In the “bustle,” which James White identifies as the scattering of the Millerites following October 22, 1844, William Miller experienced a dream in 1847, and two years later he was laid to rest.
喺「喧擾」之中——雅各·懷特將之界定為米勒派喺1844年10月22日之後嘅四散——威廉·米勒於1847年經歷咗一個夢，而兩年之後，佢便安息長眠。
“If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray.
「如果威廉．米勒能夠看見第三位天使信息的亮光，對他來說許多看似黑暗而奧祕的事，便都會得到解明。然而，他的弟兄們自稱對他懷有如此深厚的愛與關懷，以致他以為自己不能與他們分離。他的心本會傾向真理，但隨後他又望向他的弟兄；他們卻反對這信息。他能與那些曾與他並肩宣講耶穌再來的人分離嗎？他以為他們斷不會把他引入歧途。』
“God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.
「上帝容許佢落喺撒但嘅權勢、死亡嘅權下，並且將佢藏喺墳墓之中，遠離嗰啲不斷將佢由真理中拉走嘅人。摩西喺將要進入應許之地嘅時候犯咗錯。同樣，我見到威廉・米勒喺快要進入天上迦南之時，容讓自己嘅影響力去反對真理，亦都犯咗錯。係別人引導佢到呢一步；呢件事，別人必須交代。但天使看守住呢位上帝僕人寶貴嘅塵土，佢必喺末次號筒吹響之時復起。」
“A Firm Platform
「一個穩固嘅根基」
“I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.” Early Writings, 258.
「我看見有一班人站立得穩妥、堅定，對那些想要動搖群體既定信仰的人，毫不容讓。上帝以悅納的眼目看顧他們。我蒙指示看見三個步驟——第一位、第二位、第三位天使的信息。與我同行的天使說：『凡挪動這些信息中的一塊石，或撥動其中一根釘的人，有禍了。對這些信息的真正理解，乃是至關重要的。眾靈魂的命運，係於人如何領受這些信息。』我又被帶領重溫這些信息，看見上帝的子民是何等重價買來他們的經歷。這經歷乃是藉着許多苦難和嚴酷的爭戰而得來的。上帝一步一步帶領他們，直到把他們安置在一個堅固、不可動搖的平台上。我看見有些人走近那平台，察看其根基。有些人歡歡喜喜，立時踏上去。另有些人開始挑剔那根基；他們希望加以改良，這樣平台便會更完全，而百姓也會更快樂。有些人走下平台去察看它，並宣稱它奠立錯了。但我看見，幾乎所有人都穩立在平台上，並勸勉那些走下去的人停止發怨言；因為上帝乃是那位總工程師，而他們乃是在與祂爭戰。他們述說上帝奇妙的作為，就是祂如何帶領他們到這堅固的平台上；他們同心仰望天上，並大聲榮耀上帝。這感動了那些曾經埋怨並離開平台的人當中的一些；他們便帶着謙卑的神色，再次踏上平台。」《早期著作》，258頁。
Miller’s Wonderful Works
米勒的奇妙作為
The “wonderful work” of William Miller led to “the firm foundation” that was the “solid, immovable platform.” The “foundation” of the “immovable platform,” and the subsequent attack upon both the “platform” and the “foundation” that were introduced after Miller’s death in 1849 is identified in his dream.
威廉．米勒所作嘅「奇妙工作」，帶嚟咗嗰「堅固嘅根基」，即係嗰「穩固、不動搖嘅平台」。「不動搖嘅平台」嘅「根基」，以及喺米勒於1849年去世之後先後被引進、並隨之而嚟對呢個「平台」同「根基」嘅攻擊，都喺佢嘅夢中被指明。
William Miller is the symbol of the foundations of Adventism.
威廉・米勒乃復臨運動根基之象徵。
He is also the symbol of Millerite history from 1798 unto 1863.
佢亦都係由1798年至1863年米勒派歷史嘅象徵。
He is also the symbol of Millerite history from 1798 unto 1844.
佢亦都係由1798年至1844年米勒派歷史嘅象徵。
He is also the symbol of the history of the three angels from 1798 unto the Sunday law.
佢亦都係由1798年直到星期日法令為止之三位天使歷史嘅象徵。
He is represented by the forty-six years from 1798 unto 1844.
佢係由一七九八年至一八四四年呢四十六年所預表。
He is represented by the number “220,” in relation to the 2,520 and the 2,300.
就住 2,520 同 2,300 而言，數字「220」乃係用嚟表徵佢。
He is represented by the “seven times”—the 2,520.
佢乃由「七期」——即2,520——所表徵。
He is represented by the 2,300.
佢由二千三百所表徵。
Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.
米勒嘅兩個夢，乃由但以理書第二章同第四章入面尼布甲尼撒嘅兩個夢所預表。
The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.
一七九八年呢段時期，始於尼布甲尼撒，並於一八六三年以伯沙撒告終。
The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.
由1798年至主日法案嘅呢段時期，始於尼布甲尼撒，終於伯沙撒。
As the symbol of the history of the Millerites, he is the symbol of the foundations, which represent the truths that were discovered between the alpha discovery of the 2,520 and the omega discovery of 2,300. Commenting on William Miller’s dream, James White identified that the “key” was Miller’s method of studying the Bible. The methodology is the key of David that was laid upon Miller’s shoulder, for he presented the prophecy of 2300 years that ended when Isaiah 22:22 was fulfilled on October 22, 1844.
