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.
Ku ipaji ya 81 y’igitabo cyitwa *Early Writings* (kandi “81” ni ikimenyetso cy’Umutambyi Mukuru umwe w’imana n’abatambyi mirongo inani), handitsemo inzozi za kabiri za William Miller. Nk’uko byari biri kuri Nebukadinezari, William Miller yagize inzozi ebyiri. Inzozi za kabiri za Nebukadinezari, dusanga mu gice cya kane cya Daniyeli, zishyizwe mu rwego rw’ibihe “birindwi” bya Mose byo mu Balewi 26. Miller yakoresheje Daniyeli igice cya kane asobanura “ibihe birindwi” byo muri Balewi makumyabiri na gatandatu igihe yigishaga iby’igihe cya 2,520, nubwo yabitaga “ibihe birindwi.” Miller ntiyamenye ko yari yaragereranyijwe na Nebukadinezari, ariko iminsi 2,520 ya Nebukadinezari iri mu gice cya kane, ihagararirwa n’ijambo “gutatanya” kimwe n’uko ibaho “inshuro ndwi,” mbere y’uko umugabo wo gukubura ivumbi agera mu nzozi za 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.”
Miller yiswe “Data Miller” na Mushiki wa White, ariko si mu buryo bwa gipagani nk’uko Abagatolika babigenza, ahubwo ni mu buryo bwa ba sekuruza, nk’uko byari kuri sogokuruza Aburahamu. Miller ni ikimenyetso; ni umuntu w’isezerano, ahagarariye uruhererekane rw’ibimenyetso bya Bibiliya biri mu nzira igana ku isezerano rya nyuma n’abihumbi ijana na mirongo ine na bine. Yoweli atumenyesha ko mu minsi y’imperuka abasaza bazarota inzozi, kandi William Miller ni wa musaza wo mu mateka yacu, kandi nanone ni wa muhinzi wasohoye ubuhanuzi bwa William Tyndale bugira buti: “Niba Imana izandindiriza ubugingo, mbere y’uko imyaka myinshi ishira, nzatuma umuhungu utwara isuka amenya Ibyanditswe kurusha uko ubizi.”
“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.
“Imana yohereje umumarayika wayo gukora ku mutima w’umuhinzi utarizeraga Bibiliya, kugira ngo ayoborwe gushakashaka ubuhanuzi. Abamarayika b’Imana basuraga uwo watoranyijwe kenshi na kenshi, kugira ngo bayobore ibitekerezo bye kandi bafungurire ubwenge bwe ubuhanuzi bwari bwarahoraga bwijimye ku bwoko bw’Imana. Yahawe intangiriro y’uruhererekane rw’ukuri, kandi ayoborwa gukomeza gushakashaka ihuriro rikurikira irindi, kugeza igihe yitegereje Ijambo ry’Imana atangaye kandi aryishimiye. Yabonye mo uruhererekane rw’ukuri rutunganye rwose. Iryo Jambo yari yarafataga nk’iridahumetswe n’Imana ubu ryamwifunguriye imbere y’amaso ye mu bwiza no mu ikuzo byaryo. Yabonye ko igice kimwe cy’Ibyanditswe bisobanura ikindi, kandi iyo umurongo umwe wabaga umufungiraniye ku bwenge bwe, yabonaga mu kindi gice cy’Ijambo ibisobanura uwo murongo. Yafataga Ijambo ryera ry’Imana n’ibyishimo ndetse n’icyubahiro cyimbitse cyane n’ubwoba bwera.” Early Writings, 230.
Miller was the farmer who fulfilled Tyndale’s prophecy, and his first publication of the prophetic knowledge he had assembled from the unsealing of Daniel 8:14 was in 1831, two hundred and twenty years after the publication of the King James Version of the Bible. John Wycliff, William Tyndale and the publication of the King James Bible in 1611, represent three waymarks that begins the two-hundred-and-twenty-year prophecy that ends when Tyndale’s plow boy would open God’s Word to the first angel’s message, that was to be followed by two other angels. That first angel arrived in 1798 and the third in 1844. Wycliff, Tyndale and King James connect to the farmer who would fulfill Tyndale’s prediction, and who would symbolize the history of three angels from 1798 unto 1844.
Miller yari umuhinzi washohoje ubuhanuzi bwa Tyndale, kandi igitabo cye cya mbere yasohoyemo ubumenyi bw’ubuhanuzi yari yarakusanyije avanye mu gukurwaho ikimenyetso cya Danieli 8:14 cyasohotse mu 1831, nyuma y’imyaka magana abiri na makumyabiri ugereranyije n’igihe Bibiliya ya King James Version yasohokeye. John Wycliff, William Tyndale, no gusohorwa kwa Bibiliya ya King James mu 1611, bigereranya ibimenyetso by’inzira bitatu bitangiza ubuhanuzi bw’imyaka magana abiri na makumyabiri, bukarangira igihe umuhungu wa Tyndale warimaga yakinguriraga Ijambo ry’Imana ubutumwa bw’umumarayika wa mbere, bwagombaga gukurikirwa n’abandi bamarayika babiri. Uwo mumarayika wa mbere yaje mu 1798, uwa gatatu aza mu 1844. Wycliff, Tyndale na King James bifatanyiriza ku muhinzi wagombaga gusohoreza ubuhanuzi bwa Tyndale, kandi wari kugereranya amateka y’abamarayika batatu kuva mu 1798 kugeza mu 1844.
William Miller’s alpha discovery was the 2,520 years of Leviticus twenty-six and his omega discovery was the 2,300 years of Daniel 8:14. The 2,520 scattering of Judah began in 677 BC and ended in 1844. The 2,300 years of Daniel 8:14 ended in 1844. Both ended together in 1844, and the starting point of the alpha and omega discoveries of William Miller were separated by two hundred and twenty years. “Two hundred and twenty” is a symbol of William Miller, upon two witnesses. The alpha and omega discoveries of Miller are represented by 1798 and 1844. The 2,520 scattering against the northern kingdom ended in 1798, and forty-six years later in 1844 the 2,300 years ended.
Ubuvumbuzi bwa alufa bwa William Miller bwari imyaka 2,520 yo mu Balewi makumyabiri na gatandatu, kandi ubuvumbuzi bwe bwa omega bwari imyaka 2,300 yo muri Daniyeli 8:14. Itatanya ry’imyaka 2,520 rya Yuda ryatangiye mu 677 Mbere ya Kristo rirangira mu 1844. Imyaka 2,300 yo muri Daniyeli 8:14 yarangiye mu 1844. Byombi byarangiranye mu 1844, kandi aho ubuvumbuzi bwa alufa n’ubwa omega bwa William Miller bwatangiriye hatandukanywaga n’imyaka magana abiri na makumyabiri. “Magana abiri na makumyabiri” ni ikimenyetso cya William Miller, gishingiye ku bagabo babiri b’abahamya. Ubuvumbuzi bwa alufa n’ubwa omega bwa Miller bugereranywa na 1798 na 1844. Itatanya ry’imyaka 2,520 ryagiriye ubwami bwo mu majyaruguru ryarangiye mu 1798, maze nyuma y’imyaka mirongo ine n’itandatu, mu 1844, imyaka 2,300 irangira.
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.
Imyaka 2,520 yarangiye mu 1798, iranga iyo tariki; kandi imyaka 2,520 yaciriweho u Buyuda, yarangiye mu 1844, itanga igihe cy’imyaka magana abiri na makumyabiri. Ibi bisobanura ko imyaka 2,520 yaciriweho Isirayeli itanga igihe cy’ubuhanuzi cy’imyaka mirongo ine n’itandatu, kandi imyaka 2,520 yaciriweho u Buyuda itanga igihe cy’ubuhanuzi cy’imyaka magana abiri na makumyabiri. Alufa y’icyo gihe ni 677 Mbere ya Kristo, kandi omega ni 457 Mbere ya Kristo, bisobanura ko alufa y’igihe cy’imyaka mirongo ine n’itandatu n’iy’igihe cy’imyaka magana abiri na makumyabiri igaragazwa na 2,520, kandi omega y’iyo mirongo yombi ari 2,300. Izo “gutatanywa” ebyiri z’imyaka 2,520 zitanga abahamya babiri b’igihe gitangirana na 2,520 kigasozwa na 2,300. Izo mirongo zombi zigaragaza ibyavumbuwe bya alufa na omega bya William Miller.
“William Miller’s Dream
“Inzozi za 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.
