنانو په منځ کې راوړل شوې دي. دلته به زه له هغو څخه څو ته اشاره وکړم.

“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. Banda leo baadhi ya “wachungaji” walilolichukua kwa ujasiri wa kimbelembele mara tu baada ya kilio cha Usiku wa Manane kutolewa, kwamba nguvu ile takatifu na lainishayo ya Roho Mtakatifu iliyoandamana na mwendo wa mwezi wa saba ilikuwa ushawishi wa kimesmeri. George Storrs alikuwa miongoni mwa wa kwanza kuchukua msimamo huu. Tazama maandishi yake katika sehemu ya mwisho ya mwaka 1844, katika Midnight-Cry, lililokuwa likichapishwa wakati huo katika Mji wa New York. J. V. Himes, katika Mkutano wa Albany katika majira ya kuchipua ya 1845, alisema kwamba mwendo wa mwezi wa saba ulizalisha mesmeri yenye kina cha futi saba. Haya nimeelezwa na mmoja aliyekuwapo, na aliyesikia tamko hilo. Wengine waliochukua sehemu ya bidii katika kilio cha mwezi wa saba, tangu wakati huo wameutangaza mwendo huo kuwa ni kazi ya Ibilisi. Kuihusisha kazi ya Kristo na ya Roho Mtakatifu na Ibilisi kulikuwa katika siku za Mwokozi wetu ni kufuru, na ni kufuru sasa. 2. Majaribio mengi kuhusu wakati ulio dhahiri. Kwa kuwa siku 2300 ziliisha mwaka 1844, nyakati nyingi kabisa zimewekwa, na watu mbalimbali, kwa mwisho wake. Kwa kufanya hivi wameondoa “alama za mipaka,” na wameutia giza na mashaka juu ya mwendo mzima wa ujio. 3. Uroho, pamoja na mawazo yake yote ya kubuni na upitilifu wake. Hila hii ya Ibilisi, ambayo imetimiza kazi ya kutisha ya mauti, imewakilishwa kwa kufaa sana na “vipande vya kukunja mbao,” na “kila namna ya takataka.” Wengi wa wale waliokunywa sumu ya uroho walikiri ukweli wa uzoefu wetu wa zamani wa ujio, na kutokana na jambo hili wengi wamefanywa kuamini kwamba uroho ulikuwa tunda la asili la kuamini kwamba Mungu aliongoza miondoko mikuu ya ujio katika 1843 na 1844. Petro, akisema juu ya wale watakao “kuingiza uzushi wa uharibifu, hata wakimkana Bwana aliyewanunua,” asema, “KWA AJILI YAO NJIA YA KWELI ITANENWA KWA UBAYA.” 4. S. S. Snow akidai kuwa “Eliya Nabii.” Mtu huyu katika mwenendo wake wa ajabu na wa kishenzi, naye pia ametenda sehemu yake katika kazi hii ya mauti, na mwendo wake umekuwa na mwelekeo wa kuifanya nafasi ya kweli ya watakatifu wanaongoja idharauliwe katika mawazo ya nafsi nyingi za waaminifu."

“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.

“Kushikosa kwa bino, ngenda neela makosa maingi kaayi, nga ‘miaka elfu’ ya Ufunuo 20:4, 7, kuwa ya wakati uliopita, wale 144,000 wa Ufunuo 7:4; 14:1, wale walio ‘ondoka na kutoka katika makaburi’ baada ya ufufuo wa Kristo, fundisho la kutofanya kazi, fundisho la kuangamizwa kwa watoto wachanga, na kadhalika, na kadhalika. Makosa haya yalienezwa kwa bidii nyingi sana, na kusisitizwa juu ya kundi lililokuwa likingoja, hata kwamba, wakati Ndugu Miller alipoota ndoto ile, vito vya kweli vilikuwa ‘vimeondolewa visionekane,’ na maneno ya nabii yalikuwa yakifaa—‘Na hukumu imegeuzwa irudi nyuma, na haki imesimama mbali,’ na kadhalika, na kadhalika. Tazama Isaya 56:14.”

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

“Okwu ikpehe ahụ, e nweghị akwụkwọ akụkọ Advent n’ala ahụ nke na-akwado okwu eziokwu nke ugbu a. ‘Day-Dawn’ bụ nke ikpeazụ ji guzosie ike chebe ọnọdụ eziokwu nke obere ìgwè atụrụ ahụ; ma ọ nwụrụ ọnwa ole na ole tupu Onyenwe anyị enye Nwanna Miller nrọ a; ma n’ime ọgụ ikpeazụ ya tupu ọnwụ, o tụrụ aka nye ndị nsọ ike gwụrụ, na-asụ ude, na 1877, nke n’oge ahụ ka dị afọ iri atọ n’ọdịnihu, dịka oge mgbapụta ikpeazụ ha. Ewoo! ewoo! Ọ bụghị ihe ijuanya na Nwanna Miller, n’ime nrọ ya, ‘nọdụrụ ala bee ákwá’ n’ihi ọnọdụ mwute a nke ihe ndị a.

