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

Buk pa Yoweli ki Kanisa pa Seventh-day Adventist pa Laodikea - Namba 35

Number Thirty-Five

Namba apar adek ki abic

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.

I pot buk 81 me Early Writings (ki “81” obedo alama me jadolo madit acel pa Lubanga, ki jadolo 80), kicono gin me neno i nindo ma aryo pa William Miller. Macalo Nebukadneza, William Miller bene oneno gin aryo i nindo. Gin me neno i nindo ma aryo pa Nebukadneza i Kit 4 pa Daniyeli, kityeko tero iye konteksti me “seven times” pa Mose i Leviticus 26. Miller otiyo ki Kit 4 pa Daniyeli me nyuto “seven times” pa Leviticus 26, kun opwonye 2,520, ento omiyo nying ne “seven times.” Miller pe onongo ngeyo ni kiketo calone ki Nebukadneza; ento nino 2,520 pa Nebukadneza i Kit 4, kimiyo calone ki lok “scatter”, kacel ki gin ni otimore “seven times”, mapwod pe obino dano me burashi me rewo i neno me nindo pa 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.”

Sista White omiyo ne nying “Ladit Miller”, ento pe i kit me woro tipu calo kit ma jo Katorika timo, ento i kit pa laditong me dul, calo Won Abraham. Miller obedo alama; en obedo ngat me rwom ki Lubanga, ma tye ka nyuto tyen me alama pa Bibul i rek ma cwalo i rwom me agiki ki jo 144,000. Joel omiyo wa ngec ni i kare me agiki, ladito bito limo nino, ci William Miller obedo ladit pa lok me con wa, kede bende lacere ma otyeko poropheti pa William Tyndale ma owaco ni, “Ka Lubanga ogwoko kwo na, pud pe cawa mapol, abi miyo dichwo matin ma tye ka wot ki pulau ngeyo Muki pa Lubanga loyo in.”

> “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.

> Lubanga ocwalo malaika pa En me cweyo cwiny pa lalim acel ma pe onongo o geno Baibul, me lawo ne me yeny lok me porofet. Malaika pa Lubanga gibino bot dano ma kiyero kare kare, me lawo pwecne ki yabo i ngecne lok me porofet ma kare weng onongo obedo otum bot jo pa Lubanga. Cako pa rek me adiera omiyo ne, ci olawo ne mede me yeny keng acel ki acel, nyaka ne oneno Lok pa Lubanga ki lacim ki yaro. Kany oneno rek me adiera ma opong maber. Lok meno ma onongo oparo ne calo pe ki rwate ki Roho Maler, kombedi oyabi i wangne i ber ne ki dwongne. Oneno ni but acel i Baibul yubu but mukene; ci ka lok acel onongo ogeng iye i ngecne, onyono i but mukene me Lok gin ma oyube ne. Oyaro Lok pa Lubanga maler ki cwiny maber, ki paro dwong madit ki lworo madit. 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 en luro piny ma otyeko lok me lanen pa Tyndale, kede cwal me acaki pa ngec me lanen ma en okwanyo ki yweyo selo pa Daniel 8:14 obedo i 1831, higa 220 lacen ki cwal me Baibul me King James. John Wycliff, William Tyndale ki cwal me Baibul me King James i 1611, gin aloka me yoo adek ma gicako lok me lanen me higa 220, ma otum ka lati me guro piny pa Tyndale oyabo Lok pa Lubanga bot ngec pa malak acel, ma dong lube gi malak aryo mapat. Malak acel eno obino i 1798, ka malak adek i 1844. Wycliff, Tyndale ki King James gi gamo ki luro piny ma bin tyeko lok me lanen pa Tyndale, ma be bin poro lok me kare pa malak adek caki ki 1798 oko i 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.

Ngec me Alfa pa William Miller en higa 2,520 me Levitiko 26, ki ngec me Omega en higa 2,300 me Daniel 8:14. Cwalogi pa Yuda me 2,520 ocako i 677 BC ki otyeko i 1844. Higa 2,300 me Daniel 8:14 bene otyeko i 1844. Gin aryo ne otyeko kacel i 1844, ci cako me ngec me Alfa pa William Miller onongo con i higa 220 ki cako me ngec me Omega. "220" obedo cal pa William Miller, i wi joneno aryo. Ngec me Alfa ki me Omega pa Miller gicwalo calo 1798 ki 1844. Cwalogi 2,520 ma ikom Dola me Tung’ Wi otyeko i 1798, ci higa 46 lacen, i 1844, higa 2,300 otyeko.

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.

Mwaka 2,520 ma otyeko i 1798 nyutu dwe en; ki mwaka 2,520 ma tye i kom Yuda ma otyeko i 1844 cweyo kare me mwaka 220. Mano nyutu ni 2,520 ma tye i kom Israel cweyo kare me porofetik me mwaka 46, ki 2,520 ma tye i kom Yuda cweyo kare me porofetik me mwaka 220. Alfa pa kare en obedo 677 BC, ki Omega obedo 457 BC; mano tito ni Alfa pa kare me mwaka 46 kacel ki pa kare me mwaka 220 rwate ki 2,520, ki Omega pa rek aryo magi en 2,300. The two "scatterings" me mwaka 2,520 keto shahidi aryo me kare ma cako ki 2,520 ki kato i 2,300. Rek aryo magi nyutu tic me nongo Alfa ki Omega pa William Miller.

> “William Miller’s Dream

> Nino pa 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.

> Acito i kwac ni Lubanga, ki lwete ma pe nininge, ocwalo an sanduku ma kiketo i kamalir, ma mukene apar inci i lungo, ki abicel inci i lacim ma opur, ma kiketo ki eboni ki perolo ma kicweyo iye ki kamalir. Iye sanduku bene lageng ma kicwalo iye obedo tye kon. Cawa ma pe ongolo, acoko lageng ka ayabo sanduku, kun, ma owoto cwinyna ki lane, anongo ni opong kwede gin mapol-mapol ki cing mapol-mapol me juweli, dayamondi, kidi ma lamer, ki kop me bululu ki kop me feza ma cing weng ki wel weng, ma kiketo gi maber i kabedo gi acel acel i iye sanduku; ki keto gi kamano, gimiyo ler ki kidwong ma rwate keken ki cana.

> “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.

