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

Phau Ntawv Yau‑ees thiab Lub Koom Txoos Xya-hnub Khaws Hnub Caiv Laodikea — Zaj Peb Caug Tsib

Number Thirty-Five

Zaj Lus Peb Caug Tsib

Author

Jeff Pippenger

Published

January 27, 2026

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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.

Nyob rau nplooj 81 ntawm Early Writings (thiab “81” yog ib lub cim ntawm ib tug Pov Thawj Hlob saum ntuj ceeb tsheej thiab yim caum leej pov thawj), William Miller txoj npau suav thib ob raug sau tseg. Zoo ib yam li Nebuchadnezzar, William Miller tau muaj ob txoj npau suav. Nebuchadnezzar txoj npau suav thib ob hauv Daniyees tshooj plaub, raug muab tso rau hauv lub ntsiab lus ntawm Mauxes qhov “xya zaug” hauv Levis Kevcai 26. Miller tau siv Daniyees tshooj plaub los ua piv txwv qhia txog Levis Kevcai nees nkaum rau qhov “xya zaug” thaum nws qhia txog 2,520, txawm yog nws hu nws tias “xya zaug.” Miller tsis tau paub tias nws tau raug ua qauv piv los ntawm Nebuchadnezzar, tiam sis Nebuchadnezzar qhov 2,520 hnub hauv tshooj plaub, raug sawv cev los ntawm ob qho tib si lo lus “scatter” thiab qhov tseeb tias nws tshwm sim ‘xya zaug,’ ua ntej tus txiv neej txhuam av tuaj txog hauv Miller txoj npau suav.

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 raug Hu los ntawm Muam White tias yog “Txiv Miller,” tiamsis tsis yog raws li txoj kev teev dab qhuas ntawm lwm haiv neeg uas cov Kas Tos Liv ua, tab sis yog raws li txoj kev yawg koob, zoo ib yam li yawg koob Abraham. Miller yog ib lub cim; nws yog ib tug neeg ntawm kev khi lus, sawv cev rau txoj saw ntawm tej cim hauv Vajlugkub raws txoj kev mus txog rau txoj kev khi lus kawg nrog ib puas plaub caug plaub txhiab leej. Yau‑ees qhia peb tias nyob rau hnub kawg, cov laus yuav npau suav ua npau suav, thiab William Miller yog tus txiv neej laus hauv peb zaj keeb kwm, thiab kuj yog tus neeg ua liaj ua teb uas tau ua kom tiav William Tyndale zaj lus faj lem uas hais tias, “Yog Vajtswv cia kuv txoj sia nyob, tsis ntev ntau xyoo no kuv yuav ua kom ib tug tub uas tsav laij teb paub Vajlugkub ntau dua li koj paub.”

> “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.

> “Vajtswv tau txib Nws tus tim tswv mus kov lub siab ntawm ib tug neeg ua liaj ua teb uas tsis tau ntseeg phau Vajlugkub, kom coj nws mus tshawb nrhiav tej lus faj lem. Cov tim tswv ntawm Vajtswv tau rov qab los xyuas tus uas raug xaiv ntawd ntau zaus, los coj nws lub siab thiab qhib tej lus faj lem uas ib txwm tsaus ntuj nti rau Vajtswv haiv neeg kom nws nkag siab. Qhov pib ntawm txoj saw hlau ntawm qhov tseeb tau muab rau nws, thiab nws raug coj mus tshawb nrhiav txuas tom qab txuas, mus txog thaum nws ntsia Vajtswv Txojlus nrog kev xav tsis thoob thiab kev qhuas. Nws pom ib txoj saw hlau zoo kawg nkaus ntawm qhov tseeb nyob ntawd. Txojlus ntawd uas nws tau suav tias tsis yog los ntawm kev tshoov siab tam sim no qhib rau ntawm nws lub zeem muag hauv nws txoj kev zoo nkauj thiab hwjchim ci ntsa iab. Nws pom tias ib feem ntawm Vajluskub piav lwm feem, thiab thaum ib nqe lus kaw rau nws txoj kev nkag siab, nws pom nyob hauv lwm qhov ntawm Txojlus yam uas piav qhia tau nws. Nws tuav Vajtswv Txojlus Dawb Huv nrog kev xyiv fab thiab nrog txoj kev hwm tob tshaj plaws thiab txoj kev ntshai tshee.” Early Writings, 230.

Miller was the farmer who fulfilled Tyndale’s prophecy, and his first publication of the prophetic knowledge he had assembled from the unsealing of Daniel 8:14 was in 1831, two hundred and twenty years after the publication of the King James Version of the Bible. John Wycliff, William Tyndale and the publication of the King James Bible in 1611, represent three waymarks that begins the two-hundred-and-twenty-year prophecy that ends when Tyndale’s plow boy would open God’s Word to the first angel’s message, that was to be followed by two other angels. That first angel arrived in 1798 and the third in 1844. Wycliff, Tyndale and King James connect to the farmer who would fulfill Tyndale’s prediction, and who would symbolize the history of three angels from 1798 unto 1844.

Miller yog tus neeg ua liaj ua teb uas ua kom Tyndale tej lus faj lem tiav, thiab nws thawj zaug luam tawm txoj kev paub txog yav tom ntej uas nws tau sau sib dhos los ntawm kev qhib ntawm Daniel 8:14 yog nyob rau xyoo 1831, ob puas nees nkaum xyoo tom qab kev luam tawm ntawm King James Version ntawm Phau Vajlugkub. John Wycliff, William Tyndale thiab kev luam tawm ntawm King James Bible xyoo 1611, sawv cev rau peb lub cim sijhawm uas pib txoj lus faj lem ob puas nees nkaum xyoo uas xaus rau thaum Tyndale tus tub tuav laij yuav qhib Vajtswv Txojlus rau thawj tus tim tswv txoj xov, uas yuav raug ua raws los ntawm ob tug tim tswv ntxiv. Thawj tus tim tswv ntawd los txog xyoo 1798 thiab tus thib peb xyoo 1844. Wycliff, Tyndale thiab King James txuas nrog tus neeg ua liaj ua teb uas yuav ua kom Tyndale tej lus twv ua tiav, thiab uas yuav sawv cev rau keeb kwm ntawm peb tug tim tswv txij xyoo 1798 mus txog xyoo 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.

Qhov uas William Miller nrhiav tau thaum xub thawj yog 2,520 xyoo ntawm Leviticus nees nkaum-rau, thiab qhov uas nws nrhiav tau thaum kawg yog 2,300 xyoo ntawm Daniel 8:14. Kev tawg khiav ri niab ntawm Yudas 2,520 xyoo tau pib xyoo 677 BC thiab xaus xyoo 1844. 2,300 xyoo ntawm Daniel 8:14 tau xaus xyoo 1844. Ob qho tib si tau xaus ua ke rau xyoo 1844, thiab lub ntsiab chaw pib ntawm qhov uas William Miller nrhiav tau thaum xub thawj thiab thaum kawg sib nrug deb ob puas nees nkaum xyoo. “Ob puas nees nkaum” yog ib lub cim ntawm William Miller, raws li ob tug tim khawv. Qhov uas Miller nrhiav tau thaum xub thawj thiab thaum kawg raug sawv cev los ntawm 1798 thiab 1844. Kev tawg khiav ri niab 2,520 xyoo tawm tsam lub nceeg vaj sab qaum teb tau xaus xyoo 1798, thiab plaub caug-rau xyoo tom qab, rau xyoo 1844, 2,300 xyoo tau xaus.

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.

Ob lub xyoo 2,520 uas xaus rau xyoo 1798, cim hnub ntawd, thiab ob lub xyoo 2,520 tawm tsam Yudas, uas xaus rau xyoo 1844, tsim tau ib lub sijhawm ob puas nees nkaum xyoo. Qhov no txhais hais tias 2,520 tawm tsam Ixayees tsim tau lub sijhawm cev lus faj lem plaub caug rau xyoo, thiab 2,520 tawm tsam Yudas tsim tau lub sijhawm cev lus faj lem ob puas nees nkaum xyoo. Tus alpha ntawm lub sijhawm ntawd yog 677 BC thiab tus omega yog 457 BC, uas txhais hais tias tus alpha ntawm lub sijhawm plaub caug rau xyoo thiab ntawm lub sijhawm ob puas nees nkaum xyoo raug sawv cev los ntawm 2,520, thiab tus omega ntawm ob txoj kab ntawd yog 2,300. Ob qhov “kev tawg khiav ri niab” ntawm 2,520 xyoo muab ob tug tim khawv hais txog ib lub sijhawm uas pib nrog 2,520 thiab xaus nrog 2,300. Ob txoj kab ntawd tib si qhia txog tej kev tshawb pom alpha thiab omega ntawm William Miller.

> “William Miller’s Dream

> “Npau Suav ntawm William Miller”

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> “Kuv ua npau suav tias Vajtswv, los ntawm ib txhais tes uas tsis pom kev, tau xa ib lub thawv me uas txawj ua zoo kawg nkaus tuaj rau kuv, ntev kwv yees kaum nti thiab dav rau nti, ua los ntawm ntoo ebony thiab hlaws muaj nqis uas muab nchuav lo ntxaws zoo kawg nkaus. Rau lub thawv ntawd muaj ib tug yawm sij khi nrog. Kuv thiaj tam sid muab tus yawm sij coj mus qhib lub thawv; ces, ua rau kuv ceeb thiab xav tsis thoob, kuv pom tias nws puv npo txhua yam thiab txhua qhov loj me ntawm tej kub nyiaj hniav nyiaj hniav kub, pob zeb diamond, pob zeb muaj nqis, thiab npib kub nrog npib nyiaj ntawm txhua yam loj thiab txhua yam nqis, muab teem cia zoo nkauj rau nyias qhov chaw hauv lub thawv; thiab thaum muab teem li ntawd lawm, lawv thiaj ci ntsa iab thiab muaj hwjchim ci ntsa iab uas tsuas yog lub hnub xwb thiaj phim tau.”

