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.
Papeji 81 re<em>Early Writings</em> (uye “81” chiratidzo cheMupristi Mukuru mumwe wehumwari navapristi makumi masere), kurota kwechipiri kwaWilliam Miller kwakanyorwa. SaNebhukadhinezari, William Miller akava nezviroto zviviri. Kurota kwechipiri kwaNebhukadhinezari muchitsauko chechina chaDanieri kwakaiswa mukati mehurongwa hwe “nguva nomwe” dzaMozisi dzaRevhitiko 26. Miller akashandisa Danieri chitsauko chechina kuratidza “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu paaidzidzisa nezve 2,520, kunyange hazvo aiidaidza kuti “nguva nomwe.” Miller haana kuziva kuti akanga aitwa mufananidzo naNebhukadhinezari, asi mazuva 2,520 aNebhukadhinezari muchitsauko chechina anomiririrwa neshoko rokuti “paradzira” pamwe chete nechokwadi chokuti anoitika ‘nguva nomwe,’ murume webhurasho redota asati asvika mukurota kwaMiller.
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 anonzi “Baba Miller” na Dada White, lakini si kwa namna ya kipagani kama wafanyavyo Wakatoliki, bali kwa namna ya kiukoo, mfano wa baba Ibrahimu. Miller ni ishara; yeye ni mtu wa agano, akiwakilisha mnyororo wa ishara za kibiblia katika njia iendayo kwa agano la mwisho pamoja na wale mia moja arobaini na nne elfu. Yoeli anatufahamisha ya kwamba katika siku za mwisho, wazee wangeota ndoto, naye William Miller ndiye mzee wa historia yetu, na pia mkulima aliyelitimiza unabii wa William Tyndale usemao, “Mungu akinisitiri uhai wangu, kabla ya miaka mingi kupita nitamfanya mvulana aendeshaye jembe ajue zaidi Maandiko kuliko wewe.”
“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.
“Mulungu anatuma mngelo wake kuti akhudze mtima wa mlimi amene sanali kukhulupirira Baibulo, kuti amtsogolere kufufuza maulosi. Angelo a Mulungu ankamuyendera mobwerezabwereza wosankhidwayo, kuti atsogolere maganizo ake ndi kutsegula ku kumvetsa kwake maulosi amene nthawi zonse anali amdima kwa anthu a Mulungu. Chiyambi cha unyolo wa choonadi chinapatsidwa kwa iye, ndipo anatsogoleredwa kupitiriza kufufuza cholumikizira ndi cholumikizira, mpaka anayangana Mawu a Mulungu ndi kudabwa ndi kuwayamikira. Iye anaona m’menemo unyolo wangwiro wa choonadi. Mawu aja amene iye anali kuwaona ngati osauziridwa tsopano anatseguka pamaso pa maso ake m’kukongola kwake ndi m’ulemerero wake. Iye anaona kuti gawo limodzi la Malemba limafotokoza lina, ndipo pamene ndime imodzi inali yotseka ku kumvetsa kwake, iye anapeza m’gawo lina la Mawu chimene chinkayifotokoza. Iye anayang’ana Mawu opatulika a Mulungu ndi chimwemwe komanso ndi ulemu waukulu kwambiri ndi mantha opembedza.” 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.
UMiller wayengumlimi owagcwalisa isiprofetho sikaTyndale, futhi ukushicilelwa kwakhe kokuqala kolwazi lwesiprofetho ayeluqoqe ekuvulweni kukaDaniyeli 8:14 kwaba ngo-1831, eminyakeni engamakhulu amabili namashumi amabili emva kokushicilelwa kweKing James Version yeBhayibheli. UJohn Wycliff, uWilliam Tyndale, kanye nokushicilelwa kweKing James Bible ngo-1611, bamele izimpawu zendlela ezintathu eziqala isiprofetho seminyaka engamakhulu amabili namashumi amabili esiphela lapho umfana kaTyndale wokulima evulela izwi likaNkulunkulu umlayezo wengelosi yokuqala, owawuzolandelwa ezinye izingelosi ezimbili. Leyo ngelosi yokuqala yafika ngo-1798, kwathi eyesithathu ngo-1844. UWycliff, uTyndale kanye noKing James baxhumana nalowo mlimi owayezogcwalisa isibikezelo sikaTyndale, futhi owayezofanekisela umlando wezingelosi ezintathu kusukela ngo-1798 kuze kube ngu-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.
Zvakaonekwa na William Miller zvekutanga, zvinonzi alpha, zvaiva makore 2,520 eRevhitiko 26, uye zvakaonekwa zvake zvekupedzisira, zvinonzi omega, zvaiva makore 2,300 aDanieri 8:14. Kupararira kweJudha kwemakore 2,520 kwakatanga muna 677 BC uye kwakaguma muna 1844. Makore 2,300 aDanieri 8:14 akaguma muna 1844. Zvose zviri zviviri zvakaguma pamwe chete muna 1844, uye nzvimbo yokutangira kwezvakawanikwa zvaWilliam Miller zvealpha neomega yakaparadzaniswa nemakore mazana maviri namakumi maviri. “Mazana maviri namakumi maviri” chiratidzo chaWilliam Miller, pamusoro pezvapupu zviviri. Zvakawanikwa zvaMiller zvealpha neomega zvinomiririrwa na1798 na1844. Kupararira kwemakore 2,520 kwakanga kwaitirwa umambo hwokumusoro kwakaguma muna 1798, uye makore makumi mana namatanhatu gare gare, muna 1844, makore 2,300 akaguma.
The 2,520 years that ended in 1798, marks that date and the 2,520 years against Judah, which ended in 1844 produces a two-hundred-and-twenty-year period. This means the 2,520 against Israel produces the prophetic period of forty-six years, and the 2,520 against Judah produces the prophetic period of two hundred and twenty years. The alpha of that period is 677 BC and the omega is 457 BC, which means the alpha of the forty-six-year period and of the two-hundred-and-twenty-year period is represented by the 2,520, and the omega of both of the lines is the 2,300. The two “scatterings” of 2,520 years provide two witnesses of a period that begins with the 2,520 and ends with the 2,300. Both of those lines identify the alpha and omega discoveries of William Miller.
Miaka 2,520 iliyoisha mwaka 1798 inaashiria tarehe hiyo, na miaka 2,520 dhidi ya Yuda, iliyoisha mwaka 1844, huzalisha kipindi cha miaka mia mbili na ishirini. Hii ina maana kwamba miaka 2,520 dhidi ya Israeli huzalisha kipindi cha kinabii cha miaka arobaini na sita, na miaka 2,520 dhidi ya Yuda huzalisha kipindi cha kinabii cha miaka mia mbili na ishirini. Alfa ya kipindi hicho ni 677 KK na omega ni 457 KK, jambo linalomaanisha kwamba alfa ya kipindi cha miaka arobaini na sita na ya kipindi cha miaka mia mbili na ishirini inawakilishwa na 2,520, na omega ya mistari hiyo yote miwili ni 2,300. “Kutawanywa” huku kuwili kwa miaka 2,520 hutoa mashahidi wawili wa kipindi kinachoanza na 2,520 na kuishia na 2,300. Mistari hiyo yote miwili hutambua uvumbuzi wa alfa na omega wa William Miller.
“William Miller’s Dream
“ཝིལ་ལི་ཡམ་ མིལ་ལར་གྱི་རྨི་ལམ་”
“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.
“Ndzi lorhe leswaku Xikwembu, hi voko leri nga vonakiki, xi ndzi rhumerile bokisi rin’wana ro saseka swinene, leri endlaka kwalomu ka intshi khume hi ku leha ni tsevu hi ku anama, ri endliwe hi ebony ni tiperela leti vekiweke hi vutshila byo hlamarisa. Eka bokisi rero a ku khomeriwe xilotlelo. Hi ku hatlisa ndzi teke xilotlelo ndzi pfula bokisi; kutani, hi ku hlamala ni ku tshuka lokukulu, ndzi kume leswaku a ri tele hi mixaka hinkwayo ni sayizi hinkwayo ya swibye, dayimani, maribye ya nkoka, ni mali ya nsuku ni ya silivhere ya mpimo hinkwawo ni ya nkoka hinkwawo, hinkwaswo swi vekiwile kahle swinene ematshan’weni ya swona yo hambana-hambana ebokisini; kutani hi leswi swi vekiwile hi ndlela yoleyo, a swi voningisa ku vonakala ni ku vangama loku fanaka ntsena ni ka dyambu.”
“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.
“Ndzi ehleketile leswaku a swi nga ri ntirho wa mina ku tsakela xivono lexi xo hlamarisa ndzi ri ndzexe, hambileswi mbilu ya mina a yi tele hi ntsako hikwalaho ka ku vangama, ku saseka, ni nkoka wa leswi a swi ri endzeni ka xona. Hikwalaho ndzi xi veke ehenhla ka tafula ra le xikarhi ekamareni ra mina, kutani ndzi tivise leswaku hinkwavo lava a va ri ni ku navela a va nga ta va va ta vona xivono lexi xi vangamaka ngopfu ni ku hatima ngopfu lexi munhu a nga si tshama a xi vona evuton’wini lebyi.