“Narose ko Imana, ikoresheje ukuboko kutaboneka, yanyoherereje agasanduku kabajwe mu buryo butangaje, gafite uburebure bwa santimetero nka makumyabiri n’eshanu n’ubugari bwa santimetero nka cumi na gatanu zingana impande zose, kakozwe mu mbaho z’umukara n’amasaro byinjijwemo mu buryo bw’ubugeni butangaje. Kuri ako gasanduku hari hamanitse urufunguzo. Ako kanya nahise mfata urwo rufunguzo ndagafungura; maze, bituma ntangara kandi nkumirwa, nsanga kuzuye imitako y’amoko yose n’ingano zose, diyama, amabuye y’agaciro, n’ibiceri bya zahabu n’ifeza by’ubwoko bwose n’agaciro kose, biteguwe neza mu myanya yabyo itandukanye muri ako gasanduku; kandi uko byari biteguwemo byagaragazaga urumuri n’ikuzo bingana n’izuba ryonyine.”
“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.
Natekereje ko bitari inshingano yanjye kwinezeza njyenyine kuri icyo kintu gitangaje nabonaga, nubwo umutima wanjye wari wuzuye ibyishimo kubera kurabagirana, ubwiza, n’agaciro k’ibyari bikirimo. Ni cyo cyatumye ngishyira ku meza yo hagati mu cyumba cyanjye, maze menyesha ko abantu bose bafite icyifuzo bashobora kuza kureba icyo kintu cy’icyubahiro n’ukurabagirana biruta ibindi byose umuntu yigeze kubona muri ubu buzima.
“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.
Abantu batangiye kuza, ubanza ari bake mu mubare, ariko barushaho kwiyongera kugeza babaye imbaga. Ubwo babanzaga kureba mu gasanduku, batangaraga kandi bagasakuza bishimye. Ariko igihe abarebyi barushagaho kwiyongera, buri wese yatangiye guhungabanya ayo mabuye y’agaciro, ayakura mu gasanduku kandi ayasanzaza ku meza.
“I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
Natangiye gutekereza ko nyirayo yari kongera kunsaba isanduku n’imitako byayo ngo mbimugarurire; kandi iyo nyemeraga ko bikwirakwizwa, sinari kuzongera kubishyira mu myanya yabyo mu isanduku nk’uko byari biri mbere ukundi; kandi numvise ko ntari kuzashobora na hato guhangana n’iyo nshingano yo kubibazwa, kuko yari kuba ikomeye cyane. Nuko ntangira kwinginga abantu ngo batabikoraho, kandi ngo batabikure mu isanduku; ariko uko narushagaho kubingingira, ni ko barushagaho kubikwirakwiza; kandi noneho byasaga n’aho babikwirakwije mu cyumba hose, hasi no kuri buri gikoresho cyo muri icyo cyumba.
“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.
Hanyuma mbona ko mu mitako nyakuri no mu mafaranga y’inyakuri bari basanzemo ikivunge kitabarika cy’imitako y’impimbano n’amafaranga y’impimbano. Narakaye cyane kubera iyo myifatire yabo y’ubugome no kudashima kwabo, ndabacyaha kandi ndabahana amagambo kubera ibyo; ariko uko narushagaho kubacyaha, ni ko barushagaho gusakaza iyo mitako y’impimbano n’ayo mafaranga y’ibinyoma mu by’ukuri.
“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.
“Nuko ndarakara cyane mu bugingo bwanjye bw’umubiri, ntangira gukoresha imbaraga z’umubiri ngo mbasohore muri icyo cyumba; ariko uko nasohoragamo umwe, hagahita hinjiramo abandi batatu bazanye umwanda n’ivumbi ry’ibisate by’imbaho n’umucanga n’ubwoko bwose bw’imyanda, kugeza ubwo bitwikiriye buri kimwe mu mitako nyakuri, za diyama n’ibiceri, maze byose bikava mu maso ntibikigaragare. Kandi basandaguye agasanduku kanjye, ibisigazwa byako babijugunya mu myanda. Natekerezaga ko nta muntu n’umwe witaga ku mubabaro wanjye cyangwa ku burakari bwanjye. Nacitse intege rwose kandi ngira ikiniga mu mutima, nuko ndicara ndarira.
“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.
“Ubwo nari nkiri kurira no kuborogera igihombo cyanjye gikomeye n’inshingano zanjye, nibutse Imana, maze nsenga mbikuye ku mutima ko yanyoherereza ubutabazi.
“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.
“Ubwo urugi rwahitaga rwikingura, umugabo yinjira mu cyumba; maze abantu bose bagisohokamo. Nuko we, afite uburoso bwo gukubura ivumbi mu ntoki, akingura amadirishya, maze atangira gukura mu cyumba ivumbi n’imyanda.”
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
Namwinginze ngo yihangane, kuko hari hariho amabuye y’agaciro y’igiciro menshi yari atatanye mu bisigazwa by’amatongo.
“He told me to ‘fear not,’ for he would ‘take care of them’.
Yambwiye ati: “Ntutinye,” kuko yari “kubitaho.”
“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.
“Hanyuma, igihe yahunguraga umukungugu n’imyanda, amabuye y’agaciro y’impimbano n’amafaranga y’ibiceri by’inyiganano byose byahagurutse bisohoka mu idirishya nk’igicu, maze umuyaga urabijyana. Muri urwo ruvunge nahumirije amaso akanya gato; nayakinguye, imyanda yose yari yavuyeho. Amabuye y’agaciro nyakuri, diyama, n’ibiceri bya zahabu n’ifeza, byari bisesekaye byinshi mu cyumba cyose.
“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.
Hanyuma ashyira ku meza agasanduku, kanini cyane kandi keza kurusha aka mbere, akoranya amabuye y’agaciro, diyama n’ibiceri, abifata mu ntoki zuzuye, abijugunya muri ako gasanduku, kugeza ubwo nta na kimwe cyari gisigaye, nubwo zimwe muri za diyama zitari nini kurusha umutwe w’urushinge.
“He then called upon me to ‘come and see.’
“Hanyuma ansaba ‘kuza ukareba.’”
“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.
“Nitegereje mu isanduku, ariko amaso yanjye ahumishwa n’ibyo nabonye. Byarabagiranye ubwiza buruta incuro icumi ubwabyo bwa mbere. Natekereje ko byari byogejwe n’umucanga n’ibirenge by’abo bantu babi bari barabitatanyije kandi bakabikandagira mu mukungugu. Byari biteguwe mu buryo bwiza cyane imbere mu isanduku, buri kimwe mu mwanya wacyo, hatagaragara na gato ibimenyetso by’umuruho w’uwo muntu wabijugunyemo. Naranguruye ijwi nuzuye ibyishimo, kandi uko gutaka ni ko kwankanguye.” 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.
Guhera ku ipaji ya “81,” ikimenyetso cy’abatambyi, iyo nzozi igaragaza amateka y’umurimo w’itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya wo kurimbura ukuri kw’ishingiro kwateranyijwe n’Ubumana bukoresheje ubumuntu bwa William Miller. Ayo mateka arangirana igihe Miller “yasakuje yishimye cyane,” kandi uko gusakuza “kwaramukanguye.” Amateka agaragariwe muri iyo nzozi asozwa no ku nduru ikomeye y’umumarayika wa gatatu, ari yo ndunduro y’Induru ya Saa Sita z’Ijoro. Inkuru y’amateka y’inzozi za Miller na yo kandi igaragaza ibimenyetso by’inzira by’amateka y’Abamillerite, bityo ikaba inagaragaza amateka abangikanye y’umutwe w’abihumbi ijana na mirongo ine na bane. Icy’ingenzi nk’icyo ni uko uburyo iyo nzozi zigaragazamo amateka bukubiyemo kandi igice cy’ubuhanuzi cyisubiramo cy’amateka yatangiye kongera kwisubiramo mu 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.”
Imitako y’ukuri yamenyekanye mu mateka y’abihumbi ijana na mirongo ine na bane yashyizwe mu nyandiko zigaragara ku mugaragaro mu 2004, hanyuma yongera gushyirwamo mu 2012, igihe ishyikirizwa ry’Imbonerahamwe za Habakuki ryakusanyaga itsinda ryari ryaragenewe gutatanywa. Uko kuri kwashyizwe ku meza mu 2004, binyuze mu ishyikirizwa rya mbere ry’ukuri kwari kwarafunguwe mu 1989. “Bake” ni bo bahise bazirikana ubwo butumwa icyo gihe, ariko mu 2012, uruhererekane rw’amasomo 95 rwiswe Imbonerahamwe za Habakuki rwazanye imbaga, kuko “abantu batangiye kuza, babanza kuba bake mu mubare, ariko bagenda biyongera kugeza babaye imbaga.”
