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

Akwụkwọ Joel na Ụka Seventh-day Adventist nke Laodicea — Nke Iri Atọ na Ise

Number Thirty-Five

Nọmba Iri Atọ na Ise

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.

Na peeji nke 81 nke Early Writings (ma “81” bụ ihe nnọchianya nke otu Nnukwu Onye-nchu-àjà dị nsọ na ndị nchu-àjà iri asatọ), e dekọrọ nrọ nke abụọ William Miller. Dị ka Nebukadneza, William Miller nwere nrọ abụọ. Nrọ nke abụọ Nebukadneza n’isi nke anọ nke Daniel, ka edobere n’ime ọnọdụ nke “oge asaa” nke Mosis nke Levitikọs 26. Miller jiri isi nke anọ nke Daniel kọwaa “oge asaa” nke Levitikọs iri abụọ na isii mgbe ọ na-akụzi 2,520, ọ bụ ezie na ọ kpọrọ ya “oge asaa.” Miller amataghị na e ji Nebukadneza mee ya ihe atụ, ma ụbọchị 2,520 nke Nebukadneza n’isi nke anọ, ka e ji ma okwu ahụ “gbasasịa” ma eziokwu ahụ na ọ mere ‘oge asaa,’ nọchite anya ya tupu nwoke ahụ ji ahịhịa uzuzu bịaruo na nrọ Miller.

Miller is called “Father Miller” by Sister White, but not in the pagan way as Catholics do, but in a patriarchal way, like unto father Abraham. Miller is a symbol, he is a covenant man, representing the chain of biblical symbols along the path to the final covenant with the one hundred and forty-four thousand. Joel informs us that in the last days, the old men would dream dreams, and William Miller is the old man of our history, and also the farmer that fulfilled William Tyndale’s prophecy that states, “If God spare my life, ere many years I will cause a boy that driveth the plough shall know more of the Scripture than thou dost.”

Sister White kpọrọ Miller “Nna Miller,” ma ọ bụghị n’ụzọ ndị Kátólíìk si eme n’omenala ndị ọgọ mmụọ, kama n’ụzọ nna ochie, dị ka nna Abraham. Miller bụ akara; ọ bụ nwoke ọgbụgba-ndụ, na-anọchi anya njikọ nke akara Akwụkwọ Nsọ dị n’ụzọ na-eduga n’ọgbụgba-ndụ ikpeazụ ya na narị puku iri anọ na anọ. Joel na-eme ka anyị mara na n’ụbọchị ikpeazụ, ndị agadi ga-arọ nrọ; ma William Miller bụ agadi nwoke nke akụkọ ihe mere eme anyị, bụrụkwa onye ọrụ ugbo ahụ mezuru amụma William Tyndale nke na-asị, “Ọ bụrụ na Chineke echekwa ndụ m, tupu ọtụtụ afọ agafee, aga m eme ka nwata nwoke nke na-akwọ ígwè ọrụ ugbo mara Akwụkwọ Nsọ karịa ka ị maara ha.”

> “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.

> “Chineke zipụrụ mmụọ-ozi Ya ka o kpalie obi otu onye ọrụ ugbo nke ekweghịwo na Bible, ka o duru ya ịchọ amụma nile. Ndị mmụọ-ozi nke Chineke gara n’ihu na-eleta onye ahụ a họpụtara ugboro ugboro, ka ha duzie uche ya ma meghee nghọta ya n’amụma ndị ahụ nke nọworo na ọchịchịrị nye ndị Chineke. E nyere ya mmalite nke eriri eziokwu ahụ, e wee duru ya ka ọ na-achọ njikọ mgbe njikọ gasịrị, ruo mgbe o jiri ịtụnanya na mmasi lekwasị anya n’Okwu Chineke. O hụrụ n’ebe ahụ eriri eziokwu zuru oke. Okwu ahụ nke o lere anya dị ka nke a na-esighị n’ike mmụọ nsọ nye ya ugbu a meghere n’ihu ọhụhụ ya n’ịma mma na n’ebube ya. O hụrụ na otu akụkụ nke Akwụkwọ Nsọ na-akọwa nke ọzọ, ma mgbe otu amaokwu mechiri emechi nye nghọta ya, ọ hụrụ n’akụkụ ọzọ nke Okwu ahụ ihe nke kọwara ya. O ji ọṅụ na nsọpụrụ miri emi nakwa egwu nsọ lere Okwu nsọ nke Chineke anya.” 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 bụ onye ọrụ ugbo ahụ mezuru amụma Tyndale, mbipụta mbụ ya nke ihe ọmụma amụma o chịkọtara site n’ịkpọghe Daniel 8:14 pụtara na 1831, afọ narị abụọ na iri abụọ mgbe e bipụtasịrị King James Version nke Bible. John Wycliff, William Tyndale na mbipụta nke King James Bible na 1611, na-anọchi anya akara ụzọ atọ nke na-amalite amụma afọ narị abụọ na iri abụọ ahụ nke na-akwụsị mgbe nwata na-anya ịnyịnya ugbo Tyndale ga-emepe Okwu Chineke n’ozi mmụọ ozi mbụ ahụ, nke mmụọ ozi abụọ ọzọ ga-eso. Mmụọ ozi mbụ ahụ bịarutere na 1798, nke atọkwa na 1844. Wycliff, Tyndale na King James jikọtara ya na onye ọrụ ugbo ahụ ga-emezu amụma Tyndale, onye ga-anọchikwa anya akụkọ ihe mere eme nke mmụọ ozi atọ site na 1798 ruo 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.

Nchọpụta alfa nke William Miller bụ afọ 2,520 nke Levitikọs iri abụọ na isii, ma nchọpụta omega ya bụ afọ 2,300 nke Daniel 8:14. Mgbasa nke Juda nke 2,520 malitere n’afọ 677 BC ma kwụsị n’afọ 1844. Afọ 2,300 nke Daniel 8:14 kwụsịrị n’afọ 1844. Ha abụọ kwụsịrị ọnụ n’afọ 1844, ma ebe mmalite nke nchọpụta alfa na omega nke William Miller dị iche site n’afọ narị abụọ na iri abụọ. “Narị abụọ na iri abụọ” bụ akara nke William Miller, n’elu ndị àmà abụọ. Nchọpụta alfa na omega nke Miller ka a na-anọchi anya ha site n’afọ 1798 na 1844. Mgbasa nke 2,520 megide alaeze ugwu kwụsịrị n’afọ 1798, ma afọ iri anọ na isii gachara, n’afọ 1844, afọ 2,300 ahụ kwụsịrị.

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.

Afọ 2,520 nke kwụsịrị n’afọ 1798 na-akara ụbọchị ahụ, ma afọ 2,520 megide Juda, nke kwụsịrị n’afọ 1844, na-emepụta oge dị afọ narị abụọ na iri abụọ. Nke a pụtara na afọ 2,520 megide Izrel na-emepụta oge amụma dị afọ iri anọ na isii, ma afọ 2,520 megide Juda na-emepụta oge amụma dị afọ narị abụọ na iri abụọ. Alfa nke oge ahụ bụ 677 BC, ma omega ya bụ 457 BC, nke pụtara na alfa nke oge afọ iri anọ na isii na nke oge afọ narị abụọ na iri abụọ ka afọ 2,520 na-anọchi anya, ma omega nke ahịrị abụọ ahụ bụ 2,300. “Ịchụsasị” abụọ ahụ nke afọ 2,520 na-enye ihe àmà abụọ banyere oge nke na-amalite na 2,520 ma kwụsị na 2,300. Ahịrị abụọ ahụ abụọ na-akọwapụta nchọpụta alfa na omega nke William Miller.

> “William Miller’s Dream

> “Nrọ 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.

> “A rọrọ m nrọ na Chineke, site n’aka a na-adịghị ahụ anya, zitere m otu igbe nta e ji nkà rụọ nke ọma, nke ogologo ya dị ihe dị ka sentimita iri, obosara ya dịkwa ihe dị ka sentimita isii n’akụkụ anọ, e ji osisi ebony na pearl tinyekọta ya n’ụzọ magburu onwe ya. E tinyere mkpịsị ugodi ya na igbe ahụ. N’otu ntabi anya m were mkpịsị ugodi ahụ meghee igbe ahụ; mgbe ahụ, n’iju anya na n’ịtụnanya m, ahụrụ m na o juputara n’ụdị niile na nha niile nke ọla, diamond, nkume dị oké ọnụ ahịa, na mkpụrụ ego ọlaedo na ọlaọcha nke nha na uru dị iche iche, e dobere ha nke ọma n’ebe ha dị iche iche n’ime igbe ahụ; ma ebe e si otú a dozie ha, ha na-amịpụta ìhè na ebube nke naanị anyanwụ ka ha hà.”

> “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.

> “Echere m na ọ bụghị ọrụ m ịnụrị naanị m ọṅụ n’ile ihe a dị ebube anya, n’agbanyeghị na obi m juputara n’ọṅụ n’ihi ịma mma ya na-egbukepụ egbukepụ, ọmarịcha mma ya, na ọnụ ahịa nke ihe ndị dị n’ime ya. Ya mere, etinyere m ya n’elu tebụl dị n’etiti ụlọ m ma kwupụta ka ndị niile nwere ọchịchọ bịa hụ ihe ngosi kachasị ebube ma na-egbukepụ egbukepụ nke mmadụ hụworo n’ụwa a.”