“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. Esanduku, kikimeanisha ukweli wa ujio ambao Ndugu Miller aliutangaza kwa ulimwengu, kama ulivyoonyeshwa na mfano wa wanawali kumi. Mathayo 25:1–11. Kwanza wakati, 1843; pili, wakati wa kukawia; tatu, kilio cha usiku wa manane, katika mwezi wa saba, 1844; na nne, mlango uliofungwa. Hakuna yeyote ambaye amesoma magazeti ya Ujio wa Pili tangu 1843 atakayekana kwamba Ndugu Miller ametetea hoja hizi nne muhimu katika historia ya ujio. Mfumo huu wenye upatano wa ukweli, au ‘esanduku,’ umeraruliwa vipandevipande, na kutawanywa kati ya takataka na wale ambao wamekataa uzoefu wao wenyewe, na wamezikanusha kweli zilezile ambazo wao, pamoja na Ndugu Miller, walizihubiri kwa ulimwengu bila woga.”

“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. ‘كيرچ-فُرچ’ لي مرد، ھازىرقي ھەقىقەتنىڭ ئېنىق نۇرىغا ۋەكىللىك قىلىدۇ؛ ئۇ ئۈچىنچى پەرىشتەنىڭ خەۋىرى [ۋەھىيلەر 14:9–12،] ئارقىلىق ئاشكارا قىلىنغان بولۇپ، ھازىر قالدۇق خەلق ئىچىدىكى خاتالىقلارنى تازىلىماقتا. ھازىرقي ھەقىقەتنىڭ دەۋاسى 1848-يىلىنىڭ باھارىدا قايتا جانلىنىشقا باشلىدى، ۋە شۇ ۋاقىتتىن تارتىپ بۈگۈنگىچە كۆتۈرۈلۈپ، كۈچ قازىنىپ كەلدى. ‘كيرچ-فُرچ’ ھەرىكەتتە بولۇپ كەلدى، ۋە خاتالىقلار ھەقىقەتنىڭ ئېنىق نۇرى ئالدىدا يوقىلىپ باردى؛ ۋە بىر ئاز ۋاقىت ئىلگىرى قارانغۇلۇق ۋە خاتالىق تەرىپىدىن يېپىۋېتىلگەن ۋە كۆزدىن يىراقلاشتۇرۇلغان قىممەتلىك جەۋاھىرلارنىڭ بەزىلىرى، ھازىر ھازىرقي ھەقىقەتنىڭ ئېنىق نۇرىدا تۇرماقتا.

“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.

“Eciĩ gĩa kũruta njawĩra, na kũtheria mahĩtia, nĩgĩkũra na ihenya rĩnene o na o, na nĩgĩtũũra gĩthiĩ na hinya mũnene makĩria, nginya andũ arĩa aratheru mothe matathimũrwo, na matigĩrĩrwo mũhũri wa Ngai ũrĩa muoyo. Ringanisha ũndũ ũyũ na gĩcunjĩ gĩa mĩrongo ĩtatũ na inya gĩa Ezekieli, nawe nĩũkũona atĩ Ngai nĩarĩkanĩte gũcookanĩria irũũa rĩake rĩrĩa rĩanyitithanĩtie mũthenya ũyũ wa nduma na matu maritu, kuuma 1844. Mbere ya Jesu kwĩza, ‘irũũa inini’ nĩrĩgĩcookanĩrwo rũũmĩrĩirwo kũu ‘ũmwe wa wĩtĩkio.’ Jesu rĩu nĩaratheria ‘nĩ ũndũ wake mwene andũ a kĩanda, arĩa marĩ na kĩyo gĩa wĩra mwega,’ na hĩndĩ ĩrĩa agooka nĩagakora ‘kanitha wake ũtarĩ na ngaragu, kana kũnjika, kana kĩndũ gĩa ta kĩu.’ ‘Mũpepeti wake ũrĩ moko-inĩ make, na nĩagathambia kĩanda gĩake biũ, na arokũnyitĩria ngano yake kũu ikũmbĩ-inĩ, nĩguo nĩguo.’ Mathayo 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. ‘상자 훨씬 더 크고 먼저 것보다 더 아름다운’ 둘째 상자는, 흩어진 ‘보석들’과 ‘다이아몬드들’과 동전들이 모아진 그 상자가, 흩어진 양 떼가 곧 모이게 될 살아 있는 현재 진리의 넓은 밭을 나타내니, 곧 144,000이며, 그들 모두는 살아 계신 하나님의 인을 가진 자들이다. 그 귀중한 다이아몬드들 가운데 하나도 어둠 속에 남겨지지 않을 것이다. 어떤 것들은 바늘끝보다 크지 아니할지라도, 하나님께서 자기의 보석들을 모으시는 이 날에 그것들이 간과되어 제외되는 일은 없을 것이다. [말라기 3:16–18] 그분은 소돔에서 롯을 이끌어 내셨던 것같이 자기의 천사들을 보내시고 그들을 재촉하여 나오게 하실 수 있다. ‘주께서 땅 위에서 일을 속히 이루실 것이다.’ ‘그분은 의 가운데서 그것을 짧게 마치실 것이다.’ 로마서 9:28을 보라.” James White, Brother Miller’s Dream에 대한 각주.