“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.
“Vanhu vakatanga kuuya, pakutanga vari vashoma, asi vachiwedzera kusvika vava chaunga. Pavakatanga kutarisa mubhokisi, vaishamisika vachidanidzira nomufaro. Asi vatariri pavakawedzera, munhu mumwe nomumwe akatanga kuvhiringidza zvishongo, achizvibudisa mubhokisi nokuzviparadzira patafura.
“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.
“Ndaingotanga kufunga kuti muridzi aizoda bhokisi rezvishongo nezvishongo zvacho zvakare kubva muruoko rwangu; uye kana ndikabvumira kuti zviparadzirwe, ndaisazombokwanisa kuzviisa zvakare munzvimbo yazvo mubhokisi sezvazvaiva pakutanga; uye ndakanzwa kuti handaizombokwanisa kusangana nemutoro wokuzvidavirira, nokuti waizova mukuru kwazvo. Ipapo ndakatanga kukumbira vanhu kuti varege kuzvibata, kana kuzvibudisa mubhokisi; asi pandakanyanya kukumbira, ndipo pavakanyanya kuzviparadzira; uye zvino vakanga vava sokunge vari kuzviparadzira mukamuri rose, pasi nepachinhu chose chemidziyo chaiva mukamuri.”
“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.
“Uye ndakazoona kuti pakati pematombo anokosha echokwadi nemari chaiyo zvavakanga vaparadzira, vakanga vaparadzirawo uwandu husingaverengeki hwematombo anokosha enhema nemari yekunyepera. Ndakatsamwa zvikuru pamusoro pomufambiro wavo wakaderera nokusavonga kwavo, ndikavatsiura uye ndikavapomera mhaka pamusoro pazvo; asi pandakanga ndichiwedzera kuvatuka, ivo ndokuwedzerawo kuparadzira matombo anokosha enhema nemari yekunyepera pakati pezvechokwadi.”
“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.
“පසුව මාගේ ශාරීරික ආත්මය තුළ මම අතිශය කෝපයට පත් වී, ඔවුන් කාමරයෙන් පිටතට දමන පිණිස ශාරීරික බලය යොදන්නට පටන් ගතිමි; එහෙත් මම එක් අයෙකු පිටතට තල්ලු කරමින් සිටියදී, තවත් තිදෙනෙක් ඇතුළට පැමිණ, කුණු, ලී කැපිලි, වැලි සහ නානාප්රකාර අපද්රව්ය ගෙන එමින්, සැබෑ මැණික්, වජ්ර සහ කාසි සියල්ලම දෘෂ්ටියෙන් සම්පූර්ණයෙන්ම වසන් වන තෙක් ඒවා මත පතුරුවා දමා තිබුණෝය. ඔව්හු මාගේ කුඩා භාණ්ඩපෙට්ටියද කැබලි කැබලි කර, එයද එම අපද්රව්ය අතර විසුරුවා හැරියෝය. මගේ ශෝකය හෝ මගේ කෝපය කිසි මනුෂ්යයෙකු සැලකිල්ලට ගත්තේ නැතැයි මට සිතුණි. මම සම්පූර්ණයෙන්ම අධෛර්යයට හා හෘදභංගත්වයට පත් වී, වාඩි වී හඬා වැලපුණෙමි.”
“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.
“Ndzi ri karhi ndzi rila ni ku vava hikwalaho ka ku lahlekeriwa ka mina lokukulu ni vutihlamuleri bya mina, ndzi tsundzuke Xikwembu, kutani ndzi khongela hi mbilu hinkwayo leswaku xi ta ndzi rhumela mpfuno.
“Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.
“Ndipo nthawi yomweyo chitseko chinatseguka, munthu nalowa m’chipindamo; ndipo anthu onse anatuluka mmenemo. Iye, atanyamula burashi yochotsera dothi m’dzanja lake, anatsegula mawindo, nayamba kuchotsa m’chipindamo dothi ndi zinyalala.”
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
Ndamukumbira kuti arege kuparadza, nokuti paiva nezvimwe zvishongo zvinokosha zvakanga zvakapararira pakati pemarara.
“He told me to ‘fear not,’ for he would ‘take care of them’.
“Akandiudza kuti ‘usatya,’ nokuti iye ‘aizovachengeta’.”
“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.
“Ipapo, paakakuchira ivhu nemarara, zvishongo zvenhema nemari yekunyepedzera, zvose zvakasimuka zvikabuda nepahwindo segore, uye mhepo ikazvitakura ikaenda nazvo. Mukupesana-nesana ikoko ndakavhara meso angu kwechinguvana; pandakaazarura, marara akanga anyangarika chose. Zvishongo zvinokosha, madhayamondi, mari dzegoridhe nedzesirivha, zvakanga zvapararira zvakawanda kwazvo mumba mose.
“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.
“Iye akabva aisa pamusoro petafura bhokisi duku rinokosha, rakanga rakakura zvikuru uye rakanaka kupfuura riya rokutanga, akazounganidza zvishongo, mangoda, nemari, achizvatora nezvibhakera, akazvikandira mubhokisi racho kusvikira pasisina kana chimwe chasara, kunyange zvazvo mamwe emangoda acho akanga asina kukura kupfuura muromo wetsono.
“He then called upon me to ‘come and see.’
“Agabva andidaidza kuti ‘uya uone.’”
“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.
“Ndzi langutile endzeni ka bokisi, kambe mahlo ya mina ma phyamisiwe hi leswi ndzi swi voneke. A ma vangama hi ku tlula ku vangama ka wona ka khale hi ka khume. A ndzi ehleketa leswaku a ma sasiwile hi misava hi milenge ya vanhu volavo vo homboloka lava va ma hangalasileke va tlhela va ma kandziyela entshurini. A ma longoloxiwile hi ndlela yo saseka endzeni ka bokisi, xin’wana ni xin’wana xi ri endhawini ya xona, ku nga ri na swikombiso leswi vonakaka swa ku tikarhata ka munhu loyi a ma cukumeteke endzeni. Ndzi huwelerile hi ntsako lowukulu, kutani ku huwela koloko ku ndzi pfuxile.” 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.
Kutanga pa peji “81,” chiratidzo chevapristi, hope hunozivisa nhoroondo yebasa rechechi yeLaodhikia yeSeventh-day Adventist yekuparadza zvokwadi dzepasi dzakavambwa dzakaunganidzwa naUmwari kubudikidza nehunhu hwaWilliam Miller. Nhoroondo yacho inopera apo Miller “akadanidzira nomufaro mukuru kwazvo” uye kudanidzira uku “kwakamumutsa.” Nhoroondo inomiririrwa muhope inoguma panguva yokuchema kukuru kwengirozi yechitatu, uko kuri mugumo weMidnight Cry. Rondedzero yenhoroondo yehope dzaMiller inomiririrawo zviratidzo zvematanho enhoroondo yevaMillerite, saka inorondedzerawo nhoroondo yakafanana yesangano revane zviuru zana namakumi mana nezvina. Chinokoshawo zvakafanana ndechokuti mumiririro wenhoroondo uri muhope idzi munewo fractal youprofita yenhoroondo yakatanga kudzokororwa muna 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.”
Zvishongo zvechokwadi zvakazivikanwa munhoroondo yevane zviuru zana nemakumi mana nezvina zvakaiswa muchinyorwa cheveruzhinji muna 2004, uyezve muna 2012, apo kuiswa pamberi kweMatafura aHabhakuki kwakaunganidza boka rakanga rakatarirwa kupararira. Zvokwadi izvozvo zvakaiswa patafura muna 2004, pakutanga kwekuiswa pamberi kwezvokwadi zvakanga zvasunungurwa zvisimbiso muna 1989. “Vashoma” vakafunga nezveshoko panguva iyoyo, asi muna 2012, nhevedzano yezviratidzo 95 yainzi Matafura aHabhakuki yakaunza vanhu vazhinji, nokuti “vanhu vakatanga kuuya vachipinda, pakutanga vari vashoma muhuwandu, asi vachiwedzera kusvikira vava chaunga.”
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.
Kufumira mugore ra 2012 gushika ku wa 18 Mukakaro 2020, ayo kuri yose yarasanzazwe buhoro buhoro kandi aratwikirwa n’imicafu. Ku wa 18 Mukakaro 2020, abashigikiye ubutumwa bw’Ibisate vya Habakuki barasanzazwe mu kiringo c’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.
Uye kana vapedza uchapupu hwavo, chikara chinokwira chichibva mugomba risina magumo chicharwa navo, chichavakunda, uye chichavauraya. Uye zvitunha zvavo zvichavata mumugwagwa weguta guru, iro pamweya rinonzi Sodhomu neIjipiti, uko zvakare Ishe wedu akarovererwa pamuchinjikwa. Uye vamwe vavanhu nemadzinza nendimi nendudzi vachatarisa zvitunha zvavo kwemazuva matatu nehafu, uye havangatenderi kuti zvitunha zvavo zviiswe mumakuva. Uye avo vagere panyika vachafara pamusoro pavo, vachipembera, uye vachatumirana zvipo; nokuti vaporofita ava vaviri vakatambudza avo vaigara panyika. Zvakazarurwa 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.