> “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.

> “Ndị mmadụ malitere ịbata, na mbụ ha dị ole na ole n’ọnụ ọgụgụ, ma ha na-abawanye ruo n’ìgwè mmadụ. Mgbe ha lechara mbụ n’ime igbe ahụ, ha ga-eju anya ma tie mkpu ọṅụ. Ma mgbe ndị na-ekiri ya bawanyere, onye ọ bụla ga-amalite ịkpaghasị ọla ndị ahụ, na-ewepụta ha n’ime igbe ahụ ma na-achụsasị ha n’elu tebụl.

> “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.

> “Amalitere m iche na onye nwe ya ga-achọ ka m weghachite igbe ahụ na ọla ndị ahụ n’aka m ọzọ; ma ọ bụrụ na m ekwe ka e chụsasịa ha, agaghị m enwe ike itinye ha n’ọnọdụ ha n’ime igbe ahụ ọzọ dị ka mbụ; ma enwere m mmetụta na agaghị m enwe ike izute ọrụ ịza ajụjụ ahụ, n’ihi na ọ ga-adị ukwuu nke ukwuu. Mgbe ahụ amalitere m ịrịọ ndị mmadụ arịrịọ ka ha ghara imetụ ha aka, ma ọ bụ ịpụta ha n’ime igbe ahụ; ma ka m na-arịọsi ha arịrịọ ike, ka ha na-achụsasịkwu ha; ma ugbu a, ọ dị ka ha na-achụsasị ha n’ụlọ ahụ dum, n’ala na n’elu ngwá ụlọ ọ bụla dị n’ime ụlọ ahụ.

> “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.

> “Mgbe ahụ, ahụrụ m na n’etiti akụ̀ dị oké ọnụ ahịa na mkpụrụ ego ndị ahụ ha gbasasịrị, ha gbasasịkwara ọnụ ọgụgụ a na-apụghị ịgụta agụta nke akụ̀ dị oké ọnụ ahịa adịgboroja na mkpụrụ ego ụgha. Iwe juru m nke ukwuu n’ihi omume ọjọọ na ekweghị ekele ha, ma abaara m ha mba ma takwa ha ụta n’ihi ya; ma ka m na-abawanye ịbara ha mba, ka ha na-agbasawanye akụ̀ dị oké ọnụ ahịa adịgboroja na mkpụrụ ego ụgha n’etiti ndị nke bụ eziokwu.”

> “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.

> “Mgbe ahụ, iwe juru m n’ime mkpụrụ-obi anụ ahụ m, amalitekwara m iji ike anụ ahụ chụpụ ha n’ime ụlọ ahụ; ma mgbe m na-achụpụ otu, mmadụ atọ ọzọ ga-abata, wee bubata unyi na mkpụrụ osisi e gbuturu agbutu na ájá na ụdị ihe mkpofu nile, ruo mgbe ha kpuchiri ọ bụla n’ime ezigbo ọla ndị ahụ, diamonds, na mkpụrụ ego, nke e wepụrụ kpamkpam n’anya. Ha kpọwakwa akpa m n’ibe ma chụsasịa ya n’etiti ihe mkpofu ahụ. Echere m na ọ dịghị onye na-elebara mwute m ma ọ bụ iwe m anya. Obi nkoropụ juru m kpamkpam, mmụọ m dara mba, anọdụkwa m ala kwaa ákwá.

> “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.

> “Mgbe m nọ n’ịkwa ákwá ma na-eru újú otú a n’ihi nnukwu mfu m na ibu ọrụ m ga-aza ajụjụ ya, echetara m Chineke, wee jiri obi m niile kpee ekpere ka Ọ zitere m enyemaka.

> “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.

> “Ozugbo ahụ ọnụ ụzọ meghere, otu nwoke wee banye n’ime ụlọ ahụ, mgbe ndị mmadụ niile hapụrụ ya; ma ya, ebe o ji ahịhịa ihicha uzuzu n’aka ya, meghere windo ndị ahụ, ma malite ihicha uzuzu na mkpofu n’ime ụlọ ahụ.”

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

> “Aku-kwara Ya ka O jide onwe-Ya, n’ihi na e nwere ụfọdụ ọla dị oké ọnụ ahịa a chụsasịrị n’etiti mkpọmkpọ ebe.

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

> “Ọ gwara m ka m ‘ghara ịtụ egwu,’ n’ihi na ọ ga-‘elekọta ha.’”

> “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.

> “Mgbe ahụ, ka ọ nọ na-azachapụ unyi na mkpofu, nkume bara uru ụgha na ego adịgboroja, ha niile biliri site na windo pụọ dịka igwe ojii, ifufe wee buru ha pụọ. N’etiti ọgbaaghara ahụ, emechiri m anya m otu ntabi anya; mgbe m meghere ha, mkpofu ahụ niile apụọla. Nkume ndị dị oké ọnụ ahịa, dayamọnd, mkpụrụ ego ọlaedo na ọlaọcha, tọgbọrọ n’ụba n’ime ụlọ ahụ dum.”

> “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.

> “Ọ kpọgiderezi n’elu tebụl otu igbe ọla, nke karịrị nke mbụ ukwuu ma maa mma karịa ya, wee kpụkọọ ọla ndị ahụ, dayamọnd ndị ahụ, na mkpụrụ ego ndị ahụ n’aka-ju-aka, tụba ha n’ime igbe ọla ahụ, ruo mgbe ọbụna otu adịghị fọdụrụ, ọ bụ ezie na ụfọdụ n’ime dayamọnd ndị ahụ adịghị ibu karịa isi mkpịsị.”

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

> “Ọ kpọrọ m mgbe ahụ ka m ‘bịa hụ.’”

> “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.

> “Elelere m anya n’ime igbe ahụ, ma ìhè nke ihe m hụrụ mere ka anya m daa n’ọkụ. Ha na-enwu ugboro iri karịa ebube mbụ ha. Echere m na e jiri ájá sachapụ ha site n’ụkwụ ndị ajọ mmadụ ahụ bụ́ ndị gbasasịrị ha ma zọda ha n’uzuzu. E doziri ha n’usoro mara mma n’ime igbe ahụ, onye ọ bụla n’ọnọdụ ya, na-enweghị ihe ọbụla a pụrụ ịhụ nke na-egosi mgbu ma ọ bụ nrụsi ọrụ ike nke nwoke ahụ tụbara ha n’ime ya. E tie m mkpu n’ihi ọṅụ dị ukwuu, mkpu ahụ wee kpọtee m.” 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.

Malite na ibe nke “81,” ihe nnọchianya nke ndị nchụàjà, nrọ ahụ na-akọwapụta akụkọ ihe mere eme nke ọrụ ụka Seventh-day Adventist nke Laodisia nke ibibi eziokwu ndị ntọala nke Chi chịkọtara site n’ime mmadụ nke William Miller. Akụkọ ihe mere eme ahụ na-agwụ mgbe Miller “tiri mkpu n’ọṅụ dị ukwuu” ma mkpu ahụ “kpọtere” ya. Akụkọ ihe mere eme e gosiri n’ime nrọ ahụ na-eru ọgwụgwụ ya n’oge oké mkpu nke mmụọ-ozi nke atọ, nke bụ njedebe kacha elu nke Mkpu Etiti Abalị. Akụkọ ihe mere eme nke nrọ Miller na-anọchikwa anya akara-ụzọ nke akụkọ ihe mere eme ndị Millerite, ya mere ọ na-anọchikwa anya akụkọ ihe mere eme yiri ya nke mmegharị ahụ nke otu narị puku na iri anọ na anọ. Ihe dịkwa mkpa nke ukwuu bụ na nnọchite anya akụkọ ihe mere eme nke nrọ ahụ nwekwara fractal amụma nke akụkọ ihe mere eme ahụ nke malitere ikwughachi onwe ya n’afọ 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.”

E tinyere ọla nke eziokwu ndị ahụ a matara n’akụkọ ihe mere eme nke otu narị na iri anọ na anọ puku ahụ n’akwụkwọ ndekọ ọhaneze na 2004, ma emesịa ọzọ na 2012, mgbe ngosipụta nke Tebụl Habakuk kpọkọtara otu ìgwè e kpebiri ka e mesịa chụsaa. E debere eziokwu ndị ahụ n’elu tebụl na 2004, site n’igosipụta mbụ nke eziokwu ndị ahụ e kpughere site n’imeghe akàrà ha na 1989. “Ole na ole” tụlere ozi ahụ n’oge ahụ, ma na 2012, usoro ngosipụta iri itoolu na ise nke akpọrọ Tebụl Habakuk kpọbatara ìgwè mmadụ, n’ihi na “ndị mmadụ malitere ịbata, na mbụ ha dị ole na ole, ma ha na-abawanye ruo n’ìgwè mmadụ.”

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.

Site n’afọ 2012 ruo July 18, 2020, a gbasasịrị eziokwu ndị ahụ nwayọọ nwayọọ ma kpuchie ha n’ihe mkpofu. N’ụbọchị July 18, 2020, a gbasasịrị ndị na-akwado ozi nke Tebụl Habakkuk ruo oge nke ụbọchị atọ na ọkara.