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.
Kuva mu wa 2012 kugeza ku wa 18 Nyakanga 2020, ayo kuri yahoraga atatanywa buhoro buhoro kandi agapfukiranwa n’ibishingwe. Ku wa 18 Nyakanga 2020, abashyigikiye ubutumwa bw’Ibyapa bya Habakuki baratatanyijwe mu gihe cy’iminsi itatu n’igice.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.
Kandi ubwo bazaba barangije ubuhamya bwabo, ya nyamaswa izamuka iva ikuzimu izabarwanya, ibaneshe, kandi ibice. Kandi intumbi zabo zizaryama mu muhanda w’uwo murwa munini, witwa mu buryo bw’umwuka Sodomu na Egiputa, ari na ho Umwami wacu yabambwe. Kandi abo mu moko n’imiryango n’indimi n’amahanga bazitegereza izo ntumbi zabo iminsi itatu n’igice, kandi ntibazemera ko zishyingurwa. Kandi abatuye mu isi bazazishimira, banezerwe, bohererezanye impano; kuko abo bahanuzi bombi bababazaga abatuye mu isi. Ibyahishuwe 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.
Ku Isabato, ku wa 30 Ukuboza 2023, Future for America yifatanyije mu nama ya Zoom mu nama yayo ya mbere ya rubanda kuva ku wa 18 Nyakanga 2020. Itariki ya 30 Ukuboza 2023 ni iminsi 1,260 nyuma y’iya 18 Nyakanga 2020, cyangwa “iminsi itatu n’igice.” Igihe Eliya na Mose bari bapfuye mu muhanda, irindi tsinda riri “kwishima.” Future for America yari yasubukuye gutangaza ubutumwa bw’ubuhanuzi muri Nyakanga 2023, kuko ubutumwa bwagombaga icyo gihe kugera ku isi yose, by’ukuri kw’ubuhanuzi bwari bukwiriye guturuka mu “butayu.” Iminsi itatu n’igice, cyangwa iminsi 1,260, ni ubutayu.
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.
Maze wa mugore ahungira mu butayu, aho afite ahantu yateguriwe n’Imana, kugira ngo bamugaburireyo iminsi igihumbi na magana abiri na mirongo itandatu. Ibyahishuwe 12:6.
The “wilderness” is “a thousand two hundred and threescore days,” which is 1,260 days, which is also “three days and a half,” and is represented in Revelation 12:6, and “126” is a tithe of 1,260. One of the amazing truths that was then unsealed was the need of repentance in fulfillment of the prayer of the “seven times” in Leviticus twenty-six.
“Ubutayu” ni “iminsi igihumbi na magana abiri na mirongo itandatu,” ni ukuvuga iminsi 1,260, ari na yo kandi “iminsi itatu n’igice,” kandi bigaragazwa mu Ibyahishuwe 12:6, kandi “126” ni kimwe cya cumi cya 1,260. Kimwe mu by’ukuri bitangaje byahishuwe icyo gihe ni ngombwa ko habaho kwihana kugira ngo isengesho ry’“inshuro zirindwi” ryo mu Balewi makumyabiri na gatandatu risohore.
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.
Iminsi 1.260 na zo ni ikimenyetso cy’iminsi 2.520. “Ibihe birindwi” byarwanyije ubwami bw’amajyaruguru byatangiye mu mwaka wa 723 M.K. mbere ya Kristo birangira mu 1798. Hagati yabyo ni 538, bityo hakaboneka imyaka 1.260 ya gipagani yakandagiraga ubuturo bwera n’ingabo, ikurikirwa n’indi myaka 1.260 ya gikipapa yakandagiraga ubuturo bwera n’ingabo. Iyi miterere y’ubuhanuzi ihuzwa n’iminsi 1.260 uhereye ku mubatizo wa Kristo kugeza ku musaraba, igakurikirwa n’indi minsi y’ubuhanuzi 1.260 igeza mu mwaka wa 34 nyuma ya Kristo, igihe ubutumwa bwiza bwagezwaga ku banyamahanga. Ni cyo gituma, hashingiwe ku bahamya babiri, 1.260 igize igice cy’iminsi 2.520, ari yo “bihe birindwi” bya Mose byo mu Balewi makumyabiri na gatandatu.
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.”
Igihe cy’ijwi riri mu butayu, cyatangiye ku Isabato, tariki ya 18 Nyakanga 2020 kugeza ku Isabato, tariki ya 30 Ukuboza 2023, cyatangiye gutaka muri Nyakanga 2023; kandi ubwo igihe cy’“ubutayu” cyarangiraga ku Isabato, tariki ya 30 Ukuboza 2023, ukuzuka kwa Mose na Eliya kwarahageze. Ubutumwa bw’ijwi bwagaragaje ko ikimenyetso cy’inzira cy’ibyo gucika intege bya mbere bihwanye muri buri rugendo rw’ivugurura cyasobanuraga ubuhanuzi butari bwo bwo ku ya 18 Nyakanga 2020, mu rwego rw’umugani w’abakobwa cumi. Bwahamagariraga abagabo n’abagore kwihana kugereranywa n’isengesho ryo muri Abalewi makumyabiri na gatandatu. Inzozi za Miller zigereranya uko kwihana nyako ubwo yandika ati: “Mu gihe nari nkiri kurira no kuborogera igihombo cyanjye gikomeye n’inshingano zanjye, nibutse Imana, maze nsenga mbikuye ku mutima cyane ko yanyoherereza ubufasha.”
Come and See
Ngwino urebe
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.”
Inzozi za Miller zigabanyijemo n’imvugo ebyiri za “ngwino urebe.” Ubwa mbere Miller ahamagarira abantu “kuza no kureba,” kandi ubwa kabiri “umugabo ufite uburoso bwo gukuraho umwanda” ahamagarira Miller kuza no kureba. “Ngwino urebe” ni ikimenyetso cy’ubuhanuzi kiranga ukuri k’ubuhanuzi kwahishuwe. Buri kimwe mu bimenyetso bine bya mbere gikubiyemo itegeko rivuga ngo “ngwino urebe.”
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.
Nuko mbona igihe Umwana w’Intama yabumburaga kimwe muri bya bimenyetso, numva ijwi rimeze nk’inkuba, kimwe muri bya bizima bine kivuga kiti: Ngwino urebe. … Nuko amaze kubumbura ikimenyetso cya kabiri, numva ikizima cya kabiri kivuga kiti: Ngwino urebe. … Nuko amaze kubumbura ikimenyetso cya gatatu, numva ikizima cya gatatu kivuga kiti: Ngwino urebe. … Nuko amaze kubumbura ikimenyetso cya kane, numva ijwi ry’ikizima cya kane rivuga riti: Ngwino urebe. Ibyahishuwe 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.
“Ngwino urebe” byo mu ntangiriro z’inzozi za Miller ni yo alfa, kandi “ngwino urebe” yo ku iherezo ni yo omega. Inzozi zigaragaza ko guhishururwa mu ntangiriro z’inzozi kwari amabuye y’agaciro, ayo “iyo yari atonze yagaragazaga umucyo n’ubwiza byagereranywa n’izuba gusa.” Igihe Kristo yatumikiraga Miller ngo “ngwino urebe” omega, Miller aravuga ati: “amaso yanjye yahumutse kubera ibyo nabonye. Yarabagiranaga incuro icumi kurusha ubwiza bwayo bwa mbere.” Umucyo wa alfa wari nk’izuba, kandi umucyo wa omega wari ukubye izuba incuro icumi.
Scatter
Tatanya
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.”
Agahinda ka Miller no kwihana kwe bigaragazwa ku iherezo ry’igihe cyatangijwe n’ijambo rya mbere rivuga ngo “ngwino urebe,” n’irya nyuma rivuga ngo “ngwino urebe.” Mu gihe gitangirana no kuba Miller yarakuyeho ikimenyetso ku butumwa agashyikiriza abantu, hanyuma kikarangirana no kuba Kristo akuriyeho ikimenyetso ku butumwa agashyikiriza Miller, ijambo “gutatanya” rigaragazwa “inshuro zirindwi.” Miller azongera gukoresha iri jambo, ariko hagati yo gukurwaho kw’ikimenyetso kwa mbere n’ukwa nyuma, “gutatanya” kugaragazwa “inshuro zirindwi.” Bibiliya ihuza urubanza rw’izo “nshuro zirindwi” n’ijambo rivuga ngo “gutatanya.”