作為米勒派歷史嘅象徵，佢亦係根基嘅象徵；而呢啲根基所代表嘅，乃係喺2,520之阿拉法發現，同2,300之俄梅加發現之間所發現嘅真理。喺評述威廉·米勒嘅夢時，雅各·懷特指出，「鑰匙」就係米勒研讀聖經嘅方法。呢種方法論，就係放喺米勒肩頭上嘅大衛嘅鑰匙；因為佢所提出嘅，乃係2,300年嘅預言，而呢個預言喺1844年10月22日，以賽亞書22:22應驗之時告終。
The truths that began to be unsealed from 2023 onward, are the truths that were already identified in Habakkuk’s Tables 95 presentations, and those truths are now being set within a new framework of “Truth.”
由2023年起開始被揭開印封的真理，正是早已喺《Habakkuk’s Tables 95》嘅講解之中被指出嘅真理，而呢啲真理現今正被置於一個「Truth」嘅新框架之內。
The call of the voice in the wilderness in July 2023 identified that weeping and mourning were necessary for those who were to repent for the proclamation of July 18, 2020. Those who would be among the wise virgins were to repent in agreement with the prayer of Daniel nine, which is the prayer of those in Leviticus 26 that recognize they have been scattered.
二○二三年七月曠野中聲音嘅呼召指出，對於那些要為二○二○年七月十八日嘅宣告而悔改的人，哭泣同哀慟乃係必需嘅。那些將要列於聰明童女之中嘅人，當照着但以理書九章嘅禱告一致地悔改；呢個禱告正係利未記二十六章中那些承認自己已被分散之人嘅禱告。
When Miller states, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”
當米勒說：「當我正因自己極大的損失與所負的責任而哀哭悲痛之時，我想起了上帝，便懇切祈求祂差遣幫助給我。立時，門就開了，有一個人走進房間；於是眾人都離開了。那人手裏拿着一把除塵刷，打開窗戶，開始把房中的塵土和垃圾掃除出去。」
The door that opened was Miller’s heart when he “prayed earnestly” for “help.” Jesus as the True Witness to Laodicea is knocking on hearts seeking entrance. When the door opened a separation process began. When the door opened, the “windows” also opened, and the “windows” are the windows of heaven.
所打開嘅門，乃係米勒喺佢「懇切祈求」「幫助」之時嘅心門。耶穌作為對老底嘉教會嘅真實見證者，正喺叩門，尋求進入人心。當門一打開，分離嘅過程就開始咗。當門打開嘅時候，「窗戶」亦都打開，而呢啲「窗戶」就係天上嘅窗戶。
John saw the windows in heaven opened in chapter nineteen of Revelation as the Lord raised up His army of white horses, immediately after the bride had made herself ready. That army, is Ezekiel’s army that stand up in response to the message of the rough east wind. That army is the church triumphant that changes from the church militant unto the church triumphant when the separation of the wheat and tares is accomplished. That separation is also represented as changing from the Laodicean experience unto the Philadelphian experience. Miller opened his heart and let the True witness enter in, as He separated the wheat and tares, thus raising His white horse army to life.
約翰喺《啟示錄》第十九章看見天上嘅窗戶打開，當時主喺新婦預備好自己之後，隨即興起祂嗰支白馬軍隊。呢支軍隊，就係以西結嘅軍隊，因着猛烈東風嘅信息而站立起來。呢支軍隊就係得勝嘅教會；當麥子同稗子嘅分離完成之時，教會就由爭戰中嘅教會轉變為得勝嘅教會。呢種分離亦被表述為由老底嘉嘅經歷轉變到非拉鐵非嘅經歷。米勒打開佢嘅心，讓那真實見證者進入；當祂將麥子同稗子分開之時，祂就使祂嘅白馬軍隊活過來。
On December 31, 2023 the Dirt Brush man entered into the room after the people left, and began the work of removing the rubbish of error, while placing the old truths of Habakkuk’s Tables in a new framework of truth.
於2023年12月31日，當眾人離開之後，那位「塵刷」之人進入房間，開始清除錯誤之垃圾的工作，同時把哈巴谷之版上的古老真理，置於一個新的真理框架之中。
“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.
「救主並唔係要廢掉列祖同先知所講嘅話而來；因為祂自己曾藉住呢啲代表性嘅人物說話。上帝話語中一切真理都係由祂而來。但呢啲無價嘅寶石，卻被鑲嵌喺錯誤嘅框架之中；佢哋寶貴嘅光輝，竟被用嚟服役於謬誤。上帝要將佢哋從錯誤嘅鑲嵌之中移出，重新安放喺真理嘅架構之內。呢項工作，惟有神聖嘅手先能成就。由於同謬誤相連，真理一直喺為上帝同人類嘅仇敵效力。基督來，正係要將真理安置喺能夠榮耀上帝，並成就人類得救之處。」《歷代願望》，287頁。
One of the first truths taught in 2024 was the explanation of the disappointment of July 18, 2020. Line upon line it was recognized that the first disappointments of every reform line identified July 18, 2020 as a primary waymark in the parable of the ten virgins. The subject of the disappointment became the “key” to unlock the truth of the sanctuary; whereas in the great disappointment of 1844, the sanctuary was the “key” that unlocked the disappointment.