> Aparo ni pe en tici an me amaro neno ma lamal man keken, ento cwinya opong ki mor ikom ler, kaber, ki rwom pa gin matye iye. Ci agwoko ne i mesa me tung acaki i odi pa an, kacel agamo wac ni dano weng ma gi mito myero gibino ka gineno neno ma lamal loyo ki ma ler loyo ma dano onyeno con i cing man.

> “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.

> Jo cako bino iyie; ka acakke gin obedo manok, ento gi mede mede dok obedo lwak. Ka gi neno iyi bakis me acakke, gi opongo ci gi kwac ki cwiny ma yot. Ento ka jo me neno mede bedo mapol, ngat acel acel cako tingo tingo kidi maler, gikwanyo gi woko ki iyi bakis, ci giyeyi gi i wi mesa.

> “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.

> Acako paro ni won bok ki jem obi dok kwayo gi i lwete an; ka an ye gi yweyo gi, pe an romo dok keto gi i kabedo megi i bok calo con; ki aneno ni pe an romo dwoko lok me kwayo ne, pien obedo madwong tutwal. Ci acako apenye jo pe giket lwete i gi, pe bene gi kwanyo gi woko ki i bok; ento kun apenye mapol, gin bene gi yweyo gi mapol; ki kombedi gitye calo ka gi yweyo gi i odi weng, i piny ki i jami weng ma i odi.

> “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.

> Dong an neno ni i tung me kidi ma wel ma adier kacel ki sente ma adier, gi yabo kidi ma wel me bur kacel ki sente me bur, mapol maloyo ma pe romo ki keto. Cwinya obale tutwal pi timgi ma piny kacel ki pe tye ki apwoyo, ci akwerogi kacel ki akecogi pi eni; ento ka an dok med akwerogi, gin aye dok med yabo kidi ma wel me bur kacel ki sente me bur i tung me gin ma adier.

> “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.

> Ci kombedi, cwinya me kom dano ocako peko tutwal, ka acako tic ki teko me kom dano me kwanyo gi woko ki i ot; ento, i kare ma akwanyo acel woko, adek mukene gibino, kaci kelo luma, kop me yot, tung, ki kit weng me ywaya, nyaka giko obo weng juwel matir, dayamondi, ki koin, ma gityeko gengo woko ki wang me neno. Gicako balo bokisi na i pot-pot, ka giyubu ne i iye me ywaya. Aparo ni pe tye dano mo ma paro peko na onyo cobo na. Atyeko dwoko cwinya weng woko, cwinya opoto tutwal, ci abed piny ka aywak.

> “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.

> Ka an tye kamano ka akuyo ki aywak pi gum ma dit ki lwak me dwoko penyo, aparo Lubanga, kede akwayo pire tek ni obed ocwalo kony bot an.

> “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.

> Kare acel keken, bur oyabii, ci coo acel odonyo i ot ka jo weng dong otyeko weko woko ki i ot; ci en, obedo ki pala me yweyo me lic i cing pa en, oyabo dirica, ci ocako yweyo lic ki rabic ki i ot.

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

> Akwaco en ni obed ki kica, pien tye kidi maber mapire tek ma kigire woko i tung kic.

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

> En owaco bot an ni, 'Pe ilwor,' pien 'obi gwoko gi'.

> “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.

> Eno, ka onongo tye ka kweyo lapuk ki ruc, gera ma pe atir kede sente ma pe atir, gi weng owoto malo, kede omuko woko ki dirica calo luro me polo, kede yamo ogoyo gi woko. I jami ma tye ka timere, akano wang na kare matin; ka ayabo, ruc weng pe tye dok. Gera ma wel loyo, dayamondi, sente me dhahabu ki sente me feza, gibedo gi oyabore ki tutwal i odi weng.

> “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.

> Ci en oketo i meza sanduku me juweli ma madwong tutwal kede maber loyo me con, kede okwayo woko juweli, dayamondi, kede siling ki cing ma opong, kede ocweyo gi i sanduku nyo pe ocogo keken, kadi bed ni dayamondi mogo pe madwong loyo ocok me pina.

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

> En dong oluongo an ni, 'Bi nen.'

> “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.

> Anen i sanduku, ento cal pa gin ma aneno onek wang an. Gi oyang ki dwong apar, muloyo dwonggi ma i con. Aparo ni gi okwero gi i yoto ki ti pa jo marac jene ma gipyero gi kede giloro gi i bolo. Gi kete maber i sanduku, gin acel acel i kabedo mere, pe kityeko neno tich mo pa ngat ma oketo gi iye. Agolo dwona ki mor madit, kede dwonye en ocwaka an. 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.

Cako i pot buk "81", alama pa jopirisita, nino nyutu lok mukato pa tic pa Kanisa Seventh-day Adventist pa Laodikea me kwanyo woko adwogi ma obedo tung, ma Lubanga ocobo kacel ki kom dano pa William Miller. Lok mukato ne ogik ka Miller “okano dwon ki kwe madit,” kede kano dwon “omiyo oyabo ki nino.” Lok mukato ma nino onwongo nyutu ne ogiko i kano dwon madit pa malaika me adek, ma en rwom ma maloyo pa Kano Dwon me Otum me Odii. Lok mukato pa nino pa Miller bota nyutu alama me yore pa mukato pa Millerite, kacel bota bende nyutu lok mukato ma rwate ki pa lare pa jo 144,000. Ma rwomne romo weng en ni lunyuto pa mukato me nino tye ki fraktal me porofeti pa mukato ma ocako dwogo i 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.”

Gin ma welo me adiera ma onongo gignene i histori pa 144,000 kiketo gi i coc pa lwak i 2004 kede dok i 2012, ka nyutu pa 'Tebulu pa Habakuku' ogamo cing acel ma kicano ni obin giyabe. Adiera meno kiketo gi i tebulu i 2004, ki nyutu me mukwongo pa adiera ma kikwanyo muhuri gi i 1989. 'Manok' gi tamo lok con, ento i 2012, nyutu me rwom 95 ma kiketo nying 'Tebulu pa Habakuku' okelo cing madit, pien 'jo ocako bino iyie, con i acaki gin manok, ento gi medo dok bedo cing madit.'

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.

Ki 2012 dok i July 18, 2020, gin atir meno gicweyo woko matwal matwal, kacel ki gikuro woko ki obolo. I July 18, 2020, jogi ma gityeko lubo kwena pa Teburu pa Habakkuk gicweyo woko pi kare me nino adek ki aber.

