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.
Ao amin’ny pejy 81 ao amin’ny Early Writings (ary ny “81” dia tandindon’ny Mpisoronabe iray avy amin’Andriamanitra sy mpisorona valopolo), dia voarakitra ao ny nofy faharoan’i William Miller. Tahaka an’i Nebokadnezara, William Miller dia nanana nofy roa. Ny nofy faharoan’i Nebokadnezara ao amin’ny Daniela toko fahaefatra dia apetraka ao anatin’ny tontolon-kevitry ny “impito” an’i Mosesy ao amin’ny Levitikosy 26. Nampiasa ny Daniela toko fahaefatra i Miller mba hanehoana ny “impito” ao amin’ny Levitikosy enina amby roapolo rehefa nampianatra ny 2,520 izy, na dia nantsoiny hoe ny “impito” aza izany. Tsy tsapan’i Miller fa izy dia efa voatondro mialoha tamin’ny alalan’i Nebokadnezara, nefa ny 2,520 andron’i Nebokadnezara ao amin’ny toko fahaefatra dia asehon’ny teny hoe “aelezo” sy ny zava-misy fa miseho ‘impito’ izany, talohan’ny nahatongavan’ilay lehilahy nitondra borosy fanadiovana tao amin’ny nofin’i 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.”
I Miller dia antsoin’i Rahavavy White hoe “Father Miller,” nefa tsy amin’ny fomba jentilisa tahaka ny ataon’ny Katolika, fa amin’ny fomba patriarkaly, mitovy amin’i Abrahama rainay. Marika i Miller; lehilahin’ny fanekena izy, maneho ny rojon’ny tandindona ara-Baiboly manaraka ny lalana mankany amin’ny fanekena farany miaraka amin’ireo iray hetsy sy efatra alina sy efatra arivo. Mampahafantatra antsika i Joela fa amin’ny andro farany dia hanonofy nofy ny anti-panahy, ary i William Miller no ilay anti-panahin’ny tantarantsika, ary koa ilay mpamboly izay nahatanteraka ny faminanian’i William Tyndale izay milaza hoe: “Raha avelan’Andriamanitra ho velona aho, raha tsy ela loatra, dia hataoko izay hahafantaran’ny zazalahy manosika fangady bebe kokoa ny Soratra Masina noho ianao.”
“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.
“Naniraka ny anjeliny Andriamanitra mba hiasa eo amin’ny fon’ny tantsaha iray izay tsy nino ny Baiboly, mba hitarika azy handinika ny faminaniana. Nitsidika imbetsaka an’io voafidy io ny anjelin’Andriamanitra, mba hitari-dalana ny sainy sy hanokatra amin’ny fahalalany ireo faminaniana izay efa maizina hatrany tamin’ny vahoakan’Andriamanitra. Nomena azy ny fiandohan’ny rojon’ny fahamarinana, ary notarihina izy hikaroka rohy manaraka rohy, mandra-pijeriny tamin’ny fahagagana sy ny fankasitrahana ny Tenin’Andriamanitra. Hitan’izy tao ny rojo feno lavorary misy ny fahamarinana. Io Teny izay noheveriny ho tsy avy amin’ny tsindrimandrin’Andriamanitra io dia nisokatra teo anoloan’ny fijeriny tamin’ny hatsarany sy ny voninahiny. Hitany fa misy ampahany iray amin’ny Soratra Masina manazava ampahany hafa, ary rehefa nisy andalan-teny iray tsy takatry ny sainy, dia hitany tao amin’ny ampahany hafa amin’ny Teny izay nanazava izany. Nohajainy tamin’ny fifaliana sy tamin’ny fanajana lalina indrindra ary ny tahotra masina ny Tenin’Andriamanitra masina.” 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.
I Miller no mpamboly ilay nahatanteraka ny faminanian’i Tyndale, ary ny famoahany voalohany ny fahalalana ara-paminaniana izay nangoniny avy tamin’ny famahana tombo-kase an’i Daniela 8:14 dia tamin’ny 1831, roan-jato sy roapolo taona taorian’ny famoahana ny King James Version an’ny Baiboly. John Wycliff, William Tyndale ary ny famoahana ny King James Bible tamin’ny 1611 dia maneho teboka famantarana telo izay manomboka ilay faminaniana roan-jato sy roapolo taona, izay mifarana rehefa ilay zazalahy mpitariangadin’i Tyndale no hanokatra ny Tenin’Andriamanitra ho amin’ny hafatry ny anjely voalohany, izay tsy maintsy harahin’ny anjely roa hafa. Tonga tamin’ny 1798 io anjely voalohany io ary ny fahatelo tamin’ny 1844. Wycliff, Tyndale ary King James dia mifandray amin’ilay mpamboly izay hanatanteraka ny faminanian’i Tyndale, ary izay haneho an’ohatra ny tantaran’ireo anjely telo hatramin’ny 1798 ka hatramin’ny 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.
Ny zavatra hitan’i William Miller tamin’ny alpha dia ny taona 2 520 ao amin’ny Levitikosy 26, ary ny zavatra hitany tamin’ny omega dia ny taona 2 300 ao amin’ny Daniela 8:14. Ny fanaparitahana 2 520 an’i Joda dia nanomboka tamin’ny 677 talohan’i Kristy ary nifarana tamin’ny 1844. Ny taona 2 300 ao amin’ny Daniela 8:14 dia nifarana tamin’ny 1844. Samy nifarana niaraka tamin’ny 1844 izy roa tonta, ary ny teboka fanombohan’ny zavatra hitan’i William Miller tamin’ny alpha sy omega dia nisaraka roan-jato sy roapolo taona. “Roan-jato sy roapolo” dia tandindon’i William Miller, eo amin’ny vavolombelona roa. Ny zavatra hitan’i Miller tamin’ny alpha sy omega dia asehon’ny 1798 sy 1844. Ny fanaparitahana 2 520 tamin’ny fanjakana avaratra dia nifarana tamin’ny 1798, ary enina amby efapolo taona tatỳ aoriana, tamin’ny 1844, dia nifarana ny taona 2 300.
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.
Ny 2 520 taona izay nifarana tamin’ny 1798 dia manamarika io daty io, ary ny 2 520 taona nanohitra an’i Joda, izay nifarana tamin’ny 1844, dia mamokatra fe-potoana roan-jato sy roapolo taona. Midika izany fa ny 2 520 nanohitra an’Isiraely dia mamokatra ny fe-potoana ara-paminaniana enina amby efapolo taona, ary ny 2 520 nanohitra an’i Joda dia mamokatra ny fe-potoana ara-paminaniana roan-jato sy roapolo taona. Ny alpha amin’izany fe-potoana izany dia 677 tal. J.K. ary ny omega dia 457 tal. J.K., izay midika fa ny alpha amin’ny fe-potoana enina amby efapolo taona sy amin’ny fe-potoana roan-jato sy roapolo taona dia asehon’ny 2 520, ary ny omega amin’ireo tsipika roa ireo dia ny 2 300. Ireo “fanaparitahana” roa misy 2 520 taona dia manome vavolombelona roa momba ny fe-potoana iray izay manomboka amin’ny 2 520 ary mifarana amin’ny 2 300. Samy mamaritra ny zavatra hitan’i William Miller momba ny alpha sy omega ireo tsipika roa ireo.
“William Miller’s Dream
“Ny Nofin’i William Miller”
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
“Nanonofy aho fa Andriamanitra, tamin’ny tanana tsy hita maso, dia nandefa tamiko vata kely voaravaka tamin’ny fomba mahatalanjona, tokony ho folo santimetatra ny halavany ary enina santimetatra ny refin’ny lafiny, vita tamin’ny hazo ebena sy perla nampidirina tamim-pahakingana lehibe. Nisy fanalahidy nifatotra tamin’io vata io. Noraisiko niaraka tamin’izay ny fanalahidy ka nosokafako ny vata; ary indro, tamin’ny hagagako sy fahatairako, hitako fa feno karazan-javatra sarobidy isan-karazany sy samy hafa habe izy: firavaka, diamondra, vato soa, ary vola madinika volamena sy volafotsy isan-karazany ny refiny sy ny sandany, voalamina tsara tarehy tao amin’ny toerany avy ao anatin’ilay vata; ary raha voalamina toy izany izy, dia namirapiratra tamin’ny hazavana sy voninahitra izay ny masoandro ihany no mitovy aminy.
“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.
“Nihevitra aho fa tsy adidiko ny hankafy irery izao fahitana mahagaga izao, na dia feno hafaliana indrindra aza ny foko noho ny famirapiratany sy ny hatsaran-tarehiny ary ny hasarobidiny. Koa napetrako teo ambonin’ny latabatra afovoany tao amin’ny efitranoko izany, ary nampandre aho fa izay rehetra maniry dia mahazo manatona hijery ilay zavatra be voninahitra sy mamirapiratra indrindra izay efa hitan’ny olona teto amin’ity fiainana ity.