喺2024年首先所教導嘅真理之一，就係對2020年7月18日失望嘅解釋。經過逐行逐句嘅辨認，人哋認識到，每一條改革路線最初嘅失望，都指出2020年7月18日乃係十個童女比喻中一個主要嘅路標。失望呢個題目，成為咗開啟聖所真理嘅「鑰匙」；然而喺1844年嗰次大失望當中，聖所先至係開啟嗰次失望嘅「鑰匙」。
The dirt brush man, who is also the Lion of the tribe of Judah began unsealing the message of the Midnight Cry in 2023. We have now reached the place in Miller’s dream that He is placing the larger casket upon the table and casting in the truths that are to shine ten times brighter than the sun. One of those jewels is the revelation of who He is in the prophetic narrative.
嗰位泥刷人，亦即猶大支派嘅獅子，喺2023年開始揭開午夜呼喊信息嘅印。依家我哋已經去到米勒夢中所描繪嘅階段：祂將較大嘅匣子擺上枱，並將嗰啲要發出比太陽光輝強十倍之真理投擲其中。其中一顆寶石，就係喺先知性敘事之中關於祂係邊一位嘅啟示。
When the prophecy is unsealed, He is the Lion of the tribe of Judah, who takes old truths and places them into a new framework of the three steps of “truth.” That framework is held together by Christ as the Alpha and Omega, the first and last. As the Word of God, He orchestrated every element of His Word. As Palmoni He designed every aspect a mathematics.
當預言被揭開封印之時，祂乃是猶大支派的獅子，將舊有的真理取來，安置於「真理」三步驟之新架構之中。那架構乃由基督維繫，祂是阿拉法與俄梅戛，是首先的，也是末後的。作為神的道，祂統攝祂話語中的每一個要素。作為 Palmoni，祂將每一方面都設計成數學。
When Peter is at Caesarea Philippi, in the third hour, He introduces Himself as Palmoni, with an emphasis upon “prophetic fractals.” One of the final revelations of Christ as the Lord of prophecy, is the emphasis upon prophetic fractals as represented by Peter in Matthew 16:18, which is the symbol of 1.618, called the golden ratio in the natural world, but “prophetic fractals” by Palmoni.
當彼得身處該撒利亞腓立比、在第三時辰之際，祂向彼得啟示自己為 Palmoni，並特別強調「先知性分形」。基督作為預言之主其中一個最終的啟示，乃是強調先知性分形；這在《馬太福音》16:18 所表徵於彼得身上，亦即 1.618 這個象徵，在自然界中稱為黃金比例，但在 Palmoni 裏則稱為「先知性分形」。
We have only begun to identify the prophetic fractals that are located within the sacred week of 27 to 34. Before we return there on our way to the book of Joel the emphasis of prophetic fractals needed to be added into our consideration of Miller’s dream.
我哋只係啱啱開始辨認出安置於27至34年呢個神聖一週之內嘅先知性分形。喺我哋前往《約珥書》並返回嗰度之前，必須先將先知性分形呢個重點納入我哋對米勒之夢嘅考量之中。
The period from Miller calling people to “come and see,” and Christ, as the dirt brush man calling Miller to “come and see” is 1798 unto the Sunday law, but it contains a fractal within that overall history with the period of 1798 unto 1863. It contains another fractal from 9/11 unto the Sunday law, and another from 2023 unto the Sunday law.
由米勒呼召人「來看」，以及基督——作為那位泥土刷子的人——呼召米勒「來看」開始，呢段時期係由1798年直到星期日法令；但喺呢段整體歷史之內，包含咗一個分形，即由1798年直到1863年嘅時期。當中又包含另一個分形，由9/11直到星期日法令；亦都仲有另一個，由2023年直到星期日法令。
When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.
當米勒喺喧囂之中合上雙眼之時，佢所代表嘅，乃係1849年嘅歷史；當時主正嘗試完成呢項工作，卻終歸徒然。佢於2023年復活，因為佢就係同摩西一同喺街上被殺嘅以利亞。佢喺1849年死咗，然後又喺2020年7月18日再一次死去。
His dream was given in 1847, then the Lord stretched forth His hand a second time and published the 1850 chart. When the Lord stretches forth His hand a second time in the history of the one hundred and forty-four thousand, Miller is resurrected.
佢嘅異夢係喺1847年賜下；其後，主第二次伸出祂嘅手，並且刊行咗1850年圖表。當主喺十四萬四千人嘅歷史之中第二次伸出祂嘅手之時，米勒便復活。
The starting point for the scattering of both Israel and Judah is set forth in Isaiah.
以色列同猶大被分散嘅起點，喺以賽亞書中已經陳明。
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
因為敘利亞嘅首都係大馬士革，大馬士革嘅首領係利汛；到咗六十五年之內，以法蓮必被打碎，唔再成為一個民族。以法蓮嘅首都係撒瑪利亞，撒瑪利亞嘅首領係利瑪利個仔。你哋若不信，定必不得立穩。以賽亞書 7:8, 9
The prophecy was given in 742 BC, and nineteen years later, in 723 BC Israel was scattered by the Assyrians, and then forty-six years later Judah was scattered by Babylon. The three dates represent a period of nineteen years, followed by forty-six years. When those two prophecies ended in 1798 and 1844 respectively, the nineteen-year period at the beginning from 742 BC unto 723 BC was the alpha nineteen years, that represented the omega nineteen years from 1844 unto 1863.