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.
Kandi nzabatatanya mu mahanga y’abapagani, kandi nzabakurikiriza inkota; igihugu cyanyu kizahinduka umusaka, n’imigi yanyu izaba amatongo. Abalewi 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.
Ukuri bwa mbere na mbere Miller yabonye ni “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, kandi mu nzozi ze igihe kiri hagati y’ugutangazwa k’ubutumwa bwa Miller n’ugutangazwa k’ubutumwa bwa Kristo, ukuri kose kw’ishingiro kugereranywa n’umurimo wa William Miller kwagombaga gutwikirwa n’amase n’ibiceri by’impimbano by’abanyatewolojiya b’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya. Ukwanga uko kuri kw’ishingiro kugaragazwa nk’itatanuka ririndwi mu mateka ari hagati ya alufa na omega. “Ibihe birindwi” ni ikimenyetso cy’umurimo wa William Miller, na wo ukaba ari wo musingi w’Abadiventisiti b’Umunsi wa Karindwi, kandi muri uwo musingi; iminsi 2,300 yo muri Daniyeli 8:14 ni yo nkingi nkuru y’uwo musingi nyirizina. Ibi bigaragaza yuko imyaka 2,520 y’itatanuka, ari bwo buvumbuzi bwa mbere, cyangwa alufa, bwa William Miller, ishyiraho intangiriro y’igihe cyarangiye n’ubuvumbuzi bwa omega bwa William Miller, ari bwo minsi 2,300.
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.
Igihe Uwadiventisimu w’Umunsi wa Karindwi wo muri Lawodikiya washyiraga ku ruhande “ibihe birindwi” mu 1863, yashyiraga ku ruhande ubuvumbuzi bwa mbere bwa William Miller, ari bwo bwari ubuvumbuzi bwe bwa alufa n’ubuvumbuzi bwe bw’ishingiro. Ubuvumbuzi bwa nyuma bwa Miller bwari iminsi 2,300, ari bwo bwari ubuvumbuzi bwe bwa omega n’ubuvumbuzi bwe bw’umusozo. “Ibihe birindwi” byasojwe mu 1798 byaranzwe n’iminsi 2,520, naho iminsi 2,300 yaranzwe mu 1844.
It is the dirt brush man who assembles the jewels after they are scattered for seven times. Then the casket is larger and more beautiful and shines ten times brighter than the sun. Ten is a symbol of a test, and those jewels therefore shine at the test over the day of the sun, so Miller’s dream begins in 1798 and ends at the loud cry of the third angel at the Sunday law.
Ni wa mugabo wo koza umwanda uteranya amabuye y’agaciro amaze gutatanywa incuro ndwi. Hanyuma isanduku iba nini kurushaho kandi nziza cyane, kandi ikamurika incuro icumi kurusha izuba. Icumi ni ikimenyetso cy’ikigeragezo, kandi ayo mabuye y’agaciro ni yo mpamvu amurika mu kigeragezo hejuru y’umunsi w’izuba; bityo inzozi za Miller zitangirira mu 1798 kandi zikarangirira ku gutaka gukomeye kwa marayika wa gatatu ku itegeko ryo ku Cyumweru.
The history of the Millerites from 1798 unto 1863 is also the history from 1798 until the soon-coming Sunday law. The history represented in William Miller’s dream that occurs between Miller saying “come and see” unto the Dirt Brush man saying “come and see,” is both the period of 1798 unto 1863, and also the period of 1798 unto the Sunday law. The line that ends in 1863 is a prophetic fractal of the line that begins in 1798 and ends at the Sunday law. Both those lines are represented in Miller’s dream.
Amateka y’Abamilerite kuva mu 1798 kugeza mu 1863 na yo ni amateka kuva mu 1798 kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba. Amateka agaragazwa mu nzozi za William Miller, aboneka hagati y’aho Miller yavuze ati “ngwino urebe” n’aho umuntu wo gufyagira umwanda yavuze ati “ngwino urebe,” ni igihe cyose kuva mu 1798 kugeza mu 1863, kandi ni na none igihe kuva mu 1798 kugeza ku itegeko ryo ku Cyumweru. Umurongo urangirira mu 1863 ni ishusho y’ubuhanuzi y’umurongo utangirira mu 1798 ukarangirira ku itegeko ryo ku Cyumweru. Iyo mirongo yombi igaragazwa mu nzozi za Miller.
The closed door on October 22, 1844 typifies the closed door at the Sunday law. The prophecy of 2,300 years that was fulfilled in 1844, typifies the Sunday law.
Urugi rwafunzwe ku wa 22 Ukwakira 1844 rugaragaza mu buryo bw’ikigereranyo urugi ruzafungwa ku itegeko ryo ku Cyumweru. Ubuhanuzi bw’imyaka 2,300 bwasohoye mu 1844, bugaragaza mu buryo bw’ikigereranyo itegeko ryo ku Cyumweru.
“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.
“Ukuza kwa Kristo ari Umutambyi Mukuru wacu mu Ahera Cyane, kugira ngo aheze ubuturo bwera, nk’uko bigaragarizwa muri Daniyeli 8:14; ukuza k’Umwana w’umuntu ku Mukurambere w’Iminsi, nk’uko byerekanywe muri Daniyeli 7:13; n’ukuza k’Umwami mu rusengero rwe, nk’uko byahanuwe na Malaki, byose ni ibisobanuro by’ikintu kimwe; kandi ibyo ni na byo bishushanywa no kuza k’umukwe mu bukwe, nk’uko Kristo yabivuze mu mugani w’inkumi icumi, wo muri Matayo 25.” Intambara Ikomeye, 426.
Lines
Imirongo
The omega of Miller’s discoveries was the 2,300-year prophecy, so both 1844 and the Sunday law are represented by the 2,300 years. This means that the 2,520 is the alpha and the 2,300 is the omega of both lines; one line concludes in 1863, and the other line concludes at the Sunday law. On both lines the 2,520 prophecy is the alpha, and or the foundation stone. The fractal of 1798 unto 1863 in the foundational history of the Millerites, also aligns with another fractal in the omega, capstone history of the one hundred and forty-four thousand.
Omega y’ibyo Miller yavumbuye yari ubuhanuzi bw’imyaka 2,300, bityo 1844 kimwe n’itegeko ryo ku Cyumweru byombi bigaragazwa n’iyo myaka 2,300. Ibyo bisobanura ko 2,520 ari alufa kandi 2,300 akaba omega y’iyo mirongo yombi; umurongo umwe urangirira mu 1863, undi murongo na wo ukarangirira ku itegeko ryo ku Cyumweru. Kuri iyo mirongo yombi, ubuhanuzi bwa 2,520 ni bwo alufa, kandi ni bwo buye ry’urufatiro. Fractal yo kuva mu 1798 kugeza mu 1863 mu mateka y’ishingiro y’Abamillerite, ihura kandi n’indi fractal yo muri omega, ari yo mateka y’ibuye ryo ku mutwe w’imfuruka y’abihumbi ijana na mirongo ine na bine.
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.
Ku wa 9/11 Imana yahamagariye ubwoko bwayo gusubira mu nzira za kera za Yeremiya, ari zo mfatiro, na zo zikaba zigereranywa n’intumwa y’amateka y’ishingiro, na yo ikaba nayo igereranywa n’ubuvumbuzi bwayo bwa alfa bw’ishingiro bw’“ibihe birindwi.” “Ibihe birindwi” ni ikimenyetso cy’imfatiro z’abihumbi ijana na mirongo ine na bine, kandi ku wa 9/11 ikimenyetso cyo gushyirwaho ikimenyetso cya iryo tsinda cyatangiye n’ubutumwa bw’igeragezwa bw’imfatiro, bugereranywa n’ukuri nyakuri kwa mbere kw’ishingiro kwa William Miller n’Abadiventisime. Ku wa 9/11 igihe cyo gushyirwaho ikimenyetso cyaratangiye, kandi ku itegeko ryo ku Cyumweru rigiye kuza vuba, igihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine kirasozwa.
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.