> 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.

> Ma mgbe ha gụchara àmà ha, anụ ọhịa ahụ nke na-arịgoro si n’olulu enweghị ngwụcha ga-alụso ha agha, merie ha, gbuokwa ha. Ozu ha ga-edina n’okporo ámá nke nnukwu obodo ahụ, nke a na-akpọ n’ụzọ ime mmụọ Sọdọm na Ijipt, ebe a kpọgiderekwa Onyenwe anyị n’obe. Ndị si n’etiti agbụrụ dị iche iche, na ụmụnne, na asụsụ, na mba, ga-ele ozu ha anya ụbọchị atọ na ọkara, ha agaghị ekwekwa ka e lie ozu ha n’ili. Ndị bi n’elu ụwa ga-aṅụrị ọṅụ n’ihi ha, mee ememme, zigaakwa ibe ha onyinye; n’ihi na ndị amụma abụọ a mere ka ndị ahụ bi n’elu ụwa nwee ahụhụ. Nkpughe 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.

N’ụbọchị Sabat, Disemba 30, 2023, Future for America sonyere n’ọgbakọ Zoom maka nzukọ ọha mbụ ya kemgbe Julaị 18, 2020. Disemba 30, 2023 bụ ụbọchị 1,260 mgbe Julaị 18, 2020 gasịrị, ma ọ bụ “ụbọchị atọ na ọkara.” Mgbe Elaịja na Mosis nọ nwụrụ anwụ n’okporo ámá, òtù nke ọzọ nọ “na-aṅụrị ọṅụ.” Future for America alaghachila n’ịbipụta ozi amụma ahụ na Julaị nke afọ 2023, n’ihi na ozi ahụ nke ga-apụ n’oge ahụ ruo n’ụwa niile, n’ihi mkpa amụma, ga-adị mkpa ka o si n’“ọzara” pụta. Ụbọchị atọ na ọkara, ma ọ bụ ụbọchị 1,260, bụ ọzara.

> 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.

> Nwanyị ahu we b͕alaga n’ọhia, ebe ọ nwere ebe Chineke kwadobere ya, ka ha we nāzụ ya nri n’ebe ahu otù puku ụbọchị abụọ na narị atọ na ụbọchị iri isii. Mkpughe 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.

“Ọzara” ahụ bụ “otu puku ụbọchị narị abụọ na iri isii,” nke bụ ụbọchị 1,260, nke bụkwa “ụbọchị atọ na ọkara,” ma a na-anọchi anya ya n’ime Mkpughe 12:6, ma “126” bụ otu ụzọ n’ụzọ iri nke 1,260. Otu n’ime eziokwu ndị dị ịtụnanya e meghepụtara n’oge ahụ bụ mkpa ọ dị ka e nwee nchegharị n’ime mmezu nke ekpere nke “ugboro asaa” n’ime Levitikọs iri abụọ na isii.

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.

Ụbọchị 1,260 bụkwa ihe nnọchianya nke ụbọchị 2,520. “Oge asaa” ahụ megide alaeze ugwu ahụ malitere na 723 BC ma kwụsị na 1798. Etiti ya bụ 538, si otú a mepụta afọ 1,260 nke ikpere arụsị zọpịara ebe nsọ ahụ na ìgwè ndị agha ahụ, nke a soro ya site n’afọ 1,260 nke usoro ndị popu zọpịara ebe nsọ ahụ na ìgwè ndị agha ahụ. Usoro amụma a kwekọrọ na ụbọchị 1,260 site na baptizim Kraịst ruo n’obe, nke a soro ya site n’ụbọchị amụma 1,260 ruo n’afọ 34 AD, mgbe oziọma ahụ gara n’aka ndị mba ọzọ. Ya mere, n’ọnụ ndị àmà abụọ, 1,260 bụ akụkụ nke ụbọchị 2,520, ma ọ bụ “oge asaa” nke Mosis dị na Levitikọs iri abụọ na isii.

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.”

Olu n’ọzara nke malitere n’Ụbọchị Izu Ike, Julaị 18, 2020 ruo n’Ụbọchị Izu Ike, Disemba 30, 2023 bidoro ịkpọku n’ọnwa Julaị nke afọ 2023, ma mgbe oge “ọzara” ahụ kwụsịrị n’Ụbọchị Izu Ike, Disemba 30, 2023, mbilite n’ọnwụ nke Mosis na Ịlaịja bịarutere. Ozi nke olu ahụ kpọpụtara na ihe-akara-ụzọ nke mmechuihu mbụ ndị yiri ibe ha n’ime mmegharị ndozigharị ọ bụla kọwara amụma ụgha nke Julaị 18, 2020, n’ime ọnọdụ ilu ụmụ agbọghọ iri ahụ. Ọ kpọrọ ụmụ nwoke na ụmụ nwanyị ka ha chegharịa, bụ nke ekpere Levitikọs iri abụọ na isii nọchiri anya ya. Nrọ Miller nọchiri anya kpọmkwem nchegharị ahụ mgbe ọ dekọrọ, “Mgbe m nọ otu a na-akwa ákwá ma na-eru uju n’ihi nnukwu ọnwụfu m na ibu ọrụ a na-aza ajụjụ m, echetara m Chineke, ma jiri obi ike kpere ekpere nke ukwuu ka Ọ zitere m enyemaka.”

## Come and See

Bịa Hụ##

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.”

E kewara nrọ Miller site n’okwu abụọ nke “bia hụ.” Oge mbụ, Miller na-akpọ ndị mmadụ ka ha “bia hụ,” oge nke abụọkwa, “nwoke ahịhịa uzuzu” ahụ na-akpọ Miller ka ọ bia hụ. “Bia hụ” bụ akara amụma nke na-akọwa eziokwu amụma e meghere emepe. Akara anọ mbụ nke ọ bụla n’ime ha nwere iwu ahụ nke “bia hụ.”

> 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.

> M wee hụrụ mgbe Nwa-aturu ahụ meghere otu n’ime akàrà ndị ahụ, ma anụ m, dị ka ụda égbè eluigwe, otu n’ime anụmanụ anọ ahụ ka ọ na-ekwu, Bịa hụ. … Ma mgbe o meghere akàrà nke abụọ, anụ m anụmanụ nke abụọ ahụ ka ọ na-ekwu, Bịa hụ. … Ma mgbe o meghere akàrà nke atọ, anụ m anụmanụ nke atọ ahụ ka ọ na-ekwu, Bịa hụ. … Ma mgbe o meghere akàrà nke anọ, anụ m olu nke anụmanụ nke anọ ahụ ka ọ na-ekwu, Bịa hụ. Mkpughe 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.

“Bịa hụ” nke dị na mmalite nrọ Miller bụ alfa, ma “bịa hụ” nke dị na ngwụcha ya bụ omega. Nrọ ahụ na-akọwapụta mkpughe nke e meghepụtara na mmalite nrọ ahụ dịka ọla dị oke ọnụ ahịa ndị, mgbe “a haziri ha nke ọma, ha na-egosipụta ìhè na ebube nke naanị anyanwụ ka ha hà.” Mgbe Kraịst kpọrọ Miller òkù ka ọ “bịa hụ” omega, Miller sịrị, “anya m kpuputara n’ihi ihe ahụ m hụrụ. Ha na-enwu ugboro iri karịa ebube mbụ ha.” Ìhè alfa ahụ dị ka anyanwụ, ma ìhè omega ahụ dị ugboro iri karịa anyanwụ.

## Scatter

Gbasasịa

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.”

A na-anọchi anya iru uju na nchegharị nke Miller na njedebe nke oge ahụ nke malitere site na “bịa hụ” mbụ, na “bịa hụ” ikpeazụ. N’ime oge ahụ nke na-amalite mgbe Miller meghere ndị mmadụ ozi, ma mesịa kwụsị mgbe Kraịst meghere Miller ozi, a na-anọchi anya okwu ahụ “chụsasịa” “ugboro asaa.” Miller ga-eji okwu ahụ ọzọ, ma n’etiti mmeghe mbụ na mmeghe ikpeazụ, e gosipụtara “chụsasịa” “ugboro asaa.” Akwụkwọ Nsọ na-ejikọta ikpe nke “ugboro asaa” na okwu ahụ, “chụsasịa.”

> 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.

> M ga-agbasakwa unu n’etiti mba ndị ọzọ, m ga-amịpụtakwa mma-agha ịchụ unu; ala unu ga-abụkwa ihe tọgbọrọ n’efu, obodo unu ga-abụkwa mkpọmkpọ ebe. Levitikọs 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.