Patsiku reSabata, 30 Zvita 2023, Future for America yakabatana nemusangano weZoom kumusangano wayo wokutanga woruzhinji kubva musi wa18 Chikunguru 2020. 30 Zvita 2023 ndiwo mazuva 1,260 pashure pa18 Chikunguru 2020, kana kuti “mazuva matatu nehafu.” Panguva iyo Eria naMozisi vakanga vakafa mumugwagwa, rimwe boka riri “kupembera.” Future for America yakanga yadzokera pakubudisa shoko rechiporofita muna Chikunguru 2023, nokuti shoko iro panguva iyoyo raifanira kuenda kunyika yose, maererano nokumanikidzwa kwechiporofita, raifanira kubva “murenje.” Mazuva matatu nehafu, kana kuti mazuva 1,260, irenje.
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.
Mukadzi akatizira murenje, kwaakanga ane nzvimbo yakagadzirirwa naMwari, kuti ikoko vamupe zvokudya kwemazuva ane churu namazana maviri namakumi matanhatu. Zvakazarurwa 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.
“නිරුද්ධ භූමිය” යනු “දහස දෙසිය හැට දවසක්” ය; එනම් දවස් 1,260කි; එයම “දවස් තුනහමාරක්” ද වේ; එය එළිදරව් 12:6 හි ද නිරූපිතය; තවද “126” යනු 1,260 හි දශමांशයකි. එදා මුද්රා විවර කරනු ලැබූ ආශ්චර්යමත් සත්යයන්ගෙන් එකක් වූයේ, ලෙවී කථාව විසි හයේ ඇති “සත් වාරය” යන යාච්ඤාවේ ඉටුවීම සඳහා පසුතැවීමේ අවශ්යතාවයයි.
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.
1260 දින ද 2520 දිනවල සංකේතයකි. උතුරු රාජ්යයට විරුද්ධව තිබූ “සත් වර” 723 ක්රි.පූ. දී ආරම්භ වී 1798 දී අවසන් විය. එහි මධ්යබින්දුව 538 වන බැවින්, අන්යජාති ආගම ශුද්ධස්ථානයත් සේනාවත් පාගා දැමූ 1260 වර්ෂ ද, එයට අනුගමනය කළ පරිදි පාප්වාදී ක්රමය ශුද්ධස්ථානයත් සේනාවත් පාගා දැමූ 1260 වර්ෂ ද නිර්මාණය වේ. මෙම අනාවැකිමය ව්යුහය, ක්රිස්තුස්ගේ බෞතිස්මය සිට කුරුසිය දක්වා වූ 1260 දින සමඟ සමපාත වන අතර, එයට පසුව 34 ක්රි.ව. දක්වා තවත් අනාවැකිමය දින 1260 ක් පැමිණෙයි; එවිට ශුභාරංචිය අන්යජාතීන් වෙත ගියේය. එබැවින්, සාක්ෂිකරුවන් දෙදෙනාගේ සාක්ෂිය මත, 1260 යනු 2520 දිනවල කොටසක් වන අතර, එසේ නොහොත් ලෙවීකථාව විසි හයේ මෝසෙස් සඳහන් කළ “සත් වර” ය.
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.”
Nguva yomurenje yakatanga paSabata, Chikunguru 18, 2020, ichienda kusvikira paSabata, Zvita 30, 2023, yakatanga kuchema muna Chikunguru 2023; uye nguva ye“murenje” payakaguma paSabata, Zvita 30, 2023, kumuka kwaMosesi naEria kwakasvika. Shoko renguva iyi rinozivikanwa senzwi rakaratidza kuti chiratidzo chenzira chemakuvhiringidzika okutanga akafanana mumafambiro ose okuvandudza chakatsanangura kufembera kwenhema kwaChikunguru 18, 2020, muchirevo chemufananidzo wemhandara gumi. Rakadana varume navakadzi kutendeuka kunomiririrwa nemunyengetero waRevhitiko makumi maviri nenhanhatu. Kurota kwaMiller kunomiririra kutendeuka ikoko chaiko paanonyora achiti, “Pandakanga ndichichema nokurira saizvozvo pamusoro pokurasikirwa kwangu kukuru nomutoro wangu wokuzvidavirira, ndakarangarira Mwari, ndikanyengetera nomwoyo wose kuti anditumire rubatsiro.”
Come and See
Ndziyani mi ta vona
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.”
Kuota kwa Miller kumegawanywa na misemo miwili ya “njoo uone.” Mara ya kwanza Miller anawaalika watu “waje waone,” na mara ya pili “mtu wa brashi ya vumbi” anamwalika Miller aje aone. “Njoo uone” ni ishara ya kinabii inayotambulisha ukweli wa kinabii uliotiwa muhuri kufunguliwa. Mihuri minne ya kwanza kila mmoja una amri ya “njoo uone.”
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.
Uye ndakaona Gwayana richizarura chimwe chezvisimbiso, ndikanzwa, sokunge kwaiva mutinhimira wokutinhira, chimwe chezvisikwa zvina chichiti, Uya uone. … Uye parakanga razarura chisimbiso chechipiri, ndakanzwa chisikwa chechipiri chichiti, Uya uone. … Uye parakanga razarura chisimbiso chechitatu, ndakanzwa chisikwa chechitatu chichiti, Uya uone. … Uye parakanga razarura chisimbiso chechina, ndakanzwa inzwi rechisikwa chechina richiti, Uya uone. Zvakazarurwa 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.
“එන්න, බලන්න” යන මීලර්ගේ සිහිනයේ ආරම්භක ආරාධනය අල්ෆා වන අතර, අවසානයේ ඇති “එන්න, බලන්න” යන ආරාධනය ඔමේගා වේ. මෙම සිහිනය ආරම්භයේ ඇති මුද්රා විවෘත කිරීම හඳුන්වා දෙන්නේ, “සැකසූ විට ඒවා සූර්යයාට පමණක් සමාන වන ආලෝකයක් හා මහිමයක් ප්රතිබිම්බ කළ” මැණික් ලෙසය. ක්රිස්තුස් මීලර්ට ඔමේගාව “එන්න, බලන්න” යනුවෙන් ආරාධනා කළ විට, මීලර් මෙසේ කියයි: “එය දුටු විට මාගේ ඇස් මන්මත් විය. ඒවා ඔවුන්ගේ පෙර මහිමයට වඩා දස ගුණයක් බැබළුණි.” අල්ෆාහි ආලෝකය සූර්යයා මෙන් වූ අතර, ඔමේගාහි ආලෝකය සූර්යයාට වඩා දස ගුණයක් විය.
Scatter
Sasanya
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.”
Kuchema na kutubu kwa Miller kunaonyeshwa mwishoni mwa kipindi kilichoanza kwa “njoo uone” ya kwanza, na “njoo uone” ya mwisho. Katika kipindi kinachoanza kwa Miller kufunua ujumbe kwa watu kisha kuishia kwa Kristo kumfunulia Miller ujumbe, neno “tawanya” linaonyeshwa “mara saba.” Miller atalitumia neno hilo tena, lakini kati ya kufunuliwa kwa kwanza na kufunuliwa kwa mwisho, “tawanya” linaelezwa “mara saba.” Biblia inaitambulisha hukumu ya zile “mara saba” kwa neno, “tawanya.”
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.
Ndzi ta mi hangalasa exikarhi ka matiko, naswona ndzi ta humesa banga ndzi mi landzelela; kutani tiko ra n’wina ri ta va rhumbi, ni miti ya n’wina yi ta va marhumbi. Levhitika 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.
Chokwadi chakwamba chomwe Miller anapeza chinali “nthawi zisanu ndi ziwiri” za Levitiko 26, ndipo m’maloto ake nyengo ya pakati pa kusindikizidwa kwa uthenga wa Miller ndi kusindikizidwa kwa uthenga wa Khristu inali ya kuti choonadi chonse cha maziko, choimiridwa ndi ntchito ya William Miller, chiphimbidwe ndi zinyalala ndi ndalama zachinyengo za aphunzitsi a zaumulungu a Laodicea a Seventh-day Adventism. Kukana kumeneko kwa choonadi cha maziko kukuimiridwa ngati kumwazika kasanu ndi kawiri mkati mwa mbiri ya pakati pa alpha ndi omega. “Nthawi zisanu ndi ziwiri” ndi chizindikiro cha ntchito ya William Miller, zomwe zili maziko a Seventh-day Adventism, ndipo mwa maziko amenewo; masiku 2,300 a Danieli 8:14 ndiye mzati wapakati wa maziko amenewo. Chimene ichi chikuzindikiritsa ndi chakuti zaka 2,520 za kumwazika, zomwe zinali kupezedwa koyamba, kapena kwa alpha, kwa William Miller, zikuyika chiyambi cha nyengo ina, imene inatha ndi kupezedwa kwa omega kwa William Miller, komwe kunali masiku 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.