> “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.

> “Kuv xav tias tsis yog kuv tes haujlwm kom txaus siab rau qhov kev pom zoo kawg nkaus no ib leeg xwb, txawm yog kuv lub siab puv npo kev zoo siab vim qhov ci ntsa iab, kev zoo nkauj, thiab nqis tes muaj nqes ntawm tej yam uas nyob hauv. Vim li ntawd kuv thiaj muab nws tso rau saum ib lub rooj nruab nrab hauv kuv chav, thiab tshaj tawm xov tias txhua tus uas muaj lub siab xav tuaj yeem los saib qhov kev pom uas muaj hwjchim ci ntsa iab thiab ci ntsa iab tshaj plaws uas tibneeg puas tau pom hauv lub neej no.

> “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.

> “Cov neeg pib tuaj sib sau los, thaum xub thawj tseem muaj tsawg leej xwb, tiam sis maj mam coob zuj zus mus txog ua ib pab neeg coob. Thaum lawv xub ntsia rau hauv lub thawv, lawv yuav xav tsis thoob thiab qw zoo siab. Tab sis thaum cov neeg tuaj saib coob tuaj ntxiv lawm, txhua tus pib kov thiab ntxhov cov nyiaj kub thiab pob zeb muaj nqis ntawd, rho lawv tawm hauv lub thawv thiab muab tawg tas rau saum lub rooj.

> “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.

> “Kuv pib xav hais tias tus tswv yuav rov hu kom kuv xa lub thawv thiab tej pob zeb muaj nqis rov qab los rau ntawm kuv txhais tes; thiab yog kuv cia lawv tawg khiav mus, ces kuv yuav tsis muaj peev xwm muab lawv rov tso rau hauv lawv tej chaw hauv lub thawv ib yam li yav tas los lawm; thiab kuv hnov tias kuv yuav tsis muaj peev xwm sawv tau rau qhov kev lav ris ntawd li, rau qhov nws yuav loj kawg nkaus. Ces kuv pib thov rau cov neeg kom txhob kov lawv, thiab txhob muab lawv rho tawm ntawm lub thawv; tiam sis qhov ntau kuv thov, lawv haj yam ua rau tawg khiav ntau dua; thiab nim no lawv zoo li twb muab lawv tawg khiav mus thoob plaws chav, rau hauv pem teb thiab saum txhua daim rooj tog hauv chav.”

> “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.

> “Kuv thiaj pom tias nyob hauv cov pov haum tiag thiab cov nyiaj npib tiag uas lawv tau muab faib tas ntawd, lawv tseem tau muab pov tseg ib co pov haum cuav thiab nyiaj npib cuav uas suav tsis txheeb rau hauv. Kuv chim siab heev rau lawv txoj kev coj cwj pwm qias neeg thiab lawv txoj kev tsis paub txiaj ntsig, thiab kuv tau cem thiab thuam lawv vim qhov ntawd; tiam sis thaum kuv càng cem ntau npaum li cas, lawv càng muab cov pov haum cuav thiab cov nyiaj npib cuav faib xyaw nrog cov tiag ntau npaum li ntawd.”

> “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.

> “Kuv thiaj chim siab kawg hauv kuv tus ntsuj plig cev nqaij daim tawv thiab pib siv lub zog cev nqaij daim tawv los thawb lawv tawm hauv chav; tiam sis thaum kuv tab tom thawb ib tug tawm, peb tug ntxiv rov nkag los thiab nqa av nkos thiab tej nplaim ntoo thiab xuab zeb thiab txhua yam khib nyiab los, mus txog thaum lawv npog tas txhua lub pov haum tseeb, pob zeb diamond, thiab npib, uas txhua yam ntawd raug zais ntawm qhov muag lawm. Lawv kuj muab kuv lub thawv nyiaj txiag dua ua tej daim thiab muab nws pov tawg ua ke nrog cov khib nyiab. Kuv xav tias tsis muaj ib tug neeg quav ntsej kuv txoj kev tu siab los yog kuv txoj kev npau taws. Kuv poob siab tag nrho thiab lub siab qaug zog, ces kuv zaum thiab quaj.”

> “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.

> “Thaum kuv tseem quaj ntsuag thiab tu siab heev vim kuv txoj kev poob plig loj thiab kuv lub luag hauj lwm uas yuav tsum raug suav, kuv nco txog Vajtswv, thiab kuv thov Vajtswv kawg siab kawg ntsws kom Nws xa kev pab los rau kuv.

> “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.

> “Tam sim ntawd lub qhov rooj qhib hlo, thiab ib tug txivneej nkag los rau hauv chav, ces txhua tus neeg txawm tawm hauv chav mus; thiab nws, tuav ib rab txhuam av nyob hauv nws txhais tes, qhib cov qhov rais, thiab pib txhuam cov av thiab tej khib nyiab tawm hauv chav.

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

> “Kuv tau quaj thov kom nws tseg cia, rau qhov muaj qee lub pob zeb muaj nqis tawg ri niab nyob hauv cov thoob khib nyiab.”

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

> “Nws hais rau kuv tias, ‘tsis txhob ntshai,’ rau qhov nws yuav ‘saib xyuas lawv’.”

> “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.

> “Ces, thaum nws tab tom txhuam cov av thiab tej khib nyiab, tej pov haum cuav thiab tej nyiaj npib dag, txhua yam ntawd sawv ya tawm ntawm lub qhov rais ib yam li ib tauv huab, thiab cua txawb lawv mus lawm. Hauv txoj kev ntxhov ntawd kuv kaw kuv ob lub qhov muag ib pliag; thaum kuv qhib lawv, tej khib nyiab twb ploj tag lawm. Tej pov haum muaj nqis, tej diamond, tej nyiaj kub thiab nyiaj npib dawb, pw tawg ntho puv npo thoob plaws hauv chav.”

> “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.

> “Nws mam li muab ib lub thawv tso rau saum rooj, uas loj dua thiab zoo nkauj dua lub qub ntau, ces nws txhais tes ntes tej pob zeb muaj nqis, tej pob zeb diamond, thiab tej npib puv npo ib nrig ib nrig, muab pov rau hauv lub thawv ntawd mus txog thaum tsis tshuav ib qho li, txawm yog tias qee lub pob zeb diamond tsuas loj npaum li taub hau koob xwb.”

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

> “Nws thiaj hu kuv kom ‘los saib.’”

> “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.

> “Kuv ntsia mus rau hauv lub hleb, tiam sis kuv ob lub qhov muag raug lub qhov ci ntawd ua rau plooj ntsoog. Lawv ci ntsa iab ntau dua li yav tas los kaum npaug. Kuv xav tias lawv twb raug txhuam huv hauv cov xuab zeb los ntawm ko taw ntawm cov neeg phem uas tau muab lawv tawg faib thiab tsuj lawv rau hauv hmoov av. Lawv tau raug teeb tsa kom zoo nkauj raws li kev txiav txim hauv lub hleb, txhua yam nyob rau nws qhov chaw, tsis muaj ib qho cim pom tau ntawm kev mob siab ntawm tus txiv neej uas tau muab lawv pov rau hauv. Kuv qw nrov vim txoj kev kaj siab kawg nkaus, thiab lub suab qw ntawd ua rau kuv sawv los.” 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.

Pib ntawm nplooj “81,” uas yog ib lub cim ntawm cov pov thawj, txoj kev npau suav no txheeb qhia txog keeb kwm ntawm txoj hauj lwm ntawm pawg ntseeg Xya-hnub Adventist hauv Laodicea uas tab tom rhuav tshem cov qhov tseeb hauv paus uas Vajtswv Txoj Kev Tswv Yim tau sib sau ua ke los ntawm tib neeg sab ntawm William Miller. Keeb kwm ntawd xaus thaum Miller “qw nrov vim muaj kev xyiv fab heev” thiab lub suab qw ntawd “tsa” nws sawv. Keeb kwm uas raug sawv cev hauv txoj kev npau suav no xaus rau ntawm lub suab hu nrov nrov ntawm tus tim tswv thib peb, uas yog qhov ncov siab tshaj plaws ntawm Midnight Cry. Zaj keeb kwm piav txog Miller txoj kev npau suav kuj sawv cev rau cov cim taw tes ntawm keeb kwm Millerite, thiab vim li ntawd nws kuj sawv cev rau keeb kwm uas sib txig ntawm txoj kev txav ntawm ib puas plaub caug plaub txhiab leej. Tseem ceeb ib yam nkaus thiab yog tias txoj kev sawv cev txog keeb kwm hauv txoj kev npau suav no kuj muaj ib daim qauv yaj saub uas tawg ua feem ntawm keeb kwm uas tau pib rov hais dua xyoo 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.”

Cov hniav nyiaj hniav kub ntawm qhov tseeb uas tau raug lees paub nyob hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej tau raug muab tso rau hauv ntaub ntawv pej xeem xyoo 2004 thiab tom qab ntawd dua xyoo 2012, thaum kev nthuav qhia ntawm Habakkuk’s Tables tau sau tau ib pab neeg uas raug teem tseg kom tawg mus. Cov qhov tseeb ntawd tau raug muab tso rau saum rooj xyoo 2004, nrog rau thawj zaug kev nthuav qhia ntawm cov qhov tseeb uas tau raug qhib lub foob xyoo 1989. Muaj “ib txhia” tau xav txog txoj xov ntawd thaum ntawd, tab sis xyoo 2012, cov txheej ntawm 95 zaj kev nthuav qhia hu ua Habakkuk’s Tables tau coj tau ib co neeg coob tuaj, rau qhov “cov neeg pib tuaj rau hauv, thaum xub thawj tsawg leej, tab sis nce zuj zus mus txog ua ib pab neeg coob.”