Eziokwu mbụ William Miller chọpụtara kpọmkwem bụ “oge asaa” nke Levitikọs iri abụọ na isii, ma n’ọhụ ya, oge dị n’etiti mgbe e bipụtara ozi Miller na mgbe e bipụtara ozi Kraịst, a ga-ekpuchi eziokwu ntọala niile nke ọrụ William Miller nọchiri anya ya site n’ahịhịa na mkpụrụ ego adịgboroja nke ndị ọkà mmụta okpukpe nke Adventist ụbọchị nke asaa nke Laodisia. A na-anọchi anya ịjụ eziokwu ndị ahụ bụ ntọala dị ka ịgbasa asaa n’ime akụkọ ihe mere eme dị n’etiti alfa na omega. “Oge asaa” ahụ bụ ihe nnọchianya nke ọrụ William Miller, nke n’aka nke ọzọ bụ ntọala nke Adventizim ụbọchị nke asaa, nke n’ime ya ụbọchị 2,300 nke Daniel 8:14 bụ ogidi etiti nke ntọala ahụ kpọmkwem. Ihe a na-akọwapụta bụ na afọ 2,520 nke ịgbasa ahụ, nke bụ nchọpụta mbụ, ma ọ bụ nchọpụta alfa, nke William Miller, na-akara mmalite nke otu oge, nke kwụsịrị na nchọpụta omega nke William Miller, nke bụ ụbọchị 2,300 ahụ.

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.

Mgbe Adventizim Ụbọchị Nke-Asaa nke Laodisia wepụrụ “oge asaa” n’akụkụ n’afọ 1863, ha wepụrụ nchọpụta mbụ William Miller, nke ga-abụ nchọpụta alpha ya na nchọpụta ntọala ya. Nke ikpeazụ n’ime nchọpụta Miller bụ ụbọchị 2,300 ahụ, nke bụ nchọpụta omega ya na nchọpụta isi nkuku ya. “Oge asaa” ahụ nke kwụsịrị na 1798 kpọrọ akara 2,520, ma ụbọchị 2,300 ahụ ka e ji akara 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.

Ọ bụ nwoke ahụ na-eji ahịhịa unyi ka ọ na-achịkọta nkume ndị dị oké ọnụ ahịa mgbe a gbasasịrị ha ugboro asaa. Mgbe ahụ, igbe ahụ ka ibu ma maa mma karịa, ma na-enwu ugboro iri karịa anyanwụ. Iri bụ ihe nnọchianya nke ule, ya mere nkume ndị ahụ dị oké ọnụ ahịa na-enwu n’oge ule ahụ n’elu ụbọchị anyanwụ; n’ihi ya, nrọ Miller malitere n’afọ 1798 ma kwụsị n’oké mkpu nke mmụọ ozi nke atọ n’oge iwu Ụka.

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.

Akụkọ ihe mere eme nke ndị Millerite site n’afọ 1798 ruo n’afọ 1863 bụkwa akụkọ ihe mere eme site n’afọ 1798 ruo n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. Akụkọ ihe mere eme nke e sere onyinyo ya n’ime nrọ William Miller, nke dị n’etiti mgbe Miller kwuru, “bịa hụ,” ruo mgbe nwoke Ahịhịa Unyi ahụ kwuru, “bịa hụ,” bụ ma oge ahụ site n’afọ 1798 ruo n’afọ 1863, ma kwa oge ahụ site n’afọ 1798 ruo n’iwu Sọnde. Ahịrị ahụ nke na-ejedebe n’afọ 1863 bụ fractal amụma nke ahịrị ahụ nke malitere n’afọ 1798 ma kwụsị n’iwu Sọnde. A na-anọchi anya ahịrị abụọ ahụ n’ime nrọ Miller.

The closed door on October 22, 1844 typifies the closed door at the Sunday law. The prophecy of 2,300 years that was fulfilled in 1844, typifies the Sunday law.

Ọnụ ụzọ e mechiri emechi n’October 22, 1844 na-anọchi anya ọnụ ụzọ e mechiri emechi n’oge iwu Sọnde. Amụma nke afọ 2,300 nke mezuru n’afọ 1844 na-anọchi anya iwu Sọnde.

> “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.

> “Ọbịbịa nke Kraịst dịka Onye Nnukwu Nchụàjà anyị n’Ebe Kachasị Nsọ, maka ime ka ebe nsọ dị ọcha, dịka e gosiri na Daniel 8:14; ọbịbịa nke Nwa nke mmadụ n’ihu Onye Ochie nke Ụbọchị, dịka e depụtara na Daniel 7:13; na ọbịbịa nke Onyenwe anyị n’ụlọ nsọ Ya, dịka Malakaị buru amụma ya, bụ nkọwa dị iche iche nke otu ihe omume ahụ; a na-anọchitekwa nke a anya site n’ọbịbịa nke nwoke-alụ ọhụrụ n’alụmdi na nwunye, dịka Kraịst kọwara ya n’ilu ndị amaghị ama iri ahụ, nke Matthew 25.” The Great Controversy, 426.

## Lines

Ahịrị

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.

Ọmeega nke nchọpụta Miller bụ amụma afọ 2,300, ya mere ma 1844 ma iwu Ụka bụ nke a na-anọchi anya site n’afọ 2,300 ahụ. Nke a pụtara na 2,520 bụ alfa, na 2,300 bụ ọmeega nke ahịrị abụọ ahụ; otu ahịrị na-ejedebe na 1863, nke ọzọkwa na-ejedebe n’iwu Ụka. N’ahịrị abụọ ahụ, amụma 2,520 bụ alfa, ya bụkwa nkume ntọala. Fraktal sitere na 1798 ruo 1863 n’akụkọ ntọala nke ndị Millerait, na-adakọkwa na fraktal ọzọ dị n’ọmeega, akụkọ nkume isi nke puku mmadụ narị anọ na iri anọ na anọ ahụ.

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.

Na 9/11 Chineke kpọrọ ndị Ya ka ha laghachi n’ụzọ ochie Jeremaịa, nke bụ ntọala dị iche iche, nke n’aka nke ọzọ onyeozi nke akụkọ ihe mere eme nke ntọala na-anọchi anya ya, onye kwa, n’aka nke ọzọ, nchọpụta alpha ya nke ntọala banyere “oge asaa” na-anọchi anya ya. “Oge asaa” bụ akara nke ntọala nke ndị narị puku otu na iri anọ na anọ, ma na 9/11 ịkà akara nke otu ahụ bidoro site n’ozi ule nke ntọala, nke eziokwu mbụ nke ntọala nke William Miller na Adventism nọchiri anya ya. Na 9/11 oge ịkà akara bidoro, ma n’iwu Sọnde nke na-abịa n’oge na-adịghị anya oge ịkà akara nke ndị narị puku otu na iri anọ na anọ ga-eru ọgwụgwụ.

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.

Akụkọ ihe mere eme ahụ bụ fractal nke na-amalite na 2,520 ma kwụsị na 2,300, ya mere akụkọ ihe mere eme ahụ bụ ahịrị nke atọ nke akụkọ amụma e sere anya n’ime nrọ William Miller. E mezuru 2,520 na 1798, ma 2,300 na 1844. Ọrụ nke ahịrị abụọ ahụ nọchiri anya bụ ọrụ Kraịst n’ijikọ ịdị Chineke Ya na ọdịmma mmadụ anyị. Ọ bụ ọrụ nke ịgbanwe onye mmehie ka ọ bụrụ onye nsọ, iweghachi ọdịdị dị elu n’ocheeze ziri ezi ya n’elu ọdịdị dị ala. N’ihi nke a, ahụ mmadụ na-ewe ụbọchị 2,520 iji megharịa sel ọ bụla dị n’ahụ kpamkpam, ma otu ahụ ahụ ahụ ka e hiwere n’elu kromosom nwoke 23 jikọtara na kromosom nwanyị 23. Ha ọnụ na-emepụta ụlọ nsọ dị ndụ, nke a nọchiri anya ya dịka ọnụọgụ “46,” nke bụ oge sitere na 1798 ruo 1844, nke bụ oge nrọ William Miller sitere na 2,520 n’afọ 1798 ruo na 2,300 n’afọ 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.

Nrọ William Miller hụkwara fractal ọzọ kwesị ekwesi ka a rịba ama. Site na 9/11 ruo n’iwu Sunday bụ fractal nke 1798 ruo n’iwu Sunday, dịka 1798 ruo 1863. 2023 ruo n’iwu Sunday bụ fractal nke 9/11 ruo n’iwu Sunday, ma nke a bụ akụkọ ihe mere eme nke ahịrị niile dị n’ime nrọ Miller na-atụ aka na ya dịka omega nke ha niile. Nke a bụ oge ebe a na-eme ka eziokwu izizi ahụ too elu ugboro iri karịa anyanwụ.

## The Two Bustles

Ụdị mkpuchi azụ abụọ

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.

N’afọ ndị 1840, okwu ahụ bụ “bustle” (dịka aha) na-apụtakarị ọrụ na mmegharị jupụtara n’ike, n’ịrụsi ọrụ ike, ma ọ bụ n’ụda mkpọtụ—ọtụtụ mgbe ọ na-ebukwa echiche nke mkpagharị na-adịghị mkpa, obi ụtọ nke ukwuu, ọsọ ọsọ, ma ọ bụ nkụda mmụọ nke imegharị ahụ. Ọ na-ezo aka n’imegharị ndụ, ọgbaaghara, ma ọ bụ ịgagharị ebe a na ebe ahụ n’ọrụ, ma n’etiti ìgwè mmadụ, n’ụlọ, n’ahịa, ma ọ bụ n’oge ihe omume pụrụ iche. Ya mere, “bustle” nke nrọ Miller ga-akọwa ngwangwa mmegharị nke ọrụ, obi ụtọ, ma ọ bụ ọrụ dị mkpa nke na-eme n’oge ahụ ozugbo—mkpali ma ọ bụ ọgbaaghara na-adịru nwa oge nke ọnọdụ ma ọ bụ oge ahụ dị ugbu a.