呢個預言係喺主前742年賜下；十九年之後，即主前723年，以色列被亞述人分散；再過四十六年，猶大被巴比倫分散。呢三個日期代表一段十九年嘅時期，跟住再一段四十六年。當呢兩個預言分別喺1798年同1844年結束之時，起初由主前742年至主前723年嗰段十九年，就係阿拉法嘅十九年，代表由1844年至1863年嘅俄梅加十九年。
Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.
米勒喺奧米加開始後第五年離世；十九年零七年之後，希蘭・艾德生有關「七次」嘅文章出版。再過七年，「七次」就被棄絕。1856年本應係1863年星期日法之前嘅蓋印，但結果並非如此。
The third angel arrived in 1844, 1888 and at 9/11. Sister White identified that when the great buildings of New York City came down, the first three verses of Revelation eighteen would be fulfilled.
第三位天使喺1844年、1888年同埋9/11嚟到。懷愛倫姊妹指出，當紐約市啲高樓大廈倒塌之時，〈啟示錄〉第十八章頭三節就會應驗。
Revelation 18
啟示錄 18
Verse ONE—And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
第一節——此後，我看見另一位天使從天降下，掌握大權；地因祂的榮耀而發光。
Verse TWO—And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
第二節——他大聲呼喊，說：巴比倫大城傾倒了！傾倒了！成了鬼魔之住處、各樣污穢之靈的巢穴，並各樣污穢可憎之雀鳥的牢籠。
Verse THREE—For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
第三節——因為列國都飲咗佢淫亂激起忿怒之酒；地上嘅君王同佢行淫；地上嘅客商亦因佢奢華宴樂嘅豐盛而發咗財。
The mighty first angel came down with a message in his hand and John was commanded to go and take the little book and eat it. That first angel performs the same work as the angel of Revelation eighteen who lightens the earth with its glory. This is because the first angel is the alpha and the third angel is the omega, and the beginning always illustrates the end.
那位大有能力的第一位天使手中帶着信息降下，約翰奉命前去，將那小書卷取來吃了。這第一位天使所作的工，與《啟示錄》第十八章那位以其榮耀照亮全地的天使所作的工相同。這是因為，第一位天使乃是阿拉法，第三位天使乃是俄梅戛，而起初常常表明結局。
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
「耶穌差遣一位大有能力的天使降臨，警告地上嘅居民，要為祂第二次顯現作好準備。當呢位天使離開天上耶穌面前嘅時候，有一種極其明亮而榮耀嘅光先行喺佢前頭。我蒙告知，佢嘅使命係要用佢嘅榮耀照亮全地，並警告世人上帝將要臨到嘅忿怒。」《早期著作》，245頁。
The first angel is verse one of Revelation eighteen.
第一位天使係《啟示錄》第十八章第一節。
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
此後，我看見另有一位天使從天降下，掌有大權；地也因他的榮耀發光。
The second angel is verse two of Revelation eighteen.
第二位天使就係《啟示錄》第十八章第二節。
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
佢用大聲呼喊，話：「大巴比倫傾倒了！傾倒了！成咗鬼魔嘅住處，同埋各樣污穢之靈嘅巢穴，又成咗各樣污穢可憎之雀鳥嘅籠。」
The third angel is verse three of Revelation eighteen.
第三位天使就係啟示錄第十八章第三節。
For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
因為列國都喝了她淫亂烈怒之酒；地上眾君王與她行淫；地上客商也因她奢華無度而發了財。
All the kings commit fornication with the whore at the Sunday law, as typified in verse three. The second angel’s message is that Babylon is fallen, and that is verse two. The first angel’s mission was to lighten the earth with his glory and that is verse one. Verse one is 9/11. Verse two is the separation process that has been going on throughout mankind since 9/11, and verse three is the Sunday law. For this reason, 9/11 is the third angel’s message, and so is the Sunday law. 9/11 is the warning of the approaching Sunday law as represented in the first three verses, and the other voice of verse four is the Sunday law. The first voice of Revelation eighteen is the warning of the approaching Sunday law, and that warning changes to a living reality at the Sunday law.
眾王在星期日法案之時，都與那淫婦行淫，正如第三節所預表的。第二位天使的信息乃是巴比倫傾倒了，這就是第二節。第一位天使的使命乃是以他的榮耀照亮全地，這就是第一節。第一節就是9/11。第二節乃是自9/11以來一直在人類中進行的分離過程，而第三節就是星期日法案。基於這個緣故，9/11乃是第三位天使的信息，星期日法案也是。9/11乃是對那正在逼近之星期日法案的警告，正如頭三節所表明的；而第四節的另一個聲音就是星期日法案。啟示錄第十八章的第一個聲音乃是對那正在逼近之星期日法案的警告，而這個警告到了星期日法案之時，就轉變為活生生的現實。
9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.
由9/11直到星期日法，乃由米勒之夢中阿爾法「你來看」至俄梅加「你來看」這段時期所預表。在9/11與星期日法之間，那些寶石被安放在米勒房間中央的桌子上，之後散落並被埋藏，然後又由那位掃塵刷的人將其復原。那位於1840年帶着小書卷降下的天使，乃是首先的、阿爾法的天使，預表那位於9/11降下的天使。那位天使在第十章中被指明，當時約翰被告知，那書卷入口雖甜，後來卻變苦。
John was representing the movement of the first angel, represented by the Millerites, and he was also illustrating the movement of the one hundred and forty-four thousand. First and foremost, he represented the latter days, as prophets always do. For this reason, he was told in advance that the book was going to be sweet and then bitter. The Millerites did not know this in advance, but the one hundred and forty-four thousand are required to know this.