“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.
“Nanomboka niditra ny olona, vitsy tamin’ny voalohany, nefa nitombo ka tonga ho vahoaka maro. Raha vao nijery tao anatin’ilay vata fitahirizana izy ireo tamin’ny voalohany, dia gaga sady niantsoantso tamin’ny hafaliana. Fa rehefa nihamaro ny mpijery, dia samy nanomboka nikitika sy nanelingelina ireo firavaka rehetra, ka namoaka azy avy tao anatin’ilay vata fitahirizana sy nanaparitaka azy teny ambony latabatra.
“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.
“Nanomboka nieritreritra aho fa hitaky ny vata sy ireo firavaka eo an-tanako indray ny tompony; ary raha avelako hiparitaka ireny, dia tsy ho azoko haverina amin’ny toerany tao anatin’ny vata intsony izy tahaka ny teo aloha; ary tsapako fa tsy ho zakako velively ny hiatrika izany fiampangana izany, satria ho goavana indrindra izany. Dia nanomboka niangavy ny olona aho mba tsy hikasika izany, na hanala izany hiala ao amin’ny vata; nefa arakaraka ny niangaviako no vao mainka nanaparitahany azy; ary ankehitriny dia toa naparitany eran’ny efitrano rehetra izany, teo amin’ny gorodona sy teo ambonin’ny fanaka rehetra tao amin’ny efitrano.”
“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.
“Dia hitako avy eo fa teo amin’ireo firavaka sarobidy sy vola madinika tena izy izay efa naeliny, dia nabaribariny tamin’ny habetsahana tsy tambo isaina koa ny firavaka sandoka sy vola madinika hosoka. Tezitra mafy indrindra aho noho ny fitondran-tenany ambany sy ny tsy fankasitrahany, ka nananatra sy nitsikera azy ireo aho noho izany; nefa arakaraka ny nananarako azy no vao mainka nanaparitahany ny firavaka sandoka sy ny vola madinika hosoka teny amin’ny tena izy.”
“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.
“Dia dia nalahelo mafy tao amin’ny fanahiko ara-nofo aho ka nanomboka nampiasa hery ara-batana handroahana azy ireo hivoaka ny efitra; kanefa raha mbola nandroraaka ny iray aho, dia nisy telo hafa niditra ka nampiditra loto sy poti-kazo sy fasika ary karazan-javatra fako rehetra, mandra-pandrafiny ny tena vatosoa sy diamondra ary vola madinika rehetra, ka tsy hita maso intsony ireny rehetra ireny. Nopotipotehiny koa ny vata firaviravako ary naeliny teny amin’ireo fako izany. Nihevitra aho fa tsy nisy olona niraharaha ny alaheloko na ny fahatezerako. Kivy tanteraka sy toran-kery ny foko, dia nipetraka aho ka nitomany.”
“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.
«Raha nitomany sy nisaona noho ny fahaverezako lehibe sy ny andraikitra hiatrehako aho, dia nahatsiaro an’Andriamanitra ka nivavaka tamim-pahazotoana mba handefasany fanampiana ho ahy.»
“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.
“Avy hatrany dia nisokatra ny varavarana, ary nisy lehilahy iray niditra tao amin’ny efitra, ka rehefa izany dia nivoaka avokoa ny olona rehetra tao; ary izy, nitana borosy famafana vovoka teny an-tanany, dia nanokatra ny varavarankely, ka nanomboka namafa ny loto sy ny fako hiala tao amin’ny efitra.
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
“Nitaraina taminy aho mba hihafahany, fa nisy vatosoa sarobidy niparitaka teny amin’ny korontam-bato.
“He told me to ‘fear not,’ for he would ‘take care of them’.
Hoy izy tamiko mba “tsy hatahotra”, fa Izy no “hikarakara azy ireo”.
“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.
« Avy eo, raha mbola nofafazany ny vovoka sy ny fako, ny vatosoa sandoka sy ny vola madinika hosoka dia niara-nisondrotra ka nivoaka tamin’ny varavarankely tahaka ny rahona, ary nentin’ny rivotra niala teo. Tao anatin’izany tabataba sy fihazakazahana izany dia nakimpiko vetivety ny masoko; nony nosokafako indray ireo, dia efa levona avokoa ny fako rehetra. Ny vatosoa sarobidy, ny diamondra, ny vola madinika volamena sy volafotsy, dia niparitaka be nanerana ny efitra manontolo. »
“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.
“Dia lalu meletakkan di atas meja sebuah peti, yang jauh lebih besar dan lebih indah daripada yang terdahulu, lalu mengumpulkan permata-permata, berlian-berlian, dan koin-koin itu dengan segenggam-segenggam, serta mencampakkannya ke dalam peti itu, hingga tidak satu pun yang tertinggal, meskipun beberapa dari berlian itu tidak lebih besar daripada ujung sebuah peniti.”
“He then called upon me to ‘come and see.’
“Izy teo dia niantso ahy mba ‘ho avy hijery.’”
“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.
“Nijery tao anatin’ilay vata aho, kanjo voabahan’ny famirapiratan’izay hitako ny masoko. Namirapiratra impolo heny noho ny voninahiny teo aloha izy ireo. Nihevitra aho fa nohosoran’ny tongotr’ireo olona ratsy fanahy izay nanaparitaka sy nanitsakitsaka azy tao amin’ny vovoka tao anaty fasika izy ireo. Voalamina tamin’ny filaharana mahafinaritra tao anatin’ilay vata izy, samy teo amin’ny toerany avy, tsy nisy soritra hita akory ny ezaka nataon’ilay lehilahy izay nanipy azy tao. Niantso mafy aho noho ny hafaliako indrindra, ary izany antso izany no namoha ahy.” 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.
Manomboka eo amin’ny pejy “81,” sary tandindon’ny mpisorona, ilay nofy dia manondro ny tantaran’ny asan’ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana amin’ny fandravana ireo fahamarinana fototra izay nangonin’ny Maha-Andriamanitra tamin’ny alalan’ny maha-olombelona an’i William Miller. Mifarana izany tantara izany rehefa “niantso mafy tamin’ny hafaliana indrindra” i Miller ary ilay antso no “namoha” azy. Ny tantara aseho ao amin’ilay nofy dia mifarana amin’ny antso mafy ataon’ny anjely fahatelo, izay fara tampon’ny Antso Amin’ny Mamatonalina. Ny fitantarana ara-tantara ao amin’ny nofin’i Miller dia maneho ihany koa ireo mari-dalana ao amin’ny tantaran’ny Millerita, ka noho izany dia maneho koa ny tantara mifanandrify amin’ny hetsiky ny efatra arivo amby efatra alina sy iray hetsy. Zava-dehibe toy izany koa ny hoe ny fanehoana ara-tantara ao amin’ilay nofy dia ahitana fractal ara-paminaniana momba ilay tantara izay nanomboka niverina tamin’ny 2023.
The jewels of truth that were recognized in the history of the one hundred and forty-four thousand were placed into the public record in 2004 and then again in 2012, when the presentation of Habakkuk’s Tables gathered a group that was destined to be scattered. Those truths were set upon the table in 2004, with the first presentation of the truths which had been unsealed in 1989. A “few” considered the message then, but in 2012, the series of 95 presentations titled Habakkuk’s Tables brought in a crowd, for the “people began to come in, at first few in number, but increasing to a crowd.”
Ny firavaka sarobidin’ny fahamarinana izay nekena tao amin’ny tantaran’ny iray hetsy sy efatra arivo sy efatra alina dia napetraka tao amin’ny firaketana ampahibemaso tamin’ny taona 2004, ary avy eo indray tamin’ny taona 2012, raha ny fanolorana ny Tabilao-n’i Habakoka no nanangona vondrona iray izay voatendry hiparitaka. Napetraka teo ambonin’ny latabatra ireo fahamarinana ireo tamin’ny taona 2004, tamin’ilay fanolorana voalohany ireo fahamarinana izay efa novahana tamin’ny tombo-kase tamin’ny taona 1989. “Vitsy” no nandinika ilay hafatra tamin’izany, nefa tamin’ny taona 2012, ilay andiana fanolorana 95 mitondra ny lohateny hoe Tabilao-n’i Habakoka dia nahasarika vahoaka betsaka, satria “nanomboka niditra ny olona, tamin’ny voalohany vitsy isa, nefa nitombo ho vahoaka maro.”
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.
Nanomboka tamin’ny taona 2012 ka hatramin’ny 18 Jolay 2020 dia noparitahana tsikelikely sy norakofana fako ireo fahamarinana ireo. Tamin’ny 18 Jolay 2020, dia noparitahana nandritra ny fe-potoana telo andro sy tapany ireo mpanohana ny hafatry ny Tabilao nosoratan’i Habakoka.
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.