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.

Txij xyoo 2012 mus txog hnub Lub Xya hli ntuj Tim 18, 2020, cov lus tseeb ntawd tau maj mam raug tawg khiav thiab raug npog nrog tej khib nyiab. Hnub Lub Xya hli ntuj Tim 18, 2020, cov neeg txhawb nqa txoj xov ntawm Habakkuk’s Tables tau raug tawg khiav mus rau ib ncua sijhawm peb hnub thiab ib nrab.

> 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.

> Thaum lawv ua tiav lawv zaj lus tim khawv lawd, tus tsiaj qus uas nce tawm hauv lub qhov tob uas tsis muaj qab yuav ua rog tawm tsam lawv, thiab yuav kov yeej lawv, thiab tua lawv. Thiab lawv tej cev tuag yuav pw hauv txoj kev ntawm lub nroog loj ntawd, uas raws li sab ntsuj plig hu ua Xaudoos thiab Iziv, uas yog qhov uas peb tus Tswv kuj raug ntsia saum ntoo khaub lig thiab. Thiab cov uas tuaj ntawm txhua haiv neeg, txhua xeem, txhua yam lus, thiab txhua lub teb chaws yuav pom lawv tej cev tuag tau peb hnub thiab ib nrab, thiab yuav tsis cia muab lawv tej cev tuag coj mus faus rau hauv ntxa. Thiab cov uas nyob hauv ntiaj teb yuav zoo siab rau lawv, thiab lom zem ua kev kaj siab, thiab yuav sib xa khoom plig rau ib leeg; vim ob tug yaj saub no tau tsim txom cov uas nyob hauv ntiaj teb. Tshwmsim 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.

Hnub Xanpataus, Hlis 12 tim 30, 2023, Future for America tau koom nrog ib lub rooj sib tham hauv Zoom rau nws thawj lub rooj sib tham qhib rau sawv daws txij li Hlis 7 tim 18, 2020. Hlis 12 tim 30, 2023 yog 1,260 hnub tom qab Hlis 7 tim 18, 2020, los yog “peb hnub thiab ib nrab.” Thaum Elijah thiab Moses pw tuag rau hauv txoj kev, lwm pab neeg ntawd tab tom “zoo siab xyiv fab.” Future for America tau rov qab los tshaj tawm txoj xov yaj saub rau Hlis 7 xyoo 2023, vim txoj xov uas thaum ntawd yuav tsum mus thoob plaws tag nrho lub ntiajteb, raws li qhov yuav tsum tau ua ntawm yaj saub, yuav tsum tau tawm hauv “roob moj sab qhua.” Peb hnub thiab ib nrab, los yog 1,260 hnub, yog ib lub roob moj sab qhua.

> 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.

> Tus pojniam thiaj khiav mus rau tom roob moj sab qhua, qhov chaw uas Vajtswv tau npaj cia rau nws lawm, kom lawv yug nws nyob ntawd ib txhiab ob puas thiab rau caum hnub. Qhia Tshwm 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.

“roob moj sab qhua” yog “ib txhiab ob puas rau caum hnub,” uas yog 1,260 hnub, uas kuj yog “peb hnub thiab ib nrab,” thiab raug sawv cev hauv Tshwmsim 12:6, thiab “126” yog ib feem kaum ntawm 1,260. Ib qho ntawm cov tseeb uas txaus ceeb tshaj plaws uas tau raug qhib lub foob rau lub sijhawm ntawd yog qhov yuav tsum muaj kev hloov siab lees txim kom ua tiav raws li lo lus thov Vajtswv ntawm “xya zaug” hauv Levis Kevcai nees nkaum-rau.

1,260 days is also a symbol of 2,520 days. The “seven times” against the northern kingdom began in 723 BC and ended in 1798. The midpoint is 538, thus creating 1,260 years that paganism trampled down the sanctuary and host followed by 1,260 that papalism trampled down the sanctuary and host. This prophetic structure is aligned with the 1,260 days from Christ’s baptism to the cross, that is followed by 1,260 prophetic days unto 34 AD, when the gospel went to the Gentiles. Thus, upon two witnesses 1,260 is part of 2,520 days, or Moses’ “seven times” of Leviticus twenty-six.

1,260 hnub kuj yog ib lub cim ntawm 2,520 hnub. “Xya lub sij hawm” tawm tsam lub nceeg vaj sab qaum teb tau pib thaum 723 BC thiab xaus rau xyoo 1798. Qhov nruab nrab yog 538, yog li ntawd thiaj tsim tau 1,260 xyoo uas kev pe dab qhuas tau tsuj nqis lub tuam tsev thiab pab neeg, ces tom qab ntawd yog 1,260 xyoo uas kev papacy tau tsuj nqis lub tuam tsev thiab pab neeg. Tus qauv yaj saub no haum raws nraim nrog 1,260 hnub txij li Khetos raug ua kevcai raus dej mus txog saum tus ntoo khaub lig, uas tom qab ntawd txuas ntxiv los ntawm 1,260 hnub yaj saub mus txog 34 AD, thaum txoj moo zoo mus cuag Lwm Haiv Neeg. Yog li ntawd, raws li ob tug tim khawv, 1,260 yog ib feem ntawm 2,520 hnub, lossis Mauxes cov “xya lub sij hawm” hauv Levi Tej Kevcai nees nkaum rau.

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.”

Lub sij hawm ntawm lub suab quaj hauv roob moj sab qhua, pib txij Hnub Xanpataus, Lub Xya hli ntuj 18, 2020 mus txog Hnub Xanpataus, Lub Kaum ob hlis ntuj 30, 2023, tau pib quaj thaum Lub Xya hli ntuj 2023, thiab thaum lub sij hawm “roob moj sab qhua” xaus rau Hnub Xanpataus, Lub Kaum ob hlis ntuj 30, 2023, kev sawv hauv qhov tuag rov los ntawm Mauxes thiab Eliyas tau los txog. Zaj lus ntawm lub suab ntawd tau txheeb qhia tias tus ciam cim ntawm cov kev poob siab thawj zaug uas sib xws hauv txhua txoj kev hloov kho tau piav txog qhov kev twv ua tsis tseeb ntawm Lub Xya hli ntuj 18, 2020, nyob hauv lub ntsiab lus ntawm zaj lus piv txwv txog kaum tus nkauj xwb. Nws tau hu cov txiv neej thiab cov poj niam los rau txoj kev hloov siab lees txim uas sawv cev los ntawm Leviticus nees nkaum rau qhov kev thov Vajtswv. Npau suav ntawm Miller sawv cev rau txoj kev hloov siab lees txim ntawd tiag tiag thaum nws sau tseg tias, “Thaum kuv tab tom quaj thiab tu siab rau kuv txoj kev poob loj thiab kuv lub luag hauj lwm ntawd, kuv nco txog Vajtswv, thiab tau thov Vajtswv kub siab tias Nws yuav xa kev pab los rau kuv.”

## Come and See

Los Saib Pom

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.”

Miller txoj kev npau suav raug faib ua ob ntu los ntawm ob lo lus hais tias “cia li los saib.” Thawj zaug Miller caw neeg kom “cia li los saib,” thiab zaum ob “tus txiv neej nqa txhuam av” caw Miller kom los saib. “Cia li los saib” yog ib lub cim yaj saub uas qhia txog ib qhov tseeb yaj saub uas raug qhib lawm. Plaub lub cim thawj txhua lub muaj lo lus txib tias “cia li los saib.”

> 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.

> Thiab kuv thiaj pom thaum tus Menyuam Yaj qhib ib lub cim foob, thiab kuv hnov, zoo li yog suab xob quaj, ib tug ntawm plaub tug tsiaj hais tias, Cia li los saib. … Thiab thaum Nws tau qhib lub cim foob thib ob, kuv hnov tus tsiaj thib ob hais tias, Cia li los saib. … Thiab thaum Nws tau qhib lub cim foob thib peb, kuv hnov tus tsiaj thib peb hais tias, Cia li los saib. … Thiab thaum Nws tau qhib lub cim foob thib plaub, kuv hnov suab ntawm tus tsiaj thib plaub hais tias, Cia li los saib. Tshwmsim 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.

Lo lus “los saib” thaum pib ntawm Miller txoj kev npau suav yog tus alpha, thiab lo lus “los saib” thaum xaus yog tus omega. Txoj kev npau suav qhia txog qhov kev qhib daim foob thaum pib ntawm txoj kev npau suav ua tej lub pov haum uas thaum “muab teem kom zoo lawm lawv rov ci ntsa iab thiab muaj hwjchim ci ntsa iab uas tsuas muaj lub hnub xwb thiaj sib npaug tau.” Thaum Khetos caw Miller kom “los saib” tus omega, Miller hais tias, “kuv ob lub qhov muag raug qhov pom ntawd ci ua rau dig muag. Lawv ci ntsa iab kaum npaug tshaj lawv lub hwjchim qub.” Lub teeb ntawm tus alpha zoo ib yam li lub hnub, thiab lub teeb ntawm tus omega yog kaum npaug lub hnub.

## Scatter

Tshuam pov tseg

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.”