約翰所代表的，乃是第一位天使的運動，即由米勒派所代表的運動；同時，他亦表明那十四萬四千人的運動。首先而且最重要的是，他代表末後的日子，因為先知一向都是如此。正因如此，他預先被告知，那書卷將會先甜後苦。米勒派事先並不知道這一點，但那十四萬四千人卻必須知道這一點。
Miller, as the messenger of the first angel is the premier symbol of one who ate the little book. As a miller he was to separate the wheat from the chaff, then process the grain into flour, and make the bread that was to be eaten. He shared the bread by placing it in the center of his room and calling all who would to “come and see.” But as a symbol of the one who took the book out of the angel’s hand, Miller like unto John, is addressing the latter days of the third angel, more than the early days of the first angel. In his dream he begins by informing us that he received his message by an unseen hand. The first angel in Revelation ten has a little book in his hand, but the angel of Revelation eighteen, which is the omega to the alpha of 1840, has no book represented in his hand, and that is the book that Miller received—the book from an unseen hand. Miller’s “come and see” is 9/11, and the dirt brush man’s “come and see” is the Sunday law.
米勒，作為第一位天使嘅使者，乃係嗰位食咗小書卷之人最主要嘅表號。作為一個磨坊主，他要將麥子同糠秕分開，然後把穀粒磨成麵粉，再製成要畀人食用嘅餅。他將呢啲餅擺喺房間中央，並呼召一切願意嘅人「來看」，藉此與人分享呢餅。但作為嗰位從天使手中接過書卷之人嘅表號，米勒正如約翰一樣，所指向嘅，與其話係第一位天使早期嘅日子，不如話更在於第三位天使末後嘅日子。在他嘅夢中，他一開始就告訴我哋，他所領受嘅信息係由一隻看不見嘅手交畀他嘅。啟示錄第十章中嘅第一位天使，手中有一小書卷；但啟示錄第十八章嘅天使——即一八四〇年之阿拉法所對應嘅俄梅加——手中並冇表明有書卷，而米勒所領受嘅，就係嗰書卷——由一隻看不見嘅手所交付嘅書卷。米勒所講嘅「來看」就係九一一，而掃塵刷之人所講嘅「來看」就係星期日法案。
Between the alpha and omega “come and see” you have the second angel’s message, for the alpha is 9/11, which is verse one of chapter eighteen, and verse two is the second angel that concludes at verse three, which is the Sunday law and the omega “come and see.” In Miller’s dream the second angel, and the fall of Babylon is represented by the seven times the word scatter is employed, while the overall narrative identifies truth being overcome with error.
喺阿拉法同俄梅戛「你來看」之間，你有第二位天使嘅信息；因為阿拉法係 9/11，即係第十八章第一節，而第二節就係第二位天使，並且喺第三節結束；呢一點就係星期日法同埋俄梅戛「你來看」。喺米勒嘅夢裏面，第二位天使同巴比倫嘅傾倒，乃係由「scatter」呢個字被用咗七次嚟表徵；而整個敘述則指出真理被錯謬所勝過。
The first and third angels descended with the message that must be taken and eaten on August 11, 1840 and 9/11 respectively. The two dates correspond to verse one of Revelation eighteen.
第一位同第三位天使帶着嗰必須喺1840年8月11日同9/11分別攞去食咗嘅信息降臨。呢兩個日期對應《啟示錄》第十八章第一節。
The foundational truths were published in May of 1842, with the 1843 pioneer chart as the alpha of Habakkuk’s two tables. In 2012 Habakkuk’s Tables were published, aligning with May of 1842.
基本真理於1842年5月刊行，而1843年先驅圖表乃哈巴谷兩塊版之阿爾法。至2012年，《哈巴谷的版》刊行，與1842年5月相對應。
The Millerite’s experienced their first disappointment on April 19, 1844, typifying July 18, 2020. At that point the second angel arrived, and his arrival aligned with verse two of Revelation eighteen. That disappointment marked the end of the first angel. There the second angel arrived, the tarrying time in the virgin’s parable began. The history of the first angel is to run parallel with the history of the second, and when applied in this fashion, the arrival of the second angel is aligned with the arrival of the first angel in 1840 and 9/11.
米勒派於1844年4月19日經歷咗佢哋第一次嘅失望，預表2020年7月18日。喺嗰個時點，第二位天使來到，而佢嘅來到同《啟示錄》第十八章第二節相對應。嗰次失望標誌住第一位天使嘅結束。喺嗰度，第二位天使來到，童女比喻中嘅遲延時期開始。第一位天使嘅歷史要同第二位天使嘅歷史平行並進；當以呢種方式加以應用時，第二位天使嘅來到，就同1840年以及9/11第一位天使嘅來到相對應。
A tarrying time arrived at 9/11, which was typified by April 19, 1844. At 9/11 the four winds of Islam were released, and then held in check. Those four winds of John are the rough winds of Isaiah, and the east wind of prophecy, and the sealing angel ascends from the east. When He ascends, He cries out “hold, hold, hold, hold” four times according to Sister White. The tarrying time that begins with the arrival of the second angel is represented as the four winds being held in check until the one hundred and forty-four thousand are sealed.