Na wakati Uadventista wa Sabato wa Laodikia ulipotenga kando “nyakati saba” mwaka 1863, uliweka kando ugunduzi wa kwanza wa William Miller, ambao ulikuwa ugunduzi wake wa alfa na ugunduzi wake wa msingi. Ugunduzi wa mwisho wa Miller ulikuwa wa siku 2,300, ambao ulikuwa ugunduzi wake wa omega na ugunduzi wake wa kilele. “Nyakati saba” zilizoishia mwaka 1798 ziliashiria miaka 2,520, na siku 2,300 ziliwekwa alama mwaka 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.
Ndi munthu wa burashi ya fumbi amene amasonkhanitsa miyala yamtengo wapatali itamwazikana kwa nthawi zisanu ndi ziwiri. Kenaka bokosi lake limakhala lalikulu ndi lokongola kwambiri, ndipo limawala kuŵala kochuluka nthawi khumi kuposa dzuwa. Khumi ndi chizindikiro cha mayeso, choncho miyala yamtengo wapatali imeneyo imawala pa mayeso pa tsiku la dzuwa; motero loto la Miller limayambira mu 1798 ndipo limathera pa kulira kwakukulu kwa mngelo wachitatu pa lamulo la Lamlungu.
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.
Matongo ya vaMillerite kubvira muna 1798 kusvika muna 1863 zvakare ndiwo matongo okuva muna 1798 kusvika pamutemo weSvondo uri kuuya nokukurumidza. Matongo anomiririrwa muhope dzaWilliam Miller dzinoitika pakati pokuti Miller anoti “uya uone” kusvikira murume weBhurashe reTsvina ati “uya uone,” ndiwo ari maviri nguva ya1798 kusvika muna 1863, uyezve nguva ya1798 kusvika pamutemo weSvondo. Mutsara unopera muna 1863 i fractal yechiporofita yomutsara unotanga muna 1798 uye unopera pamutemo weSvondo. Mutsara yose miviri iyi inomiririrwa muhope dzaMiller.
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.
Umnyango owavalwayo ngo-Okthoba 22, 1844 umele umnyango oyovalwa ngesikhathi somthetho weSonto. Isiprofetho seminyaka engu-2,300 esagcwaliseka ngo-1844 simele umthetho weSonto.
“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.
“Kuuya kwaKristu ari Mupristi Mukuru wedu kunzvimbo tsvene-tsvene, kuti achenese nzvimbo tsvene, sezvinoratidzwa muna Danieri 8:14; kuuya kweMwanakomana womunhu kuna Mukweguru wemazuva, sezvazvinotaurwa muna Danieri 7:13; uye kuuya kwaShe kutemberi Yake, sezvakaporofitwa naMaraki, zvose izvi tsananguro dzechinhu chimwe chete; uye izviwo zvinomirirwawo nekuuya kwechikomba kumuchato, kwakatsanangurwa naKristu mumufananidzo wevasikana gumi, muna Mateo 25.” The Great Controversy, 426.
Lines
Imigca
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.
ओमेगा वा मिलरका आविष्कारहरूको पराकाष्ठा २,३००-वर्षीय अगमवाणी थियो, त्यसैले १८४४ र आइतबारको व्यवस्था दुवैलाई २,३०० वर्षद्वारा प्रतिनिधित्व गरिएको छ। यसको अर्थ २,५२० दुवै रेखाहरूको अल्फा हो र २,३०० दुवै रेखाहरूको ओमेगा हो; एउटा रेखा १८६३ मा समाप्त हुन्छ, र अर्को रेखा आइतबारको व्यवस्थामा समाप्त हुन्छ। दुवै रेखाहरूमा २,५२० को अगमवाणी अल्फा हो, अथवा आधारशिला हो। मिलराइटहरूको आधारभूत इतिहासमा १७९८ देखि १८६३ सम्मको फ्र्याक्टल, एक लाख चौवालीस हजारको ओमेगा, शिरोशिला-सम्बन्धी इतिहासमा रहेको अर्को फ्र्याक्टलसँग पनि मेल खान्छ।
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.
Pa 9/11 Mulungu anayitana anthu ake kuti abwerere ku njira zakale za Yeremiya, zomwe ndi maziko, zomwe kachiwiri zikuimiridwa ndi mthenga wa mbiri ya maziko, amenenso kachiwiri akuimiridwa ndi kupezedwa kwake kwa alfa kwa maziko kwa “nthawi zisanu ndi ziwiri.” “Nthawi zisanu ndi ziwiri” ndi chizindikiro cha maziko a anthu zikwi zana limodzi ndi makumi anayi mphambu zinayi, ndipo pa 9/11 kusindikizidwa kwa gululo kunayamba ndi uthenga woyesa wa maziko, woimiridwa ndi choonadi choyamba kwambiri cha maziko cha William Miller ndi Chiadiventi. Pa 9/11 nthawi ya kusindikiza inayamba, ndipo pa lamulo la Lamlungu lomwe likubwera posachedwapa nthawi ya kusindikiza ya anthu zikwi zana limodzi ndi makumi anayi mphambu zinayi imatha.
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.
එම ඉතිහාසය 2,520 න් ආරම්භ වී 2,300 න් අවසන් වන භාගාකාර රටාවක් වන අතර, එබැවින් එම ඉතිහාසය විලියම් මිලර්ගේ සිහිනයේ නිරූපිත අනාගතවාදී ඉතිහාසයේ තුන්වන රේඛාව වේ. 2,520 1798 දී සම්පූර්ණ වූ අතර, 2,300 1844 දී සම්පූර්ණ විය. එම රේඛා දෙකින් නිරූපිත කාර්යය නම්, ක්රිස්තුස්වහන්සේ තම දිව්යත්වය අපගේ මානවත්වය සමඟ එක්කරන කාර්යයයි. එය පව්කාරයෙකු ශුද්ධවන්තයෙකු බවට පරිවර්තනය කිරීමේ, පහත් ස්වභාවය මත උසස් ස්වභාවය එයට හිමි රාජාසනයට නැවත පිහිටුවීමේ කාර්යයයි. මේ හේතුව නිසා, මනුෂ්ය ශරීරය තුළ ඇති සෑම සෛලයක්ම සම්පූර්ණයෙන්ම ප්රතිනිර්මාණය වීමට දින 2,520 ක් ගත වන අතර, එම එකම ශරීරය පදනම්ව ඇත්තේ පුරුෂ ක්රෝමොසෝම 23 ක් හා ස්ත්රී ක්රෝමොසෝම 23 ක් එක්වීම මතය. ඒවා එක්ව ජීවමාන දේවමාළිගාවක් නිර්මාණය කරයි; එය “46” යන සංඛ්යාවෙන් නිරූපණය කරනු ලැබේ. එය 1798 සිට 1844 දක්වා කාල පරාසයයි; එනම්, 1798 හි 2,520 සිට 1844 හි 2,300 දක්වා විලියම් මිලර්ගේ සිහිනයේ කාල පරාසයයි.
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.
Hope yaWilliam Miller zvakare rine chimwe chikamu chefractal chinokosha. Kubva pa9/11 kusvikira kumutemo weSvondo i fractal ya1798 kusvikira kumutemo weSvondo, sezvakaita 1798 kusvikira kuna 1863. 2023 kusvikira kumutemo weSvondo i fractal ye9/11 kusvikira kumutemo weSvondo, uye iyi ndiyo nhoroondo inonongedzerwa nemitsara yose iri muhope dzaMiller sechinova omega yacho yose. Iyi ndiyo nguva apo chokwadi chepakutanga chinokudzwa kakapetwa kagumi sezuva.
The Two Bustles
Lezimbili Letiphakemehlweni Titfendvulo
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.
Muma1840, izwi rokuti “bustle” (serinoun) raiwanzoreva kuita kune simba, kubatikana, kana ruzha rwemabasa—kazhinji riine pfungwa yekubatikana kunoperekedzwa nekushupika, kufarisa, kukurumidza, kana kuvhiringidzika. Raiyambira kufamba kune hupenyu, mheremhere, kana kubatikana kwokumhanya-mhanya, kungava pakati peboka revanhu, mumba, pamusika, kana panguva yechiitiko chakati. Saka “bustle” remuroto waMiller raizotsanangura kumhanya-mhanya kwemabasa kwaibva kwangoerekana kwatanga ipapo, kufarisa, kana nyaya inokurumidza yainge ichiitika panguva iyoyo chaiyo—mheremhere kana kuvhiringidzika kwechinguvana kwemamiriro ezvinhu kana kwechiitiko chaivapo panguva iyoyo.