Iyo mateka ni ifrakitari itangirira kuri 2,520 ikarangirira kuri 2,300, kandi ayo mateka rero ni umurongo wa gatatu w’amateka y’ubuhanuzi ugereranywa mu nzozi za William Miller. Ibyo 2,520 byasohoye mu 1798, naho 2,300 byasohoye mu 1844. Umurimo ugereranywa n’iyo mirongo ibiri ni umurimo wa Kristo wo guhuza ubumana Bwe n’ubumuntu bwacu. Ni umurimo wo guhindura umunyabyaha akamugira umutagatifu, ugasubiza kamere yo hejuru ku ntebe yayo ikwiriye hejuru ya kamere yo hasi. Ni yo mpamvu umubiri w’umuntu ufata iminsi 2,520 kugira ngo wongere kurema burundu buri ngirangingo yose iwugize, kandi uwo mubiri nyirizina ushingiye kuri kromozomu 23 z’umugabo zihujwe na kromozomu 23 z’umugore. Zihurijwe hamwe zitanga urusengero ruzima, rugereranywa n’umubare “46,” ari wo gihe cya 1798 kugeza ku 1844, akaba ari na cyo gihe cy’inzozi za William Miller, uhereye kuri 2,520 mu 1798 ukageza kuri 2,300 mu 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.
Inzozi za William Miller na zo zirimo indi fractal ikwiriye kwitabwaho. Uhereye ku wa 9/11 ukageza ku itegeko ryo ku Cyumweru ni fractal y’igihe cyo kuva mu 1798 ukageza ku itegeko ryo ku Cyumweru, nk’uko byari bimeze kuva mu 1798 ukageza mu 1863. 2023 ukageza ku itegeko ryo ku Cyumweru ni fractal y’igihe cyo kuva ku wa 9/11 ukageza ku itegeko ryo ku Cyumweru, kandi iri ni ryo mateka imirongo yose iri mu nzozi za Miller yerekeza ho nk’omega yayo yose. Iki ni cyo gihe aho ukuri kwa mbere guherwa ikuzo incuro icumi z’izuba.
The Two Bustles
Imyiterere Ibiri by’Ubwibone
In the 1840’s, the word “bustle” (as a noun) commonly meant energetic, busy, or noisy activity—often with a sense of fuss, excitement, hurry, or agitation. It referred to lively movement, commotion, or bustling about, whether in a crowd, a household, a marketplace, or during a particular event. The “bustle” of Miller’s dream would thus describe the immediate flurry of activity, excitement, or urgent business happening right then—the transient stir or commotion of the present situation or occasion.
Mu myaka ya 1840, ijambo “bustle” (nk’izina) ryasobanuraga kenshi ibikorwa birangwa n’imbaraga, ubuhugiro, cyangwa urusaku—akenshi rifite igisobanuro cy’umuvurungano, ibyishimo bikabije, kwihuta, cyangwa guhagarika umutima. Ryerekezaga ku kugenda no kunyuranamo byihuse, ku muvundo, cyangwa ku kujya hirya no hino mu bwihutirwe, haba mu mbaga, mu rugo, ku isoko, cyangwa mu gihe cy’igikorwa runaka. Bityo rero, “bustle” yo mu nzozi za Miller yasobanuraga uruhurirane rw’ibikorwa rwahise rugaragara ako kanya, ibyishimo cyangwa ubucuruzi bwihutirwa byaberaga muri uwo mwanya nyir’izina—ni ukuvuga imivurungano cyangwa urusaku rw’igihe gito rwari ruriho muri uko kuriho cyangwa kuri uwo munsi.
Miller states, “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone.”
Miller aravuga ati: “Nuko, igihe yahanaguraga umwanda n’ibishingwe, amabuye y’agaciro y’impimbano n’amafaranga y’impimbano, byose byahagurutse bisohoka mu idirishya nk’igicu, maze umuyaga ubijyana kure. Muri urwo rujijo nahumye amaso akanya gato; nayafunguye, ibishingwe byose byari byashize.”
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.
“Urusaku” rugaragaza ingingo ebyiri mu nzozi za Milleri; iya mbere ni igihe imbaga yanyanyagizaga amabuye y’agaciro, hanyuma iya kabiri ni igihe umugabo wifashishaga uburoso bw’umukungugu yafunguraga amadirishya agatangira gukubura akuramo amabuye y’agaciro y’ibinyoma. Urusaku rwa mbere kandi rwa alufa ni ugutwikira amabuye y’agaciro, naho urwa kabiri kandi rwa omega ni ugusubizaho amabuye y’agaciro. Muri icyo gihe cy’urusaku, Milleri yafunze amaso. Milleri yashyizwe mu buruhukiro mu 1849, ari na cyo gihe nyir’izina Kristo yaramburaga ukuboko kwe ubwa kabiri kugira ngo akoranye ibisigazwa by’ubwoko bwe. Nuko Milleri afunga amaso, maze mu 1850 ukuri kwe kongera gushyirwa ku meza, mu gusohozwa kw’itegeko rya Habakuki ryo kwandika iyerekwa no kurigira risobanutse. Muri icyo gihe cy’urusaku, Milleri afunga amaso, kandi igihe akangukiye, amabuye y’agaciro aba ari mu nzira yo gusubizwaho.
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.
Imvururu ya kabiri mu nzozi ze iba igihe ibendera ry’abihumbi ijana na mirongo ine na bine ririmo kuzurwa, gukurwaho umwanda no kwezwa nk’ibendera Zekariya aranga ko ari amabuye y’agaciro ari ku ikamba.
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.
Kandi Uwiteka Imana yabo azabakiza kuri uwo munsi nk’umukumbi w’ubwoko bwe; kuko bazamera nk’amabuye y’ikamba, ashyizwe hejuru nk’ibendera mu gihugu cye. Mbega ukuntu kugira neza kwe ari kwinshi, kandi mbega ukuntu ubwiza bwe ari bwinshi! Ingano izanezeza abasore, na vino nshya inezeze abakobwa. Nimusabe Uwiteka imvura mu gihe cy’imvura y’itumba; ni ko Uwiteka azarema ibicu birabagirana, abahe imvura y’amahindu, aha buri wese ubwatsi mu murima. Kuko ibishushanyo byavuze ibitagira umumaro, n’abapfumu babonye ibinyoma, bavuze inzozi z’ibinyoma; bahumuriza ubusa. Ni cyo cyatumye bagenda nk’umukumbi, bagirirwa umubabaro, kuko nta mushumba wariho. Uburakari bwanjye bwakongejwe n’abashumba, kandi nahannye amasekurume y’ihene; kuko Uwiteka Nyiringabo yasuye umukumbi we, ari wo nzu ya Yuda, akawugira nk’ifarashi ye nziza mu ntambara. Zekariya 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.
“Umukumbi w’ubwoko Bwe” ni ibendera ndetse n’amabuye y’agaciro (imitako) ku ikamba. Umukumbi w’ubwoko Bwe umenyekana mu gihe cy’imvura y’itumba ya nyuma, kuko itegeko ari ugusaba imvura y’itumba ya nyuma mu gihe cy’imvura y’itumba ya nyuma. Umukumbi ugereranywa mu buryo bunyuranye n’“umukumbi” wigiriye inzira yawo bwite, aho kugendera mu nzira ya kera ya Yeremiya. Mu gihe cy’imvura y’itumba ya nyuma, amabuye y’agaciro ari yo mukumbi We azaba ifarashi Ye nziza yo ku rugamba. Iyo “farashi nziza” ni itorero rinesha, ryagereranyijwe mu mugeni wa mbere wa Gikristo, rigereranywa na Petero, we nk’ifarashi y’umweru mu gihe cy’ikimenyetso cya mbere, yagiye anesha kandi ngo atsinde.
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.
Nuko mbona Umwana w’Intama akingura kimwe mu bimenyetso, numva kimwe muri bya bizima bine kivuga, nk’aho ari ijwi ry’inkuba, kiti: Ngwino urebe. Nuko ndareba, maze mbona ifarashi y’umweru; kandi uyicayeho yari afite umuheto; ahabwa ikamba; nuko arasohoka anesha, kandi ngo akomeze kunesha. Ibyahishuwe 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.
Ni cyo gituma Petero ari ikimenyetso cy’itorero rya mbere rya Gikristo ry’intumwa mu gihe cy’isukwa ry’imvura ya Pentekote, kandi akaba n’ikimenyetso cy’itorero rya nyuma rya Gikristo mu gihe cy’imvura y’itumba, yari yaragereranyijwe n’isukwa rya Pentekote.