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 kwuru, “Mgbe ahụ, ka ọ na-ehichapụ ájá na ahịhịa mkpofu, nkume ịchọ mma ụgha na ego adịgboroja, ihe ndị ahụ niile biliri si na windo pụọ dị ka ígwé ojii, ifufe wee bupu ha. N’etiti mkpọtụ na mgbagharị ahụ, emechiri m anya m nwa oge; mgbe m meghere ha, mkpofu ahụ niile apụla.”

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.

“Ọgbaaghara” ahụ na-akọwapụta isi ihe abụọ n’ime nrọ Miller; nke mbụ bụ mgbe ìgwè mmadụ ahụ na-achụsasị nkume ndị ahụ dị oké ọnụ ahịa, e mesịa kwa mgbe nwoke ahụ ji ahịhịa nhicha unyi mepere windo ndị ahụ ma malite izachapụ nkume ụgha ndị ahụ dị oké ọnụ ahịa. Ọgbaaghara mbụ na alpha bụ ikpuchi nkume ndị ahụ dị oké ọnụ ahịa, nke abụọ na omega ọgbaaghara bụ iweghachi nkume ndị ahụ dị oké ọnụ ahịa. N’oge ọgbaaghara ahụ, Miller mechiri anya ya. E debere Miller ka ọ zuo ike n’afọ 1849, kpọmkwem n’oge ahụ Kraịst na-agbatị aka Ya nke ugboro abụọ ịkpọkọta ndị fọdụrụ n’ime ndị nke Ya. Miller wee mechie anya ya, ma n’afọ 1850 e tinyere eziokwu ya ọzọ n’elu tebụl, n’ime mmezu nke iwu Habakkuk nyere ka e dee ọhụụ ahụ ma mee ka ọ doo anya. N’oge ọgbaaghara ahụ, Miller na-emechi anya ya, ma mgbe ọ tetara, nkume ndị ahụ dị oké ọnụ ahịa nọ n’usoro iweghachi ha.

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.

Mkpọtụ nke abụọ n’ọhụụ ya na-eme mgbe a na-akpọlitekwa ọkọlọtọ nke ndị ahụ dị otu narị puku na puku iri anọ na anọ, a sachapụ ya, a meekwa ka ọ dị ọcha dịka ọkọlọtọ ahụ nke Zekaraya na-akọwa dịka nkume dị oké ọnụ ahịa n’elu okpueze.

> 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.

> Onyenwe ha Chineke ga-azọpụtakwa ha n’ụbọchị ahụ dị ka ìgwè atụrụ nke ndị ya: n’ihi na ha ga-adị ka nkume nke okpueze, e weliri elu dị ka ọkọlọtọ n’ala ya. N’ihi na ịdị mma ya hà nnukwu! mma ya hà kwa nnukwu! ọka ga-eme ka ụmụ okorobịa nwee obi ụtọ, mmanya ọhụrụ ga-emekwa ka ụmụ agbọghọ dị otú ahụ. Rịọnụ Onyenwe anyị ka o zite mmiri ozuzo n’oge mmiri ozuzo ikpeazụ; otu a ka Onyenwe anyị ga-eme ígwé ojii na-egbuke egbuke, nyekwa ha oke mmiri ozuzo, nye onye ọ bụla ahịhịa n’ubi. N’ihi na arụsị ekwuwo ihe efu, ndị na-ajụ ase ahụwo ụgha, kwuokwa nrọ ụgha; ha na-akasi n’efu obi: ya mere ha gawara ụzọ ha dị ka ìgwè atụrụ, e mebiri ha ahụ n’obi, n’ihi na ọ dịghị onye ọzụzụ atụrụ ọ bụla. Iwe m kpụrịrị megide ndị ọzụzụ atụrụ ahụ, atakwara m ntaramahụhụ n’ahụ ewu ndị ahụ: n’ihi na Onyenwe ndị agha eletaworị ìgwè atụrụ ya, bụ ụlọ Juda, meekwa ha ka ha bụrụ ịnyịnya ya mara mma n’agha. Zekaraya 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.

“Ìgwè atụrụ nke ndị Ya” bụ ma ọkọlọtọ ma nkume dị oké ọnụ ahịa (ọla) n’elu okpu-eze. A na-amata ìgwè atụrụ nke ndị Ya n’oge mmiri ikpeazụ, n’ihi na iwu ahụ bụ ịrịọ maka mmiri ikpeazụ n’oge mmiri ikpeazụ. A na-etinye ìgwè atụrụ ahụ n’ịdị iche megide “ìgwè atụrụ” ahụ nke gara n’ụzọ nke ha onwe ha, kama ụzọ nke ụzọ ochie Jeremaịa. N’oge mmiri ikpeazụ, ọla ndị ahụ bụ ìgwè atụrụ Ya ga-abụ ịnyịnya Ya mara mma n’agha ahụ. “Ịnyịnya mara mma” ahụ bụ nzukọ Kraịst na-emeri emeri, nke e gosiri na nwunye mbụ nke Ndị Kraịst, nke Pita nọchiri anya ya, onye, dịka ịnyịnya ọcha n’oge akara mbụ, pụrụ ịga na-emeri emeri na ka o wee merie.

> 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.

> M wee hụ mgbe Nwa atụrụ ahụ meghere otu n’ime akàrà ndị ahụ, ma anụkwara m, dị ka a ga-asị na ọ bụ ụda égbè eluigwe, otu n’ime anụ anọ ahụ ka ọ na-asị, Bịa hụ. M wee lee, ma le, ịnyịnya ọcha; onye ahụ nọkwasịrị ya nwere ụta; e wee nye ya okpueze: ọ gara pụta na-emeri, nakwa ka o wee merie. Mkpughe 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.

Ya mere, Pita bụ ihe nnọchianya nke ụka mbụ nke Ndị Kraịst nke ndịozi n’oge mbubiga nke Mmụọ n’Ụbọchị Pentikọst, ya bụ, mmiri ahụ; ọ bụkwa ihe nnọchianya nke ụka ikpeazụ nke Ndị Kraịst n’oge mmiri ikpeazụ, nke e ji mbubiga nke Pentikọst ahụ mee ihe atụ.

> 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.

> M hụkwara eluigwe ka e meghere, ma lee, ịnyịnya ọcha; a kpọkwara Onye ahụ nọkwasịrị ya Onye Kwesịrị Ntụkwasị Obi na Onye Ezi-okwu, ọ bụkwa n’ezi omume ka Ọ na-ekpe ikpe ma na-alụ agha. Anya Ya dị ka ire ọkụ, n’isi Ya kwa ka ọtụtụ okpu-eze dị; Ọ nwekwara aha e dere, nke ọ dịghị mmadụ ọ bụla maara, ma e wezụga Ya onwe Ya. E yikwara Ya uwe e tinyere n’ọbara: a na-akpọkwa aha Ya Okwu Chineke. Usuu ndị agha ndị nọ n’eluigwe sochiri Ya n’elu ịnyịnya ọcha, yi uwe linin ọma, nke dị ọcha ma dị ọcha. Mkpughe 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.

Ịnyịnya ọcha ndị ahụ na-anọchi anya agha nke Kraịst nke a kpọlitere n’ọnwụ na Ezikiel 37, ha bụkwa nzukọ mmeri ahụ, ha bụkwa nkume dị n’okpu-eze, n’ihi na Kraịst na-eguzobe alaeze nke ebube Ya n’oge mmiri ikpeazụ. Dị ka ndị nnọchi anya alaeze Ya, otu narị puku na iri anọ na anọ ahụ bụ ọla dị oké ọnụ ahịa n’elu okpu-eze ahụ nke bụ akara nke alaeze ahụ ọ na-anata na njedebe nke ụbọchị 2,300, nke bụ ma Ọktoba 22, 1844, ma ga-abụkwa ọzọ n’oge iwu Sọnde. A na-ebuli alaeze ahụ nke ịnyịnya ọcha elu n’oge mmiri ikpeazụ, mgbe e meghere windo nke eluigwe, n’ihi na Jọn hụrụ ịnyịnya ọcha ahụ mgbe e meghere eluigwe.

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.

N’ọgbakọ alpha nke 1849, Miller mechiri anya ya n’ọnwụ, maka ntakịrị oge. Miller bụ Elaịja, ma Elaịja nwụrụ na Julaị 18, 2020, ọ dinara n’okporo ụzọ ụbọchị 1,260 ruo mgbe ọ rutere n’ọgbakọ omega, e wee kpọtee ya. A na-akọwa ịkpọte ya dịka ọbịbịa ya mgbe nwoke na-ehicha ájá meghere mpio nke eluigwe iji zaa ahịhịa mkpofu. A na-ebuli agha nke ịnyịnya ọcha elu mgbe emeghechara mpio nke eluigwe, ma mgbe nke ahụ mere, a na-amata nkewa nke eziokwu na ụgha. A na-akọwakwa nkewa ahụ n’akwụkwọ Malakaị.