Ary rehefa vitany ny fanambaràny, ilay bibidia izay miakatra avy ao amin’ny lavaka tsy hita noanoa dia hiady aminy, ka handresy azy sy hamono azy. Ary ny fatiny dia hivalandrandra eny an-dalamben’ilay tanàna lehibe, izay antsoina ara-panahy hoe Sodoma sy Egypta, dia ilay toerana nanomboana ny Tompontsika koa. Ary ny sasany amin’ny vahoaka sy ny fokom-pirenena sy ny samy hafa fiteny ary ny firenena dia hibanjina ny fatiny mandritra ny hateloana sy tapany, ka tsy hamela ny fatiny hapetraka ao am-pasana. Ary izay mitoetra ambonin’ny tany dia hifaly noho ny aminy sy hiravoravo, ary hifanolotra fanomezana; satria ireo mpaminany roa ireo dia nampijaly izay nitoetra ambonin’ny tany. Apokalypsy 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.
Tamin’ny Sabata, 30 Desambra 2023, dia nanatevin-daharana fivoriana Zoom ny Future for America ho amin’ny fivoriam-bahoaka voalohany nataony hatramin’ny 18 Jolay 2020. Ny 30 Desambra 2023 dia 1 260 andro aorian’ny 18 Jolay 2020, na “telo andro sy tapany.” Raha mbola maty teny an-dalambe i Elia sy Mosesy, dia “mifaly” kosa ny sokajy iray hafa. Efa niverina tamin’ny famoahana ny hafatra ara-paminaniana ny Future for America tamin’ny Jolay 2023, satria ny hafatra izay tokony handeha amin’ny tany manontolo tamin’izany fotoana izany dia, araka ny filàn’ny faminaniana, tsy maintsy hivoaka avy any an-“efitra.” Telo andro sy tapany, na 1 260 andro, dia efitra.
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.
Ary ny vehivavy nandositra nankany an-efitra, izay nananany toerana voaomana avy tamin’Andriamanitra, mba hovelomina any mandritra ny arivo amby roanjato sy enim-polo andro. Apokalypsy 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.
Ny “efitra” dia “arivo sy roanjato ary enim-polo andro,” izany hoe 1 260 andro, izay koa “telo andro sy sasany,” ary aseho ao amin’ny Apokalypsy 12:6, ary ny “126” dia ampahafolon’ny 1 260. Iray amin’ireo fahamarinana mahagaga izay novahana tamin’izany fotoana izany ny filàna fibebahana ho fahatanterahan’ny vavaky ny “impito” ao amin’ny Levitikosy enina amby roapolo.
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.
Ny andro 1,260 dia tandindon’ny andro 2,520 ihany koa. Ny “fotoana fito” namely ny fanjakana avaratra dia nanomboka tamin’ny 723 TK ary nifarana tamin’ny 1798. Ny tapany afovoany dia 538, ka nahatonga 1,260 taona izay nanitsakitsahan’ny fanompoan-tsampy ny fitoerana masina sy ny maro, narahin’ny 1,260 taona izay nanitsakitsahan’ny fahefan’ny papa ny fitoerana masina sy ny maro. Mifanaraka amin’ny andro 1,260 hatramin’ny batisan’i Kristy ka hatramin’ny hazo fijaliana io rafitra ara-paminaniana io, izay arahina andro ara-paminaniana 1,260 mandra-pahatongan’ny taona 34 taor. J.K., rehefa tonga tany amin’ny jentilisa ny filazantsara. Koa noho izany, araka ny fijoroan’ny vavolombelona roa, ny 1,260 dia ampahany amin’ny andro 2,520, na ny “fotoana fito” ao amin’ny Levitikosy enina amby roapolo an’i Mosesy.
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.”
Ny feon’ilay any an-efitra, nandritra ny fe-potoana nanomboka tamin’ny Sabata 18 Jolay 2020 ka hatramin’ny Sabata 30 Desambra 2023, dia nanomboka nitaraina tamin’ny Jolay 2023; ary rehefa nifarana tamin’ny Sabata 30 Desambra 2023 ny fe-potoana “any an-efitra”, dia tonga ny fitsanganan’i Mosesy sy Elia. Ny hafatry ny feo dia nanondro fa ny tsangambaton-dalana momba ireo fahadisoam-panantenana voalohany mifanandrify ao amin’ny hetsika fanavaozana rehetra no manazava ny faminaniana diso tamin’ny 18 Jolay 2020, ao anatin’ny tontolon’ny fanoharana momba ireo virijina folo. Niantso ny lehilahy sy ny vehivavy ho amin’ilay fibebahana asehon’ny vavaka ao amin’ny Levitikosy toko faha-enina amby roapolo izany. Ny nofin’i Miller dia maneho indrindra izany fibebahana izany rehefa nanoratra izy hoe: “Raha mbola nitomany sy nisaona noho ny fahaverezako lehibe sy ny andraikitra niantsorohako aho, dia nahatsiaro an’Andriamanitra, ary nivavaka mafy mba handefasany fanampiana ho ahy.”
Come and See
Avia ka Jereo
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.”
Ny nofin’i Miller dia voazarazara amin’ny alalan’ny fanehoana roa amin’ny hoe “avia ka jereo.” Tamin’ny voalohany, i Miller no nanasa ny olona hoe “avia ka jereo,” ary tamin’ny fanindroany kosa dia ilay “lehilahy mitondra borosy famafana vovoka” no nanasa an’i Miller ho avy ka hijery. Ny hoe “avia ka jereo” dia tandindona ara-paminaniana izay manondro fahamarinana ara-paminaniana iray izay nesorina tombo-kase. Ny tombo-kase efatra voalohany dia samy ahitana ny didy hoe “avia ka jereo.”
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.
Ary hitako, raha novahan’ny Zanak’ondry ny iray tamin’ireo tombo-kase, dia reko, tahaka ny fikotrokotroky ny kotrokorana, ny iray tamin’ireo zava-manana aina efatra nanao hoe: Avia ka jereo. … Ary raha novahany ny tombo-kase faharoa, dia reko ny zava-manana aina faharoa nanao hoe: Avia ka jereo. … Ary raha novahany ny tombo-kase fahatelo, dia reko ny zava-manana aina fahatelo nanao hoe: Avia ka jereo. … Ary raha novahany ny tombo-kase fahefatra, dia reko ny feon’ilay zava-manana aina fahefatra nanao hoe: Avia ka jereo. Apokalypsy 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.
Ny hoe “avia ka jereo” eo am-piandohan’ny nofin’i Miller no alfa, ary ilay hoe “avia ka jereo” eo am-pamaranana no omega. Ny nofy dia manondro fa ny fanokafana ny tombo-kase eo am-piandohan’ny nofy dia vatosoa izay, rehefa “nalahatra, dia namerina taratra fahazavana sy voninahitra tsy misy mitovy afa-tsy amin’ny masoandro.” Rehefa nanasa an’i Miller i Kristy mba “ho avy ka hijery” ny omega, dia hoy i Miller: “gaga sy jamban’ny fahitana ny masoko. Namirapiratra avo folo heny noho ny voninahiny teo aloha izy ireo.” Ny fahazavan’ny alfa dia tahaka ny masoandro, ary ny fahazavan’ny omega dia avo folo heny noho ny masoandro.
Scatter
Miparitaka
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.”
Ang pagdadalamhati at pagsisisi ni Miller ay kinakatawan sa katapusan ng panahong nagsimula sa unang “halika at tingnan mo,” at sa huling “halika at tingnan mo.” Sa panahong nagsisimula sa pagbubukas ni Miller ng isang mensahe sa mga tao at pagkatapos ay nagtatapos sa pagbubukas ni Cristo ng isang mensahe kay Miller, ang salitang “ikalat” ay kinakatawang “pitong ulit.” Gagamitin muli ni Miller ang salitang iyon, ngunit sa pagitan ng una at huling pagbubukas, ang “ikalat” ay ipinahahayag na “pitong ulit.” Tinutukoy ng Biblia ang paghatol ng “pitong ulit” sa salitang “ikalat.”
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.
Ary haeliko any amin’ny jentilisa ianareo, ary hamoaka sabatra hanaraka anareo Aho; ka ho lao ny taninareo, ary ho rava ny tanànanareo. Levitikosy 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.
Ny fahamarinana voalohany indrindra hitan’i Miller dia ny “impito” ao amin’ny Levitikosy enina amby roapolo, ary ao amin’ny nofiny, ny vanim-potoana eo anelanelan’ny namoahana ny hafatr’i Miller sy ny namoahana ny hafatr’i Kristy—izay tokony hosaronan’ny fako sy ny vola sandoka avy amin’ireo teolojian’ny Advantista Mitandrina ny Andro Fahafito Laodiseana—dia ny fahamarinana fototra rehetra asehon’ny asan’i William Miller. Izany fandavana ny fahamarinana fototra izany dia aseho ho fiparitahana impito ao anatin’ny tantara eo anelanelan’ny alfa sy omega. Ny “impito” dia tandindon’ny asan’i William Miller, izay kosa no fototry ny Advantista Mitandrina ny Andro Fahafito; ary ao anatin’izany fototra izany, ny 2 300 andro ao amin’ny Daniela 8:14 no andry afovoany indrindra. Ny tondroin’izany dia izao: ny 2 520 taona fiparitahana, izay no fahitana voalohany, na alfa, hitan’i William Miller, dia manamarika ny fiandohan’ny vanim-potoana iray izay nifarana tamin’ny fahitana omega hitan’i William Miller, dia ny 2 300 andro.