> 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.

> Ka gityeko wacgi, le ma aa woko ki i bur ma pe tye but bi timo lweny ikomgi, bi loyo gi, ki bi nego gi. Ringgi ma otho bi bedo i yoo me bung madit, ma i kit pa tipu gicako nyinge Sodom ki Misri, ka ma bende Rwot wa kityeko kome i lacar. Dano, ki dul, ki leb, ki pinye, bi neno ringgi ma otho pi ceng adek ki nusu ceng, ki pe bi weko ringgi ma otho ki keto gi i kabur. Jo ma bedo i lobo bi bedo ki cwiny maber i komgi, ki bi turo, ki bi cwalo mwon acel bot acel; pien lanabi aryo man ogoyo jo ma bedo i lobo i twon. Apokarip 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.

I Sabat, Dicemba 30, 2023, Future for America odwogo kube i pur Zoom pi pur me lwak ma acel kamako ki July 18, 2020. Dicemba 30, 2023 obedo ceng 1,260 dok ki July 18, 2020, onyo “ceng adek ki a dyere.” Kun Elija ki Mose gitye gi otho i yoo, dul mukene tye ka kweko. I July me 2023, Future for America odwogo cako yaro lok me porofetik bot lwak; pien lok mane ma ne myero odony bot piny weng, me wek me porofetik myero obino ki “gungu.” Ceng adek ki a dyere, onyo ceng 1,260, obedo gungu.

> 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.

> Dako eno olimo woko i thim, ma i kany tye kabedo ma Lubanga ocobo pi iye, me gimi iye chiemo kany pi nino alufu acel, mia aryo ki pier abicel. Revelation 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.

“Wilderness” obedo “ceng 1,260,” ma obedo ceng 1,260, ma tye bene “ceng adek ki acan,” ki yaro ne i Revelation 12:6; ki “126” obedo me apar pa 1,260. Acel ikin gin atir ma lamal ma ki yabo woko i kare meno obedo mito me lok cwiny i tyeko me lemo me “seven times” i Leviticus 26.

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.

Nino 1,260 bene obedo lamal pa nino 2,520. “Kare abicel aryo” ma i kom lobo pa rwot me tung cen cako i 723 BC kendo giko i 1798. Dyere ne obedo 538; kono loko higni 1,260 ma Paganism otweyo Ka Maleng ki lwak piny, kendo lacen higni 1,260 ma Papalism otweyo Ka Maleng ki lwak piny. Ter me lok pa lanabi man rwate ki nino 1,260 me cako ki rwenyo i pi pa Kiristo nyo i Musalaba; lacen rwate kwede nino me lanabi 1,260 nyo i 34 AD, ka Enjili ocito bot jo ma pe jo Yudaya. Kono, ki lagam aryo, 1,260 tye but me nino 2,520, onyo “kare abicel aryo” pa Mose i Leviticus 26.

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.”

Dwon ma i peya, kare ne ma ocake i Sabiti, Julai 18, 2020 nyo ogik i Sabiti, Desemba 30, 2023, ocako kwero i Julai me 2023; ki ka kare me "peya" ogik i Sabiti, Desemba 30, 2023, dwogo kwo pa Musa ki Elija obino. Lok ma dwon owaco otyeko nyuto ni alama me yo pa “cwiny pe romo” me acaki ma rwate kwede i dul keken me cobo, en aye ma ocoko poropheci marac pa Julai 18, 2020 i yore pa coc pa dako maleng apar. Okwaco dichal ki dako i dwogo cwiny ma kilaro kwede i loka me kwayo pa Levitiko apar abicel. Neno me nindo pa Miller olaro dwogo cwiny eni kacel, ka ocone ni, “Ka an onongo akwero kede amoyo pi gwoko woko madit ma otime i an, ki pi te ma atir ma tye i tung an, acekeca Lubanga, kede akwayo ki piny ni obed cwako kony i an.”

## Come and See

Bii in neno

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.”

Nino pa Miller ogabu i mede aryo ki lok me waco ‘Bi ki nen’. I cawa me tung acel, Miller okwaco jo ni, ‘Bi ki nen’; i cawa me tung aryo, ‘dirt brush man’ okwaco Miller ni, ‘Bi ki nen’. ‘Bi ki nen’ obedo alama pa porofeci ma nyutu adwogi pa porofeci ma kikwanyo woko siil. Siil angwen me acaki keken tye ki cik ma waco: ‘Bi ki nen’.

> 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.

> Aneno ka Otino me Dyel oyabo kite acel, ki anwinyo dwon ma calo ngut me kot, le acel i kin le angwen owaco ni, “Bi i nen.” ... Ka oyabo kite aryo, anwinyo le aryo owaco ni, “Bi i nen.” ... Ka oyabo kite adek, anwinyo le adek owaco ni, “Bi i nen.” ... Ka oyabo kite angwen, anwinyo dwon me le angwen owaco ni, “Bi i nen.” Revelation 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.

“Bi inen” ma i acaki pa apoto pa Miller obedo Alfa, ki “bi inen” ma i agiki obedo Omega. Apoto eno nyutu yweyo cing ma i acaki pa apoto macalo kidi ma welo; ka kiketo gi i aloka maber, gimiyo lacer ki dwong’ ma rwate keken ki ceng. Ka Kristo nolwongo Miller me “bi inen” Omega, Miller owaco ni, “wang’ an owil ne ki neno ma aneno. Gin obedo ler ki dwong’ ma obedo rwate ki apar me dwong’ ma gi ne con.” Lacer me Alfa ne calo ceng, ento lacer me Omega ne rwate ki apar me ceng.

## Scatter

Yweyo

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.”

Yuwo ki lok cwinya pa Miller oneno i agiki me kare ma ocake ki “Bi inen” ma me acel, kede ma otum ki “Bi inen” ma me agiki. I kare ma ocake ki yweyo kite pa lok pa Miller bot jo, ci otum ki yweyo kite pa lok pa Kiristo bot Miller, lok “poko” oneno “seven times.” Miller bino tiyo kwede lok “poko” doki, entono i tung yweyo kite ma me acel ki yweyo kite ma me agiki, “poko” kiwaco “seven times.” Bibil nyutu ni ruco pa “seven times” rwate ki lok, “poko.”

> 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.