喺9/11，延遲嘅時期來到，呢個時期乃係由1844年4月19日所預表。喺9/11，伊斯蘭嘅四風被釋放，隨後又被抑制。約翰所講嘅嗰四風，就係以賽亞所講嘅狂風，亦即預言中嘅東風，而印封嘅天使乃從東方上來。當祂上來嘅時候，按照懷愛倫姊妹所言，祂呼喊「持住，持住，持住，持住」四次。由第二位天使來到而開始嘅延遲時期，被表述為四風被抑制，直到十四萬四千人受咗印。
After the first disappointment, Samuel Snow was led to put together the message of the Midnight Cry, thus typifying the voice in the wilderness in July of 2023.
喺第一次失望之後，撒母耳・斯諾受帶領整理出「午夜呼聲」嘅信息，從而預表咗二〇二三年七月喺曠野中嘅聲音。
At the Exeter camp meeting, the separation of the virgins based upon the testing oil, purged and also purified the Millerites in agreement with the work of the Messenger of the Covenant. The Exeter camp meeting represented the sealing, for the work then went forward like a tidal wave, or a mighty army, until the third angel arrived on October 22, 1844. The key of the history is the separation.
喺埃克塞特營會上，按住試驗之油而作出嘅童女分離，亦照住立約之使者嘅工作，潔淨並且煉淨咗米勒派。埃克塞特營會代表咗蓋印，因為其後呢項工作如同洪濤，又如強大軍旅一般向前推進，直到第三位天使喺1844年10月22日到來。呢段歷史嘅關鍵，就係分離。
The second angel does a work of separating when it arrives, as it did at the first disappointment, and it ended with the separation of October 22. In the middle of the two separations the second angel’s message was proclaimed. The second angel is a progressive separation until the final test of the oil. The final test of oil leads to the litmus test of the third angel. That litmus test was the cross for Jesus, and the Garden of Gethsemane, meaning the “garden of the oil press” preceded the litmus test of the cross, and the test of the virgin’s oil preceded the close door of 1844.
第二位天使一來到，就作出分別的工作，正如喺第一次失望之時所作的一樣，而呢工作以十月二十二日嘅分別告終。喺呢兩次分別之間，第二位天使嘅信息被宣告。第二位天使乃係一個逐步推進嘅分別，直到油嘅最後試驗。油嘅最後試驗引向第三位天使嘅試金石；嗰試金石對耶穌而言就係十字架，而客西馬尼園——即「榨油之園」——先於十字架呢個試金石，而童女之油嘅試驗亦先於一八四四年嘅關門。
The final test, followed by judgment was the tenth test for ancient Israel. They were then assigned to die in the wilderness. Whether Kadesh, Gethsemane or Exeter; the final test before judgment, where the two classes are separated, identifies a final test post 2023, that precedes the closed-door judgment of the Sunday law. That final test is the sealing. A final or last test infers a first test.
最後嘅考驗，隨之而來嘅審判，乃係古代以色列嘅第十個考驗。於是，佢哋就被判定要死喺曠野。無論係加低斯、客西馬尼，抑或埃克塞特；喺審判之前、兩等人被分開之處嘅最後考驗，都指出喺2023年之後有一個最後嘅考驗，並且先於星期日法之關門審判而來。嗰個最後嘅考驗就係受印。所謂最後或末後嘅考驗，即係意味住有第一個考驗。
In 2023, the tarrying time ended as the Lion of the tribe of Judah unsealed the vision that was to tarry, by removing His hand. Then began the work of Samuel Snow.
到咗2023年，嗰段「延遲」嘅時期結束咗；猶大支派嘅獅子藉住挪開祂嘅手，揭開咗嗰個本應延遲嘅異象。於是，撒母耳·斯諾嘅工作就開始咗。
If we align the period of the first and second angels in parallel to one another they identify the descent of an angel with a message that tests God’s people by their response to the command to take and eat the message. The foundational message is then placed into the public, until the foundational message fails. Then the third angel arrives. The period of the third angel is the nineteen years that were the omega nineteen years of 742 BC unto 723 BC.
如果我哋將第一位同第二位天使嘅時期彼此平行對照，就可以見到，有一位天使帶住一個信息降臨；呢個信息藉住上帝子民對「攞嚟食」呢個命令嘅回應，去試驗佢哋。於是，根基性的信息就被擺到公眾面前，直到呢個根基性的信息失敗。跟住，第三位天使就到來。第三位天使嘅時期，就係主前742年到主前723年呢十九年，亦即係俄梅加嘅十九年。
The period of 1844 unto 1863, and the period of 742 BC to 723 BC run parallel to one another, and also parallel to the periods of the first and second angels. Those four lines of prophetic history align with 9/11 unto the Sunday law. Those five lines are the history of Miller’s alpha “come and see” and Christ’s omega “come and see.”
1844年至1863年呢段時期，同埋主前742年至主前723年呢段時期，彼此平行；亦都同第一位同第二位天使嘅時期平行。呢四條預言歷史線，同由9/11直到星期日法案嘅時期互相對應。呢五條歷史線，就係米勒之阿爾法「你哋來看」同基督之奧米伽「你哋來看」嘅歷史。
Four times Seven
四個七次
Rightly understood Leviticus twenty-six identifies the “seven times,” four times, and the “seven times” is a symbol of Miller and his message. In 1842, Miller’s understanding of the “seven times” was enshrined upon the 1843 chart that Sister White states, “was directed by the hand of the Lord,” and “should not be altered.” Seven years later Miller died in 1849, and seven years later the message of the “seven times” is put into the record by Hiram Edson, and seven years later it is rejected.