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 anoti, “Ipapo, paaiti aikwesha guruva nemarara, matombo anokosha enhema nemari yekunyepedzera zvose zvakasimuka zvikabuda nepahwindo segore, uye mhepo zvikazvitakura zvikazvibvisa. Mukupesana ikoko ndakavhara meso angu kwechinguvana; pandakazovhura, marara akanga anyangarika zvachose.”
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.
“ਕੋਹਲਾਹਲ” ਮਿਲਰ ਦੇ ਸੁਪਨੇ ਵਿੱਚ ਦੋ ਬਿੰਦੂਆਂ ਦੀ ਪਹਿਚਾਣ ਕਰਦਾ ਹੈ; ਪਹਿਲਾ ਉਸ ਵੇਲੇ, ਜਦੋਂ ਭੀੜ ਗਹਿਣਿਆਂ ਨੂੰ ਛਿਟਕਾ ਰਹੀ ਹੈ, ਅਤੇ ਫਿਰ ਉਸ ਵੇਲੇ, ਜਦੋਂ ਮਿੱਟੀ-ਝਾੜੂ ਵਾਲਾ ਮਨੁੱਖ ਖਿੜਕੀਆਂ ਖੋਲ੍ਹਦਾ ਹੈ ਅਤੇ ਝੂਠੇ ਗਹਿਣਿਆਂ ਨੂੰ ਬਾਹਰ ਸਾਫ਼ ਕਰਨਾ ਸ਼ੁਰੂ ਕਰਦਾ ਹੈ। ਪਹਿਲਾ ਅਤੇ ਅਲਫਾ ਕੋਹਲਾਹਲ ਗਹਿਣਿਆਂ ਨੂੰ ਢੱਕ ਦੇਣਾ ਹੈ, ਅਤੇ ਦੂਜਾ ਅਤੇ ਓਮੇਗਾ ਕੋਹਲਾਹਲ ਗਹਿਣਿਆਂ ਦੀ ਪੁਨਰਸਥਾਪਨਾ ਹੈ। ਕੋਹਲਾਹਲ ਦੇ ਦੌਰਾਨ, ਮਿਲਰ ਨੇ ਆਪਣੀਆਂ ਅੱਖਾਂ ਮੂੰਦ ਲਈਆਂ। 1849 ਵਿੱਚ ਮਿਲਰ ਵਿਸ਼ਰਾਮ ਵਿੱਚ ਰੱਖਿਆ ਗਿਆ, ਠੀਕ ਉਸੇ ਬਿੰਦੂ ’ਤੇ ਜਦੋਂ ਮਸੀਹ ਆਪਣੇ ਲੋਕਾਂ ਦੇ ਬਚੇ-ਖੁਚੇ ਅੰਸ਼ ਨੂੰ ਇਕੱਠਾ ਕਰਨ ਲਈ ਦੂਜੀ ਵਾਰ ਆਪਣਾ ਹੱਥ ਵਧਾ ਰਿਹਾ ਸੀ। ਫਿਰ ਮਿਲਰ ਨੇ ਆਪਣੀਆਂ ਅੱਖਾਂ ਮੂੰਦ ਲਈਆਂ, ਅਤੇ 1850 ਵਿੱਚ ਉਸ ਦੀਆਂ ਸੱਚਾਈਆਂ ਹਬੱਕੂਕ ਦੀ ਇਸ ਆਗਿਆ ਦੀ ਪੂਰਤੀ ਵਿੱਚ ਮੁੜ ਇੱਕ ਮੇਜ਼ ਉੱਤੇ ਰੱਖੀਆਂ ਗਈਆਂ ਕਿ ਦਰਸ਼ਨ ਨੂੰ ਲਿਖ ਅਤੇ ਉਸ ਨੂੰ ਸਪਸ਼ਟ ਕਰ। ਉਸ ਕੋਹਲਾਹਲ ਦੇ ਸਮੇਂ ਵਿੱਚ, ਮਿਲਰ ਆਪਣੀਆਂ ਅੱਖਾਂ ਮੂੰਦ ਲੈਂਦਾ ਹੈ, ਅਤੇ ਜਦੋਂ ਉਹ ਜਾਗਦਾ ਹੈ ਤਾਂ ਗਹਿਣੇ ਪੁਨਰਸਥਾਪਿਤ ਕੀਤੇ ਜਾਣ ਦੀ ਪ੍ਰਕਿਰਿਆ ਵਿੱਚ ਹੁੰਦੇ ਹਨ।
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.
Ingxabangxaba yesibili ephusheni lakhe yenzeka ngesikhathi isibhengezo salabo abayizinkulungwane eziyikhulu namashumi amane nane sivuswa, sihlanzwa futhi sicwengisiswa njengesibhengezo uZakariya asichaza njengamatshe ayigugu phezu komqhele.
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.
නාත්තින් වහන්සේ වන ඔවුන්ගේ දෙවියන් වහන්සේ එදා ඔවුන්ව තම ජනතාවගේ රැළ මෙන් ගළවාගන්නා සේක; මක්නිසාද ඔවුහු කිරුළක ගල් මෙන්, උන්වහන්සේගේ දේශය මත කොඩියක් මෙන් උස්කරනු ලබන්නෝය. මක්නිසාද උන්වහන්සේගේ යහපත්කම කොපමණ මහත්ද, උන්වහන්සේගේ අලංකාරය කොපමණ මහත්ද! ධාන්යය යෞවනයන් ප්රීතිමත් කරනු ඇත, අලුත් මිදියුස කන්යාවන් ප්රීතිමත් කරනු ඇත. පසු වර්ෂාවේ කාලයේදී වර්ෂාව පිණිස සමිඳාණන් වහන්සේගෙන් ඉල්ලන්න; එවිට සමිඳාණන් වහන්සේ දීප්තිමත් වලාකුළු සෑදුවාහු, ඔවුන්ට වර්ෂාධාර දෙන සේක, එක් එක් කෙනාට කෙතෙහි තණකොළ ද දෙන සේක. මක්නිසාද රූපවහන්සේවරු නිෂ්ඵල දේ කථා කර තිබේ, පේනකියන්නෝ බොරු දුටුවෝය, ඔව්හු බොරු සිහින කියා ඇත; ඔව්හු නිෂ්ඵලව සැනසීම දෙනෝය. එබැවින් ඔව්හු රැළක් මෙන් ගියෝය; එඬේරෙකු නොතිබූ බැවින් ඔව්හු පීඩාවට පත්වූහ. මාගේ උදහස එඬේරියන්ට විරුද්ධව ඇවිළුණේය, මම පුරුෂ එළුවන්ට දඬුවම් කළෙමි. මක්නිසාද සේනාවල සමිඳාණන් වහන්සේ තම රැළ වන යූදාගේ ගෘහය බැලීමට පැමිණ, සටනේදී ඔවුන්ව තම අලංකාර අශ්වයා මෙන් කර ඇත. සෙකරියා 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.
“උන් වහන්සේගේ ජනතාවගේ රැළ” යනු ධජයක්ද කිරුළක් මත ඇති ගල්—මණිද—ය. උන් වහන්සේගේ ජනතාවගේ රැළ අගවැසි වර්ෂාවේ කාලයේ හඳුනාගනු ලබන්නේය; මක්නිසාද අගවැසි වර්ෂාවේ කාලයේ අගවැසි වර්ෂාව ඉල්ලන ලෙස ආඥාව දී තිබේ. එම රැළ, යෙරෙමියාගේ පුරාණ මාර්ගයන්ගේ මඟට නොව, තමන්ගේම මඟ ගිය “රැළ” සමඟ විරුද්ධතාපූර්වකව තබා ඇත. අගවැසි වර්ෂාවේ කාලයේ, උන් වහන්සේගේ රැළ වන මණි, සටනෙහි උන් වහන්සේගේ ශෝභන අශ්වයා වනු ඇත. එම “ශෝභන අශ්වයා” යනු ප්රථම ක්රිස්තියානි මනාලියෙන් නිරූපිත, පේත්රස් විසින් සංකේතවත් කරන, ජය ගනිමින් සහ ජය ගැනීමට පිටත්ව ගිය ප්රථම මුද්රාවේ කාලයේ සුදු අශ්වයෙකු ලෙස පෙන්වා දෙන ජයග්රාහී සභාවය.
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.
Zvino ndakaona Gwayana parakazarura chimwe chezvisimbiso, ndikanzwa, sokunge inzwi rokutinhira, chimwe chezvisikwa zvina chichiti, Uya uone. Ndikatarisa, zvino tarira, bhiza jena; uye iye wakanga agere pamusoro paro wakanga ane uta; uye akapiwa korona; akabuda achikunda, uye kuti akunde. Zvakazarurwa 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.
Naizvozvo Petro chiratidzo chekereke yokutanga yechiKristu yavapostora panguva yokudururwa kwemvura yePentekosti, uyewo chiratidzo chekereke yokupedzisira yechiKristu panguva yemvura yokupedzisira, iyo yakafananidzirwa nokudururwa kwemvura yePentekosti.
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.