> An bene abicweyo wunu i tung jo lobo, abikwanyo tong i wie wunu; piny wunu bidoko apuk, ki gwenge wunu bidoko apuk.

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.

Adiera ma me acel ma Miller ononge en “abicel ki aryo” me Levitiko 26, ki i nino mamegi, kar ma iyie lok pa Miller ma kimiyo piny ki kar ma iyie lok pa Kraisit ma kimiyo piny, adiera weng me twol ma kinyutu ki tic pa William Miller kibiywako gi ki yegi ki cente mape adier pa lalaro me cik pa Lubanga me Seventh-day Adventism ma Laodikea. Yweyo pa adiera me twol eno kinyutu calo yweywe abicel ki aryo i gin mukato me kare ma i tung Alpha ki Omega. “Abicel ki aryo” obedo cal me tic pa William Miller, ma piconi gin twol me Seventh-day Adventism; ma iye, ceng 2,300 me Daniel 8:14 obedo tung ma pire tek i twol en keken. Man nyutu ni higa 2,520 me yweywe, ma en nongo me acel, onyo alpha, pa William Miller, nyutu acaki me kar ma otum ki nongo me omega pa William Miller, ma en ceng 2,300.

When Laodicean Seventh-day Adventism set aside the “seven times” in 1863, they set aside William Miller’s first discovery, which would be his alpha discovery and his foundational discovery. The last of Miller’s discoveries was the 2,300 days, which was his omega discovery and his capstone discovery. The “seven times” that concluded in 1798 marked the 2,520 and the 2,300 days were marked in 1844.

Ka Laodicean Seventh-day Adventism okweyo woko "kare abiro" i 1863, gi bene okweyo woko nongo me acaki pa William Miller, ma obedo nongo me Alfa pa en, kacel ki nongo ma obedo wur pa en. Gin ma ogiko i nongo pa Miller en aye nino 2,300, ma obedo nongo me Omega pa en, kacel ki nongo ma obedo wi pa gino weng. "Kare abiro" ma obedo 2,520 ogiko i 1798, ki nino 2,300 ogiko i 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.

En ngat me burashi me yweyo piny ma ocoko juwel ka gi ocwal pi kare abiro. Eka kecha obedo madit loyo, maler loyo, kede lero pa iye loyo lero pa ceng ki apar. Apar obedo cal me temo, ci juwel magi bene giler i temo ma ikom ceng pa Sande; ci nino pa Miller cako i 1798 ki otum i dwon madit pa malaika ma adek i cik me Sande.

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.

Histori pa jo pa Miller ki 1798 nyo 1863, bende obedo histori ki 1798 nyo cik me Sande ma obino cok-cok. Histori ma kinyuto iye i neno ma William Miller oneno i nino, ma otime i med waco pa Miller ma owaco “bi i nen” ki waco pa Dirt Brush man ma owaco “bi i nen”, obedo kare ki 1798 nyo 1863, kede bende obedo kare ki 1798 nyo cik me Sande. Lain ma otum i 1863, obedo fractal me porofetik pa lain ma cako i 1798 kede otum i cik me Sande. Lain aryo magi tye kinyuto iye i neno ma William Miller oneno i nino.

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.

Gengo me dhoot i ceng 22 me October, 1844 nyutu calo gengo me dhoot i kare me cik me Sande. Poropheti me higni 2,300 ma otyeko bedo atir i 1844 nyutu calo cik me Sande.

> “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.

> Bino pa Kirisito macalo jadolo wa madit i kabedo ma maleng madit loyo, pi yweyo pa kacel, ma kinyutu i Daniel 8:14; bino pa Wod pa Dano bot Ladit pa Cawa Mapol, macalo kit ma kinyutu i Daniel 7:13; kede bino pa Rwot i kacel pa En, ma Malaki onongo opoko pi en, gin lok me nyutu pa gono acel keken; ci bene, en kinyutu calo bino pa lawot me nyom i nyome, ma Kirisito otyeko nyutu i loc me por pa nyako maleng apar, i Matayo 25.

## Lines

Reke

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.

Porofeci me higni 2,300 ne obedo Omega pa gin ma Miler onongo otyeko nongo. Man nyutu ni 1844 kede cik me Sunday gitye ma kicoyo gi ki higni 2,300. Man nyutu ni 2,520 en Alfa, kede 2,300 en Omega pa rek aryo weng; rek acel otum i 1863, kede rek mukene otum i cik me Sunday. I rek aryo weng, porofeci me 2,520 en Alfa, kede onyo kidi me lwak. Fraktal me 1798 dok i 1863 i lok me lwak pa Milerait, bene otuk ki fraktal mukene i lok me Omega, lok me kidi me wi-ot pa 144,000.

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.

I 9/11, Lubanga okwayo jo pa En me dwogo i yore macokcok pa Jeremia, ma gin pire tek; pire tek ma bene kityeko nyutu gi ki latic kwena me lok me cako pire tek, ma bene kityeko nyutu gi ki ngec me alfa me pire tek pa en, me "seven times." "Seven times" obedo cal me pire tek pa jo 144,000, ki i 9/11 kicako coyo cal pa jo 144,000 ki kwena me temo me pire tek, ma kityeko nyutu gi ki lok me adwogi me acaki pa pire tek pa William Miller ki Adventism. I 9/11 cawa me coyo cal ocako, ki i cik me Sunday ma tye ka bino, mapol pe, cawa me coyo cal pa jo 144,000 otum.

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.

Lok me gintime en obedo fractal ma cako ki 2,520 kede giko i 2,300, kadi keken lok me gintime eni obedo rek adek me rek pa profetik ma ki nyuto i nino pa William Miller. 2,520 otimere i 1798, kede 2,300 i 1844. Tic ma ki nyuto i rek aryo eni en tic pa Kiristo me cobo kit pa Lubanga ma iye ki kit pa dano wa. En tic me loko lacic obed dano maler, me dwoko kit maloyo i kom pa en ma atir me loyo kit ma piny. Pingo ma eni ni, ring pa dano cwako cawa 2,520 me dwogo weng sel i ring, kede ring meno keken obedo otuk i kom 23 kromosome me lacoo ma ki cobo gi 23 kromosome me dako. Kacel gi miyo temple matye ngima, ma ki nyuto calo namba "46", ma obedo kare me 1798 nyaka 1844, ma obedo kare me nino pa William Miller ki 2,520 i 1798 nyaka 2,300 i 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.