正確理解《利未記》第二十六章，就會認出其中的「七倍」——共出現四次——而這「七倍」乃係米勒同佢信息嘅象徵。喺1842年，米勒對「七倍」嘅理解被鐫刻喺1843年圖表之上；懷愛倫姊妹指出，呢圖表「乃係主手所指引」，並且「不應更改」。七年之後，米勒於1849年逝世；再過七年，「七倍」呢信息由海倫・埃德森記入紀錄；又再過七年，呢信息就被棄絕。
In 1842 the first table of Habakkuk was published.
喺1842年，《哈巴谷書》嘅第一塊表版出版咗。
In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.
1849年，1843年圖表上「七次」信息嘅阿拉使者離世。
In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.
喺1856年，1850年圖表上「七個時期」嘅俄梅加使者被人忽視。
In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.
喺1863年，哈巴谷嘅兩塊版被棄絕，而1863年圖表亦被刊行。
A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.
起首刊出一幅神聖嘅圖表，末了刊出一幅人手所作嘅圖表。中間指明咗兩位使者，因為第二道信息總係有加倍。
First angel
第一位天使
In 1842 the first table of Habakkuk was published.
喺1842年，《哈巴谷書》嘅第一塊表版出版咗。
Second angel
第二位天使
In 1849 the old messenger of the 1843 chart dies.
喺1849年，1843年圖表嘅老使者離世。
In 1856 the new messenger of the 1850 chart is ignored.
喺1856年，1850圖表嘅新使者被人忽視。
Third angel
第三位天使
In 1863 the message is rejected and the 1863 chart was published.
喺1863年，呢個信息被拒絕，而1863年圖表亦被出版。
A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.
一段二十一年嘅時期，代表「七次」嘅四個象徵，每隔七年等距出現。阿拉法信息被刊行（1842）、阿拉法使者離世（1849）、奧米加使者被忽視（1856），以及奧米加信息被拒絕（1863），乃係預表2012年、2020年7月18日、2023年，同埋即將來到嘅星期日法。米勒於1849年嘅去世，對應2020年7月18日。使者同埋信息已於2023年復起。奧米加信息現正被開啟，隨後而來嘅，乃係1863年嘅星期日法。
In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.
喺米勒派運動之中，信息先被建立，然後使者死去。喺其平行嘅運動之中，信息先被建立，然後信息死去。信息喺1856年同2023年復活。背道係1863年嘅標記，而得勝就係其對應一方喺星期日法案之時嘅標記。喺星期日法案同1863年嘅背道與得勝之前，1856年「七次」之頂石奧米加亮光嘅揭封被陳明出來，正如自2023年以來一直如此。
We will continue in the next article.
我哋將會喺下一篇文章繼續。
William Miller: 1782–1849
威廉．米勒：1782–1849
William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”
William：「will」同「helmet」——「堅決嘅保護者」、「意志堅定嘅守護者」，或「意志剛強嘅戰士」。
Miller: a person who operates a mill, especially. a mill that grinds grain into flour.
Miller：操作磨坊之人，尤指將穀物磨成麵粉之磨坊的操作人。
Strong-willed warrior
意志堅強嘅戰士
“An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability of endurance, and ardent patriotism—traits which were also prominent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period may be traced the straitened circumstances of Miller’s early life.
「一位正直、心地誠實嘅農夫，雖然曾被引到懷疑《聖經》嘅神聖權威，然而又誠心渴望認識真理；呢個人就係上帝特別揀選，要帶頭宣揚基督第二次降臨嘅人。好似許多其他改革家一樣，威廉．米勒早年曾與貧困搏鬥，因此學會咗精勤奮勉同克己犧牲呢啲重大嘅功課。佢所出身嘅家族成員，都以獨立、熱愛自由、堅忍耐勞同熱切愛國嘅精神為特徵——而呢啲特質喺佢嘅性格上亦都十分顯著。佢嘅父親係革命軍中嘅一位上尉；而佢喺嗰個風雲激盪時期嘅爭戰同苦難之中所作出嘅犧牲，正可以追溯為米勒早年生活拮据嘅原因。」
“He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.” The Great Controversy, 317.
「佢體格健全，即使喺童年時期，亦已顯出佢嘅智力超乎常人。隨住年歲漸長，呢一點愈見明顯。佢心思活躍，發展良好，並且對知識有敏銳而強烈嘅渴求。雖然佢未曾享有大學教育嘅優勢，但佢對學問嘅熱愛，以及謹慎思考同嚴密批判嘅習慣，使佢成為一個判斷穩健、見解廣博嘅人。佢品格無可指摘，聲譽亦令人羨慕；一般人都因佢嘅正直、儉樸同仁慈而對佢甚為敬重。憑住精力同勤奮，佢早年已獲得相當嘅產業，然而佢研習嘅習慣仍然保持不變。佢喺各種民政同軍事職務上都表現出色，而通往財富同榮譽嘅道路，似乎喺佢面前寬廣敞開。」《善惡之爭》，317。
“The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently search for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do his will, he shall know of the teaching.’ John 7:17, Revised Version.