Zvino ndakaona denga razaruka; zvino tarira, bhiza jena; uye uyo akanga agere pamusoro paro ainzi Akatendeka neWechokwadi, uye mukururama anotonga uye anorwa. Meso ake akanga akaita semurazvo womoto, uye pamusoro wake pakanga pane korona zhinji; uye akanga ane zita rakanyorwa, risingazivikanwi nomunhu upi zvake, asi iye amene. Uye akanga akapfeka nguo yakanyudzwa muropa; uye zita rake rinonzi Shoko raMwari. Uye hondo dzakanga dziri kudenga dzakamutevera dziri pamabhiza machena, dzakapfeka rineni yakanaka, chena uye yakachena. Zvakazarurwa 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.
Mabhiza machena anomirira uto raKristu rinomutswa muna Ezekieri 37, uye ndiro kereke inokunda, uye ndiwo mabwe anokosha mukorona; nokuti Kristu anomisa umambo hwake hwekubwinya panguva yemvura yokupedzisira. Savamiriri voumambo hwake, vane zviuru zana namakumi mana nezvina ndivo zvishongo zvinokosha zviri pamusoro pekorona, inova chiratidzo choumambo hwaanogamuchira pakupera kwamazuva ane zviuru zviviri namazana matatu, kwaiva kwose kuri October 22, 1844 uye kuchava zvakare panguva yomurayiro weSvondo. Umambo ihwohwo hwamabhiza machena hunomutswa panguva yemvura yokupedzisira, apo mawindo edenga anozarurwa; nokuti Johane akaona bhiza jena apo denga rakazarurwa.
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.
Mumutinhimira yealpha ya 1849, Miller akavhara meso ake murufu, kwechinguvana chiduku. Miller akanga ari Eria, uye Eria akafa pana Chikunguru 18, 2020, akavata mumugwagwa kwemazuva 1,260 kusvikira asvika pamumutinhimira yeomega, akazomutswa. Kumutswa kwake kunoratidzwa sekusvika panguva iyo murume webhurasho reguruva akazarura hwindo redenga kuti akukure marara. Hondo yamabhiza machena inomutswa kana hwindo redenga ravhurwa, uye kana izvozvo zvaitika, kupatsanurwa kwechokwadi nenhema kunozivikanwa. Kupatsanurwa ikoko kunozivikanwawo mubhuku raMaraki.
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.
Uyai nezvegumi zvose muimba yezvokuchengetera, kuti muve nezvokudya mumba mangu; zvino ndiedzei nazvo pano, ndizvo zvinotaura Jehovha wehondo, kana ndisingazokuzarurirai mahwindo okudenga, ndikakudururirai chikomborero, kusvikira pasisina nzvimbo yakaringana yokuchigamuchira. Maraki 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.
Midzimu ya vaprofita inozviisa pasi pavaprofita, uye Johane muna Zvakazarurwa, kurota kwaMiller, naMaraki vanopa zvapupu zvitatu zvenguva iyo mahwindo ekudenga anozarurwa. Mukurota kwaMiller, izvi zvinoitika paomega yekudanwa kunoti “uya uone.” Kubatikana kwaiva paalpha pakatanga kupararira, uye omega ndiyo apo kuunganidzwa kunotanga.
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.
Ngenkathi singaqhubeka ngakumbi ephupheni likaMiller, sifuna ukuquka amazwi kaJames White achazayo ngalo elo phupha. UJames White uchaza amatye anqabileyo okwenyaniso njengabantu bakaThixo bokwenyaniso, aze achaze amatye anqabileyo omgunyathi njengabangendawo. Mna ndichaza amatye anqabileyo njengeenyaniso ezithelekiswa nempazamo. Amatye anqabileyo kwanawomgunyathi bobabini amele umyalezo nabathunywa, kuthelekiswa nempazamo nabathunywa bobuxoki.
“BROTHER MILLER’S DREAM
“HOTO YA NDUGU MILLER Niliota kwamba Mungu, kwa mkono usioonekana, alinituma kutoka mji wangu mpaka kwenye maghala ya nafaka yaliyojaa vitu vya kila namna vya kuliwa. Mtu mmoja alisimama mlangoni, nami nilipokaribia, alifungua milango kwa jina la Yesu. Nilipoingia, niliona kila aina ya chakula kilichopangwa kwa mtindo mzuri. Kisha akaonekana kama vile nilikuwa na haki ya kuchukua yote niliyotaka, lakini niliweza kubeba kidogo tu. Niliweka katika kikapu changu kile nilichoweza kushika kwa mikono yangu, na nikakisafirisha katikati ya umati mkubwa wa watu waliokuwa wamezingira maghala. Nilirudi na kukimwaga nje, nikakigawa kwa watu, na nikarudi tena na tena kwa ajili ya zaidi. Kadiri nilivyogawa, ndivyo walivyolia zaidi, “Zaidi! zaidi!” Kwa hofu ya kuvunjika moyo kwao, niliendelea muda mrefu kadiri nilivyoweza kubeba, kuleta, na kutupa nje. Nilipokuwa nikichukua kutoka katika ghala, nilikuwa nikisema, “Katika ghala hizi zipo za kutosha kukidhi hitaji la kila mtu na kwa wakati wote. Kwa nini watu hawa wasiingie na kujichukulia wenyewe? Kwa nini watumie kilio chao kikielekezwa kwangu, ilhali hakuna chochote mikononi mwangu nilichokipata isipokuwa kile nilichokichota kwa mikono yangu mwenyewe kutoka ndani? Kwa nini wasiende moja kwa moja kwa Yesu, kwa maana milango iko wazi, na waokote wenyewe?” Nilikuwa nikichukua sehemu ndogo sana mbele ya chakula tele kilichowekwa humo; nilikikusanya kiasi kidogo hata sakafuni pa ghala. Kisha nilisema, “Mtu asife njaa, kwa maana chakula ni tele. Jifunzeni jambo hili, na ninyi mliomo ndani ya Yesu Kristo, na kwa ajili ya Kristo. Msiwategemee walimu wa kidini; lakini mwamini Bwana, nanyi mnaweza kwenda moja kwa moja kwa Mungu mwenyewe, na kupata chochote mnachohitaji.” Katika ndoto hiyo nilipokuwa nimesimama kati ya maghala na watu, nilijikuta nimechoka sana. Nilipoamshwa, nikaona kwamba nilikuwa nimelala huku mikono yangu ikiwa imekunjwa. Lakini ulikuwa ni mtiririko wenye utukufu kiasi gani wa mawazo yaliyoandamana na usingizi wangu. Niliota ya kwamba kuna mkate katika nyumba ya Baba yangu kwa viumbe Wake wote, kwamba zipo hazina zilizojaa tele katika Kristo kwa ajili ya mahitaji ya kila mtu. Ikiwa mtu yeyote ataangamia, ni kwa sababu anakataa kuja kwa Yesu kwa ajili ya uzima na wokovu. Mwanadamu huchukua kwa hiari ahadi za Mungu zinazoitwa ‘kuu mno na zenye thamani.’ Ni ajabu kwamba tumefanyika maskini ilhali tunaweza kuwa matajiri namna hii. Yesu ametupa agizo la kuhubiri Injili kwa kila kiumbe.” —The Great Second Advent Movement, uk. 192–194.”
“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.
“Lelitsotso le latelang le ile la hatisoa ho Advent Herald, lilemo tse fetang tse peli tse fetileng. Ka nako eo ka bona hore le ne le bontša ka ho hlaka boiphihlelo ba rōna ba nakong e fetileng mabapi le ho tla ha bobeli, le hore Molimo o fane ka lona molemong oa mohlape o hasaneng.
“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.
“Pakati pa zizindikiro za kuyandikira kwa tsiku lalikulu ndi loopsa la Ambuye, Mulungu waika maloto. Onani Yoweli 2:28–31; Machitidwe 2:17–20. Maloto angabwere m’njira zitatu; choyamba, ‘chifukwa cha kuchuluka kwa ntchito.’ Onani Mlaliki 5:3. Chachiwiri, iwo amene ali pansi pa mzimu woipa ndi chinyengo cha Satana, angakhale ndi maloto chifukwa cha mphamvu yake. Onani Deuteronomo 8:1–5; Yeremiya 23:25–28; 27:9; 29:8; Zekariya 10:2; Yuda 8. Ndipo chachitatu, Mulungu wakhala akuphunzitsa nthawi zonse, ndipo akuphunzitsabe anthu ake mochuluka kapena mochepa mwa maloto, amene amabwera kudzera mu utumiki wa angelo ndi Mzimu Woyera. Iwo amene ayima m’kuunika kowala kwa choonadi adzadziwa pamene Mulungu awapatsa loto; ndipo otere sadzanyengedwa ndi kutengedwera kupatuka ndi maloto abodza.”
“‘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.