> 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.

> Wetanụ otùzù ụzọ n’ụzọ ya nile n’ụlọ nkwakọba ihe, ka nri wee dị n’ụlọ m, nwaleenụkwa m ugbu a n’ihe a, ka Jehova nke ndị agha kwuru, ma ọ bụrụ na agaghị m emegheere unu windo nke eluigwe, wụkwasịkwa unu ngọzi nke na agaghị enwe ohere zuru ezu iji nabata ya. Malakaị 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.

Mmụọ nke ndị amụma nọ n’okpuru ndị amụma, ma Jọn n’Akwụkwọ Mkpughe, nrọ Miller na Malakaị na-enye ndị àmà atọ banyere oge a na-emepe windo nke eluigwe. N’nrọ Miller, ọ bụ n’omega nke oku ahụ a sị, “bia hụ.” Ọgbaaghara ahụ dị n’alpha bụ mgbe ịkpọsa malitere, ma omega bụ mgbe nchịkọta ahụ malitere.

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.

Tupu anyị aga n’ihu n’ime nrọ Miller, anyị chọrọ itinye nkọwa James White banyere nrọ ahụ. James White na-akọwa nkume dị oké ọnụ ahịa nke eziokwu dị ka ezi ndị nke Chineke, ma nkume dị oké ọnụ ahịa adịgboroja dị ka ndị ajọ omume. Mụ onwe m na-akọwa nkume ndị ahụ dị ka eziokwu e jiri njehie tụnyere. Ma nkume ndị dị oké ọnụ ahịa ma nke adịgboroja bụ ozi ahụ na ndị ozi ya e jiri njehie na ndị ozi ụgha tụnyere.

> “BROTHER MILLER’S DREAM

> “NRO NKE NWA-NNA ANYỊ MILLER Nwanne m nwoke m hụrụ n’anya, a gọziri agọzi m n’ịgụ akwụkwọ ozi gị. Obi tọrọ m ụtọ na Onye-nzọpụta anyị dị oké ọnụ ahịa egosila gị ihe ize ndụ gị. Eji m n’aka na ànyị niile kwesịrị inwe ekele, n’ihi na Olu ọma nke Ezi Onye-ọzụzụ-aturu ka a na-anụ ka ọ na-agụ ka e fee àzụ ya aka n’oge ikpeazụ a. Ka m kọọrọ gị nrọ gị dị ịrịba ama. M hụrụ na Nna anyị nke eluigwe tinyere aka ya n’isi gị, ma ka ị ghara ịdaba n’ọnwụnwa nke onye iro. Osisi a nke gị na ndị fọdụrụ na ya nọchiri anya atọm nke eziokwu dị oké ọnụ ahịa nile, nke ị ga-eri, ma n’ụzọ dị otú a ghara imeghe ndị iro Chineke ka ha kpọgidere gị n’elu ibe osisi. “Ọ bụrụ na onye ọ bụla efekọ n’ụzọ ndị a, Chineke ga-etinye ya ihe otiti ndị e dere n’akwụkwọ a: ma ọ bụrụkwa na onye ọ bụla wepụ n’okwu nile nke akwụkwọ amụma a, Chineke ga-ewepụ òkè ya n’akwụkwọ nke ndụ, na n’obodo nsọ ahụ, na n’ihe ndị e dere n’akwụkwọ a.” Mkpughe 22:18, 19. Akụkụ nke osisi a ị napụrụ n’ime ya ma rie ya dị ụtọ. Akụkụ ndị fọdụrụ ná njedebe nke osisi ahụ bụ eziokwu ndị dị oké ọnụ ahịa, eziokwu nke Chineke chọrọ ka mmadụ nile bụrụ ndị rube isi na ya. Ọ dịghị onye n’ime anyị ga-apụta n’ihe ọ bụla ma e wezụga nanị site n’ịmụta ihe ọ pụtara ikwere n’Okwu Chineke, na ịṅụ ya, ma wụnye ya n’ọrụ. Ndị ahụ nke ga-enwe ndụ ebighị ebi ga-anọgide na-erubere eziokwu ahụ isi, ma ga-abụghị ndị ihere n’ihi obe Jisus Kraịst. Ndị ahụ ga-anọgide kwụsie ike ruo ọgwụgwụ, ka Chineke hụ ha dịka ndị kwesịrị ekwesị ịnata akara nke ndụ ebighị ebi.” —Letter 16, 1886. cf. Maranatha, 22.

> “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.

> “A kpọsara nrọ a na-esonụ n’akwụkwọ Advent Herald, ihe karịrị afọ abụọ gara aga. Mgbe ahụ ahụrụ m na ọ na-egosi nke ọma ahụmahụ anyị gara aga banyere ọbịbịa nke abụọ, nakwa na Chineke nyere nrọ ahụ maka ọdịmma ìgwè atụrụ ahụ gbasasịrị.”

> “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.

> “N’etiti ihe ịrịba ama nke nso ịbịaru nke nnukwu ụbọchị ahụ na nke dị egwu nke Onyenwe anyị, Chineke edobewo nrọ. Lee Joel 2:28–31; Ọrụ Ndịozi 2:17–20. Nrọ pụrụ ịbịa n’ụzọ atọ; nke mbụ, ‘site n’ọtụtụ ọrụ.’ Lee Ekliziastis 5:3. Nke abụọ, ndị nọ n’okpuru mmụọ rụrụ arụ na aghụghọ nke Setan, pụrụ inwe nrọ site n’ike ya. Lee Deuterọnọmi 8:1–5; Jeremaya 23:25–28; 27:9; 29:8; Zekaraya 10:2; Jud 8. Nke atọkwa, Chineke eduzila mgbe niile, ma ka na-ezi ndị ya ihe, karịa ma ọ bụ karịa, site na nrọ, nke na-abịa site n’ọrụ ndị mmụọ ozi na Mmụọ Nsọ. Ndị na-eguzo n’ìhè doro anya nke eziokwu ga-ama mgbe Chineke nyere ha nrọ; ndị dị otu a agaghịkwa aghọgbu ha ma duru ha n’ụzọ na-ezighị ezi site na nrọ ụgha.”

> “‘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.

> “‘O wee sị, Nụrụnụ ugbu a okwu m; ọ bụrụ na e nwere onye-amụma n’etiti unu, Mụ onwe m, Jehova, ga-eme ka m mara ya onwe m n’ọhụhụ, kwa na nrọ ka m ga-agwa ya okwu.’ Ọnụ Ọgụgụ 12:6. Jekọb sịrị, ‘Mmụo-ozi nke Jehova gwara m okwu na nrọ.’ Jenesis 31:11. ‘Chineke bịakwutere Leban, onye Siria, na nrọ n’abalị.’ Jenesis 31:24. Gụọ nrọ nile Josef rọrọ, [Jenesis 37:5–9,] ma mesịa gụọ akụkọ na-adọrọ mmasị banyere mmezu ha n’Ijipt. ‘Na Gibeọn Jehova pụtara ìhè nye Solomọn na nrọ n’abalị.’ 1 Ndị Eze 3:5. E nyere nnukwu oyiyi ahụ dị oke mkpa nke isi nke abụọ nke Daniel na nrọ, e nyekwara kwa anụ ọhịa anọ ahụ, wdg., nke isi nke asaa. Mgbe Herọd chọrọ ibibi Onye Nzọpụta ahụ ka bụ nwa ọhụrụ, e dọrọ Josef aka ná ntị na nrọ ka ọ gbaga Ijipt. Matiu 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.

> “‘Ma ọ ga-erukwa n’ỤBỌCHỊ IKPEAZỤ, ka Chineke kwuru, na M ga-awụkwasị Mmụọ m n’ahụ́ mmadụ nile: ụmụ unu ndị ikom na ụmụ unu ndị inyom ga-ebu amụma, ụmụ okorobịa unu ga-ahụ ọhụ, ndị agadi unu ga-arọ nrọ.’ Ọlụ Ndị-Ozi 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.

> “Onyinye amụma, site n’arọ na ọhụụ, bụ ebe a mkpụrụ nke Mmụọ Nsọ, ma n’ụbọchị ikpeazụ a ga-egosipụta ya nke ọma ruo n’ókè nke ịbụ ihe ịrịba ama. Ọ bụ otu n’ime onyinye nke nzukọozi nke oziọma.”

> “‘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.

> “‘O nyekwara ụfọdụ ịbụ ndịozi; ụfọdụkwa ịbụ NDỊ-AMỤMA; ụfọdụkwa ịbụ ndịozi ọma; ụfọdụkwa ịbụ ndị ọzụzụ atụrụ na ndị nkụzi; Maka ime ka ndị nsọ zuo oke, maka ọrụ nke ije-ozi, maka iwulite ahụ Kraịst.’ Efesọs 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.