Nino pa William Miller bene tye ki fractal mukene ma rwom tutwal. Ki 9/11 dok i cik me Sande obedo fractal pa ki 1798 dok i cik me Sande, calo kit pa 1798 dok i 1863. Ki 2023 dok i cik me Sande obedo fractal pa ki 9/11 dok i cik me Sande, kede en aye gin me kare ma rek weng ma i nino pa Miller ginyutu en ni en obedo omega pa gi weng. En aye kare ma ada ma macon gimedo madit pyer apar loyo ceng'.

## The Two Bustles

Bustle aryo

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.

I kare me cawa pa 1840, lok “bustle” (ka gin me nying) mapol nyutu tic ma tye ki teko, lacer, onyo yweywe—pol kare ki cwiny me kacayo, cwiny ma opir, wot ma leng, onyo cwiny ma odugu. Obedo neno ikom wot ma ki teko, yweywe, onyo wot-wot me lacero, ka tye i lwak, i gang, i cok, onyo i kare pa tim acel me atir. “Bustle” me neno me nindo pa Miller en aye bino tito yweywe ma ki con me tic, cwiny ma opir, onyo tic ma mito ki con ma tye ka timo kombedi—yweywe ma pe bedo matek, onyo yweywe me kit ma tye kombedi onyo me kare ma tye.

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 owaco ni, "Dong, ka ocwero ywaya me piny ki yub, cem ma pe atir ki koin ma pe atir, gin weng ocito malo ki owuoko ki dirica macalo kuot, ki yamo ogamo gi woko. Ka coyo-coyo ocake, aloro wange pi kare matin; ka ayabo gi, yub weng pe ononge."

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.

“Rwom” anyutu kare aryo i nino pa Miller; acel, ka jo mapol gutye ka yuboyo gin mapatpat maleng, ci lacel ka lacoo ma tye kwede burasi me poto oyabo wang ot ocako yweyo woko gin mapatpat ma pe atir. Rwom me acel, ma obedo Alfa, obedo lego woko gin mapatpat maleng; rwom me aryo, ma obedo Omega, obedo dwoko gin mapatpat maleng i kabedo-gi. I kare pa rwom, Miller oloro wange. I 1849, Miller ogeto i pwom, i kare keken ma Kiristo onongo tye ka yaro lwete odoco me aryo me ako jo pa En ma ocwe keken. Miller dong oloro wange; ki i 1850, gin ada pa en dok kitye ki keto gi i mesa, me ciko cik pa Habakkuk ma owaco ni ki cono lawiir ki timo ne obed maleng. I kare pa rwom meno, Miller oloro wange, ki ka odwogo i ngec, dong gin mapatpat maleng gutye ka dwok-gi.

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.

Kare me aryo i apoya pa en timore ka bendera pa 144,000 tye ka dwogo kwo, tye ka kwerone kede yweyo miyo obed maleng, calo bendera ma Zekariya nyuto ni en kidi ma pire tek i wi engule.

> 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.

> Rwot, Lubanga megi, ogwokogi i nino meno calo cok pa jo pa en; pien ginobedo calo kidi pa cet pa rwot, ma gibwolo malo calo alama i lobo pa en. Pien ber pa en obedo madit tutwal, kede maler pa en obedo madit tutwal! Cere obimiyo ludito bedo cwiny malyal, kede waini manyen obimiyo nyadito bedo cwiny malyal. Penyi bot Rwot pi kot i cawa me kot me agiki; eka Rwot obi timo pieng me ladi, kede obi miyo gi kuc me kot, kendo obi miyo dano keken puyo i pwot. Pien lubanga mape adier gi waco peke, ajwaki gi neno bwok, kede gi waco lim ma pe adier; gi poyo cwiny ki peke: eyo, gi woto calo cok, gi pur, pien pe tye la-cok. Cwiny marac pa an ocako i la-cok, kede an ayiik meme: pien Rwot pa lwak weng olimo cok pa en, en aye ot pa Yuda, kede otimo gi calo faras pa en ma ber i lweny. Zekariya 9:16-10:3.

The “flock of His people” are both an ensign and stones (jewels) upon a crown. The flock of His people are identified during the latter rain, for the command is to ask for the latter rain in the time of the latter rain. The flock is contrasted with the “flock” that went their own way, rather than the way of Jeremiah’s old paths. In the time of the latter rain the jewels that are His flock will be His goodly horse in the battle. That “goodly horse” is the church triumphant, represented in the first Christian bride, symbolized by Peter who, as a white horse in the period of the first seal went forth conquering and to conquer.

Kwer pa jo pa En obedo cal me lweny, kadong obedo kidi ma mit i taaji. Kwer pa jo pa En gityeko nyutu gi i cawa pa kot me agiki, pien cik tye ni: penyi pi kot me agiki i cawa pa kot me agiki. Kwer man gicoko gi poko ki “kwer” ma gidonyo i yo pa gi keken, dok pe i yo mapur ma Jeremia owaco. I cawa pa kot me agiki, kidi ma mit ma gin kwer pa En bikene bedo faras pa En ma maber i lweny. Faras ma maber en Kanisa ma oremo woko, ma kiloro kwede nyako me nyomo me Kristo mukwongo, ma kiyaro kwede Petro, ma calo faras ma weru i kare pa muhuri mukwongo, owoto woko ka oremo, kede me remo dok anyim.

> 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.

> Aneno ka Lami oyabo acel i kom muhuri, kede awinyo dwon calo dwon me radi, acel i kom jami angwen owaco ni, “Bi inen.” Aneno, ci nen: faras ma mwoc; en ma obedo i wi ne obedo ki otwoo; kede omiyo ne taci; ci odonyo woko ki loyo, kede me loyo. Revelation 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.

Pita obedo rwom pa kanisa pa Kristiani ma me acaki pa Lapoostol i cawa me keto piny pa Pentekote pa pi me polo; kede obedo rwom pa kanisa pa Kristiani ma me agiki i cawa me pi me polo ma me agiki, ma ne kinyutu rwom kwede keto piny pa Pentekote.

> And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. Revelation 19:11–14.