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.
Rehefa nanilikilika ny “fotoana fito” tamin’ny taona 1863 ny Advantisma Mitandrina ny Andro Fahafito Laodikeana, dia nanilikilika ny fahitana voalohan’i William Miller izy ireo, izay fahitany alfa sady fahitana fototra nanorenany. Ny faran’ny fahitan’i Miller dia ny 2 300 andro, izay fahitany omega sady fahitana vato fehizoro namaranany. Ny “fotoana fito” izay nifarana tamin’ny 1798 no nanamarika ny 2 520, ary ny 2 300 andro kosa dia voamarika tamin’ny 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.
Lehilahy mpamafa-pofona no manangona indray ny firavaka sarobidy rehefa avy niparitaka impito ireo. Ary avy eo ny vata fitahirizana dia lehibe kokoa sy tsara tarehy kokoa ary mamirapiratra avo folo heny noho ny masoandro. Ny folo dia tandindon’ny fitsapana, ary noho izany ireo firavaka ireo dia mamirapiratra eo amin’ny fitsapana mihoatra noho ny andron’ny masoandro; ka ny nofin’i Miller dia manomboka amin’ny 1798 ary mifarana amin’ny antso mafy ataon’ny anjely fahatelo eo amin’ny lalàn’ny Alahady.
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.
Ny tantaran’ny Millerites nanomboka tamin’ny 1798 ka hatramin’ny 1863 dia tantara koa manomboka amin’ny 1798 ka hatramin’ny lalàna Alahady izay ho avy tsy ho ela. Ny tantara aseho ao amin’ny nofin’i William Miller, izay miseho eo anelanelan’ny filazan’i Miller hoe “come and see” sy ny filazan’ilay lehilahy mitondra borosy fanosehana vovoka hoe “come and see,” dia sady vanim-potoana 1798 ka hatramin’ny 1863, no vanim-potoana 1798 ka hatramin’ny lalàna Alahady koa. Ny tsipika mifarana amin’ny 1863 dia fractal ara-paminaniana an’ilay tsipika izay manomboka amin’ny 1798 ka mifarana amin’ny lalàna Alahady. Samy aseho ao amin’ny nofin’i Miller ireo tsipika roa ireo.
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.
Ny varavarana mihidy tamin’ny 22 Oktobra 1844 dia tandindon’ny varavarana mihidy amin’ny lalàn’ny Alahady. Ny faminaniana momba ireo taona 2 300, izay tanteraka tamin’ny 1844, dia tandindon’ny lalàn’ny Alahady.
“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.
“Ny fihavian’i Kristy amin’ny maha-Mpisoronabentsika Azy ao amin’ny fitoerana masina indrindra, ho amin’ny fanadiovana ny fitoerana masina, izay aseho ao amin’ny Daniela 8:14; ny fihavian’ny Zanak’olona ho eo amin’ilay Fahagola tamin’ny andro, araka izay aseho ao amin’ny Daniela 7:13; ary ny fihavian’ny Tompo ho ao amin’ny tempoliny, izay nambaran’i Malakia mialoha, dia samy filazana io zava-mitranga iray ihany io avokoa; ary izany koa no asehon’ny fihavian’ny mpampakatra ho amin’ny fampakaram-bady, izay nofaritan’i Kristy ao amin’ny fanoharana ny amin’ny virijina folo, ao amin’ny Matio 25.” The Great Controversy, 426.
Lines
Andalana
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.
Ny omega amin’ireo zavatra hitan’i Miller dia ny faminaniana momba ny 2,300 taona; koa samy asehon’ny 2,300 taona na ny 1844 na ny lalàna Alahady. Midika izany fa ny 2,520 no alpha ary ny 2,300 no omega amin’ireo tsipika roa tonta; ny tsipika iray mifarana amin’ny 1863, ary ny tsipika iray hafa mifarana amin’ny lalàna Alahady. Amin’ireo tsipika roa ireo, ny faminaniana 2,520 no alpha, sady vato fanorenana. Ny fractal manomboka amin’ny 1798 ka hatramin’ny 1863 ao amin’ny tantara fototra niorenan’ny Millerita dia mifandrindra koa amin’ny fractal iray hafa ao amin’ny tantaran’ny omega, vato fehizoro, an’ny efatra arivo amby efa-polo sy iray hetsy.
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.
Tamin’ny 9/11 dia niantso ny olony Andriamanitra hiverina amin’ireo lalan-drazana fahiny ao amin’i Jeremia, izay fototra, sady ireo fototra ireo kosa dia asehon’ilay iraka mpitondra hafatra momba ny tantara fototra, izay aseho indray amin’ny alalan’ny fahitana alfa fototra nataony momba ny “impito.” Ny “impito” no tandindon’ny fototry ny iray hetsy sy efatra arivo amby efa-polo sy efatra arivo, ary tamin’ny 9/11 dia nanomboka ny fanisiana tombo-kase an’io antokon’olona io tamin’ny alalan’ny hafatra fitsapana momba ireo fototra, izay asehon’ilay fahamarinana fototra voalohany indrindra an’i William Miller sy ny Advantisma. Tamin’ny 9/11 no nanombohan’ny fotoana fanisiana tombo-kase, ary amin’ilay lalàna Alahady ho avy tsy ho ela no hifaranan’ny fotoana fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efa-polo sy efatra arivo.
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.
Io tantara io dia fractal iray izay manomboka amin’ny 2,520 ary mifarana amin’ny 2,300, ary noho izany dia io tantara io no tsipika fahatelo amin’ny tantara ara-paminaniana aseho ao amin’ny nofin’i William Miller. Ny 2,520 dia tanteraka tamin’ny 1798 ary ny 2,300 tamin’ny 1844. Ny asa asehon’ireo tsipika roa ireo dia ny asan’i Kristy amin’ny fampiraisana ny maha-Andriamanitra Azy amin’ny maha-olombelona antsika. Izany no asan’ny fanovana ny mpanota ho olomasina, fampodiana ny natiora ambony eo amin’ny seza fiandrianana sahaza azy mba hanapaka ny natiora ambany. Noho izany antony izany, ny vatan’olombelona dia mila 2,520 andro mba hanavaozana tanteraka ny sela rehetra ao amin’ny vatana, ary io vatana io ihany dia miorina amin’ny kromôzôma lahy 23 mitambatra amin’ny kromôzôma vavy 23. Rehefa atambatra dia mamokatra tempoly velona izy ireo, izay aseho amin’ny isa hoe “46,” izay fe-potoana manomboka amin’ny 1798 ka hatramin’ny 1844, dia ilay fe-potoan’ny nofin’i William Miller manomboka amin’ny 2,520 tamin’ny 1798 ka hatramin’ny 2,300 tamin’ny 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.
Ny nofin’i William Miller dia ahitana fractal hafa iray manan-danja koa. Manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady dia fractal-n’ny 1798 ka hatramin’ny lalàn’ny Alahady izany, tahaka ny 1798 ka hatramin’ny 1863. Ny 2023 ka hatramin’ny lalàn’ny Alahady dia fractal-n’ny 9/11 ka hatramin’ny lalàn’ny Alahady, ary izany no tantara tondroin’ny tsipika rehetra ao amin’ny nofin’i Miller ho omega-n’izy rehetra. Ity no vanim-potoana izay anandratana avo folo heny noho ny masoandro ireo fahamarinana tany am-boalohany.
The Two Bustles
Ireo Karazan-Jipoa Roa
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.
Tamin’ny taona 1840, ny teny hoe “bustle” (amin’ny maha-anarana azy) dia matetika nidika asa feno hafanam-po, fahasarotana, na tabataba—matetika miaraka amin’ny hevitry ny fikorontanan-javatra, fientanentanana, fahamaikana, na fanelingelenana. Izy io dia nanondro fihetsiketsehana mavitrika, tabataba na korontana, na fandehanan-draharaha be, na teo amin’ny vahoaka marobe, na tao an-tokantrano, na teny an-tsena, na nandritra ny tranga iray manokana. Koa ny “bustle” ao amin’ny nofin’i Miller dia manondro ilay firohotan’ny asa sy ny hetsika eo noho eo, ny fientanentanana, na ny raharaham-pahamaikana mitranga amin’io fotoana io indrindra—dia ilay fikorontanana na tabataba mandalo ananan’ny toe-javatra na ny fotoana ankehitriny.
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.”