> “‘Ma Chineke edobewo ụfọdụ n’ime nzukọ Kraịst, nke mbụ ndịozi, nke abụọkwa NDỊ-AMỤMA,’ wdg. 1 Ndị Kọrint 12:28. ‘Eledakwala IBU AMỤMA anya.’ 1 Ndị Tesalonaịka 5:20. Hụkwa Ọrụ 13:1; 21:9; Ndị Rom 7:6; 1 Ndị Kọrint 14:1, 24, 39. Ndị-amụma ma ọ bụ ibu amụma bụ maka iwulite nzukọ Kraịst; ma ọ dịghị ihe akaebe ọbụla a pụrụ iweta site n’okwu Chineke, na e kwesịrị ka ha kwụsị tupu ndị nkwusa ozi-ọma, ndị ọzụzụ atụrụ na ndị nkụzi akwụsị. Ma onye na-ajụ ajụjụ na-ekwu, ‘Ebe ọ bụ na e nweela ọtụtụ ọhụụ ụgha na nrọ ụgha, enweghị m ike ịtụkwasị ụdị ihe ahụ ọbụla obi.’ Ọ bụ eziokwu na Setan nwere ihe oyiyi aghụghọ nke ya. O nweela ndị-amụma ụgha mgbe niile, ma n’ezie anyị pụrụ ịtụ anya ha ugbu a n’oge ikpeazụ a nke aghụghọ na mmeri ya. Ndị na-ajụ mkpughe pụrụ iche dị otu a n’ihi na ihe aghụghọ adị, nwere ike, n’otu aka ahụ, ịga ntakịrị n’ihu ma gọnarị na Chineke kpughere onwe ya nye mmadụ n’ime nrọ ma ọ bụ ọhụụ, n’ihi na ihe aghụghọ anọwo adị mgbe niile.”

> “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.

> “Nrọ na ọhụụ bụ ụzọ Chineke si kpughe Onwe ya nye mmadụ. Site n’ụzọ a ka O ji gwa ndị amụma okwu; O tinyewo onyinye amụma n’etiti onyinye ndị dị n’ọgbakọ oziọma, ma O gụkọtakwala nrọ na ọhụụ ọnụ na ihe ịrịba ama ndị ọzọ nke ‘ỤBỌCHỊ IKPEAZỤ.’ 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.

> “Ebumnobi m n’ihe ndị e kwuru n’elu bụ iwepụ mmegide n’ụzọ Akwụkwọ Nsọ si dị, ma dozie uche onye na-agụ ya maka ihe ndị na-eso.”

> “WM. MILLER,

> “WM. MILLER,

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

> “Low Hampton, N. Y. Disemba 3, 1847.” James White, Nrọ Nwanna Miller, 1–6.

> “1. The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

> “1. ‘Igbe’ ahụ nọchiri eziokwu ukwu ndị dị na Bible, gbasara ọbịbịa nke ugboro abụọ nke Onyenwe anyị Jizọs Kraịst, ndị e nyere Nwanna Miller ka o kpọsaa ha nye ụwa.

> “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. ‘Mkpịsị-igodo ahụ e jikọtara ya’ bụ ụzọ o si akọwa Okwu amụma ahụ—iji akụkụ Akwụkwọ Nsọ tụnyere akụkụ Akwụkwọ Nsọ—ya bụ, ka Akwụkwọ Nsọ bụrụ onye na-akọwa onwe ya. Site na mkpịsị-igodo a ka Nwanna Miller meghere ‘igbe’ ahụ, ma ọ bụ nnukwu eziokwu nke ọbịbịa ahụ nye ụwa.

> “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. ‘Ọla, dayamọnd, wdg.’ nke ‘ụdị na nha niile’ ndị ‘a haziri nke ọma nke ukwuu n’ebe ha dị iche iche n’ime igbe ahụ’ na-anọchi anya ụmụ Chineke, [Malakai 3:17,] sitere n’ụka niile, na site n’ihe fọrọ nke nta ka ọ bụrụ ọnọdụ na ọnọdụ ndụ niile, ndị natara okwukwe banyere ọbịbịa ahụ, ma hụkwa ka ha guzoro n’atụghị egwu n’ọnọdụ ha dị iche iche, n’ọrụ nsọ nke eziokwu. Ka ha na-agagharị n’usoro a, onye ọ bụla na-elekọta ọrụ nke ya, ma na-eje ije n’obi umeala n’ihu Chineke, ‘ha na-egosipụta ìhè na ebube’ nye ụwa, nke a pụrụ ịtụnyere naanị ụka n’ụbọchị ndịozi. Ozi ahụ, [Mkpughe 14:6,7,] gara, dị ka a pụrụ isi kwuo ya, n’elu nku nke ifufe, ma òkù ahụ, ‘Bịa, n’ihi na ihe niile adịla njikere ugbu a,’ [Luk 14:17,] gbasara n’ebe niile n’ike na n’iru ọma ya.”

> “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. ‘Ndị mmadụ bidoro ịbata, na mbụ ha dị ole na ole n’ọnụọgụgụ, ma ha bawanye ruo ịbụ ìgwè mmadụ buru ibu.’ Mgbe e buru ụzọ kwusaa ozizi ọbịbịa ahụ site n’aka Nwanna Miller, na mmadụ ole na ole ọzọ, ọ rụghị ọrụ dị ukwuu, ọ bụkwa naanị mmadụ ole na ole ka e si na ya kpọtee; ma site n’afọ 1840 ruo 1844, ebe ọbụla a kwusara ya, e kpaliri obodo ahụ dum.”

> “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. Mgbe mmụọ-ozi ahụ na-efe efe [Mkpughe 14:6–7] malitere mbụ ikwusa ozi ọma ebighị ebi ahụ, sị, ‘Tụọnụ Chineke egwu, nyekwanụ ya otuto; n’ihi na oge ikpe ya abịawo,’ ọtụtụ tiri mkpu ọṅụ n’ile anya ọbịbịa Jisọs, na mweghachi ihe niile, ndị mechara mesịa gbochie ma kwaa emo ma kparịa eziokwu ahụ nke jupụtara ha na ọṅụ obere oge tupu ahụ. Ha kpasuru ọla ndị dị oké ọnụ ahịa nsogbu ma chụsasịa ha. Nke a na-eduga anyị n’oge mgbụsị akwụkwọ nke afọ 1844, mgbe oge ịchụsasị malitere.”

> “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.

> “Rịba ama nke a: Ọ bụ ndị ahụ bụbu ndị ‘tiri mkpu ọṅụ’ kpatara nsogbu ma chụsasịa ọla ndị ahụ dị oké ọnụ ahịa. Ọ dịghịkwa onye ọ bụla chụsasịrị ìgwè atụrụ ahụ nke ọma otú a, ma duruo ha n’ụzọ aghụghọ kemgbe 1844, dị ka ndị ahụ bụbu ndị kwusara eziokwu ahụ ma ṅụrịakwa ọṅụ n’ime ya; ma kemgbe ahụ agọnarịwo ọrụ Chineke, na mmezu amụma n’ime ahụmịhe ọbịbịa anyị gara aga.”

> “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. ‘Ihe ịchọ mma ụgha na mkpụrụ ego adịgboroja’ ndị a gbasasịrị n’etiti ndị nke eziokwu, n’ezie na-anọchi anya ndị ntọgharị ụgha, ma ọ bụ ‘ụmụ ndị mba ọzọ,’ [Hosea 5:7] ebe e mechiri ụzọ ahụ n’afọ 1844.

> “7. The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

> “7. ‘Unyi na mkpachapụ, ájá na ụdị mkpofu nile,’ na-anọchi anya njehie dị iche iche na ọtụtụ ha ndị a webatara n’etiti ndị kweere n’ọbịbịa nke ugboro abụọ, kemgbe mgbụsị akwụkwọ nke afọ 1844. N’ebe a, aga m ekwuputa ole na ole n’ime ha.