> Aneno polo ma oyabe, kede aneno cawa mabor; en ma obedo iye kityeko lwongo ni ‘Ma lube yie ki Ma Adier’, ci i kare ma atir oloro kede otimo lweny. Wang’e calo tung’ pa mac, kede i wiye tye taaji mapol; kede obedo ki nying ma kicoyo, ma dano pe ngene, ento en keken. En obedo orwate ki lewni ma kikubo i remo; kede nyinge kityeko lwongo ni ‘Lok pa Lubanga’. Kede jo me lweny ma tye i polo giyaro ne i cawa mabor, gi rwate ki lewni me lineni, mabor ki maleng. Apokalipsi 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.

Faras ma white nyutu lwak pa Kiristo ma odwogo i kwo i Ezekiel 37, kede gin Kanisa ma ogudo, kede gin kidi i korona, pien Kiristo oketo Piny pa En me pak i kare me Kot me agiki. Macalo lamal pa Piny pa En, jo 144,000 gin jem i wi korona, ma obedo cal pa Piny ma En okumo i agiki me nino 2,300, ma ne obedo 22 October 1844, kede bin obedo doki i Sunday law. Kare me Kot me agiki obedo kare ma piny me faras ma white otongo ni, ka dirica pa Polo oyabe; pien Yohana oneno faras ma white ka Polo oyabe.

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.

I bustle me Alfa me 1849, Miller oketo wang-ge i tho, pi kare matin. Miller obedo Elijah, ki Elijah otho i cing 18 me dwe July me mwaka 2020, ci opod piny i yo pi nino 1,260 nyaka odonye i bustle me Omega, ci dong orwak woko. Orwak pa en kimiyo cing ni obino ka dano me goyo ywaya oyabo dirica pa polo me golo ywaya woko. Ka dirica pa polo oyabo, lwak me faras macol orweny woko; ci ka en otime, yara me ada ki pe ada kityeko nyutu. Yara eni bene kityeko nyutu i Buk pa Malaki.

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.

> Kel weng zaka i ot me gwoko cam, wek obed cam i ot pa an; tem an kombedi ki man, owaco Lubanga, Rwot pa dul me lweny: ka pe abi yab pi yin wange me polo, kede abi poro bot yin baraka, nyaka pe bed kabedo ma rwate me kwako ne. Malachi 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.

Lawi pa jo-laloc tye i kom jo-laloc, ki Yohanna i Buk me Yabo, nino pa Miller, ki Malaki, gimiyo latic yubu adek pi kare ma dirica pa polo kiyabo. I nino pa Miller, obedo i Omega pa kwaco me “bin i nen.” Tim matek ma tye i Alpha obedo kare ma ywayo ocako, ki Omega obedo kare ma coko ocako.

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.

Piri wa wot mapol i remo pa Miller, wa mito medo yubu pa James White ikom remo ni. James White nyutu ni kidi adada gin jo pa Lubanga ma adada, ki kidi macek gin jo marac. An anyutu ni kidi gin lok adada, ma rwatek ki bal. Kidi adada ki kidi macek gin kwena ki jo me kwena, ma rwatek ki bal ki jo me kwena macek.

> “BROTHER MILLER’S DREAM

> Nino pa Ladit Miller

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

> Kek ma piri kany ogoli woko i coc me Advent Herald, dong mapol loyo higa aryo. En dong aneno ni ocoyo maber tem wa ma otime con i dwogo marom aryo, ki ni Lubanga omiye kek eno pi ber pa apangat me dwere ma kipoto woko.

> “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.

> I tung alama ma nyutu bino macok pa nino madit ki ma lewic pa Ladit, Lubanga oketo reme. Nen Joel 2:28-31; Acts 2:17-20. Reme romo bino i yore adek; mokwongo, ‘kun tic opong mapol.’ Nen Ecclesiastes 5:3. Ariyo, gin ma tye i bwo Lamo marac kede bwola pa Setani, romo bedo ki reme ki teko pa en. Nen Deuteronomy 8:1-5; Jeremiah 23:25-28; 27:9; 29:8; Zechariah 10:2; Jude 8. Kadong adek, Lubanga dong obedo tero kare weng, kede kombedi bene tero jo ne i romo madwong onyo matidi ki reme, ma bino ki kit pa malaika kede Lamo Maleng. Gin ma tye i cal me adwogi ma lela maber bi ngeyo ka Lubanga omiyo gi reme; kede gin pe gibibwola, kede pe gibiloko woko ki reme me ruc.

> “‘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.

> ‘En owaco ni, Winj kombedi lokna; ka tye lanabi i tungwunu, an Rwot abiro yaro an botne i kanneno, kede abiro waco botne i kwidi.’ Numbers 12:6. Jakobo owaco ni, ‘Lakica pa Rwot owaco bot an i kwidi.’ Genesis 31:2. ‘Kede Lubanga obino bot Laban ma Syrian i kwidi i cawa me oturo.’ Genesis 31:24. Kwan kwidi me Josefu, [Genesis 37:5-9,] ci dong lok ma mite pi tyeko pa gin i Misri. ‘I Gibeon Rwot onenre bot Solomon i kwidi i cawa me oturo.’ 1 Kings 3:55. Cal ma madit ma pire tek me pot karatac aryo me Daniel ne gicwalo i kwidi, kede le angwen, gin mukene, me pot karatac abiro. Kare Herod onongo otemo obalo Lakony ma otino, kigamo bot Joseph i kwidi ni ogwen odony i Misri. 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.

> ‘Kadok obedo ni i kare me agiki, Lubanga owaco ni, Abi yweyo Roho na i kom ringo weng; ki wod wunu ki nyako wunu biwaco lok me nabi, ki lutino wunu bineno kio, ki ludito wunu binino nino.’ Tic pa Lami 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.

> Miya me porofesi, me nino ki vijon, obedo kany nyutu pa Tipu Maleng; i cawa agiki onego onen maber me bedo alama. En acel ikin miya pa Kanisa pa Lok pa Ber.

> “‘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.

> ‘En omiyo jo mo gin apwostol; jo mo gin nabi; jo mo gin evanjelist; jo mo gin pasta ki lapwony; pi coyo jo maler maber, pi tic me lujwero, pi yubo ring pa Kirisito.’ Efezo 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.