“‘Ugong wari, Inzwa zvino mashoko angu; kana pane muporofita pakati penyu, ini Jehovha ndichazvizivisa kwaari muchiratidzo, uye ndichataura naye muchiroto.’ Numeri 12:6. Jakobho akati, ‘Mutumwa waJehovha wakataura neni muchiroto.’ Genesi 31:2. ‘Mwari akauya kuna Rabhani muSiriya muchiroto usiku.’ Genesi 31:24. Verengai zviroto zvaJosefa, [Genesi 37:5–9,] mugozoverenga nyaya inofadza yokuzadzika kwazvo muIjipiti. ‘PaGibhiyoni Jehovha akazviratidza kuna Soromoni muchiroto usiku.’ 1 Madzimambo 3:5. Chifananidzo chikuru chinokosha zvikuru chechitsauko chechipiri chaDhanieri chakapiwa muchiroto, uyewo mhuka ina, nezvimwewo, zvechitsauko chechinomwe. Herodhe paakatsvaka kuparadza Muponesi achiri mucheche, Josefa akanyeverwa muchiroto kuti atizire kuIjipiti. Mateo 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.
“‘Uye kuchava mumazuva okupedzisira, ndizvo zvinotaura Mwari, kuti ndichadurura zveMweya wangu pamusoro penyama yose; uye vanakomana venyu navanasikana venyu vachaporofita, uye majaya enyu achaona zviratidzo, uye vakwegura venyu vacharota hope.’ Mabasa 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.
“Chipo cha uneneri, mwa maloto ndi masomphenya, pano ndi chipatso cha Mzimu Woyera, ndipo m’masiku otsiriza chidzaonetsedwa mokwanira kuti chikhale chizindikiro. Ndi chimodzi mwa mphatso za mpingo wa Uthenga Wabwino.
“‘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.
“‘Uye wakapa vamwe kuti vave vapostora; vamwe VAPOROFITA; vamwe vaevhangeri; vamwe vafudzi navadzidzisi; kuti vatsvene vakwaniswe zvakazara, kuti vabate basa roshumiri, kuti muviri waKristu uvakwe.’ VaEfeso 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.
“‘Mwari akaisa vamwe muchechi, kutanga vaapostora, chechipiri VAPOROFITA,’ nezvimwewo. 1 VaKorinde 12:28. ‘Musazvidza KUPOROFITA.’ 1 VaTesaronika 5:20. Onawo Mabasa 13:1; 21:9; VaRoma 7:6; 1 VaKorinde 14:1, 24, 39. Vaporofita kana kuporofita ndezvekusimbisa kereke yaKristu; uye hapana humbowo hunogona kubudiswa kubva muShoko raMwari hunoratidza kuti zvaifanira kuguma vavhangeri, vafundisi nevadzidzisi vasati vaguma. Asi anopikisa anoti, ‘Pakave nezviratidzo nezviroto zvenhema zvakawanda kwazvo zvokuti handingavimbi nechinhu chipi nechipi chorudzi urwu.’ Ichokwadi kuti Satani ane zvake zvekunyepedzera. Akagara aine vaporofita venhema, uye zvirokwazvo tinogona kutarisira kuva navo zvino munguva ino yake yokupedzisira yokunyengera nokukunda. Avo vanoramba zvakazarurwa zvakadaro zvakatsaurirwa nokuda kwokuti zvekunyepedzera zviripo, vanogona nenzira imwe cheteyo yakafanira kuenderera mberi zvishoma vachiramba kuti Mwari akambozvizivisa kumunhu muchiroto kana muchiratidzo, nokuti zvekunyepedzera zvakagara zviripo.”
“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.
“Zviroto nezviratidzo ndizvo nzira iyo Mwari akazvizarurira nayo kumunhu. Nokushandisa nzira iyi akataura kuvaprofita; akaisa chipo chouprofita pakati pezvipo zvekereke yeevhangeri, uye akaronga zviroto nezviratidzo pamwe chete nezvimwe zviratidzo zve‘MAZUVA OKUPEDZISIRA.’ Ameni.
“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.
“Idinga yangu pamatauriro ari pamusoro yave iri yekubvisa kupikisa nenzira inoenderana neMagwaro, uye kugadzirira pfungwa dzomuverengi kune zvinotevera.
“WM. MILLER,
“WM. MILLER,
“Low Hampton, N. Y. Dec. 3, 1847.” James White, Brother Miller’s Dream, 1–6.
“Low Hampton, N. Y. 3 Desemba 1847.” James White, Ndoto ya Ndugu 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. ‘bhokisi’ rinomirira zvokwadi huru dzeBhaibheri, dzine chokuita nokudzoka kwechipiri kwaIshe wedu Jesu Kristu, dzakapiwa kuna Hama Miller kuti adzizivise kunyika yose.
“2. The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.
“2. ‘kiyi chakabatanidzwa’ raiva nzira yake yokududzira Shoko rouprofita—achienzanisa rugwaro norugwaro—Bhaibheri richizvidudzira pacharo. Nekiiyi iyi Hama Miller akazarura ‘bhokisi,’ kana kuti chokwadi chikuru chokuuya kwaKristu kunyika.
“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. ‘මැණික්, හීර, ආදිය’ යන ‘සියලු ආකාරයේ හා ප්රමාණවල’ වස්තු ‘පෙට්ටියේ ඒ ඒ ස්ථානවල අලංකාර ලෙස සකස් කර තිබූ’ බවෙන් නියෝජනය වන්නේ, දෙවියන්වහන්සේගේ දරුවන්ය, [මලාකි 3:17,] එනම් සියලු සභාවලින්ද, ජීවිතයේ සෑම තරාතිරමකින් හා තත්ත්වයකින්ම බොහෝ දෙනාද, අද්වෙන්ත විශ්වාසය පිළිගෙන, සත්යයේ ශුද්ධ කාර්යය තුළ තම තම ස්ථානවල ධෛර්යවත් ස්ථාවරයක් ගෙන සිටින ලෙස දක්නට ලැබූ අයය. මේ පිළිවෙළ අනුව ගමන් කරමින්, එක් එක් අය තමන්ගේම කාර්යයට අවධානය යොමු කර, දෙවියන්වහන්සේ ඉදිරියේ නිහතමානීව හැසිරෙමින් සිටියදී, ‘ඔවුහු ලෝකයට ආලෝකයක් හා තේජසක් ප්රකාශ කළහ’; එය සමාන විය හැක්කේ ප්රේරිතයන්ගේ දිනවල සභාවට පමණි. එම පණිවිඩය, [එළිදරව් 14:6,7,] කියන ලෙසම, සුළඟේ පියාපත් මත ගියක් මෙන් පැතිර ගියේය; සහ ‘එන්න, මක්නිසාද දැන් සියල්ල සූදානම්ය,’ [ලූක් 14:17.] යන ආරාධනය බලයෙන් හා ප්රභාවයෙන් දුර දුරට පැතිර ගියේය.”
“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. ‘Vanhu vakatanga kuuya, pakutanga vari vashoma muhuwandu, asi vakazowedzera kusvika pakuva chaunga.’ Pakatanga kuparidzwa dzidziso yekuuya kwaKristu naHama Miller, pamwe chete nevamwe vashoma zvikuru, yakanga iine pesvedzero shoma chete, uye vashoma zvikuru ndivo vakamutswa nayo; asi kubva muna 1840 kusvika muna 1844, kwese kwayakaparidzwa, nharaunda yose yakamutswa.
“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. Ngelosi ephaphazelayo [ISambulo 14:6–7] yaqala nini ukushumayela izindaba ezinhle zaphakade, ‘Mesabeni uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile,’ abaningi bamemeza ngentokozo ngenxa yokufika kukaJesu, nokubuyiselwa kwakho konke; kodwa kamuva baphikisa, bahleka usulu, futhi bahlekisa ngeqiniso ebelisanda kubagcwalisa ngentokozo. Baphazamisa futhi bahlakaza amagugu. Lokhu kusiletha ekwindla lika-1844, lapho isikhathi sokuhlakazeka saqala khona.
“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.
“Ringanisa ichi: ndivo vakambova ‘vakadanidzira nomufaro’ vakatambudza nokumwaya-mwaya zvishongo. Uye hakuna vakaparadzira boka zvinobudirira kudaro, nokuritsausa kubvira muna 1844, sezvakaita avo vakamboparidza chokwadi, vakafarira mariri; asi kubvira ipapo vakaramba basa raMwari, nokuzadziswa kwechiporofita muchiitiko chedu chekare chekuuya kwake.
“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. ‘Mapfekero enhema uye mari yenhema’ yakapararira pakati peechokwadi, zvinomirira pachena vatendeuki venhema, kana kuti ‘vana vatorwa,’ [Hosea 5:7] kubvira musuwo wakavharwa muna 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. ‘taka, machujo, mchanga na kila namna ya taka,’ vinawakilisha makosa mbalimbali na mengi ambayo yameingizwa miongoni mwa waumini wa ujio wa pili, tangu majira ya vuli ya mwaka 1844. Hapa nitataja machache kati yake.