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.
Maze mbona ijuru rikinguye, kandi dore ifarashi yera; kandi uyicayeho yitwaga Umunyabudahemuka n’Uw’ukuri, kandi acira urubanza kandi arwana mu gukiranuka. Amaso ye yari ameze nk’umuriro waka, kandi ku mutwe we hariho amakamba menshi; kandi yari afite izina ryanditswe, ritazwi n’umuntu uwo ari we wese, keretse we ubwe. Kandi yari yambaye umwambaro winitswe mu maraso; kandi izina rye ryitwa Jambo ry’Imana. Kandi ingabo zari mu ijuru zamukurikiraga zihetswe ku mafarashi yera, zambaye imyenda y’igitare cyiza, yera kandi iboneye. Ibyahishuwe 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.
Ifarashi z’umweru zigereranya ingabo za Kristo zazuwe muri Ezekiyeli 37, kandi ni ryo torero rineshya, kandi ni amabuye yo mu ikamba, kuko Kristo ashyiraho ubwami Bwe bw’ikuzo mu gihe cy’imvura y’itumba ya nyuma. Nk’abahagarariye ubwami Bwe, abo ibihumbi ijana na mirongo ine na bine ni imitako y’agaciro iri ku ikamba, ari ryo kimenyetso cy’ubwami ahabwa ku musozo w’iminsi 2,300, wari ku wa 22 Ukwakira 1844 kandi uzongera kuba bityo ku gihe cy’itegeko ryo ku cyumweru. Ubwo bwami bw’ifarashi z’umweru buzahagurutswa mu gihe cy’imvura y’itumba ya nyuma, igihe amadirishya y’ijuru azaba akinguwe, kuko Yohana yabonye ifarashi y’umweru igihe ijuru ryakingurwaga.
In the alpha bustle of 1849, Miller closed his eyes in death, for a little moment. Miller was Elijah, and Elijah died on July 18, 2020, and he laid in the street for 1,260 days until he reached the omega bustle and was then awakened. His awakening is marked as arriving when the dirt brush man opened the window of heaven to sweep out the rubbish. The army of white horses is raised when heaven’s window is opened, and when that occurs a separation of true and false is identified. That separation is also identified in the book of Malachi.
Mu muvurungano wa mbere wa 1849, Miller yahumirije amaso mu rupfu, akanya gato. Miller yari Eliya, kandi Eliya yapfuye ku wa 18 Nyakanga 2020, aryama mu muhanda iminsi 1,260 kugeza ageze ku muvurungano wa omega, maze nyuma arakangurwa. Gukangurwa kwe kurangwa no kugera kwe igihe umugabo wo koza umwanda n’akaborosi yafunguraga idirishya ry’ijuru kugira ngo akureho imyanda. Ingabo z’amafarashi yera zirahagurutswa igihe idirishya ry’ijuru rifunguwe, kandi iyo ibyo bibaye, gutandukanya ukuri n’ikinyoma kuramenyekana. Iryo tandukaniro na ryo ryerekanwa mu gitabo cya Malaki.
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.
Muzane imigabane yose ya kimwe cya cumi mu bubiko, kugira ngo mu nzu yanjye habe ibyokurya, maze munyigeragereshe muri ibyo noneho, ni ko Uwiteka Nyiringabo avuga, murebe ko ntazabakingurira amadirishya yo mu ijuru, nkabasukaho umugisha, ku buryo mutazabona aho muwukwiza. Malaki 3:10.
The spirits of the prophets are subject unto the prophets, and John in Revelation, Miller’s dream and Malachi provide three witnesses of the time when the windows of heaven are opened. In Miller’s dream it is at the omega of the call to “come and see.” The bustle in the alpha was when the scattering began, and the omega is when the gathering begins.
Imyuka y’abahanuzi igengwa n’abahanuzi, kandi Yohana mu Ibyahishuwe, inzozi za Miller na Malaki bitanga abahamya batatu b’igihe amadirishya y’ijuru afunguriwe. Mu nzozi za Miller ni ku omega y’umuhamagaro wo “ngwino urebe.” Urujijo rw’imirimo myinshi mu alpha rwabaye igihe gutatanya byatangiraga, kandi omega ni igihe gukoranya bitangirira.
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.
Mbere y’uko dukomeza kujya mbere mu nzozi za Miller, turashaka kubanza gushyiramo ibisobanuro bya James White kuri iyo nzozi. James White agaragaza ko amabuye y’agaciro nyakuri ari ubwoko bw’Imana nyakuri, naho amabuye y’agaciro y’ibihimbano akaba ari abanyabyaha. Jyewe nerekana ayo mabuye y’agaciro nk’ukuri kugereranywa n’ikinyoma. Amabuye y’agaciro n’amabuye y’agaciro y’ibihimbano byombi ni ubutumwa n’intumwa zabwo, bigereranywa n’ikinyoma n’intumwa z’ibinyoma.
“BROTHER MILLER’S DREAM
“INZOZI ZA MWENE DATA 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.
“Inzozi zikurikira zasohowe mu Advent Herald, hashize imyaka irenga ibiri. Maze mbona ko zagaragazaga mu buryo busobanutse neza ibyabaye mu mibereho yacu ya kahise yerekeye ukuza kwa kabiri, kandi ko Imana yatanze izo nzozi kugira ngo zibe ingirakamaro ku mukumbi utatanye.
“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.
“Mu bimenyetso bigaragaza ko umunsi ukomeye kandi uteye ubwoba w’Umwami wegereje, Imana yashyizeho inzozi. Reba Yoweli 2:28–31; Ibyakozwe n’Intumwa 2:17–20. Inzozi zishobora kuza mu buryo butatu: ubwa mbere, ‘kubera ubwinshi bw’imirimo.’ Reba Umubwiriza 5:3. Ubwa kabiri, abari munsi y’umwuka wanduye n’ubushukanyi bwa Satani bashobora kugira inzozi bitewe n’ingaruka ze. Reba Gutegeka kwa Kabiri 8:1–5; Yeremiya 23:25–28; 27:9; 29:8; Zekariya 10:2; Yuda 8. Kandi ubwa gatatu, Imana yahoraga yigisha, kandi n’ubu iracyigisha ubwoko bwayo ku rugero runaka ikoresheje inzozi, zizanwa n’umurimo w’abamarayika n’Umwuka Wera. Abahagaze mu mucyo usobanutse w’ukuri bazamenya igihe Imana ibahaye inzozi; kandi bene abo ntibazashukwa ngo bayobwe n’inzozi z’ibinyoma.”
“‘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.
“‘Aravuga ati: Nimwumve amagambo yanjye noneho; nihaba muri mwe umuhanuzi, jyewe Uwiteka nzamwihishurira nkiri mu iyerekwa, kandi nzamuvugisha mu nzozi.’ Kubara 12:6. Yakobo yaravuze ati: ‘Marayika w’Uwiteka yavuganye nanjye mu nzozi.’ Itangiriro 31:2. ‘Nuko Imana iza kuri Labani Umusiriya mu nzozi nijoro.’ Itangiriro 31:24. Musome inzozi za Yosefu, [Itangiriro 37:5–9,] maze mukurikize inkuru ishimishije y’ukuntu zasohojwe muri Egiputa. ‘I Gibeyoni Uwiteka yabonekeye Salomo mu nzozi nijoro.’ 1 Abami 3:5. Igishushanyo kinini cy’ingirakamaro cyane cyo mu gice cya kabiri cya Daniyeli cyatanzwe mu nzozi, kandi ni ko n’inyamaswa enye, n’ibindi, byo mu gice cya karindwi. Igihe Herode yashakaga kurimbura Umukiza akiri uruhinja, Yosefu yaburiwe mu nzozi guhungira muri Egiputa. Matayo 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.
“‘Kandi mu minsi y’IMPERUKA, ni ko Imana ivuga, nzabasukira ku Mwuka wanjye ku bantu bose; kandi abahungu banyu n’abakobwa banyu bazahanura, kandi abasore banyu bazabona ibyerekwa, kandi abakuru banyu bazarota inzozi.’ Ibyakozwe n’Intumwa 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.
“Impano y’ubuhanuzi, ibinyujijwe mu nzozi no mu iyerekwa, hano ni imbuto y’Umwuka Wera, kandi mu minsi y’imperuka izagaragazwa ku rugero ruhagije kugira ngo ibe ikimenyetso. Ni imwe mu mpano z’itorero ry’ubutumwa bwiza.”
“‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11, 12.
“‘Nuko aha bamwe kuba intumwa; n’abamwe kuba ABAHANUZI; n’abamwe kuba ababwirizabutumwa; n’abamwe kuba abashumba n’abigisha; kugira ngo abera batunganyirizwe rwose, bakore umurimo w’ubugabura, bubake umubiri wa Kristo.’ Abefeso 4:11, 12.
“‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I can not have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
“‘Nuko Imana yashyize bamwe mu Itorero, ubwa mbere intumwa, ubwa kabiri ABAHANUZI,’ n’ibindi. 1 Abakorinto 12:28. ‘Ntimugasuzugure UBUHANUZI.’ 1 Abatesalonike 5:20. Reba kandi Ibyakozwe n’Intumwa 13:1; 21:9; Abaroma 7:6; 1 Abakorinto 14:1, 24, 39. Abahanuzi cyangwa ubuhanuzi ni ibyo kubakira Itorero rya Kristo; kandi nta gihamya ishobora gutangwa ivuye mu ijambo ry’Imana, yerekana ko byagombaga guhagarara mbere y’uko abavugabutumwa, abungeri n’abigisha bo bahagarara. Ariko utavuga rumwe n’ibyo aravuga ati, ‘Habayeho iyerekwa n’inzozi nyinshi z’ibinyoma ku buryo ntashobora kwizera ikintu cyose cy’iyo ngeri.’ Ni ukuri ko Satani afite ibihimbano bye. Yahoranye abahanuzi b’ibinyoma, kandi rwose dushobora no kubitega none muri iki gihe cye cya nyuma cyo kuyobya no gutsinda. Abanga ibyo guhishurirwa by’umwihariko bitewe n’uko ibihimbano biriho, bashobora nanone, mu buryo bungana n’ubwo, gukomeza gato bakihakana ko Imana yigeze kwihishurira umuntu mu nzozi cyangwa mu iyerekwa, kuko ibihimbano byahoraga biriho.”
“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.
“Inzozi n’iyerekwa ni bwo buryo Imana yiyeretse umuntu. Binyuze muri ubu buryo ni bwo yavugishije abahanuzi; yashyize impano y’ubuhanuzi mu mpano z’itorero ry’ubutumwa bwiza, kandi yashyize inzozi n’iyerekwa mu rwego rumwe n’ibindi bimenyetso by’‘IMINSI YA NYUMA.’ Amen.”
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.
“Icyo nari ngamije muri ayo magambo yavuzwe haruguru kwari ugukuraho inzitizi mu buryo bw’Ibyanditswe Byera, no gutegurira umutima w’umusomyi ibikurikiraho.
“WM. MILLER,
“WM. MILLER,
“Low Hampton, N. Y. Dec. 3, 1847.” James White, Brother Miller’s Dream, 1–6.
“Low Hampton, N. Y. 3 Ukuboza 1847.” James White, Inzozi za Mwene Data 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. ‘Agasanduku’ kagereranya ukuri gukomeye kwa Bibiliya, kujyanye no kugaruka kwa kabiri k’Umwami wacu Yesu Kristo, Umuvandimwe Miller yahawe gutangariza ab’isi.”
“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. ‘Urufunguzo rwari rufatanye na cyo’ rwari uburyo bwe bwo gusobanura Ijambo ry’ubuhanuzi—asobanisha ibyanditswe n’ibindi byanditswe—Bibiliya ari yo isobanura ubwayo. Kuri uru rufunguzo ni ho Mwene Data Miller yafungurishije ‘agasanduku,’ cyangwa ukuri gukomeye kwo kuza kwa Kristo mu isi.
“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. ‘Amabuye y’agaciro, diyama, n’ibindi’ by’ ‘amoko yose n’ingano zose,’ kandi ‘bitondetse neza cyane buri kimwe mu mwanya wacyo mu gasanduku,’ bishushanya abana b’Imana, [Malaki 3:17,] baturutse mu matorero yose, no mu nzego hafi ya zose n’imibereho inyuranye y’ubuzima, bemeye kwizera kw’ukuza, kandi babonetse bahagaze bashize amanga mu myanya yabo itandukanye, mu murimo wera w’ukuri. Mu gihe bagendaga muri uwo murongo, buri wese yita ku nshingano ze bwite, kandi agenda yicishije bugufi imbere y’Imana, ‘basakazaga umucyo n’ubwiza’ ku isi, bidafite icyo bitana n’itorero ryo mu minsi y’intumwa. Ubutumwa, [Ibyahishuwe 14:6,7,] bwakwiragiye, nk’aho bwari ku mababa y’umuyaga, kandi ubutumire, ‘Nimuze, kuko byose noneho byamaze gutegurwa,’ [Luka 14:17,] bwamamazwe bufite imbaraga n’ingaruka.”
“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. ‘Abantu batangiye kuza, mu ikubitiro ari bake mu mubare, ariko biyongera baba imbaga.’ Igihe inyigisho y’ukuza kwa Kristo yatangiraga kubwirwa na Mwene Data Miller, hamwe n’abandi bake cyane, yagize ingaruka nke cyane, kandi ni bake cyane bayikanguwemo; ariko kuva mu 1840 kugeza mu 1844, aho yabwirwaga hose, umuryango mugari wose w’abantu warakangukaga.
“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. Igihe marayika uguruka [Ibyahishuwe 14:6–7] yatangiraga kubwiriza bwa mbere ubutumwa bwiza bw’iteka ryose ati: ‘Nimutinye Imana, kandi muyihe ikuzo; kuko igihe cy’urubanza rwayo kigeze,’ benshi basakuje banezerewe bitewe no kubona ko ukuza kwa Yesu, no gusubizwaho, byari byegereje; ariko nyuma baza kurwanya, bagashinyagurira, kandi bagaseka ukuri nyine kari kakimaze igihe gito kubuzuza umunezero. Bahungabanyije kandi batatanya amabuye y’agaciro. Ibi bitugeza mu gihe cy’impeshyi yo mu mwaka wa 1844, ubwo igihe cyo gutatana cyatangiraga.”
“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.
“Ibi mumenye neza: abigeze ‘gutaka bishimye’ ni bo bahungabanije kandi bagatatanya amabuye y’agaciro. Kandi kuva mu wa 1844, nta bandi batatanyije umukumbi kandi bakawuyobya neza kurusha abigeze kubwiriza ukuri, bakakwishimiramo; ariko nyuma bakaza guhakana umurimo w’Imana, no gusohora k’ubuhanuzi mu byatubayeho mu gihe cyacu cy’ukugaruka kwa Kristo.
“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. ‘Imitako y’impimbano n’amafaranga y’ibihimbano’ byari byanyanyagiye mu by’ukuri, bigaragaza neza abihinduye bitari iby’ukuri, cyangwa ‘abana b’abanyamahanga,’ [Hosea 5:7] kuva urugi rwafungwa mu 1844.
“7. The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.
“7. ‘Umwanda n’udusigazwa tw’imbaho, umucanga n’ubwoko bwose bw’imyanda,’ bishushanya amakosa anyuranye kandi menshi yazanywe mu bizera ukuza kwa kabiri kwa Kristo, uhereye mu gihe cy’itumba cyo mu mwaka wa 1844. Aha ndavugaho make muri yo.”
“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight-Cry, then published in New York City. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry, have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil was in the days of our Savior, blasphemy, and it is blasphemy now. 2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement. 3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’ 4. S. S. Snow professing to be ‘Elijah the Prophet.’ This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.