> 'Ki Lubanga oketo jo mogo i kanisa, acel en apositoli, aryo en LANABI,' etc. 1 Corinthians 12:28. 'Pe i yaro LOK ME LANABI.' 1 Thessalonians 5:20. Nen bende Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Lanabi onyo lok me lanabi obedo pi yiko kanisa pa Kristo; ki pe tye lok pa Lubanga ma nyutu ni gibin juko mapwod pe evangelists, pastors ki teachers gibin juko. Ento jo ma gonyo owaco ni, 'Tye mapol tutwal pa neno ma pe adier ki apoya ma pe adier, ento pe atwero geno gin mo keken me kit kamano.' Adier ni Setani tye ki gin ma pe adier pa iye. En con onongo tye ki lanabi ma pe adier, ki obedo adier ni wa myero mito gi kombedi i cawa me agiki pa goba ne ki lonyo ne. Jogi ma gikano lok me nyutu ma pire tek pien gin ma pe adier tye, romo bene wot anyim matin ka giyaro ni Lubanga con pe onongo onyutu iye bot dano i apoya onyo i neno, pien gin ma pe adier onongo tye kare weng.

> “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.

> Keca ki neno gin yore ma Lubanga otyeko tic kwede me nyutu kene bot dano. Ki yore magi, owaco bot laneno; otyeko keto lagam me laneno i tung lagam pa kanisa pa Injili, ki oketo keca ki neno kacel ki alama mapat me 'NINO ME AGIKI.' Amin.

> “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.

> Mito pa an i lok ma i anyim en obedo kwanyo woko gamo i yo me Muma, ki yubo wii pa ngat ma kwano pi lok ma bino anyim.

> “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, Nino me nindo pa Ladit 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. ‘Apeca’ obedo ranyisi me gin atir madit me Bibul, ma tye ikom bino pa aryo pa Rwot wa Yesu Kristo, ma kigi miyo bot Owad wa Miller, me yubo gi bot piny weng.

> “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. “Lagii ma oketo iye” obedo yore mamege me yiko Lok me porofeti—poro coc me Bayibul ki coc me Bayibul—Bayibul keken obedo ladwok-lok pa kene. Kwede lagii man, Brother Miller oyabo “casket,” onyo adieri madit me bino bot piny weng.

> “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. “Juweli, dayamondi, etc.” me “kit ma mapatpat ki dit ma mapatpat,” ma “gikiyero maber i kabedo pa gi pa acel acel i bokisi,” ginyutu otino pa Lubanga, [Malachi 3:17,] ki i kanisa weng, kede ki i kabedo mapatpat ki i kit me bedo pa kwo mapatpat me dano, ma gicamo yie me Advent, kede gineno ni gicako bedo ka tur matek i kabedo magi acel acel, i tic maleng me adwogi. Kun gitye ka woto i rwom man, ngat acel acel tye ka tiyo i tic pa iye, kede tye ka wot ki cwiny piny i nyim Lubanga, “gicobo lero ki dwong” bot lobo, ma rwate keken ki kanisa i cawa pa jo-Apostol. Kwena, [Revelation 14:6,7,] otyeko woto calo ni i wi wir me yamo, kede lwongo, “Bi, pien gin weng dong tye atera,” [Luke 14:17.] oyabo piny ki twero ki ber tic.

> “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. “Dano ocako bino iye; i acaki gin manok keken, ento ne gin medo dok obedo lwak madwong.” Ka pwony pa Advent ne kicweyo i acaki ki Brother Miller, ka dok ki jo mogo manok manok, ne otimo teko manok keken, ki jo manok kende ni ne ocwake ki en; ento ki 1840 dok i 1844, keken kama ne kicweyo, dano weng i kabedo ma en ne kicweyo ne ocwake.

> “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. Ka i acaki malaika ma oro [Revelation 14:6-7] ocako nyuto Lok Ber matwal, ‘Luor Lubanga, mi ye bot En; pien cawa me kwerone obino,’ mapol guboyo pi kwe i neno bino pa Yesu, kacel ki dwogo weng; ento lacen dok gicako rwate, gicemo ka giwero ada ma kare manok keken opongo gi ki kwe. Gidiyo kede giyar kidi ma wel-wel. Man okelo wa i kare me lwak pa 1844, ka kare me yaro ocako.

> “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.

> Pim wii ikom man: gin ma con ‘giyaro ki mor’ ni, gin aye gikobo kuc kacel ki ginyigi kidi me wel. Kede, pe tye ngat mo ma otyeko ginyigi lwak ma pire tek, ki giluwo-gi i yo marac ki ceng 1844 con, calo gin ma con giyabo lok me adwogi, ki gibedo ki mor iye; ento, ki ceng con, gikwero woko tic pa Lubanga, kacel ki tyeko ne pa lok pa lanabi ma otime i tem wa me bino ma con.

> “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. “Yub ma pe atir ki senti ma pe atir,” ma kiyweyo i tung pa gin ma atir, nyutu maber ni gin jo kiloko-gi i yie ma pe atir, onyo “lutino ma pe waŋwa,” [Hosea 5:7], ciki cawa ma ol kiloro i 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. “Yot ki cwak me yat, lic, ki kit gin marac weng,” twero bedo calo bal mapire tek ki mapol ma okelo i bot jo ma geno Dwogo pa Kristo me aryo, ki kare me autumn 1844. Kany, abicoyo manok megi.

> “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. Camino ma jenge acel pa "lapwony" ma gi oyero pire tek, kacel woko ka "Midnight Cry" kikwalo, ni teko ma pire tek ma opoyo cwinye, pa Tipu Maleng pa Lubanga, ma onongo obedo ki wot me dwe abiro, obedo "mesmerism." George Storrs onongo dong tye i jenge ma acaki me yero camino man. Nen coc pa en i agiki me 1844, i "Midnight-Cry," ma onongo gibito iye i New York City. J. V. Himes, i "Albany Conference" i acaki me 1845, owaco ni wot me dwe abiro ocweyo "mesmerism" ma piny fut abiro. Man gin ma ki waco ango ki dano acel ma onongo tye kany ka ocwinyo lok en. Dano mukene ma onongo gitimo wegi gi i kwalo me dwe abiro, ki kare gi waci anyim ni wot meno obedo tic pa Setani. Keto tic pa Kristo ki pa Tipu Maleng bot Setani, i cawa me Rwot wa, onongo obedo blasphemy, ki kombedi bende obedo blasphemy. 2. Tem me cawa ma kitero maber ma gutimo mapol. Pien nino 2300 gutyeko i 1844, gi tero cawa mapatpat, gi dano mapat, pi agiki gi. I timo man gi kawoko "landmarks," ki gicweyo otum ki tam marac i kom wot weng me bino. 3. Spiritualism, kwede wiiwii ki timo ma pe kikero weng. Bwok man pa Setani, ma ocweyo tic marac me tho pire tek, kiyaro maber calo "shavings" ki "all manner of rubbish." Dano mapol ma gicamo yot marac pa spiritualism, giyaro adaa pi ngec wa me bino me con; ki i kom man, dano mapol gicweyo geno ni spiritualism obedo lacer ma piny oa ki geno ni Lubanga omede wot me bino ma madwong i 1843 ki 1844. Pita, ka owaco ikom jene ma "gubino kelo herezi ma kelo gono, ka pud gikwanyo Rwot ma ojwikogi," owaco ni, "BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF." 4. S. S. Snow oyero ni en "Elijah the Prophet." Dano man, i wot ne ma tege ki meca, bende otime but ne i tic man me tho; ki wot ne ocako keto i nying marac, i cwiny pa dano mapol ma ngwec, rwom ma tye kakare pi jo maleng ma tye ka kuro.