「對上帝嘅認識，唔能夠喺冇心思上嘅努力、冇為求智慧而禱告嘅情況之下得着；因為你哋必須將真理純淨嘅穀粒，同人同撒但歪曲真理道理時所摻入嘅糠秕分別出嚟。撒但同佢一夥嘅人間代理，一直企圖將錯謬嘅糠秕混雜喺真理嘅麥子之中。我哋應當殷勤尋找隱藏嘅寶藏，並且向天上尋求智慧，好叫我哋能夠將人為嘅發明同上帝嘅命令分別出嚟。聖靈必幫助尋求者明白嗰啲關乎救贖計劃、又大又寶貴嘅真理。我願意使眾人深深記住呢一個事實：草草讀過聖經，係唔夠嘅。我哋必須查考，而呢一點意味住要實行呢個詞所包含嘅一切。正如礦工熱切探察大地，為要發現其中嘅金脈；照樣，你哋都要查究上帝嘅聖言，尋找嗰隱藏嘅寶藏，呢啲寶藏係撒但長久以來一直竭力向人隱藏嘅。主話：『人若立志遵行他嘅旨意，就必曉得這教訓。』約翰福音 7:17, Revised Version。」
“The word of God is truth and light, and is to be a lamp unto your feet, to guide you every step of the way to the gates of the city of God. It is for this reason that Satan has made such desperate efforts to obstruct the path that has been cast up for the ransomed of the Lord to walk in. You are not to take your ideas to the Bible, and make your opinions a center around which truth is to revolve. You are to lay aside your ideas at the door of investigation, and with humble, subdued hearts, with self hid in Christ, with earnest prayer, you are to seek wisdom from God. You should feel that you must know the revealed will of God, because it concerns your personal, eternal welfare. The Bible is a directory by which you may know the way to eternal life. You should desire above all things that you may know the will and ways of the Lord. You should not search for the purpose of finding texts of Scripture that you can construe to prove your theories; for the word of God declares that this is wresting the Scriptures to your own destruction. You must empty yourselves of every prejudice, and come in the spirit of prayer to the investigation of the word of God.” Review and Herald, September 11, 1894.
「上帝嘅話語就係真理同光，並且要作你腳前嘅燈，引導你一路上嘅每一步，直到上帝之城嘅城門。正因如此，撒但先至竭力作出絕望嘅努力，要攔阻那條為耶和華所救贖之民所修築起、叫佢哋行喺其上嘅道路。你哋不可將自己嘅見解帶到聖經面前，並以自己嘅意見作為真理所圍繞旋轉嘅中心。你哋要喺查考之門前放低自己嘅見解，並且存住謙卑、柔和嘅心，將自我藏喺基督裏面，以懇切嘅祈禱，向上帝尋求智慧。你應當感到自己必須知道上帝所啟示嘅旨意，因為呢件事關乎你個人永恆嘅福祉。聖經就係一部指引，藉此你可以知道通往永生之路。你應當超乎一切咁渴望知道主嘅旨意同道路。你唔應當為咗搵出啲你可以曲解嚟證明自己理論嘅經文而去查考；因為上帝嘅話語宣告，咁樣做就係強解聖經，以致自取沉淪。你哋必須倒空自己一切嘅成見，並且以祈禱嘅精神，嚟查考上帝嘅話語。」《Review and Herald》，1894年9月11日。
“William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’
威廉．米勒出生於麻薩諸塞州匹茲菲爾德。他所受嘅正規教育只有十八個月，但因着佢養成咗強烈嘅閱讀習慣，遂成為自學有成之人。佢亦喺早年開始寫作，創作詩歌，並記日記。佢嘅閱讀使佢接觸到不信派作者，呢啲作者影響佢傾向自然神論。喺佢二十幾歲後期，佢成為治安法官，並參與咗一八一二年戰爭。喺呢場衝突期間，若干經歷使佢嘅心思轉向一位有位格嘅上帝。到咗一八一六年，佢悔改歸主，並開始認真研讀聖經。佢寫道：「聖經……成為我嘅喜樂，而我喺耶穌裏面搵到一位朋友。」
“By 1818 in his study of the prophecies he concluded that Jesus would return ‘about 1843.’ In 1831 he began to share his studies in public in small settings, after strong conviction and providential guidance to do so. After meeting J. V. Himes, a prominent editor, in 1839, the way was opened to preach to large groups in major cities. While opposed by many, his preaching, and that of others who caught the Advent message, made a significant impact, with up to 100,000 accepting belief in the soon coming of Christ. Ellen Harmon heard him in Portland, Maine, in March of 1840 when she was 12 years old. She recounted, “Mr. Miller traced down the prophecies with an exactness that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and brought many proofs to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowds as if spellbound.” Life Sketches, 20.
到咗1818年，佢喺研讀預言嘅時候，得出結論：耶穌將會喺「大約1843年」再來。1831年，喺強烈嘅內心確信同上帝眷顧引導之下，佢開始喺小型聚會中公開分享自己嘅研究。1839年，喺遇見著名編輯 J. V. Himes 之後，向各大城市嘅廣大群眾傳道嘅道路就被打開。雖然受到好多人反對，但佢嘅講道，以及其他領受咗復臨信息之人嘅講道，都造成咗重大影響；多至十萬人接受基督快將再來嘅信念。1840年3月，當時12歲嘅 Ellen Harmon 喺緬因州波特蘭聽過佢講道。佢回憶話：「米勒先生以一種精確無誤嘅方式，逐一闡明各項預言，叫聽眾心中深受感動，生出確信。佢詳細論述預言時期，並提出許多證據去加強自己嘅立場。然後，佢向嗰啲尚未預備好嘅人所發出莊嚴而有力嘅呼籲同警誡，使群眾彷彿着咗迷一樣，被牢牢吸引住。」Life Sketches, 20.