Kev quaj ntsuag thiab kev hloov siab lees txim ntawm Miller raug sawv cev rau thaum kawg ntawm lub sijhawm uas tau pib nrog thawj lo lus “los saib,” thiab lo lus kawg “los saib.” Nyob rau hauv lub sijhawm uas pib nrog Miller qhib ib txoj xov rau cov neeg thiab xaus nrog Khetos qhib ib txoj xov rau Miller, lo lus “scatter” raug sawv cev “xya zaus.” Miller yuav rov siv lo lus ntawd dua, tiam sis nyob nruab nrab ntawm thawj zaug qhib thiab zaum kawg qhib, “scatter” raug hais tawm “xya zaus.” Phau Vajlugkub txheeb xyuas txoj kev txiav txim ntawm “xya zaus” nrog lo lus “scatter.”

> 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.

> Thiab kuv yuav muab nej tawg khiav mus nyob rau hauv cov neeg txawv tebchaws, thiab yuav rub rab ntaj raws nej qab: ces nej lub tebchaws yuav raug puam tsuaj, thiab nej tej nroog yuav raug rhuav tshem. Leviticus 26:33.

The very first truth Miller discovered was the “seven times” of Leviticus twenty-six, and in his dream the period between Miller’s message being published and Christ’s message being published, all the foundational truths represented by the work of William Miller were to be covered with the rubbish and counterfeit coins of the theologians of Laodicean Seventh-day Adventism. That rejection of the foundational truths is represented as seven scatterings within the history between the alpha and omega. The “seven times” is a symbol of the work of William Miller, which in turn are the foundations of Seventh-day Adventism, of which; the 2,300 days of Daniel 8:14 are the central pillar of that very foundation. What this identifies is that the 2,520 years of scattering that was the first, or alpha discovery of William Miller marks the beginning of a period, that ended with the omega discovery of William Miller, which was the 2,300 days.

Qhov tseeb thawj zaug uas Miller nrhiav tau yog “xya lub sij hawm” hauv Leviticus nees nkaum rau, thiab hauv nws zaj npau suav, lub sijhawm nruab nrab ntawm kev tshaj tawm Miller cov lus thiab kev tshaj tawm Khetos cov lus, tag nrho cov tseeb hauv paus uas sawv cev los ntawm William Miller tes haujlwm yuav raug npog los ntawm tej khib nyiab thiab tej npib cuav ntawm cov kws ntseeg kev cai dab qhuas ntawm Laodicean Seventh-day Adventism. Qhov kev tsis lees txais cov tseeb hauv paus ntawd raug sawv cev ua xya qhov kev tawg khiav thoob plaws hauv keeb kwm nruab nrab ntawm alpha thiab omega. “Xya lub sij hawm” yog ib lub cim ntawm William Miller tes haujlwm, uas kuj yog lub hauv paus ntawm Seventh-day Adventism, uas nyob hauv ntawd; 2,300 hnub ntawm Daniel 8:14 yog tus ncej nruab nrab ntawm lub hauv paus ntawd kiag. Qhov uas qhov no qhia tawm yog tias 2,520 xyoos ntawm kev tawg khiav, uas yog qhov kev nrhiav pom thawj zaug, los yog alpha, ntawm William Miller, yog tus cim txog qhov pib ntawm ib lub sijhawm, uas xaus nrog qhov kev nrhiav pom omega ntawm William Miller, uas yog 2,300 hnub.

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.

Thaum Kev Ntseeg Xya-Hnub Khaws Hnub Caiv uas yog Laodicea muab “xya lub sij hawm” tso tseg hauv xyoo 1863, lawv kuj tau muab William Miller qhov kev tshawb pom thawj zaug tso tseg thiab, uas yog nws qhov kev tshawb pom alpha thiab nws qhov kev tshawb pom ua lub hauv paus. Qhov kawg ntawm Miller tej kev tshawb pom yog 2,300 hnub, uas yog nws qhov kev tshawb pom omega thiab nws qhov kev tshawb pom ua lub pob zeb saum toj kawg nkaus. “Xya lub sij hawm” uas xaus rau xyoo 1798 tau cim tseg rau 2,520, hos 2,300 hnub raug cim tseg rau xyoo 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.

Tus txivneej av yog tus uas khaws cov pob zeb muaj nqis los sib sau ua ke dua tom qab lawv raug tawg ua ntau pawg rau xya zaus. Ces lub thawv ntim ntawd loj dua thiab zoo nkauj dua, thiab ci ntsa iab kaum npaug tshaj lub hnub. Kaum yog ib lub cim ntawm txoj kev sim siab, yog li ntawd cov pob zeb muaj nqis ntawd thiaj ci ntsa iab thaum txoj kev sim siab hla hnub ntawm lub hnub; yog li no Miller txoj kev npau suav pib xyoo 1798 thiab xaus rau lub suab qw nrov ntawm tus tim tswv thib peb thaum txoj cai Hnub Caiv.

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.

Keeb kwm ntawm cov Millerites txij xyoo 1798 mus txog xyoo 1863 kuj yog keeb kwm txij xyoo 1798 mus txog rau txoj cai Sunday uas yuav los sai no. Keeb kwm uas raug sawv cev hauv William Miller txoj kev npau suav, uas tshwm sim txij thaum Miller hais tias “los saib” mus txog thaum tus Txiv Neej Tuav Txhuam Av hais tias “los saib,” yog tib si lub sijhawm txij xyoo 1798 mus txog xyoo 1863, thiab kuj yog lub sijhawm txij xyoo 1798 mus txog rau txoj cai Sunday. Txoj kab uas xaus rau xyoo 1863 yog ib daim qauv fractal yaj saub ntawm txoj kab uas pib xyoo 1798 thiab xaus rau ntawm txoj cai Sunday. Ob txoj kab ntawd puav leej raug sawv cev hauv Miller txoj kev npau suav.

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.

Lub qhov rooj uas raug kaw rau hnub tim 22 Lub Kaum Hli, 1844 yog ib qho piv txwv txog lub qhov rooj kaw thaum txoj cai hnub Sunday los txog. Zaj lus faj lem txog 2,300 xyoo uas tau ua tiav rau xyoo 1844, yog ib qho piv txwv txog txoj cai hnub Sunday.

> “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.

> “Kev los ntawm Khetos ua peb Tus Pov Thawj Hlob mus rau qhov chaw Dawb Huv Tshaj Plaws, rau kev ntxuav lub chaw dawb huv, raws li tau muab qhia rau pom hauv Daniyees 8:14; kev los ntawm Neeg Leej Tub mus cuag Tus Uas Laus Kawg Nkaus, raws li tau nthuav tawm hauv Daniyees 7:13; thiab kev los ntawm tus Tswv mus rau Nws lub tuam tsev, raws li Malakis tau cev lus faj lem tseg, yog tej lus piav txog tib qho xwm txheej nkaus xwb; thiab qhov no kuj raug sawv cev los ntawm nraug vauv txoj kev los rau kev tshoob, raws li Khetos tau piav hauv zaj lus piv txwv txog kaum tus nkauj xwb hauv Mathais 25.” The Great Controversy, 426.

## Lines

Kab txais. Thov xa cov ntawv Askiv uas koj xav kom kuv txhais ua lus Hmoob.

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.

Qhov omega ntawm Miller tej kev tshawb pom yog lo lus faj lem 2,300 xyoo, yog li ntawd ob qho tib si 1844 thiab txoj cai Sunday raug sawv cev los ntawm 2,300 xyoo. Qhov no txhais hais tias 2,520 yog alpha thiab 2,300 yog omega ntawm ob txoj kab; ib txoj kab xaus rau xyoo 1863, hos lwm txoj kab xaus rau ntawm txoj cai Sunday. Hauv ob txoj kab no lo lus faj lem 2,520 yog alpha, thiab yog lub pob zeb hauv paus. Qhov fractal ntawm 1798 mus txog 1863 hauv keeb kwm hauv paus ntawm cov Millerites kuj sib haum nrog lwm fractal hauv omega, keeb kwm capstone ntawm ib puas plaub caug plaub txhiab leej.

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.

Thaum txog 9/11 Vajtswv tau hu Nws haiv neeg kom rov qab los rau Yelemis tej kev qub, uas yog cov hauv paus, thiab cov ntawd kuj raug sawv cev los ntawm tus tub txib ntawm keeb kwm hauv paus, uas kuj raug sawv cev dua los ntawm nws qhov kev tshawb pom alpha uas yog hauv paus txog “xya lub sijhawm.” “Xya lub sijhawm” yog lub cim ntawm cov hauv paus ntawm ib puas plaub caug plaub txhiab leej, thiab thaum txog 9/11 kev muab lub cim ntim rau pab ntawd tau pib nrog txoj xov sim ntsuas txog cov hauv paus, uas raug sawv cev los ntawm thawj qhov tseeb hauv paus tshaj plaws ntawm William Miller thiab Adventism. Thaum txog 9/11 lub sijhawm muab lub cim ntim tau pib, thiab thaum txoj cai Hnub Caiv uas yuav los sai no los txog, lub sijhawm muab lub cim ntim ntawm ib puas plaub caug plaub txhiab leej yuav xaus.

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.

Keeb kwm ntawd yog ib qho fractal uas pib nrog 2,520 thiab xaus nrog 2,300, thiab vim li ntawd keeb kwm ntawd yog kab thib peb ntawm keeb kwm yaj saub uas sawv cev nyob hauv William Miller txoj kev npau suav. Tus 2,520 tau tiav rau xyoo 1798 thiab tus 2,300 rau xyoo 1844. Tes haujlwm uas ob kab ntawd sawv cev yog Khetos txoj haujlwm hauv kev koom Nws txoj kev yog Vajtswv nrog peb txoj kev yog tibneeg. Nws yog tes haujlwm ntawm kev hloov ib tug neeg txhaum ua ib tug neeg dawb huv, rov tsa tus yam ntxwv siab dua kom rov los kav saum nws lub zwm txwv uas tsim nyog tshaj tus yam ntxwv qis dua. Vim li no, tibneeg lub cev siv 2,520 hnub los yug dua tshiab txhua lub qe hauv lub cev kom tiav, thiab tib lub cev ntawd kuj raug txhim tsa raws li 23 tus chromosome ntawm txiv neej uas koom nrog 23 tus chromosome ntawm poj niam. Ua ke lawv tsim ib lub tuam tsev muaj sia, uas sawv cev raws li tus lej “46,” uas yog lub sijhawm txij 1798 mus rau 1844, uas yog lub sijhawm hauv William Miller txoj kev npau suav txij tus 2,520 hauv 1798 mus txog tus 2,300 hauv 1844.