“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. Nafasi ambayo baadhi ya ‘wachungaji’ waliichukua kwa kiburi mara tu baada ya kilio cha Usiku wa manane kutolewa, kwamba nguvu ile takatifu inayeyusha moyo ya Roho Mtakatifu iliyoandamana na mwendo wa mwezi wa saba ilikuwa mvuto wa kimazingaombwe. George Storrs alikuwa miongoni mwa wa kwanza kuchukua msimamo huu. Tazama maandishi yake katika sehemu ya mwisho ya mwaka 1844, katika Midnight-Cry, lililokuwa likichapishwa wakati huo katika Jiji la New York. J. V. Himes, katika Mkutano wa Albany katika majira ya kuchipua ya 1845, alisema kwamba mwendo wa mwezi wa saba ulizalisha uzingaombwe wa kina cha futi saba. Hili nimeambiwa na mmoja aliyekuwapo, na aliyelisikia tamko hilo. Wengine waliokuwa na sehemu ya utendaji katika kilio cha mwezi wa saba, tangu wakati huo wameutamka mwendo huo kuwa ni kazi ya Ibilisi. Kuihusisha kazi ya Kristo na ya Roho Mtakatifu na Ibilisi kulikuwa, katika siku za Mwokozi wetu, kufuru, na ni kufuru sasa. 2. Majaribio mengi kuhusu wakati maalumu. Kwa kuwa zile siku 2300 ziliishia mwaka 1844, nyakati kadhaa zimewekwa na watu mbalimbali kwa ajili ya mwisho wake. Kwa kufanya hivyo wameondoa ‘alama za mipaka,’ na wameutia giza na shaka juu ya mwendo wote wa ujio. 3. Uroho pamoja na dhana zake zote na upotovu wake wote. Hila hii ya Ibilisi, ambayo imetimiza kazi ya kutisha ya mauti, imewakilishwa kwa ustahili mkubwa na ‘vipande vya mpangilio,’ na ‘kila namna ya takataka.’ Wengi wa wale waliokunywa sumu ya uroho walikubali ukweli wa uzoefu wetu wa zamani wa ujio, na kutokana na jambo hili wengi wamefanywa kuamini kwamba uroho ulikuwa tunda la asili la kuamini kwamba Mungu aliongoza miendo mikuu ya ujio katika 1843 na 1844. Petro, akisema juu ya wale watakao ‘kuingiza uzushi wa kuangamiza, hata wakimkana Bwana aliyewanunua,’ asema, ‘KWA SABABU YAO NJIA YA KWELI ITANENWA VIBAYA.’ 4. S. S. Snow akijidai kuwa ‘Eliya Nabii.’ Mtu huyu, katika mwendo wake wa ajabu na wa pori, naye pia ametekeleza sehemu yake katika kazi hii ya mauti, na mwenendo wake umekuwa na mwelekeo wa kuileta nafasi ya kweli ya watakatifu wanaongoja katika dharau, katika mawazo ya roho nyingi zilizo waaminifu.”
“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, etc. etc. These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—‘And judgment is turned away backward, and justice standeth afar off,’ etc. etc. See Isaiah 56:14.
Kule katalogi iyi yamakosa ndingangowonjezerapo enanso ambiri, monga “zaka chikwi” za pa Chivumbulutso 20:4, 7, m’mbuyomo, 144,000 a pa Chivumbulutso 7:4; 14:1, aja amene “anauka natuluka m’manda” pambuyo pa kuuka kwa Khristu, chiphunzitso cha kusagwira ntchito, chiphunzitso cha kuwonongedwa kwa makanda, ndi zina zotero, ndi zina zotero. Maphunziro olakwikawa anafalitsidwa mwakhama kwambiri, ndipo anakakamizidwa pa gulu loyembekezera, kotero kuti, pa nthawi imene M’bale Miller analota lotolo, miyala yamtengo wapatali yeniyeni “inachotsedwa pamaso,” ndipo mawu a mneneri anali oyenerera—“Ndipo chiweruzo chapatutsidwa m’mbuyo, ndipo chilungamo chiima kutali,” ndi zina zotero, ndi zina zotero. Onani 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.
“Panguva iyoyo kwakanga kusina pepanhau reAdvent munyika raizotsigira mhaka yechokwadi chiripo panguva iyoyo. ‘Day-Dawn’ ndiyo yakanga iri yekupedzisira kudzivirira chimiro chechokwadi cheboka duku; asi iyo yakafa mwedzi yakati kuti Ishe vasati vapa Hama Miller kurota uku; uye mukurwadziwa kwayo kwokupedzisira pakufa kwayo yakanongedzera vatsvene vaneta, vachigomera, kugore ra1877, panguva iyoyo richiri makore makumi matatu mberi, senguva yokununurwa kwavo kwokupedzisira. Haiwa! haiwa! Hazvishamisi kuti Hama Miller mukurota kwake, ‘vakagara pasi vakachema’ pamusoro pechimiro chinosuwisa chezvinhu izvi.”
“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. Sanduku la ahadi linafanekisha ukweli wa ujio ambao Ndugu Miller aliutangaza kwa ulimwengu, kama ulivyoonyeshwa katika mfano wa wanawali kumi. Mathayo 25:1–11. Kwanza wakati, 1843; pili, wakati wa kuchelewa; tatu, kilio cha usiku wa manane, katika mwezi wa saba, 1844; na nne, mlango uliofungwa. Hakuna yeyote ambaye amesoma machapisho ya Ujio wa Pili tangu 1843 atakayekana kwamba Ndugu Miller ametetea hoja hizi nne muhimu katika historia ya ujio. Mfumo huu wenye upatano wa ukweli au ‘sanduku la ahadi’ umeraruliwa vipande-vipande, na kutawanywa miongoni mwa takataka na wale ambao wamekataa uzoefu wao wenyewe, na wamekana kweli zilezile ambazo wao, pamoja na Ndugu Miller, walizihubiri kwa ulimwengu kwa ujasiri mkuu.
“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. Munhu ane ‘bhurasho rekubvisa tsvina’ anomirira chiedza chakajeka chechokwadi chiripo panguva ino, sezvachakaiswa pachena neshoko remutumwa wechitatu, [Zvakazarurwa 14:9–12,] iro rava kuchenesa zvikanganiso richizvibvisa pakati pevasara. Basa rechokwadi chiripo panguva ino rakatanga kumutsidzirwa muchirimo cha1848, uye kubva panguva iyoyo kusvikira zvino ranga richikwira nokuwana simba. ‘Bhurasho rekubvisa tsvina’ rave richifamba, uye zvikanganiso zvave zvichibviswa pamberi pechiedza chakajeka chechokwadi; uye mamwe ematombo anokosha, avo nguva pfupi yapfuura vakanga vakafukidzwa uye vakavanzwa kuti vasaonekwe nerima nezvikanganiso, zvino vamire muchiedza chakajeka chechokwadi chiripo panguva ino.”
“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.
“Uyu murimo wo gukura imirimbo myiza, no kweza ukuraho ikosa, uragenda wihuta cyane, kandi wagenewe gukomeza ujya mbere ufite imbaraga zirushaho kwiyongera, kugeza ubwo abera bose bazashakishwa babone ikimenyetso cy’Imana ihoraho. Bigereranye n’umutwe wa mirongo itatu n’ine wa Ezekiyeli, maze uzabona ko Imana yasezeranye kwegeranya umukumbi wayo wari waratatanye muri iki gihe cy’umwijima n’igicu, kuva mu 1844. Mbere y’uko Yesu aza, ‘umukumbi muto’ uzakoranyirizwa mu ‘bumwe bwo kwizera.’ Ubu Yesu arimo kwezereza ‘ubwoko bwihariye bwe ubwe, bugira ishyaka ry’imirimo myiza,’ kandi niyaza azasanga ‘itorero rye ridafite ikizinga, cyangwa umunkanyari, cyangwa ikindi kintu nk’icyo.’ ‘Urutaro rwe ruri mu kuboko kwe, kandi azahanagura rwose imbuga ye yo mu ijanisha, maze akoranyirize 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. Bhokisi rechipiri ‘rakakura zvikuru uye rakanaka kupfuura rokutanga’ umo makaunganidzirwa ‘zvishongo,’ ‘madhaimani’ nemari zvakanga zvapararira, rinomirira munda wakapamhama wechokwadi chipenyu chiripo zvino umo boka rakapararira richaunganidzwa, ivo vaya 144,000, vose vane chisimbiso chaMwari mupenyu. Hakuna kana rimwe remadhaimani anokosha richasiiwa murima. Kunyange zvazvo mamwe asina kukura kupfuura muromo wetsono, haangazofuratirwi, nokusiyiwa kunze pazuva iri apo Mwari ari kuunganidza zvishongo zvake. [Maraki 3:16–18] Anogona kutuma vatumwa vake ndokuvakurudzira kukurumidza kubuda sezvaakabudisa Roti muSodhoma. ‘Ishe achaita basa pfupi panyika.’ ‘Acharipedzisa nokukurumidza mukururama.’ Ona VaRoma 9:28.” James White, Mashoko epazasi eChiroto chaHama Miller.