Hoy i Miller hoe: “Ary tamin’izany, raha nanadio sy namafa ny vovoka sy ny fako izy, dia niara-nisondrotra sy nivoaka teo am-baravarankely tahaka ny rahona avokoa ireo vatosoa sandoka sy vola hosoka, ary nentin’ny rivotra niala. Tao anatin’izany tabataba izany dia nakimpiko vetivety ny masoko; nony nosokafako izy ireo, dia efa levona avokoa ny fako rehetra.”
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.
Ny “fikorontanana” dia manamarika teboka roa ao amin’ny nofin’i Miller: voalohany, rehefa aparitaky ny vahoaka ny firavaka, ary avy eo rehefa manokatra ny varavarankely ilay lehilahy mitondra borosy fanadiovana ka manomboka mamafa hamoaka ny firavaka sandoka. Ny fikorontanana voalohany sy alfa dia ny fanakonana ny firavaka, ary ny fikorontanana faharoa sy omega dia ny famerenana amin’ny laoniny ny firavaka. Nandritra ilay fikorontanana dia nikimpy ny mason’i Miller. Napetraka hitsahatra i Miller tamin’ny taona 1849, dia tamin’izay indrindra no naninjiran’i Kristy ny tanany fanindroany mba hanangona ny sisa amin’ny olony. Avy eo dia nikimpy ny mason’i Miller, ary tamin’ny 1850 dia napetraka indray teo ambony latabatra ny fahamarinany, ho fahatanterahan’ny didin’i Habakoka hanoratra ny fahitana sy hanambara izany mazava. Nandritra io vanim-potoanan’ny fikorontanana io dia nikimpy ny mason’i Miller, ary rehefa mifoha izy dia efa eo am-pamerenana amin’ny laoniny ny firavaka.
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.
Ny tabataba faharoa ao amin’ny nofiny dia miseho rehefa atsangana indray, diovina amin’ny loto ary voadio ilay fanevan’ny efatra arivo amby efatra alina sy iray hetsy, dia ilay faneva izay ambaran’i Zakaria ho toy ny vatosoa eo amin’ny satroboninahitra.
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.
Ary hovonjeny amin’izany andro izany izy ireo ny TOMPO Andriamaniny tahaka ny andian’ondrin’ny olony; fa ho tahaka ny vato amin’ny satro-boninahitra izy, asandratra ho famantarana eo amin’ny taniny. Fa endrey ny halehiben’ny hatsaram-pony, ary endrey ny halehiben’ny hakantony! Ny vary no hampifaly ny zatovo, ary ny divay vaovao ny zatovovavy. Mangataha amin’ny TOMPO ny ranonorana amin’ny fotoan’ny ranonorana farany; dia ny TOMPO no hanao rahona mamirapiratra ka hanome azy ranonorana mirotsaka, dia ahitra any an-tsaha ho an’ny olona rehetra. Fa ny sampy dia niteny zava-poana, ary ny mpisikidy efa nahita lainga sady nilaza nofy sandoka; fampiononana foana no ataony; koa dia lasa izy tahaka ny ondry andiany, sady ory, satria tsy nisy mpiandry. Nirehitra tamin’ny fahatezerana tamin’ny mpiandry ny fahatezerako, ary ny osilahy no nasiako famaizana; fa Jehovah, Tompon’ny maro, efa namangy ny andian’ondriny, dia ny taranak’i Joda, ka nanao azy ho tahaka ny soavaliny tsara tarehy amin’ny ady. Zakaria 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.
Ny “andian’ondrin’ny olony” dia sady faneva no vato (firavaka) eo amin’ny satro-boninahitra. Ny andian’ondrin’ny olony dia fantatra mandritra ny ranonorana farany, fa ny baiko dia ny hangataka ny ranonorana farany amin’ny fotoanan’ny ranonorana farany. Ny andiany dia ampitahaina amin’ilay “andiany” izay nandeha tamin’ny lalany ihany, fa tsy tamin’ny lalan’ny lalana fahiny araka an’i Jeremia. Amin’ny fotoanan’ny ranonorana farany, ireo firavaka izay andian’ondriny dia ho soavaliny tsara tarehy amin’ny ady. Izany “soavaly tsara tarehy” izany dia ny fiangonana mpandresy, aseho ao amin’ilay ampakarina kristiana voalohany, sary asehon’i Petera izay, tahaka ny soavaly fotsy tamin’ny vanim-potoanan’ny tombo-kase voalohany, dia nivoaka naharesy sady mba handresy.
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.
Ary hitako, raha nosokafan’ny Zanak’ondry ny iray tamin’ireo tombo-kase, dia nahare aho, toy ny feon-kotrokorana, ny anankiray tamin’ireo zava-manan’aina efatra nanao hoe: Avia ka jereo. Ary hitako, indro, nisy soavaly fotsy; ary izay nitaingina azy nitana tsipìka; ary nomena satroboninahitra izy; dia nivoaka izy nandresy sady mbola handresy. Apokalypsy 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.
Koa i Petera, araka izany, no tandindon’ny fiangonana kristiana voalohany tamin’ny andron’ny apostoly nandritra ny firotsahan’ny ranonorana tamin’ny Pentekosta, ary tandindon’ny fiangonana kristiana farany mandritra ny ranonorana farany, izay efa naseho mialoha tamin’ny alalan’ny firotsahana tamin’ny Pentekosta.
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.
Ary hitako ny lanitra voasokatra, ary indro, nisy soavaly fotsy; ary Ilay nitaingina azy dia natao hoe Mahatoky sy Marina, ary amin’ny fahamarinana no itsarany sy iadiany. Ary ny masony dia tahaka ny lelafo mirehitra, ary teo an-dohany nisy satroboninahitra maro; ary nanana anarana voasoratra Izy, izay tsy nisy olona nahalala, afa-tsy ny Tenany ihany. Ary Izy nitafy akanjo voatsoboka tamin’ny rà; ary ny anarany dia atao hoe Ny Tenin’Andriamanitra. Ary ny miaramila izay tany an-danitra dia nanaraka Azy tamin’ny soavaly fotsy, nitafy rongony fotsy madinika, fotsy sady madio. Apokalypsy 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.
Ny soavaly fotsy dia maneho ny tafik’i Kristy izay hatsangana amin’ny maty ao amin’ny Ezekiela 37, ary izy ireo no fiangonana mpandresy, ary vato amin’ny satroboninahitra izy ireo, fa Kristy manangana ny fanjakan’ny voninahiny amin’ny andron’ny ranonorana farany. Amin’ny maha-solontenan’ny fanjakany azy, ny iray hetsy sy efatra arivo sy efatra alina dia firavaka eo amin’ny satroboninahitra izay tandindon’ny fanjakana raisiny amin’ny famaranana ny 2,300 andro, izay samy ny 22 Oktobra 1844 ary mbola ho toy izany indray amin’ny lalàn’ny Alahady. Izany fanjakan’ny soavaly fotsy izany dia atsangana mandritra ny ranonorana farany, rehefa misokatra ny varavaran’ny lanitra, fa Jaona nahita ny soavaly fotsy rehefa nisokatra ny lanitra.
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.
Tamin’ny tabataban’ny alfa tamin’ny 1849, dia nanakimpy ny masony tamin’ny fahafatesana i Miller, vetivety foana. I Miller no Elia, ary maty tamin’ny 18 Jolay 2020 i Elia, ary nandry teny an-dalambe nandritra ny 1.260 andro izy mandra-pahatongany tamin’ny tabataban’ny omega, ary avy eo dia natsangana. Ny fifohazany dia voamarika ho tonga amin’ny fotoana anokafan’ilay lehilahy mpamafa vovoka ny varavarankelin’ny lanitra mba hamafana ny fako. Atsangana ny tafiky ny soavaly fotsy rehefa voasokatra ny varavarankelin’ny lanitra, ary rehefa mitranga izany dia fantatra ny fisarahan’ny marina sy ny sandoka. Io fisarahana io koa dia aseho ao amin’ny bokin’i Malakia.
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.
Ento avokoa ny ampahafolon-karena rehetra ho ao amin’ny trano firaketana, mba hisy hanina ao an-tranoko; ary izahao toetra Aho ankehitriny amin’izany, hoy Jehovah, Tompon’ny maro, raha tsy hovohako ho anareo ny varavaran’ny lanitra ka haidiko ho aminareo ny fitahiana, mandra-pahalevona ny fitoeran-toerana handraisana azy. Malakia 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.
Ny fanahin’ny mpaminany dia manaiky ny mpaminany; ary i Jaona ao amin’ny Apokalypsy, ny nofin’i Miller, ary i Malakia dia manome vavolombelona telo momba ny fotoana amohazana ny varavaran’ny lanitra. Ao amin’ny nofin’i Miller dia amin’ny omega-n’ilay antso hoe: “avia ka jereo” izany. Ny fikorontanana tao amin’ny alpha dia tamin’ny nanombohan’ny fanaparitahana, ary ny omega kosa dia amin’ny anombohan’ny fanangonana.