William Miller’s dream also contains another fractal of note. From 9/11 unto the Sunday law is a fractal of 1798 unto the Sunday law, as in 1798 unto 1863. 2023 unto the Sunday law is a fractal of 9/11 unto the Sunday law, and this is the history that all of the lines within Miller’s dream point to as the omega of them all. This is the period where the original truths are magnified ten times the sun.

William Miller tus npau suav kuj muaj ib qho fractal ntxiv uas tsim nyog nco ntsoov. Txij 9/11 mus txog rau txoj cai Sunday yog ib qho fractal ntawm 1798 mus txog rau txoj cai Sunday, ib yam li 1798 mus txog rau 1863. Xyoo 2023 mus txog rau txoj cai Sunday yog ib qho fractal ntawm 9/11 mus txog rau txoj cai Sunday, thiab qhov no yog keeb kwm uas txhua txoj kab nyob hauv Miller tus npau suav taw tes mus rau raws li omega ntawm lawv txhua tus. Nov yog lub sijhawm uas tej qhov tseeb qub raug ua kom loj hlob ci ntsa iab kaum npaug tshaj lub hnub.

## The Two Bustles

Ob Lub Tiab Ob Sab Qab```

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.

Nyob rau xyoo 1840, lo lus “bustle” (raws li ib lub npe) feem ntau txhais hais tias kev txav mus los muaj zog, muaj haujlwm ntau, lossis muaj suab nrov—feem ntau muaj lub ntsiab ntawm kev kub siab, kev zoo siab ntxhov, kev maj nroos, lossis kev ntxhov siab. Nws yog hais txog kev txav mus los muaj sia, kev kub ntxhov, lossis kev ua num nquag mus los, txawm yog nyob hauv ib pab neeg coob, ib tsev neeg, ib lub khw muag khoom, lossis thaum muaj ib qho xwm txheej tshwj xeeb. Yog li ntawd, “bustle” hauv Miller txoj kev npau suav yuav piav txog qhov kev kub ntxhov ntawm kev ua si tam sim ntawd, kev zoo siab ntxhov, lossis tej haujlwm ceev uas tab tom muaj nyob rau lub sijhawm ntawd kiag—the transient stir or commotion of the present situation or occasion.

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 hais tias, “Tom qab ntawd, thaum nws tab tom cheb plua plav thiab tej khib nyiab, tej pob zeb muaj nqis cuav thiab nyiaj cuav, txhua yam ntawd sawv ya tawm ntawm lub qhov rais mus ib yam li ib huab, thiab cua tau nqa lawv mus lawm. Hauv qhov kev ntxhov ntawd kuv kaw kuv ob lub qhov muag ib pliag; thaum kuv qhib lawv, tej khib nyiab twb ploj tag lawm.”

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.

Lo lus “kev kub ntxhov” qhia ob lub ntsiab hauv Miller txoj kev npau suav; thawj lub yog thaum cov neeg coob coob tab tom muab tej lub pov haum tawg khiav mus, ces tom qab ntawd yog thaum tus txiv neej tuav tus txhuam av qhib lub qhov rais thiab pib cheb tej lub pov haum cuav tawm. Qhov kev kub ntxhov thawj zaug thiab alpha yog kev npog tej lub pov haum cia, hos qhov kev kub ntxhov thib ob thiab omega yog kev rov muab tej lub pov haum txum tim rov qab los. Thaum lub sij hawm kev kub ntxhov ntawd, Miller kaw nws ob lub qhov muag. Miller raug coj mus so rau xyoo 1849, uas yog tib lub ntsiab sijhawm uas Khetos tab tom ncab Nws txhais tes tawm zaum ob los sau Nws haiv neeg seem uas tshuav. Ces Miller thiaj kaw nws ob lub qhov muag, thiab xyoo 1850 nws tej qhov tseeb raug muab tso dua rau saum ib lub rooj, ua kom tiav raws li Habakkuk lo lus txib kom sau lub zeem muag thiab ua kom meej. Nyob rau lub sij hawm kev kub ntxhov ntawd, Miller kaw nws ob lub qhov muag, thiab thaum nws tsim dheev los, tej lub pov haum twb tab tom raug rov kho dua lawm.

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.

Qhov kev kub ntxhov zaum ob hauv nws zaj npau suav tshwm sim thaum tus chij ntawm ib puas plaub caug plaub txhiab leej tab tom raug tsa sawv rov los, raug ntxuav kom dawb huv thiab raug lim kom huv, ua tus chij uas Zechariah qhia tias yog tej lub pov haum nyob saum ib lub kaus mom vajntxwv.

> 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.

> Thiab tus Tswv lawv tus Vajtswv yuav cawm lawv rau hnub ntawd ib yam li yog pab yaj ntawm nws haiv neeg; rau qhov lawv yuav zoo li tej pob zeb muaj nqes ntawm ib lub mom vajntxwv, raug tsa siab ua ib lub cim chij saum nws thaj av. Vim nws txoj kev zoo loj npaum li cas, thiab nws txoj kev zoo nkauj loj npaum li cas! Nplej yuav ua rau cov tub hluas zoo siab hlo, thiab cawv txiv hmab tshiab yuav ua rau cov ntxhais hluas zoo siab. Nej cia li thov nag ntawm tus Tswv rau lub caij nag tom qab; ces tus Tswv yuav ua tej huab ci ntsa iab, thiab yuav pub nag los rau lawv, pub nyom rau txhua tus hauv daim teb. Rau qhov tej mlom tau hais yam khoob lug, thiab cov uas saib hmoov tau pom lus dag, thiab tau hais tej npau suav cuav; lawv nplig los tsis muaj qab hau li; yog li ntawd lawv thiaj mus mus zoo li ib pab yaj, lawv raug kev txom nyem, vim tsis muaj tus tswv yug yaj. Kuv txoj kev chim tau kub tawm tsam cov tswv yug yaj, thiab kuv tau rau txim rau cov tshis; rau qhov tus Tswv uas kav txhua yam tau tuaj xyuas nws pab yaj, uas yog tsev neeg Yudas, thiab tau ua rau lawv zoo li nws tus nees zoo nkauj hauv tshav rog. Xakhaliyas 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.

“Pab yaj ntawm Nws haiv neeg” yog tib si ib lub cim chij thiab tej pob zeb muaj nqis (tej hniav nyiaj hniav kub) nyob saum ib lub mom vaj ntxwv. Pab yaj ntawm Nws haiv neeg raug txheeb paub thaum lub sij hawm los nag lig, rau qhov lo lus txib yog kom thov los nag lig hauv lub sij hawm los nag lig. Pab yaj no raug muab piv txawv ntawm “pab yaj” uas tau taug lawv tus kheej txoj kev, tsis yog txoj kev ntawm Yelemis tej kev qub. Hauv lub sij hawm los nag lig, tej hniav nyiaj hniav kub uas yog Nws pab yaj yuav yog Nws tus nees zoo nkauj rau hauv tsov rog. Tus “nees zoo nkauj” ntawd yog pawg ntseeg uas yeej lawm, sawv cev hauv thawj tus nkauj nyab Khixatia, uas raug piv txwv los ntawm Petus uas, zoo li ib tug nees dawb nyob rau hauv lub caij nyoog ntawm thawj lub foob, tau tawm mus yeej thiab kom yeej.

> 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.

> Thiab kuv pom thaum tus Menyuam Yaj qhib ib lub cim khi, thiab kuv hnov ib suab zoo li xob quaj nroo, ib tug ntawm plaub tug tsiaj hais tias, Cia li los saib. Thiab kuv saib, thiab saib seb, muaj ib tug nees dawb; thiab tus uas zaum saum nws muaj ib rab hneev; thiab muaj ib lub mom vaj ntxwv raug muab rau nws; thiab nws tawm mus yeej, thiab yuav mus kom yeej. Qhia Tshwm 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.

Yog li ntawd, Petus yog lub cim ntawm thawj pawg ntseeg Khetos ntawm cov tubtxib thaum lub sij hawm nchuav los ntawm nag nyob rau hnub Peetekos, thiab yog lub cim ntawm pawg ntseeg Khetos kawg thaum lub sij hawm nag lig, uas tau raug ua qauv qhia ua ntej los ntawm kev nchuav los rau hnub Peetekos.

> 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.

> Thiab kuv pom saum ntuj qhib hlo, thiab saib seb, muaj ib tug nees dawb; thiab tus uas caij nws ntawd raug hu ua Tus Ncaj Ncees thiab Tus Tseeb, thiab nyob hauv txoj kev ncaj ncees nws txiav txim thiab ua rog. Nws ob lub qhov muag zoo li nplaim taws hluav taws, thiab saum nws taub hau muaj ntau lub mom vaj; thiab nws muaj ib lub npe sau cia, uas tsis muaj leejtwg paub, tsuas yog nws tus kheej xwb. Thiab nws hnav ib lub tsho uas tsau ntshav; thiab nws lub npe hu ua Vajtswv Txojlus. Thiab cov tub rog uas nyob saum ntuj tau caij nees dawb raws nws qab los, hnav ntaub mos zoo, dawb huv thiab huv si. Tshwmsim 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.