“1. Umwanya bamwe mu ‘bashumba’ bafashe bishingikirije ku bwibone, ako kanya nyuma y’uko hatanzwe induru yo mu gicuku, bavuga ko imbaraga zikomeye kandi zikomeye zo koroshya imitima za Mwuka Wera zaranzwe n’umurimo wo mu kwezi kwa karindwi zari ubuhabanyi bwa mesimerisimu. George Storrs yari umwe mu ba mbere bafashe uwo mwanya. Reba inyandiko ze zo mu mpera za 1844, mu kinyamakuru Midnight-Cry, icyo gihe cyatangirwaga mu Mujyi wa New York. J. V. Himes, mu Nteko ya Albany mu mpeshyi yo mu 1845, yavuze ko umurimo wo mu kwezi kwa karindwi wabyaye mesimerisimu ifite ubujyakuzimu bwa metero zirindwi. Ibi nabibwiwe n’umuntu wari uhari, akumva ayo magambo. Abandi bagize uruhare rukomeye mu nduru yo mu kwezi kwa karindwi, nyuma yaho batangaje ko uwo murimo wari umurimo wa Satani. Mu minsi y’Umukiza wacu, kwitirira Satani umurimo wa Kristo na Mwuka Wera byari ugutuka Imana, kandi n’ubu ni ugutuka Imana. 2. Igerageza ryinshi ryerekeye igihe runaka. Kubera ko iminsi 2300 yarangiye mu 1844, abantu banyuranye bagennye ibihe bitari bike by’iherezo ryayo. Mu kubikora batyo, bakuyeho ‘ibimenyetso by’umupaka,’ kandi baterera umwijima no gushidikanya ku murimo wose w’ukuza. 3. Ubumarozi bw’imyuka hamwe n’ibitekerezo byabwo byose n’ubukabya bwabwo bwose. Ubu buriganya bwa Satani, bwakoze umurimo uteye ubwoba w’urupfu, bugaragajwe neza cyane n ‘ibishishwa by’imbaho,’ n ‘ubwoko bwose bw’imyanda.’ Benshi mu banyoye uburozi bw’ubumarozi bw’imyuka bemeye ukuri kw’ibyababayeho mu murimo wacu w’ukuza wo hambere, kandi kubera iyo mpamvu benshi bagejejwe ku kwizera ko ubumarozi bw’imyuka bwari urubuto rusanzwe rwo kwizera ko Imana yayoboye imirimo ikomeye y’ukuza yo mu 1843 na 1844. Petero, avuga iby’abazazana ‘inyigisho z’ubuyobe zizana kurimbuka, ndetse bahakana Umwami wabacunguye,’ aravuga ati ‘KUBERA BO INZIRA Y’UKURI IZAVUGWAHO IBIBI.’ 4. S. S. Snow yiyitirira kuba ‘Eliya umuhanuzi.’ Uyu mugabo, mu rugendo rwe rw’amayobera kandi rw’ishyamba, na we yagize uruhare rwe muri uyu murimo w’urupfu, kandi inzira ye yagize ingaruka yo gutuma umwanya nyakuri w’abera bategereje useba mu bitekerezo bya benshi b’imitima inyangamugayo.”
“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.
“Kuri uru rutonde rw’amakosa nashoboraga kongeraho andi menshi, nk’‘imyaka igihumbi’ yo mu Ibyahishuwe 20:4, 7, mu bihe byahise, 144,000 bo mu Ibyahishuwe 7:4; 14:1, abari ‘barazutse bava mu mva’ nyuma y’izuka rya Kristo, inyigisho yo kudakora umurimo, inyigisho y’irimbuka ry’impinja, n’ibindi n’ibindi. Ayo makosa yakwirakwijwe n’umwete mwinshi cyane, kandi atsindagirizwa umukumbi wari utegereje, ku buryo igihe Mwene Data Miller yarotaga iyo nzozi, imitako nyakuri yari ‘itakigaragara,’ kandi amagambo y’umuhanuzi yari akwiriye gukoreshwa—‘Kandi urubanza rwimuriwe inyuma, no gukiranuka guhagarara kure,’ n’ibindi n’ibindi. Reba Yesaya 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.
“Muri icyo gihe nta kinyamakuru na kimwe cy’Abadivantisiti cyari mu gihugu cyaharaniraga impamvu y’ukuri kw’iki gihe. ‘Day-Dawn’ ni cyo cya nyuma cyari kikirwanira umwanya nyakuri w’umukumbi muto; ariko cyarapfuye amezi menshi mbere y’uko Uwiteka aha Mwene Data Miller iyi nzozi; kandi mu muruho wa nyuma w’urupfu rwacyo, cyerekeje abera barushye kandi banihira ku mwaka wa 1877, icyo gihe wari ugisigajeho imyaka mirongo itatu, nk’igihe cy’agakiza kabo ka nyuma. Mbega! Mbega! Ntibitangaje ko Mwene Data Miller, muri izo nzozi ze, ‘yicaye ararira’ kubera iyo mimerere ibabaje y’ibintu.”
“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. Isanduku, igereranya ukuri kw’ukuza kwa Kristo Mwene Data Miller yatangarije isi, nk’uko kugaragajwe n’umugani w’abakobwa cumi. Matayo 25:1–11. Icya mbere, igihe, 1843; icya kabiri, igihe cyo gutinda; icya gatatu, gutaka kwa saa sita z’ijoro, mu kwezi kwa karindwi, 1844; n’icya kane, umuryango ukinze. Nta n’umwe wasomye impapuro zivuga ku Kuza kwa Kabiri kuva mu 1843, uzahakana ko Mwene Data Miller yashyigikiye izi ngingo enye zikomeye mu mateka y’ukuza. Ubu buryo bw’ukuri buhuje neza, cyangwa “isanduku,” bwaciwemo ibice, hanyuma bukwiragizwa mu myanda n’abanze ibyababayeho ubwabo, kandi bagahakana ukuri nyakuri bo ubwabo, hamwe na Mwene Data Miller, babwirije isi bashize amanga.”
“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. Umugabo ufite ‘uburoso bwo gukubura umwanda’ ashushanya umucyo ugaragara neza w’ukuri kw’iki gihe, nk’uko kugaragazwa n’ubutumwa bw’umumarayika wa gatatu, [Ibyahishuwe 14:9–12,] ubu bukaba buri kweza ibisigisigi bukuraho amakosa. Umurimo w’ukuri kw’iki gihe watangiye kongera kubyuka mu mpeshyi yo mu mwaka wa 1848, kandi kuva icyo gihe kugeza ubu warushijeho kuzamuka no gukomera. ‘Uburoso bwo gukubura umwanda’ bwakomeje kugenda bukora, kandi amakosa yakomeje kuvaho imbere y’umucyo usobanutse w’ukuri; kandi bamwe mu mabuye y’agaciro y’igiciro cyinshi, bo mu gihe gito gishize bari baratwikiriwe kandi barakuwe mu maso n’umwijima n’amakosa, ubu bahagaze mu mucyo usobanutse w’ukuri kw’iki gihe.”
“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.
“Iki gikorwa cyo kuvanamo amabuye y’agaciro, no kweza gikuraho ikosa, kiriyongera vuba, kandi gitegetswe gukomeza gutera imbere gifite imbaraga zirushaho kwiyongera, kugeza ubwo abera bose bazashakishwa bose, kandi bakakira ikimenyetso cy’Imana ihoraho. Gereranya ibi n’igice cya mirongo itatu na kane cya Ezekieli, maze uzabona ko Imana yasezeranye guteranya umukumbi wayo wari waratataniye muri uyu munsi wijimye kandi w’igicu, uhereye mu mwaka wa 1844. Mbere y’uko Yesu aza, ‘umukumbi muto’ uzateranirizwa mu ‘bumwe bwo kwizera.’ Ubu Yesu arimo kweza ‘ubwoko bwihariye abwegurira, bugira ishyaka ry’imirimo myiza,’ kandi ubwo azaza azasanga ‘itorero rye ridafite ikizinga, cyangwa umunkanyari, cyangwa ikindi cyose gisa na byo.’ ‘Ufite urutaro rwe mu kuboko kwe, kandi azahanagura neza imbuga ye yo mu igororero, maze ateranyirize ingano ze mu kigega, n’ibindi.’ Matayo 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. Isanduku ya kabiri ‘yari nini cyane kandi nziza kurusha iya mbere’ yakusanyirijwemo ‘imitako,’ ‘diamanti’ n’ibiceri byari byatatanye, ishushanya umurima mugari w’ukuri kuzima kw’iki gihe kuzahurizwamo umukumbi wari waratatanye, ari bo 144,000, bose bafite ikimenyetso cy’Imana ihoraho. Nta na rimwe muri ayo mabuye y’agaciro, ayo ma-diamanti, rizasigara mu mwijima. Nubwo amwe atarenze ubunini bw’agasongero k’urushinge, ntazirengagizwa ngo asigare inyuma kuri uyu munsi ubwo Imana iri guteranya imitako yayo. [Malaki 3:16–18] Ishobora kohereza abamarayika bayo ikabihutisha kubakurayo nk’uko yakuyeyo Loti i Sodomu. ‘Umwami Imana azakora umurimo mugufi ku isi.’ ‘Azawugabanya mu gukiranuka.’ Reba Abaroma 9:28.” James White, Footnotes to Brother Miller’s Dream.