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.
Alohan’ny handrosoantsika lavidavitra kokoa ao amin’ny nofin’i Miller dia tiantsika hampidirina eto ny fanamarihan’i James White momba io nofy io. James White dia manondro fa ny firavaka tena izy dia ny tena olon’Andriamanitra, ary ny firavaka sandoka kosa dia ny ratsy fanahy. Izaho kosa dia manondro ny firavaka ho fahamarinana mifanohitra amin’ny fahadisoana. Ny firavaka sy ny firavaka sandoka dia samy ny hafatra sy ny mpitondra hafatra, ampifanoherina amin’ny fahadisoana sy ny mpitondra hafatra sandoka.
“BROTHER MILLER’S DREAM
“NY NOFIN’I RAHALAHY MILLER Nanonofy aho fa nahita vata tsara voaforitra tahaka ny asa tanana manan-tsaina aho, izay voarakotra hazo ebony sy voaravaka vato soa. Nisy olon-kendry nijoro teo akaikiny ka nilaza tamiko hoe: ‘Sokafy ity vata ity, ary jereo izay ao anatiny.’ Nankatò aho ka, rehefa nosokafako, dia nahita fa feno zavatra sarobidy sy firavaka isan-karazany izy. Nisy karazam-bolamena sy volafotsy rehetra tao, voarindra tamim-pahendrena, ary voasoratra hoe: “Voaozona anie izay maniratsira na manala ny iray amin’ireo zavatra ireo.” Nijery an’ireo zavatra sarobidy ireo aho ka gaga sy talanjona noho ny hatsarany sy ny famirapiratany. Nihevitra aho fa tsy mbola nahita zavatra tsara tarehy tahaka izany mihitsy taloha. Dia nilaza ilay olon-kendry hoe: ‘Raiso izy rehetra, ary ampahafantaro amin’izao tontolo izao.’ Dia nalaiko izy rehetra, ka nivoaka aho. Raha vantany vao tonga teo an-kalamanjana aho, dia nisy olona avy amin’ny karazana rehetra nanodidina ahy, mba hibanjina ireo harena. Rehefa nijery azy ireo aho, dia hitako fa nihena ny famirapiratany sy ny voninahiny. Notapahiko ny lamba nanarona azy ireo, ka namela ny vovoka hanarona azy. Teo am-panao izany aho, dia nisy naneso sy nitsikera ahy, ary nisy koa nanampy ahy hitondra azy ireo; nefa ny ankamaroany dia nanao tsinontsinona azy ireo, sy niezaka hanapaka ny tapa-bolamena sy ny firavaka ary hanaparitaka azy ireo eny anivon’ny vovoka. Taitra ny saiko noho izany, ka niantso mafy aho tamin’ilay olon-kendry mba hanampy ahy. Dia niverina teo amiko izy, ary hoy izy tamiko: ‘Miverena, ka arotsaho ao anaty vata ireo firavaka; avy eo akatony, ary hidio. Dia raiso ny menaka sy ny lamba, ka fafao ny vovoka amin’ireo firavaka, ary sokafy ny vata, dia atolory amin’izao tontolo izao indray.’ Nanao izany aho, ary rehefa nataoko izany, dia namirapiratra toy ny kintana sy nitombo avo roa heny ny voninahiny. Rehefa nentin’izy ireo nanodidina ny tanàna ireo harena, dia maro ny olona nisy fiantraikany lalina tamin’izany, ka niara-nidera sy nanome voninahitra an’Andriamanitra. Ny hafa kosa dia nanao tsinontsinona azy ireo, ka nitohy ny fanaratsiany. Dia hoy indray ilay olon-kendry: ‘Ianao dia natao haneho amin’izao tontolo izao ireo zavatra sarobidy ireo. Raha mbola mitoetra amin’ny fahitsiana sy mahatoky ianao, dia miaraka aminao hatrany ny fitahiana; fa raha miala amin’ny fahitsiana ianao, na miahy bebe kokoa ny fankatoavan’ny olona noho ny fanekena ny Tompo, dia ho very ianao.’ Avy eo dia hitako fa nisy olona maro niezaka nanampy ahy hitondra ny vata sy hanampy hitahiry sy hiaro ireo firavaka ao anatiny; nefa tsy afaka nahita azy ireo izy. Dia hoy ilay olon-kendry: ‘Tsy afaka mahita ireo harena ireo izy ireo, mandra-pahavonon’ny masony hijery azy amin-kafaliana. Ny sasany hanambara fa mandainga ianao, fa izy ireo dia tsy maintsy mahita amin’ny masony manokana. Ny hafa kosa hiteny aminao mba tsy hatahotra, ary hampahery anao izy ireo rehefa tsinontsinoavin’ny ratsy fanahy ianao, sy rehefa tenenin’izy ireo fa ny harena dia tsy tena izy. Tsy maintsy mitoetra mahatoky ianao, satria efa antomotra ny fotoana izay hanokafana ny vata, mba hahafahan’ny rehetra mahita ireo zavatra sarobidy.’ Dia hitako tao amin’ny nofiko fa nentin’ilay olon-kendry nankeny amin’ny fitoerana iray ilay vata, ka nisy fanalahidy tsy hita lany natsofony tao amin’ny hidiny, ary nanokafany azy; ary indro, nisy efitra maro feno zavatra sarobidy kokoa noho izay hitako teo aloha. Izany no nofin’i Rahalahy Miller.”
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.
“Ity nofy manaraka ity dia navoaka tao amin’ny Advent Herald, roa taona mahery lasa izay. Tamin’izany dia hitako fa nanamarika mazava ny zavatra niainanay taloha momba ny fiavian’i Kristy fanindroany izany, ary nomen’Andriamanitra io nofy io ho tombontsoan’ny ondry aman’osy miely patrana.”
“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.
“Anisan’ny famantarana ny fanatonana akaiky ny andro lehibe sy mahatahotra an’i Jehovah ny nofiny napetrak’Andriamanitra. Jereo Joela 2:28–31; Asan’ny Apostoly 2:17–20. Mety ho avy amin’ny fomba telo ny nofy; voalohany, ‘avy amin’ny hamaroan’ny raharaha.’ Jereo Mpitoriteny 5:3. Faharoa, ireo izay eo ambanin’ny fanahin-dratsy maloto sy ny fitaka ataon’i Satana dia mety hanonofy noho ny heriny miasa aminy. Jereo Deoteronomia 8:1–5; Jeremia 23:25–28; 27:9; 29:8; Zakaria 10:2; Joda 8. Ary fahatelo, Andriamanitra dia nampianatra mandrakariva, ary mbola mampianatra ny olony koa amin’ny ambaratonga samihafa amin’ny alalan’ny nofy, izay tonga amin’ny asan’ny anjely sy ny Fanahy Masina. Ireo izay mijoro ao amin’ny fahazavana mazavan’ny fahamarinana dia hahalala rehefa omen’Andriamanitra nofy izy; ary ny toy izany dia tsy ho voafitaka na ho voatarika hivily lalana amin’ny nofy sandoka.”
“‘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.
“‘Ary hoy Izy nanao hoe: Henoy ankehitriny ny teniko; raha misy mpaminany eo aminareo, Izaho Jehovah dia hampahafantatra ny tenako aminy amin’ny fahitana, ary hiresaka aminy amin’ny nofy.’ Nomery 12:6. Hoy Jakoba: ‘Ny anjelin’i Jehovah dia niteny tamiko tamin’ny nofy.’ Genesisy 31:2. ‘Ary Andriamanitra nankeo amin’i Labana Syriana tamin’ny nofy tamin’ny alina.’ Genesisy 31:24. Vakio ny nofin’i Josefa, [Genesisy 37:5–9,] ary avy eo ny tantara mahaliana ny amin’ny fahatanterahany tany Egypta. ‘Tany Gibeona Jehovah dia niseho tamin’i Solomona tamin’ny nofy tamin’ny alina.’ 1 Mpanjaka 3:55. Ny sary lehibe sady manan-danja ao amin’ny toko faharoa ao amin’i Daniela dia nomena tamin’ny nofy, ary toy izany koa ireo bibidia efatra, sns., ao amin’ny toko fahafito. Rehefa nitady handringana ny Mpamonjy mbola zaza i Heroda, dia nampitandremana tamin’ny nofy i Josefa mba handositra ho any Egypta. Matio 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.
“‘Ary izao no hiseho amin’ny ANDRO FARANY, hoy Andriamanitra: handatsaka ny Fanahiko amin’ny nofo rehetra Aho; ary ny zanakalahinareo sy ny zanakavavinareo haminany, ary ny zatovonareo hahita fahitana, ary ny anti-panahinareo hanonofy nofy.’ Asan’ny Apostoly 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.