Cov nees dawb sawv cev rau Khetos cov tub rog uas raug tsa sawv rov los hauv Exekees 37, thiab lawv yog pawg ntseeg uas yeej lawm, thiab lawv yog tej pob zeb nyob hauv ib lub mom vajntxwv, rau qhov Khetos tsim tsa Nws lub nceeg vaj uas muaj hwjchim ci ntsa iab nyob rau lub sijhawm nag lig. Raws li cov sawv cev ntawm Nws lub nceeg vaj, ib puas plaub caug plaub txhiab leej yog tej hniav nyiaj hniav kub nyob saum lub mom vajntxwv uas yog lub cim ntawm lub nceeg vaj uas Nws tau txais thaum xaus ntawm 2,300 hnub, uas yog ob qho tib si Lub Kaum Hli 22, 1844 thiab yuav rov muaj dua thaum txoj cai Hnub Xanpataus. Lub nceeg vaj ntawm cov nees dawb ntawd raug tsa sawv nyob rau lub sijhawm nag lig, thaum tej qhov rai saum ntuj raug qhib, rau qhov Yauhas pom tus nees dawb thaum ntuj raug qhib.

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.

Nyob rau hauv alpha lub sij hawm kub ntxhov ntawm xyoo 1849, Miller tau kaw nws ob lub qhov muag rau hauv txoj kev tuag, ib pliag luv xwb. Miller yog Eliyas, thiab Eliyas tau tuag rau lub Xya hli ntuj tim 18, 2020, thiab nws tau pw hauv txoj kev tau 1,260 hnub mus txog thaum nws mus txog omega lub sij hawm kub ntxhov thiab tom qab ntawd raug tsa kom tsim dheev rov sawv. Nws txoj kev tsim dheev rov sawv raug cim tias los txog thaum tus txiv neej txhuam av tau qhib lub qhov rais saum ntuj ceeb tsheej kom cheb pov tseg cov khib nyiab. Pab tub rog nees dawb raug tsa sawv thaum lub qhov rais saum ntuj ceeb tsheej raug qhib, thiab thaum qhov ntawd tshwm sim ces kev cais tawm ntawm qhov tseeb thiab qhov cuav raug qhia kom pom. Qhov kev cais ntawd kuj raug qhia kom pom nyob hauv phau ntawv Malakhi.

> 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.

> Nej txhua feem kaum ib mus rau hauv lub tsev txhab, xwv kom yuav muaj zaub mov nyob hauv kuv lub tsev, thiab sim kuv tam sim no nrog qhov no, tus Tswv ntawm cov tub rog hais li no, saib seb kuv puas yuav tsis qhib tej qhov rais saum ntuj rau nej, thiab nchuav ib txoj koob hmoov los rau nej, kom nej yuav tsis muaj chaw txaus los txais nws. Malaki 3:10.

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

Cov ntsuj plig ntawm cov yaj saub nyob hauv qab cov yaj saub, thiab Yauhas hauv Phau Qhia Tshwm, Miller zaj npau suav, thiab Malakis muab peb tug tim khawv txog lub sij hawm thaum cov qhov rais saum ntuj qhib. Hauv Miller zaj npau suav, nws yog nyob rau ntawm lub omega ntawm txoj kev hu kom “los thiab saib.” Txoj kev kub ntxhov hauv alpha yog thaum txoj kev tawg khiav pib, thiab omega yog thaum txoj kev sib sau pib.

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.

Ua ntej peb yuav mus tob dua rau hauv Miller txoj kev npau suav, peb xav muab James White cov lus piav txog txoj kev npau suav ntawd los nrog. James White qhia tias cov pob zeb muaj nqis tseeb yog Vajtswv haiv neeg tseeb, hos cov pob zeb muaj nqis cuav yog cov neeg phem. Kuv qhia tias cov pob zeb muaj nqis yog cov lus tseeb uas muab piv rau kev yuam kev. Ob yam tib si, cov pob zeb muaj nqis thiab cov pob zeb muaj nqis cuav, yog ob qho tib si txoj xov thiab cov tub txib uas muab piv rau kev yuam kev thiab cov tub txib cuav.

> “BROTHER MILLER’S DREAM

> “KWV TIJ LAWM NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV NTAWM NPAU SUAV”

> “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.

> “Kev npau suav nram no tau raug luam tawm hauv phau Advent Herald, ntau dua ob xyoos dhau los lawm. Thaum ntawd kuv pom tias nws tau qhia meej meej txog peb qhov kev paub dhau los hais txog txoj kev los zaum ob, thiab tias Vajtswv tau muab txoj npau suav no los pab rau pab yaj uas tawg ua tej pab nyob ntau qhov.”

> “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.

> “Ntawm cov cim qhia tias hnub loj thiab txaus ntshai ntawm tus Tswv twb ze los lawm, Vajtswv tau tsa tej npau suav tseg. Saib Yau‑ees 2:28–31; Tes Haujlwm 2:17–20. Tej npau suav yuav los tau peb yam; thawj, ‘vim kev ua hauj lwm coob heev.’ Saib Laj Lim Tswvyim 5:3. Qhov thib ob, cov uas nyob hauv dab qias neeg thiab hauv Xatas txoj kev dag ntxias, kuj yuav muaj npau suav los ntawm nws txoj kev cuam tshuam. Saib Kevcai 8:1–5; Yelemis 23:25–28; 27:9; 29:8; Xakhaliyas 10:2; Yudas 8. Thiab qhov thib peb, Vajtswv ib txwm qhia, thiab tseem qhia nws haiv neeg ntau dua los tsawg dua los ntawm tej npau suav, uas los los ntawm txoj hauj lwm ntawm cov timtswv thiab ntawm tus Ntsuj Plig Dawb Huv. Cov uas sawv ruaj hauv qhov kaj ntshiab ntawm qhov tseeb yuav paub thaum Vajtswv pub ib zaj npau suav rau lawv; thiab cov ntawd yuav tsis raug dag thiab coj yuam kev los ntawm tej npau suav cuav.”

> “‘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.

> “‘Thiab nws hais tias, Nej cia li mloog kuv tej lus tam sim no; yog muaj ib tug yaj saub nyob hauv nej, kuv uas yog tus Tswv yuav ua kom nws paub kuv tus kheej hauv ib lub zeem muag, thiab yuav hais lus rau nws hauv ib zaj npau suav.’ Numbers 12:6. Yakhauj hais tias, ‘Tus tim tswv ntawm tus Tswv tau hais lus rau kuv hauv ib zaj npau suav.’ Genesis 31:2. ‘Thiab Vajtswv tau los cuag Lanpas uas yog neeg Xixias hauv ib zaj npau suav thaum hmo ntuj.’ Genesis 31:24. Nyeem Yauxej tej npau suav, [Genesis 37:5–9,] thiab tom qab ntawd nyeem zaj keeb kwm uas ntxim nyiam txog lawv qhov kev ua tiav hauv tebchaws Iyiv. ‘Hauv Kiveyoo tus Tswv tau tshwm rau Xalaumoo hauv ib zaj npau suav thaum hmo ntuj.’ 1 Kings 3:55. Daim mlom loj uas tseem ceeb kawg hauv Daniyee tshooj ob tau muab los hauv ib zaj npau suav, thiab kuj muaj plaub tug tsiaj qus, thiab lwm yam, hauv tshooj xya thiab. Thaum Helauj nrhiav kev rhuav tshem tus Cawmseej uas tseem yog menyuam mos, Yauxej tau txais lus ceeb toom hauv ib zaj npau suav kom khiav mus rau tebchaws Iyiv. Matthew 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.

> “‘Thiab yuav muaj li no rau HNUB NYOOG KAWG, Vajtswv hais tias, Kuv yuav muab kuv tus Ntsuj Plig nchuav los rau saum txhua cev nqaij daim tawv: thiab nej cov tub thiab nej cov ntxhais yuav cev lus faj lem, thiab nej cov tub hluas yuav pom yog toog, thiab nej cov laus yuav ua npau suav npau suav.’ Tubtxib Tes Haujlwm 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.

> “Lub txiaj ntsim ntawm kev cev Vajtswv lus, los ntawm kev npau suav thiab tej yog toog pom, ntawm no yog txiv ntawm tus Vaj Ntsuj Plig Dawb Huv, thiab nyob rau hnub kawg yuav tsum raug muab tshwm sim kom txaus ua ib lub cim. Nws yog ib yam ntawm cov txiaj ntsim ntawm pawg ntseeg txoj moo zoo.

> “‘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.

> “‘Thiab Nws tau pub ib txhia ua tubtxib; thiab ib txhia ua COV YAJ SAUB; thiab ib txhia ua cov tshaj tawm txoj moo zoo; thiab ib txhia ua xibhwb thiab xibfwb; kom cov neeg dawb huv raug cob qhia kom tiav, rau txoj hauj lwm ntawm kev qhuab qhia, rau kev txhim kho lub cev ntawm Khetos.’ Efexaus 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.