> “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.

> I dul me bal man an romo medo mapol, calo “mwaka alufu acel” me Nyutu 20:4, 7, i kare macon, “144,000” me Nyutu 7:4; 14:1, jo ma “oturo kendo obino woko ki i kabur” pire kede dwogo kwo pa Kristo, doktrin me pe tic, doktrin me balo lutino, etc. etc. Bal man gityeko ywayo gi ki pire tek, kendo gikwanyo gi i wi lwak ma tye ka kuro, ni i cawa ma Lut Miller oneno ndoto, tyen ma tye ki rwom madwong ma adwogi “kikwanyo woko ki wang neno,” kendo lok pa lanen rwate ki kit me kare ni, “Kwer odwogo i cen, kendo kakare obedo kure,” etc. etc. Nen Yesaya 56:14.

> “At that time there was not an advent paper in the land that advocated the cause of present truth. The ‘Day-Dawn,’ was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Brother Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

> Ka cawa en, pe tye gazet me Advent i lobo ma konyo kom me ada ma kombedi. “Day-Dawn” obedo me agiki ma ogwoko tung ma ada pa apok matin; ento en otho i dwe mapol mapwod Rwot omiye Ladit Miller kwac man; kede i lweny me tho pa agiki onyuto jo ma maler ma gi oro matek ka gi goyo dwo matek, i 1877, ma kare en higa apar adek i anyim, calo cawa me kwanyo gi woko pa agiki. Wayii! Wayii! Pe rweny ni Ladit Miller i kwac ne, “obed piny ocako koya” pi kit marac me gin man.

> “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. Bokisi nyuto ada me Doki ma Ladit Miller ocoyo bot piny, calo kilaro kwede i lunyuto me nyiri apar. Matayo 25:1-11. En ma acel, cawa, 1843; en ma aryo, cawa me kuro; en ma adek, yabo me odii me otum i dwe me 7, 1844; ki en ma angwen, wii ot ma kigengo. Dano mo keken ma okenyo papere me Doki maromo aryo ki cawa 1843 oko pe bikwero ni Ladit Miller ogwoko lok angwen man ma pire tek i gin me Doki ma otime coni. Jo ma gikwero woko tem mamegi, ka gikwero ada rwom acel rwom acel ma gi, kacel ki Ladit Miller, gi waco bot piny pe ki cok, gin aye ma gi ocokocoko woko kit man ma rwate maber me ada onyo ‘bokisi,’ ka gi ywayi iye i ywaya.

> “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. Laco ma tye ki ‘orut me lute’ nyutu ler maber me adiera me kombedi, calo kit ma kwena pa malaika me adek [Revelation 14:9-12,] otyeko kelo i wang, ma kombedi tye ka pwodho bal woko ki i jo ma odong. Tic me adiera me kombedi ocako dwogo i Spring me 1848, kacel ki kare meno otyeko medo ka medo twero nyo i tung kombedi. ‘Orut me lute’ dong tye ka rweyo, ki bal dong tye ka liwo woko i anyim ler me adiera, ki binye manok ma ki wel madwong, ma i kare macek keken ne gigubo ki gicweyo gi woko i wang neno ki otela ki bal, kombedi gi tye i wang ler maber me adiera me kombedi.

> “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.

> Tic man me nyutu woko gimaro, ki puro woko bal, tye ka medo loyo, ki kiketo ni obi mede woto ki teko ma medo, nyaka jo maleng weng kikwan gi, kede gicamo cal pa Lubanga ma tye ngima. Pore man ki kit 34 me Ezekiel, ci inen ni Lubanga omera me akongo kwer pa en ma otyubu i cawa man ma obol ki kom, caki ki 1844. Mapat Yesu obino, ‘kwer matin’ bi kongo i ‘rwate pa yie.’ Yesu kombedi tye ka puro ‘pite en keken jo ma en owaco gin pa en, ma gicwer cwinya pi tic maber,’ kede ka obino, bino nongo ‘kanisa pa en pe ki kidak, onyo lul, onyo gin mo macalo meno.’ ‘Pur me yweyo tye i lwete, kede obi puro lobo me yweyo pi maleng, kede obi kongo witi pa en i ot me gwoko, etc.’ Matayo 3:12.

> “10. The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds’ and coins were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are not bigger than the point of a pin, they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.” James White, Footnotes to Brother Miller’s Dream.

> 10. “Sanduku me aryo ma madit loyo ki ma ber loyo en ma con,” ma i iye ki kicoko “jem,” “dayimondo” ki pene ma kiyweyo, nyutu lobo ma macol pa ada ma tye kombedi, ma tye ngima, ma i iye bicokogi guti me dier pa Lubanga ma kiyweyo, gin 144,000, wenggi tye ki kite pa Lubanga matye ngima. Pe acel ki “dayimondo” ma laraka obale i dic. Ka romo ni mene pinygi pe madit loyo lacuc pa pini, ento pe gibalo gi, ki pe gigolo gi woko i nino man, ka Lubanga tye kicoko “jem” pa en. [Malaki 3:16-18] Obedo romo cwalo malaika pa en, ki giloro gi woko calo onwongo oloro Lot ki Sodom woko. “Tic ma macuk bi timo Rwot i lobo.” “Obicweo ne macuk i kica ma ber.” Nen Roma 9:28. James White, Footnotes to Brother Miller's Dream.

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