> “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. Ọnọdụ nke ụfọdụ n’ime ndị ‘ọzụzụ atụrụ’ jiri mpako were ozugbo e kwusịrị mkpu Etiti abalị, na ike mgbaze dị nsọ nke Mmụọ Nsọ nke so mmegharị ọnwa nke asaa bụ mmetụta mesmerik. George Storrs so ná ndị mbụ were ọnọdụ a. Lee ihe odide ya n’akụkụ ikpeazụ nke 1844, n’ime Midnight-Cry, nke a na-ebipụta mgbe ahụ na New York City. J. V. Himes, na Nzukọ Albany n’oge opupu ihe ubi nke 1845, kwuru na mmegharị ọnwa nke asaa mụtara mesmerism nke omimi ya ruru ụkwụ asaa. A gwara m nke a site n’aka onye nọ ebe ahụ, onye nụrụ okwu ahụ. Ndị ọzọ sonyere ike n’ime mkpu ọnwa nke asaa, emechala kemgbe ahụ kwupụta na mmegharị ahụ bụ ọrụ Ekwensu. Ikekọta ọrụ Kraịst na Mmụọ Nsọ n’aka Ekwensu bụ n’ụbọchị Onye Nzọpụta anyị ikwulu Chineke, ọ bụkwa ikwulu Chineke ugbu a. 2. Ọtụtụ nnwale e mere banyere oge doro anya. Ebe ọ bụ na ụbọchị 2300 ahụ kwụsịrị na 1844, ọtụtụ oge e deberewo, site n’aka mmadụ dị iche iche, maka mmezu ha. N’ime ime nke a, ha ewepụwo ‘ókèala akara,’ ma wụnye ọchịchịrị na obi abụọ n’elu mmegharị ọbịbịa ahụ dum. 3. Spiritualism na echiche efu ya nile na mmehie gabigara ókè ya nile. Aghụghọ a nke Ekwensu, nke arụzuola ọrụ ọnwụ jọgburu onwe ya, ka a na-anọchi anya ya nke ọma site na ‘mkpụrụ osisi osisi a pịrị apị,’ na ‘ụdị mkpofu nile.’ Ọtụtụ n’ime ndị ṅụrụ nsí nke spiritualism kwetara eziokwu nke ahụmahụ ọbịbịa anyị gara aga, ma site n’eziokwu a ka emewo ka ọtụtụ kwenye na spiritualism bụ mkpụrụ sitere n’okwukwe na Chineke duziri nnukwu mmegharị ọbịbịa ahụ n’afọ 1843 na 1844. Pita, mgbe ọ na-ekwu banyere ndị ga ‘ebubata ozizi ụgha na-ebibi, ọbụna na-agọnarị Onyenweanyị ahụ zụtara ha,’ sịrị, ‘N’IHU HA KA A GA-EKWU ỌJỌ BANYERE ỤZỌ EZI-OKWU.’ 4. S. S. Snow na-ekwupụta onwe ya ịbụ ‘Elaịja Onye-amụma.’ Nwoke a, n’ụzọ ndụ ya pụrụ iche ma na-agba ara, emewokwa akụkụ nke ya n’ọrụ ọnwụ a, usoro omume ya enwewokwa ọchịchọ ime ka ọnọdụ eziokwu ahụ nke ndị nsọ na-eche na ya daa n’aha ọjọọ n’uche ọtụtụ mkpụrụ obi ezi obi.”

> “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.

> “N’akwụkwọ ndekọ a nke njehie ndị a, enwere m ike itinye ọtụtụ ndị ọzọ, dịka ‘puku afọ’ nke Mkpughe 20:4, 7, n’oge gara aga, ndị 144,000 nke Mkpughe 7:4; 14:1, ndị ahụ ‘biliri wee si n’ili pụta’ mgbe mbilite n’ọnwụ Kraịst gasịrị, ozizi nke enweghị ọrụ, ozizi banyere mbibi ụmụ ọhụrụ, wdg. wdg. E kesara njehie ndị a n’ụzọ siri ike nke ukwuu, a na-esikwa ike tinye ha n’obi ìgwè atụrụ ahụ na-echere, nke mere na n’oge Nwanna Miller rọrọ nrọ ahụ, ezi ọla ndị ahụ ‘ewepụrụ n’ihu anya,’ ma okwu onye amụma ahụ dabara adaba—‘E mewo ka ikpe laghachi azụ, ezi omume anọgidekwa n’ebe dị anya,’ wdg. wdg. Lee Aịzaya 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.

> “N’oge ahụ, ọ dịghị akwụkwọ akụkọ ọbịbịa ọbụla n’ala ahụ nke na-akwado ihe kpatara eziokwu dị ugbu a. ‘Day-Dawn’ bụ nke ikpeazụ ji chebe ọnọdụ eziokwu nke obere ìgwè atụrụ ahụ; ma nke ahụ nwụrụ ọtụtụ ọnwa tupu Onyenwe anyị enye Nwanna Miller nrọ a; ma n’ịlụ ọgụ ikpeazụ ya tupu ọnwụ, o tụrụ ndị nsọ ahụ ike gwụrụ, ndị na-asụ ude, aka n’afọ 1877, nke bụ mgbe ahụ afọ iri atọ n’ihu, dịka oge nke mgbapụta ikpeazụ ha. Ewoo! ewoo! Ọ bụghị ihe ijuanya na Nwanna Miller, n’nrọ ya, ‘nọdụrụ ala bee ákwá’ n’ihi ọnọdụ mwute a nke ihe niile.”

> “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. Akpa ozu ahụ, na-anọchi anya eziokwu ọbịbịa ahụ nke Nwanna Miller bipụtara nye ụwa, dịka e depụtara ya site n’ilu ụmụ agbọghọ iri ahụ. Matiu 25:1–11. Nke mbụ oge ahụ, 1843, nke abụọ, oge ichere ahụ, nke atọ, mkpu etiti abalị, n’ọnwa nke asaa, 1844, na nke anọ, ụzọ mechiri emechi. Ọ dịghị onye ọ bụla gụrụ akwụkwọ akụkọ Ọbịbịa nke Abụọ kemgbe 1843, ga-agọnarị na Nwanna Miller akwadola isi ihe anọ ndị a dị mkpa n’akụkọ ihe mere eme nke ọbịbịa ahụ. E dọkachasịwo usoro eziokwu a kwekọrọ ọnụ, ma ọ bụ ‘akpa ozu’ a, n’iberibe, ma gbasasịa ya n’etiti ihe mkpofu site n’aka ndị jụrụ ahụmịhe nke onwe ha, ma gọnarịkwa kpọmkwem eziokwu ndị ahụ nke ha, ha na Nwanna Miller, jiri enweghị egwu kwusaa nye ụwa.”

> “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. Nwoke ahụ nke ji ‘ájá-ùkwù’ nọchiri anya ìhè doro anya nke eziokwu nke ugbu a, dịka e si mee ka ọ pụta ìhè site n’ozi mmụọ ozi nke atọ, [Mkpughe 14:9–12,] nke ugbu a na-ewepụ njehie niile n’etiti ndị fọdụrụnụ. Ọrụ eziokwu nke ugbu a malitere ịlọghachi ná ndụ n’oge opupu ihe ubi nke afọ 1848, ma site n’oge ahụ ruo ugbu a ọ nọwo na-ebili ma na-enweta ike. ‘Ájá-ùkwù’ ahụ anọwo na-agagharị, njehie ndị ahụ anọwokwa na-apụ n’ihu ìhè doro anya nke eziokwu; ụfọdụkwa n’ime nkume dị oké ọnụ ahịa ahụ, ndị obere oge gara aga ka ọchịchịrị na njehie kpuchiri ma wepụkwa n’anya, ugbu a guzoro n’ìhè doro anya nke eziokwu nke ugbu a.”

> “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.

> “Ọrụ a nke iwepụta ọla ndị dị oké ọnụ ahịa, na ikpochapụ njehie, na-eto ngwa ngwa, e kpebikwara na ọ ga-aga n’ihu n’ike na-abawanye, ruo mgbe a ga-achọpụta ndị nsọ niile, ha anataakwa akara nke Chineke dị ndụ. Tụlee nke a na isi nke iri atọ na anọ nke Ezikiel, ị ga-ahụkwa na Chineke ekwewo nkwa ịkpọkọta ìgwè atụrụ ya nke agbasasịrị n’ụbọchị a gbara ọchịchịrị ma juputara n’urukpuru, kemgbe 1844. Tupu Jisọs abịa, a ga-achịkọta ‘obere ìgwè atụrụ’ ahụ n’ime ‘ịdị n’otu nke okwukwe.’ Ugbu a, Jisọs na-eme ka ọ dịrị onwe ya ọcha ‘otu ndị pụrụ iche, ndị na-anụ ọkụ n’obi n’ọrụ ọma,’ ma mgbe ọ bịara, ọ ga-ahụ ‘nzukọ-ya n’enweghị ntụpọ, ma ọ bụ mkpịsị akpụkpọ, ma ọ bụ ihe ọ bụla yiri nke ahụ.’ ‘Onye nkata ya dị n’aka ya, ọ ga-emekwa ka ebe ọka ya dị ọcha kpamkpam, chikọta ọka wheat ya n’ọba, wdg.’ Matiu 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. Igbe nke-abụọ ahụ ‘nke ka ibu nke ukwuu ma maa mma karịa nke mbụ’ nke a kpọkọtara ‘ọla dị oké ọnụ ahịa,’ ‘dayamọnd’ na mkpụrụ ego ndị ahụ gbasasịrị n’ime ya, na-anọchi anya mbara ubi nke eziokwu dị ndụ nke ugbu a nke a ga-achịkọta ìgwè atụrụ ahụ gbasasịrị gbasasị n’ime ya, ya bụ 144,000, ha nile nwere akara nke Chineke dị ndụ. Ọ dịghị otu n’ime dayamọnd ndị ahụ dị oké ọnụ ahịa a ga-ahapụ n’ọchịchịrị. Ọ bụ ezie na ụfọdụ adịghị ibu karịa isi agịga, a gaghị eleghara ha anya, ma hapụ ha n’èzí n’ụbọchị a mgbe Chineke na-achịkọta ọla Ya dị oké ọnụ ahịa. [Malachi 3:16–18] Ọ pụrụ iziga ndị mmụọ ozi Ya ma mee ka ha kpọpụta ha ngwa ngwa dị ka O mere Lot ka o si na Sọdọm pụta. ‘Ọrụ dị mkpirikpi ka Onyenweanyị ga-arụ n’elu ụwa.’ ‘Ọ ga-eme ka ọ dị mkpirikpi n’ezi omume.’ Lee Ndị Rom 9:28.” James White, Nkọwa Ala Peeji banyere Nrọ Nwanna Miller.

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