“Ny fanomezam-pahasoavan’ny faminaniana, amin’ny alalan’ny nofy sy ny fahitana, dia eto no vokatry ny Fanahy Masina, ary amin’ny andro farany dia haseho amin’ny ampy mba ho marika. Anisan’ny fanomezam-pahasoavan’ny fiangonan’ny filazantsara izany.
“‘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.
“‘Ary Izy nanome ny sasany ho apostoly; ary ny sasany ho MPAMINANY; ary ny sasany ho evanjelista; ary ny sasany ho mpitandrina sy mpampianatra; Ho fanatanterahana ny olomasina, ho amin’ny asan’ny fanompoana, ho amin’ny fampandrosoana ny tenan’i Kristy.’ Efesiana 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.
“‘Ary Andriamanitra dia nanendry ny sasany tao amin’ny fiangonana, voalohany apostoly, faharoa MPAMINANY,’ sns. 1 Korintiana 12:28. ‘Aza hamavoina ny FAMINANIANA.’ 1 Tesaloniana 5:20. Jereo koa Asan’ny Apostoly 13:1; 21:9; Romana 7:6; 1 Korintiana 14:1, 24, 39. Ny mpaminany na ny faminaniana dia ho fanorenana ny fiangonan’i Kristy; ary tsy misy porofo azo avoaka avy amin’ny tenin’Andriamanitra fa tokony hifarana ireny alohan’ny hifaranan’ny evanjelista sy ny mpitandrina ary ny mpampianatra. Fa hoy ny mpanohitra: ‘Efa be loatra ny fahitana sy ny nofy sandoka ka tsy azoko itokisana izay zavatra tahaka izany.’ Marina fa manana ny sandokany Satana. Efa nanana mpaminany sandoka mandrakariva izy, ary azo antoka fa tokony hanantena izany isika ankehitriny amin’ity ora farany maha-azy amin’ny famitahana sy ny fandresena ity. Izay mandà ny fanambarana manokana toy izany noho ny fisian’ny sandoka, dia afaka, araka izany ihany, mandroso kely kokoa ka mandà fa Andriamanitra dia mba efa naneho ny tenany tamin’ny olona tamin’ny alalan’ny nofy na fahitana, satria efa nisy mandrakariva ny sandoka.”
“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.
“Ny nofy sy ny fahitana no fitaovana izay nanehoan’Andriamanitra ny tenany tamin’ny olombelona. Tamin’ny alalan’io fitaovana io no nitenenany tamin’ny mpaminany; napetrany ho anisan’ny fanomezan’ny fiangonan’ny filazantsara ny fanomezam-pahasoavan’ny faminaniana, ary noasokajiny miaraka amin’ireo famantarana hafa amin’ny ‘ANDRO FARANY’ ny nofy sy ny fahitana. Amena.
“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.
“Ny tanjoko tamin’ireo fanamarihana etsy ambony dia ny hanaisotra ny fanoherana amin’ny fomba mifanaraka amin’ny Soratra Masina, ary hanomana ny sain’ny mpamaky ho amin’izay manaraka.
“WM. MILLER,
«WM. MILLER,
“Low Hampton, N. Y. Dec. 3, 1847.” James White, Brother Miller’s Dream, 1–6.
“Low Hampton, N. Y. 3 Desambra 1847.” James White, Ny Nofin’i Rahalahy Miller, 1–6.
“1. The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.
“1. Ang ‘kabaong’ ay kumakatawan sa mga dakilang katotohanan ng Biblia na may kaugnayan sa ikalawang pagparito ng ating Panginoong Jesucristo, na ibinigay kay Kapatid na Miller upang ipahayag sa sanlibutan.
“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. Ny ‘fanalahidy niraikitra’ dia ny fomba nandikany ny Teny faminaniana—fampitahana Soratra Masina amin’ny Soratra Masina—ny Baiboly no mpandika ny tenany. Tamin’io fanalahidy io no nanokafan’i Rahalahy Miller ny ‘vata’, na ilay fahamarinana lehibe momba ny fiavian’i Kristy ho an’izao tontolo izao.
“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. Ny ‘firavaka, diamondra, sy ny sisa’ amin’ny ‘karazany rehetra sy habe rehetra’ izay ‘voalamina tsara tarehy ao amin’ny toerany avy ao anatin’ilay vata firavaka’ dia misolo tena ny zanak’Andriamanitra, [Malakia 3:17,] avy amin’ny fiangonana rehetra, ary avy amin’ny saiky sokajy sy toe-piainana rehetra eo amin’ny fiainana, izay nandray ny finoana ny amin’ny fiavian’i Kristy, ary hita fa nijoro tamim-pahasahiana teo amin’ny toerana samihafa nisy azy avy, ho amin’ny raharaha masina momba ny fahamarinana. Raha nandroso tao anatin’izany filaminana izany izy ireo, samy nikarakara ny adidiny avy, ary nandeha tamim-panetrentena teo anatrehan’Andriamanitra, dia ‘namirapiratra tamin’ny fahazavana sy ny voninahitra’ ho an’izao tontolo izao izy ireo, ka ny fiangonana tamin’ny andron’ny apostoly ihany no nahatratra izany. Ny hafatra, [Apokalypsy 14:6,7,] dia niely, toy ny hoe, teo ambonin’ny elatry ny rivotra, ary ny fanasana hoe, ‘Avia, fa efa vonona ankehitriny ny zavatra rehetra,’ [Lioka 14:17.] dia niely tany rehetra tamin-kery sy tamin’ny vokany.”
“4. ‘The people began to come in, at first few in number, but increased to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.
“4. ‘Nanomboka tonga ny vahoaka, tamin’ny voalohany dia vitsy isa izy ireo, nefa nitombo ho vahoaka marobe.’ Fony notorina voalohany ny foto-pampianarana momba ny fiavian’i Kristy, tamin’ny alalan-dRahalahy Miller sy olom-bitsy hafa dia kely ihany ny vokany, ary tena vitsy no nohafohaziny; fa hatramin’ny 1840 ka hatramin’ny 1844, na aiza na aiza nitoriana izany, dia nifoha sy taitra ny fiaraha-monina manontolo.
“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. Raha vao nanomboka nitory ny filazantsara mandrakizay ilay anjely manidina [Apokalypsy 14:6–7], hoe: ‘Matahora an’Andriamanitra, ka omeo voninahitra Izy; fa tonga ny andro fitsarany,’ dia maro no nihoby tamim-pifaliana teo anoloan’ny fiavian’i Jesosy sy ny fanarenana ny zavatra rehetra, nefa tatỳ aoriana dia nanohitra sy naneso ary nanaraby ny fahamarinana izay vao tsy ela akory no nameno azy tamin’ny fifaliana. Nampikorontana sy nampiely ny firavaka izy ireo. Izany no mitondra antsika ho amin’ny fararano tamin’ny 1844, izay nanombohan’ny fotoana fanaparitahana.”
“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.
“Tsarovy izao: ireo izay fahiny ‘nihoby tamim-pifaliana’ no nampikorontana sy nampiely patrana ny firavaka. Ary tsy nisy nahavita nampiparitaka ny andian’ondry sy nampivily azy tamin’ny làlana hatramin’ny 1844 tahaka ireo izay fahiny nitory ny fahamarinana sy nifaly tamin’izany; nefa tatỳ aoriana dia nandà ny asan’Andriamanitra sy ny fahatanterahan’ny faminaniana tao amin’ny fanandramantsika momba ny fiavian’i Kristy taloha.”
“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. Ireo ‘firavaka sandoka sy vola sandoka’ izay nafafy teny anivon’ny tena izy, dia maneho mazava tsara ireo niova fo sandoka, na ‘zanaka vahiny,’ [Hosea 5:7] hatramin’ny nikatonan’ny varavarana tamin’ny 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. Ny ‘vovoka sy poti-javatra, fasika sy karazan-javatra maloto rehetra,’ dia maneho ireo fahadisoana samihafa sy maro izay nampidirina teo anivon’ireo mino ny fiavian’i Kristy fanindroany hatramin’ny fararano tamin’ny 1844. Eto aho dia hanamarika vitsivitsy amin’izany.