> “‘Thiab Vajtswv tau tsa ib txhia rau hauv pawg ntseeg, xub thawj yog cov tubtxib, tom qab ntawd yog cov YAJ SAUB,’ thiab lwm yam. 1 Khaulee 12:28. ‘Tsis txhob saib tsis taus tej KEV YAJ SAUB.’ 1 Thexalaunikes 5:20. Saib ntxiv Tes Haujlwm 13:1; 21:9; Loos 7:6; 1 Khaulee 14:1, 24, 39. Cov yaj saub lossis tej lus yaj saub yog rau kev txhim kho pawg ntseeg ntawm Khetos; thiab tsis muaj ib yam pov thawj uas yuav muab tau los ntawm Vajtswv txoj lus tias lawv yuav tsum tseg ua ntej cov tshaj moo zoo, cov xibhwb thiab cov xibhwb qhia ntawv yuav tsum tseg. Tiamsis tus uas tawm tsam hais tias, ‘Tau muaj ntau yam yog toog pom cuav thiab npau suav cuav heev lawm; yog li ntawd kuv tsis muaj peev xwm ntseeg ib yam li ntawd.’ Qhov no yeej muaj tseeb tias Xatas muaj nws tej yam cuav los dag. Nws ib txwm muaj cov yaj saub cuav, thiab yeej tsim nyog peb yuav cia siab tias muaj lawv tam sim no thiab, hauv lub sijhawm kawg no uas yog nws lub sijhawm dag ntxias thiab kov yeej. Cov uas tsis lees txais tej kev tshwm sim tshwjxeeb zoo li ntawd vim muaj yam cuav nyob, mas lawv kuj yuav nrog tib qhov tsim nyog mus ntxiv ib kauj ruam thiab tsis lees tias Vajtswv puas tau tshwm sim rau neeg nyob hauv npau suav lossis toog pom li, rau qhov yam cuav yeej ib txwm muaj nyob.”

> “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.

> “Kev npau suav thiab kev yog toog yog yam nruab nrab uas Vajtswv tau qhia nws tus kheej rau tibneeg. Los ntawm yam nruab nrab no nws tau hais rau cov yaj saub; nws tau tso lub txiaj ntsim ntawm kev ua yaj saub rau hauv cov txiaj ntsim ntawm pawg ntseeg txoj moo zoo, thiab nws tau muab kev npau suav thiab kev yog toog suav nrog rau lwm yam cim ntawm ‘HNUB NYOOG KAWG.’ Amen.

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.

> “Kuv lub hom phiaj hauv cov lus hais saum no yog tshem tawm tej lus tsis pom zoo raws li Vajlugkub, thiab npaj tus nyeem lub siab rau yam hauv qab no.

> “WM. MILLER,

> “WM. MILLER,

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

> “Low Hampton, N. Y. Dec. 3, 1847.” James White, Niam Txiv Miller Txoj Kev Npau Suav, 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. Lo lus ‘casket’ sawv cev rau tej tseeb loj hauv phau Vajlugkub, uas hais txog qhov kev rov qab los zaum ob ntawm peb tus Tswv Yexus Khetos, uas tau muab rau Tij Laug Miller kom tshaj tawm rau ntiajteb.”

> “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. Tus ‘yuam sij uas txuas nrog’ yog nws txoj kev txhais Vajlugkub tej lus faj lem—Muab Vajlugkub piv nrog Vajlugkub—Vajlugkub yog tus txhais nws tus kheej. Nrog tus yuam sij no Tij Laug Miller qhib tau lub ‘thawv nyiaj,’ los yog qhov tseeb loj ntawm txoj kev rov qab los txog rau lub ntiajteb.

> “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. Cov ‘hlaws nyiaj hniav kub, diamonds, thiab lwm yam’ uas yog ‘txhua yam thiab txhua qhov loj me,’ uas ‘tau muab teem kom zoo nkauj kawg nyob rau hauv lawv tej chaw sib txawv hauv lub thawv nyiaj hniav kub,’ sawv cev rau Vajtswv cov menyuam, [Malachi 3:17,] los ntawm txhua pawg ntseeg, thiab los ntawm yuav luag txhua qib thiab txhua yam xwm txheej hauv neej, uas tau txais txoj kev ntseeg txog kev los zaum ob, thiab tau pom tias lawv sawv khov kho nrog lub siab tawv nyob hauv lawv tej haujlwm thiab tej chaw sib txawv, hauv qhov haujlwm dawb huv ntawm qhov tseeb. Thaum lawv txav mus raws li txoj kev txiav txim no, txhua tus saib xyuas nws tus kheej tes dej num, thiab taug kev nrog kev txo hwj chim nyob rau ntawm Vajtswv xub ntiag, ‘lawv ci tawm ib txoj kev kaj thiab hwjchim ci ntsa iab’ mus rau lub ntiajteb, uas tsis muaj ib pawg ntseeg twg sib npaug tau tsuas yog pawg ntseeg nyob rau hnub nyoog cov tubtxib xwb. Txoj xov, [Revelation 14:6,7,] tau mus, ib yam li hais tau tias, saum tis cua, thiab txoj kev caw hais tias, ‘Cia li los, rau qhov txhua yam twb npaj txhij lawm,’ [Luke 14:17.] tau nthuav tawm mus nrog hwjchim thiab muaj txiaj ntsig.”

> “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. ‘Cov neeg pib tuaj sib sau, thaum chiv thawj tsuas muaj tsawg leej xwb, tiam sis tom qab nce zuj zus mus ua ib pab neeg coob.’ Thaum xub thawj uas Tij Laug Miller, thiab ib txhia neeg tsawg heev ntxiv, tshaj tawm txog txoj kev qhia ntawm kev rov qab los, nws tsuas ua rau muaj kev cuam tshuam me ntsis xwb, thiab tsuas muaj tsawg leej heev thiaj raug tsa sawv los ntawm nws; tiam sis txij xyoo 1840 mus txog 1844, txhua qhov chaw uas nws raug tshaj tawm, tag nrho zej zog sawv daws raug txhawb kom tsim dheev.”

> “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. Thaum tus timtswv ya [Tshwm Sim 14:6–7] xub pib tshaj tawm txoj xov zoo uas nyob mus ib txhis, ‘Nej cia li ntshai Vajtswv, thiab qhuas nws; rau qhov lub sijhawm uas nws txiav txim twb los txog lawm,’ coob leej qw zoo siab heev thaum lawv pom tias Yexus yuav los, thiab yuav muaj kev kho kom rov qab los, tiamsis tom qab ntawd lawv tau tawm tsam, thuam, thiab cem luag qhov tseeb uas ib nyuag ua ntej ntawd tseem ua rau lawv muaj kev xyiv fab puv npo. Lawv tau tsim kev kub ntxhov thiab ua rau cov hniav nyiaj hniav kub tawg khiav. Qhov no coj peb los txog rau lub caij nplooj zeeg xyoo 1844, thaum lub sijhawm tawg khiav pib lawm.

> “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.

> “Nco ntsoov lo lus no: Cov uas ib zaug ‘hu nkauj qw zoo siab’ ntawd thiaj yog cov uas tsim kev kub ntxhov thiab ua kom cov nyiaj kub tawg khiav mus. Thiab txij xyoo 1844 los, tsis muaj leej twg uas tau ua kom pab yaj tawg khiav thiab coj lawv mus yuam kev muaj txiaj ntsig npaum li cov uas ib zaug tau tshaj tawm qhov tseeb thiab zoo siab rau hauv nws; tiam sis tom qab no lawv tau tsis lees paub Vajtswv txoj hauj lwm, thiab qhov uas tej lus faj lem tau tiav lawm hauv peb qhov kev paub txog txoj kev los zaum tas los.”

> “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. Cov ‘hlaws dag cuav thiab npib dag’ uas tau tawg xyaw nrog cov tseem ceeb, qhia meej txog cov neeg tig los cuav, lossis ‘me nyuam txawv teb chaws,’ [Hosea 5:7] txij thaum lub qhov rooj raug kaw xyoo 1844 los.”

> “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. Cov ‘av thiab tej txiav ntoo, xuab zeb thiab txhua yam khib nyiab,’ sawv cev rau ntau yam thiab ntau pawg kev yuam kev uas tau raug coj los nkag los rau hauv cov ntseeg txog kev rov qab los zaum ob, txij thaum lub caij nplooj zeeg xyoo 1844 los. Ntawm no kuv yuav hais txog ob peb yam ntawm lawv.”

> “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. Txoj hauj lwm uas qee leej ntawm cov ‘neeg yug yaj’ tau khav theeb sawv ruaj tam sim ntawd tom qab tshaj tawm txoj Kev Quaj Nruab Nrab Hmo, uas hais tias lub hwjchim dawb huv uas txo lub siab thiab yaj lub plawv, uas nrog lub zog txav ntawm lub hli xya mus, yog ib yam kev ntxias ntawm mesmeric. George Storrs yog ib tug ntawm cov thawj tus uas sawv ruaj rau txoj hauj lwm no. Saib nws tej ntaub ntawv sau nyob rau tom qab xyoo 1844, hauv phau Midnight-Cry, uas thaum ntawd luam tawm hauv New York City. J. V. Himes, hauv Albany Conference thaum caij nplooj hlav xyoo 1845, tau hais tias txoj kev txav ntawm lub hli xya tsim tau mesmerism tob xya ko taw. Qhov no kuv raug qhia los ntawm ib tug uas nyob ntawd thiab hnov lo lus hais ntawd. Lwm tus uas tau koom tes nquag hauv txoj kev quaj ntawm lub hli xya, txij thaum ntawd los kuj tau tshaj tawm tias txoj kev txav ntawd yog haujlwm ntawm Dab Ntxwg Nyoog. Kev muab tes haujlwm ntawm Khetos thiab ntawm Vaj Ntsuj Plig Dawb Huv rau Dab Ntxwg Nyoog, nyob rau hauv peb tus Cawmseej lub sijhawm, yog kev thuam Vajtswv; thiab nim no los kuj yog kev thuam Vajtswv thiab. 2. Ntau yam kev sim txog lub sijhawm meej. Txij thaum 2300 hnub xaus rau xyoo 1844 los, kuj muaj ntau lub sijhawm uas raug teem tseg, los ntawm ntau tus neeg sib txawv, rau lawv txoj kev xaus. Hauv kev ua li ntawd lawv tau txav tej ‘cim ciam qub,’ thiab tau muab qhov tsaus ntuj thiab kev ua xyem xyav npog tag nrho txoj kev txav ntawm txoj kev los zaum ob. 3. Kev ntseeg txog ntsuj plig nrog rau tag nrho nws tej kev xav cuav thiab kev tshaj dhau. Qhov kev ntxias no ntawm Dab Ntxwg Nyoog, uas tau ua tiav ib txoj haujlwm txaus ntshai ntawm kev tuag, raug sawv cev haum heev los ntawm ‘tej txiag ntoo txiav pov tseg,’ thiab ‘txhua yam khib nyiab txhua hom.’ Coob tus ntawm cov uas nqos tau cov tshuaj lom ntawm kev ntseeg txog ntsuj plig tau lees paub qhov tseeb ntawm peb txoj kev paub txog txoj kev los zaum ob yav dhau los, thiab vim qhov no coob leej thiaj raug coj los ntseeg tias kev ntseeg txog ntsuj plig yog txiaj ntsig ntuj tsim ntawm txoj kev ntseeg tias Vajtswv tau coj cov kev txav loj ntawm txoj kev los zaum ob hauv xyoo 1843 thiab 1844. Petus, thaum hais txog cov uas yuav ‘coj tej kev qhia cuav uas ua rau puastsuaj los nkag los, txawm yog tsis lees tus Tswv uas txhiv lawv lawm,’ hais tias ‘VIM LAWV LI NO TXOJ KEV TSEEB THIAJ YUAV RHAUG LUAG HAIS PHEM.’ 4. S. S. Snow lees tias nws yog ‘Eliyas tus Yaj Saub.’ Tus txiv neej no, hauv nws txoj kev coj txawv txawv thiab qus, kuj tau ua nws feem hauv txoj haujlwm kev tuag no, thiab nws txoj kev ua tau coj mus rau qhov ua rau txoj hauj lwm tseeb ntawm cov neeg dawb huv uas tab tom tos raug poob koob meej hauv ntau tus ntsuj plig ncaj ncees lub siab.”