“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. Ny toerana noraisin’ny sasany tamin’ireo ‘mpiandry’ tamim-pireharehana, avy hatrany taorian’ny nanambaràna ny antso amin’ny misasakalina, dia ny hoe ny hery masina sy mampiempo lalina avy amin’ny Fanahy Masina, izay nanatrika ny hetsiky ny volana fahafito, dia fitaomana mesmerika ihany. I George Storrs dia isan’ireo voalohany nandray izany toerana izany. Jereo ny asa sorany tamin’ny tapany faramparan’ny taona 1844, tao amin’ny Midnight-Cry, izay navoaka tamin’izany tao an-tanànan’i New York. J. V. Himes, tamin’ny Fihaonambe tao Albany tamin’ny lohataonan’ny taona 1845, dia nilaza fa ny hetsiky ny volana fahafito dia namokatra mesmerisma lalina fito tongotra. Izany dia notantarain’ny olona iray tamiko izay teo, ka nandre ilay teny. Ny hafa izay nandray anjara mavitrika tamin’ny antso amin’ny volana fahafito dia efa nilaza tatỳ aoriana fa asan’ny Devoly izany hetsika izany. Ny fanondroana ny asan’i Kristy sy ny Fanahy Masina ho an’ny Devoly dia fitenenan-dratsy tamin’ny andron’ny Mpamonjy antsika, ary fitenenan-dratsy koa ankehitriny. 2. Ireo fanandramana maro momba ny fotoana voafaritra. Hatramin’ny nifaranan’ny 2300 andro tamin’ny taona 1844, dia efa nisy fotoana maro samihafa voatendrin’ny olona isan-karazany ho amin’ny fiafaran’izany. Tamin’ny fanaovana izany dia nesoriny ny ‘tsangambato famantarana,’ ka nampiely haizina sy fisalasalana teo ambonin’ny hetsika adventista manontolo. 3. Ny spiritisma miaraka amin’ny nofinofy sy ny fihoaram-pefy rehetra ao aminy. Io hafetsen’ny Devoly io, izay nahatanteraka asa mahatsiravina mahafaty, dia aseho amin’ny fomba tena mifanaraka tsara amin’ny hoe ‘potipoti-kazo,’ sy ‘karazan-javatra maloto isan-karazany.’ Maro tamin’ireo izay nisotro ny poizin’ny spiritisma no niaiky ny fahamarinan’ny fanandramantsika adventista taloha, ary noho izany zava-misy izany dia maro no noterena hino fa ny spiritisma no vokatry ny finoana fa Andriamanitra no nitantana ireo hetsika adventista lehibe tamin’ny 1843 sy 1844. I Petera, raha niresaka momba ireo izay ‘hampiditra fampianaran-diso mahavery, ary handà ny Tompo izay nividy azy aza,’ dia milaza hoe: ‘NOHO IREO NO HILAZANA RATSY NY LALAN’NY FAHAMARINANA.’ 4. S. S. Snow izay nilaza tena ho ‘Elia mpaminany.’ Io lehilahy io, tamin’ny fandehany hafahafa sy masiaka, dia nandray anjara koa tamin’ity asan’ny fahafatesana ity, ary ny làlany dia nanana fironana hampahazo tsiny ny toerana marina tokony hisy ireo masina miandry, tao an-tsain’ny fanahy marina maro.”
“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.
“Amin’ity lisitry ny fahadisoana ity dia mbola azoko ampiana maro koa, tahaka ny ‘arivo taona’ ao amin’ny Apokalypsy 20:4, 7, ho any amin’ny lasa, ny 144,000 ao amin’ny Apokalypsy 7:4; 14:1, ireo izay ‘nitsangana ka nivoaka avy tao am-pasana’ taorian’ny nitsanganan’i Kristy tamin’ny maty, ny foto-pampianarana tsy miasa, ny foto-pampianarana momba ny fandringanana ny zaza madinika, sns. sns. Ireo fahadisoana ireo dia naely tamin-kafanam-po fatratra, ary noterena tamin’ny andiany niandry, ka tamin’ny fotoana nananan-dRahalahy Miller ilay nofy dia ‘nafenina tsy ho hita’ ireo tena firavaka sarobidy, ary azo nampiharina ireo tenin’ny mpaminany—‘Ary ny fitsarana dia navily nankany aoriana, ary ny rariny mijanona lavitra,’ sns. sns. Jereo Isaia 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.
“Tamin’izany fotoana izany dia tsy nisy gazety adventista iray akory teto amin’ny tany izay nanohana ny asan’ny fahamarinana ankehitriny. Ny ‘Day-Dawn’ no farany niaro ny toerana marina nisy ny andiany kely; nefa izany dia maty volana maromaro talohan’ny nanomezan’ny Tompo io nofy io an’i Rahalahy Miller; ary tamin’ny tolona farany teo am-pahafatesany dia nanondro ny olo-masina sasatra sy misento ho amin’ny 1877, izay mbola telopolo taona tatỳ aoriana, ho fotoana hahazoany ny fanafahana farany. Indrisy! indrisy! Tsy mahagaga raha i Rahalahy Miller, tao amin’ny nofiny, dia ‘nipetraka ka nitomany’ noho izao toe-javatra mampalahelo izao.”
“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. Ny vata, dia maneho ny fahamarinan’ny fiavian’i Kristy izay nambaran-dRahalahy Miller tamin’izao tontolo izao, araka izay voasoritra ao amin’ny fanoharana ny amin’ny virijina folo. Matio 25:1–11. Voalohany ny fotoana, 1843, faharoa, ny fotoana niandrasana, fahatelo ny fitarainan’ny misasakalina, tamin’ny volana fahafito, 1844, ary fahefatra, ny varavarana mihidy. Tsy hisy izay namaky ny taratasy momba ny Fiaviana Fanindroany hatramin’ny 1843 handà fa Rahalahy Miller dia nanohana ireo teboka efatra lehibe ireo eo amin’ny tantaran’ny fiaviana. Io rafitra mirindra amin’ny fahamarinana na ‘vata’ io dia norovitina ho potipoti-javatra ka naely tany anivon’ny fako, nataon’ireo izay nandà ny fanandramany manokana, ary nandà ireo fahamarinana ireo indrindra izay notoriny tamin-kerim-po tamin’izao tontolo izao, niaraka tamin-dRahalahy Miller.»
“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. Ilay lehilahy mitondra ny ‘borosy fanalana loto’ dia maneho ny mazava madio amin’ny fahamarinana ankehitriny, araka ny nasehon’ny hafatry ny anjely fahatelo, [Apokalypsy 14:9–12,] izay ankehitriny manadio ny sisa amin’ny fahadisoana. Ny asan’ny fahamarinana ankehitriny dia nanomboka nifoha indray tamin’ny lohataonan’ny taona 1848, ary hatramin’izany fotoana izany ka mandraka ankehitriny dia nisondrotra sy nitombo hery. Efa nihetsika ny ‘borosy fanalana loto,’ ary ny fahadisoana dia efa niala teo anoloan’ny mazava madio avy amin’ny fahamarinana, ary ny sasany amin’ireo vato soa sarobidy, izay vao fotoana fohy izay dia mbola rakotry ny haizina sy ny fahadisoana ka nafenina tsy ho hita, dia mijoro ankehitriny ao amin’ny mazava madio amin’ny fahamarinana ankehitriny.
“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.
“Ity asa fampivoahana ny firavaka sarobidy sy fanadiovana hiala amin’ny fahadisoana ity dia mitombo haingana, ary voatendry handroso amin-kery mitombo mandrakariva, mandra-pikarohana tanteraka ny olona masina rehetra sy handraisany ny tombokasen’Andriamanitra velona. Ampitahao amin’ny toko fahefatra amby telopolo ao amin’i Ezekiela izany, dia ho hitanareo fa efa nampanantena Andriamanitra ny hanangona ny ondriny izay efa niparitaka tamin’izao andro maizina sy mandrahona izao, hatramin’ny taona 1844. Alohan’ny hihavian’i Jesosy dia hangonina ho amin’ny ‘firaisan’ny finoana’ ilay ‘ondry vitsy.’ Ankehitriny Jesosy dia manadio ‘ho an’ny tenany firenena voatokana, mazoto amin’ny asa tsara,’ ary rehefa tonga Izy dia hahita ny ‘fiangonany tsy misy pentina, na fiketrona, na zavatra toy izany.’ ‘Eo an-tànany ny fikopany, ary hodioviny tsara ny famoloany, dia hangoniny ao an-tsompitra ny variny, sns.’ Matio 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. Ilay faharoa, dia ilay ‘vata lehibe lavitra sady tsara tarehy kokoa noho ilay teo aloha’ izay nanangonana ireo ‘firavaka’, ‘diamanta’ ary vola madinika niparitaka, dia maneho ilay sahan’ny fahamarinana velona ankehitriny izay midadasika, izay hanangonana ilay andian’ondry efa niparitaka, dia ny 144,000 mihitsy, samy manana ny tombo-kasen’Andriamanitra velona izy rehetra. Tsy hisy na dia iray aza amin’ireo diamanta sarobidy havela ao amin’ny maizina. Na dia misy aza ny sasany tsy lehibe noho ny tendron’ny fanjaitra, dia tsy ho odian-tsy hita izy ireny ka havela any ivelany amin’izao andro izao izay anangonan’Andriamanitra ny firavany. [Malakia 3:16–18] Mahay mandefa ny anjeliny Izy ka mampandeha azy ireo haingana, tahaka ny namoahany an’i Lota hiala tao Sodoma. ‘Asa fohy no hataon’ny Tompo eto ambonin’ny tany.’ ‘Hataony fohy izany amin’ny fahamarinana.’ Jereo Romana 9:28.” James White, Fanamarihana ambany pejy momba ny Nofin’i Rahalahy Miller.