> “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.

> “Rau hauv daim ntawv teev tej kev yuam kev no kuv tseem yuav ntxiv tau ntau yam ntxiv, xws li ‘ib txhiab xyoo’ hauv Qhia Tshwm 20:4, 7, uas muab tso rau yav dhau los lawm, cov 144,000 hauv Qhia Tshwm 7:4; 14:1, cov uas ‘sawv rov los thiab tawm hauv tej ntxa los’ tom qab Khetos sawv hauv qhov tuag rov qab los, txoj kev qhuab qhia tias tsis txhob ua haujlwm li, txoj kev qhuab qhia hais txog kev rhuav tshem cov me nyuam mos, thiab lwm yam ntxiv. Tej kev yuam kev no raug tshaj tawm thiab muab thawb rau pab yaj uas tab tom tos ntsoov ntawd nrog txoj kev mob siab kawg nkaus; vim li ntawd, thaum uas Kwv Tij Miller tau npau suav ntawd, cov hniav nyiaj hniav kub tseeb twb raug ‘rho tawm ntawm qhov muag pom lawm,’ thiab cov lus ntawm tus yaj saub kuj phim raws li no—‘Thiab kev txiav txim raug thawb rov qab mus tom qab, thiab kev ncaj ncees sawv deb nroog,’ thiab lwm yam ntxiv. Saib Yaxayas 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.

> “Lub sij hawm ntawd tsis muaj ib daim ntawv xov xwm advent nyob hauv lub tebchaws uas txhawb nqa txoj hauj lwm ntawm qhov tseeb tam sim no. Daim ‘Day-Dawn’ yog daim kawg uas tiv thaiv txoj hauj lwm tseeb ntawm pab yaj me; tiam sis daim ntawd tau tuag ploj mus ntau lub hlis ua ntej tus Tswv pub npau suav no rau Kwv tij Miller; thiab hauv nws txoj kev tawm tsam kawg ua ntej tuag, nws tau taw cov neeg ntseeg uas qaug zog thiab quaj ntsuag mus rau xyoo 1877, uas thaum ntawd tseem nyob peb caug xyoo tom ntej, ua lub sij hawm ntawm lawv txoj kev dim kawg nkaus. Au! Au! Tsis muaj qhov xav li tias Kwv tij Miller, hauv nws npau suav, ‘zaum thiab quaj’ vim txoj xwm txheej tu siab no.”

> “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. Lub hleb, sawv cev rau qhov tseeb ntawm kev los uas Tij Laug Miller tau tshaj tawm rau lub ntiaj teb, raws li tau qhia meej hauv zaj lus piv txwv txog kaum tus nkauj xwb. Mathais 25:1–11. Ua ntej yog lub sijhawm, 1843, yam thib ob yog lub sijhawm ncua, yam thib peb yog lub suab hu thaum ib tag hmo, nyob rau lub hli xya, 1844, thiab yam thib plaub yog lub qhov rooj kaw. Tsis muaj leej twg uas tau nyeem cov ntaub ntawv hais txog Kev Los Zaum Ob txij xyoo 1843 los, yuav tsis lees tias Tij Laug Miller tau txhawb nqa plaub lub ntsiab tseem ceeb no hauv keeb kwm ntawm txoj kev los. Lub txheej txheem tseeb no uas sib haum xeeb, lossis “lub hleb,” tau raug rhuav ua tej daim, thiab tawg tas rau hauv cov khib nyiab los ntawm cov uas tau tsis lees lawv tus kheej txoj kev paub dhau los, thiab tau tsis lees cov tseeb ntawd ntag uas lawv, nrog Tij Laug Miller, tau tshaj tawm rau lub ntiaj teb yam tsis ntshai li.”

> “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. Tus txiv neej uas tuav tus ‘txhuam av’ sawv cev rau qhov kaj meej ntawm qhov tseeb tam sim no, raws li tau muab nthuav tawm los ntawm cov lus ntawm tus tim tswv thib peb, [Revelation 14:9–12,] uas nim no tab tom ntxuav tej kev yuam kev kom ploj mus ntawm cov seem uas tshuav. Tes haujlwm ntawm qhov tseeb tam sim no tau pib rov ciaj sia nyob rau lub caij nplooj ntoos hlav xyoo 1848, thiab txij thaum ntawd los mus txog rau tam sim no nws tau nce siab thiab tau txais zog ntxiv zuj zus. Tus ‘txhuam av’ tau txav mus, thiab tej kev yuam kev tau ploj mus ua ntej qhov kaj meej ntawm qhov tseeb; thiab ib txhia ntawm cov hniav nyiaj hniav kub muaj nqis, uas tsuas yog ib nyuag sij hawm dhau los no tseem raug qhov tsaus ntuj thiab kev yuam kev npog cia thiab thaiv tsis pub pom, nim no sawv hauv qhov kaj meej ntawm qhov tseeb tam sim no.

> “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.

> “Txoj hauj lwm no ntawm kev rho cov kub nyhiab tawm los, thiab ntxuav kom tej kev yuam kev ploj mus, tab tom nce sai zuj zus, thiab twb raug teem tseg kom txuas mus nrog hwj chim loj hlob ntxiv mus, mus txog thaum cov neeg dawb huv raug tshawb nrhiav tas nrho, thiab txais tau lub cim ntawm Vajtswv uas muaj sia nyob. Muab qhov no piv nrog tshooj peb caug plaub ntawm Exekees, ces nej yuav pom tias Vajtswv tau cog lus tias yuav sau nws pab yaj uas tau tawg khiav mus ua ke dua, nyob hauv hnub tsaus ntuj thiab huab nti no, txij xyoo 1844 los. Ua ntej Yexus los, “pab yaj me” yuav raug sau ua ke rau hauv “kev koom siab ntawm txoj kev ntseeg.” Yexus tam sim no tab tom ntxuav kom dawb huv “rau nws tus kheej ib haiv neeg tshwj xeeb, kub siab lug rau tej haujlwm zoo,” thiab thaum nws los nws yuav pom nws “lub koom txoos tsis muaj qhov paug, los sis ntsws, los sis ib yam li ntawd li.” “Tus uas nws rab xuas tshauv nyob hauv nws txhais tes, thiab nws yuav ntxuav nws lub tshav nplej kom huv si, thiab sau nws cov nplej rau hauv lub txhab, thiab lwm yam.” Mathais 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. Lub ‘thawv nyiaj’ thib ob uas ‘loj dua thiab zoo nkauj dua lub qub’ uas cov ‘hniav nyiaj hniav kub,’ ‘pob zeb diamond’ thiab npib uas tawg ua sab ua sua raug sau los tso ua ke rau hauv ntawd, sawv cev rau thaj teb dav ntawm txoj sia nyob hauv qhov tseeb tam sim no, uas pab yaj tawg ua sab ua sua yuav raug sau los sib sau rau hauv, yog 144,000 kiag, lawv txhua tus muaj lub cim ntawm Vajtswv uas muaj sia nyob. Tsis muaj ib lub pob zeb diamond muaj nqis twg yuav raug tso tseg rau hauv qhov tsaus ntuj. Txawm yog qee lub tsis loj dua rab koob taub hau los, los lawv yuav tsis raug saib dhau mus, thiab yuav tsis raug cia tseg rau hnub no thaum Vajtswv tab tom sau nws cov hniav nyiaj hniav kub los ua ke. [Malakis 3:16–18] Nws muaj peev xwm txib nws cov tim tswv thiab kom lawv maj nrawm coj lawv tawm los ib yam li nws tau coj Lauj tawm hauv Xaudoo. ‘Tus Tswv yuav ua ib txoj hauj lwm luv luv saum lub ntiaj teb no.’ ‘Nws yuav txiav kom luv nyob hauv txoj kev ncaj ncees.’ Saib Loos 9:28.” James White, Cov Lus Hauv Qab Nplooj rau Kwv Tij Miller Zaj Npau Suav.

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