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

Ekitabo kya Yoweeri ne Ekkanisa y’Abadiventisiti b’Olunaku olw’omusanvu ey’e Lawodikiya - Ennamba amakumi asatu mu ttaano

Number Thirty-Five

Ennamba amakumi asatu mu ttaano

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.

Ku muko 81 gw'Ebyawandiikibwa Ebyasooka (ate '81' kikola nga akabonero ka kabona omukulu ow'obwakatonda omu n'abakabona kinaana), ekirooto kya William Miller eky'okubiri kiwandiikiddwa. Nga Nebukaddunezzaali bwatyo, William Miller yalota ebirooto bibiri. Ekirooto eky'okubiri kya Nebukaddunezzaali mu ssuula ey'okuna eya Danyeri, kiri mu mulamwa gw' 'emirundi musanvu' gya Musa mu Levitiko 26. Miller yakozesa essuula ey'okuna eya Danyeri okulabisa 'emirundi musanvu' gya Levitiko 26 bwe yali ayigiriza ku 2,520, newaakubadde nga yakiyita 'emirundi musanvu'. Miller teyategeera nti Nebukaddunezzaali yali ekyokulabirako ekimufaananyiriza, naye ennaku 2,520 eza Nebukaddunezzaali eziri mu ssuula ey'okuna, zimiririzibwa wamu n'ekigambo 'okusaasaanya' era n'okuba nti ekigambo ekyo kivawo emirundi musanvu, nga tannaba kutuuka omusajja eyalina brashi y'okukunkumula effujjo mu kirooto kya 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.”

Mukyala White amuyita “Kitaffe Miller,” naye si mu ngeri ey’obupagani Abakatoliki gye bakozesa, wabula mu ngeri ey’obukitaffe, ng’eyefaananako ne kitaffe Ibulayimu. Miller ye kabonero; ye musajja w’endagaano, akiimirira omunyiriri gw’ebifaananyi eby’Ebyawandiikibwa Ebitukuvu mu lugendo olutuuka ku ndagaano ey’enkomerero ne 144,000. Yoweeri atutegeeza nti mu nnaku ez’oluvannyuma abakadde balirota ebirooto, era William Miller ye mukadde w’ebyafaayo byaffe; era ye n’omulimi eyatuukiriza obunnabbi bwa William Tyndale obugamba nti, “Bwe kinaaba nga Katonda ansigaza mu bulamu, nga tekunnayita myaka mingi, ndikola ng’omulenzi avuga epulawu amanya Ebyawandiikibwa Ebitukuvu okusinga ggwe.”

> “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.

> Katonda yatuma malayika we okukola ku mutima gw’omulimi eyatakkirizanga Bayibuli, okumukulembera okunoonya eby’obunnabbi. Bamalayika ba Katonda baamukyalira emirundi mingi oyo eyalondwayo, okukulembera ebirowoozo bye era okumubikkulira okutegeera kwe eby’obunnabbi ebyali bibadde mu kizikiza eri abantu ba Katonda. Entandikwa y’omunyolo gw’amazima yamuweerwa, era n’akulemberwa okunoonya ekiyungo n’ekiyungo ekiddirira, okutuusa lwe yatunuulira Ekigambo kya Katonda ng’awuniikirira era ng’akisiima ennyo. Yalabamu omunyolo ogutuukiridde gw’amazima. Ekigambo ekyo kye yali akiraba ng’ekitasikiriziddwa kaakano kyamubikkukira mu maaso ge mu bulungi bwakyo n’ekitiibwa kyakyo. Yalaba nti ekitundu kimu ky’Ebyawandiikibwa kinyonnyola ekirala, era bwe waabangawo akatundu akamuggala eri okutegeera kwe, yasanga mu kifo ekirala eky’Ekigambo ekakinyonnyola. Ekigambo ekitukuvu kya Katonda yakitwala n’essanyu, n’okussaamu ekitiibwa ennyo n’entiisa ey’ekitiibwa. 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 ye mulimi eyatuukiriza obunnabbi bwa Tyndale, era okuwandiikibwa kwe okw’asooka okw’okumanya okw’obunnabbi kwe yakung’aanya okuva mu kukuggulwawo kwa Danieri 8:14 kwasindikibwa mu 1831, emyaka ebiri mu kikumi mu amakumi abiri oluvannyuma lw’okusindikibwa kwa Baibuli ya King James. John Wycliff, William Tyndale n’okusindikibwa kwa Baibuli ya King James mu 1611, byayimirira ng’obulambe busatu obutandika obunnabbi bw’emyaka ebiri mu kikumi mu amakumi abiri, obwatuukira ku nkomerero lwe omulenzi omuvuzi w’ensanja wa Tyndale yandigguliddewo Ekigambo kya Katonda eri obubaka bw’Omulayika Asooka, obwateekwa okugobererwako abalayika abalala babiri. Omulayika oyo asooka yatuuka mu 1798, ate ow’okusatu mu 1844. Wycliff, Tyndale ne King James bakwatagana n’omulimi eyandituukirizza obunnabbi bwa Tyndale, era eyandilaga ng’ekifaananyi eky’ebyafaayo by’Abalayika Basatu okuva mu 1798 okutuuka mu 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.

Okuvumbula kwa Alufa kwa William Miller kwali emyaka 2,520 eg’Abaleevi essuula 26, era okuvumbula kwe kwa Omega kwali emyaka 2,300 egya Danyeri 8:14. Okusaasaanyizibwa kwa Yuda okw’emyaka 2,520 kwatandikira mu 677 BC era ne kuggwa mu 1844. Emyaka 2,300 egya Danyeri 8:14 gyaggwera mu 1844. Byombi byaggwera wamu mu 1844, era entandikwa z’okuvumbula kwa Alufa ne Omega kwa William Miller zaawukana n’emyaka ebikumi bibiri ne amakumi abiri. “Ebikumi bibiri ne amakumi abiri” kye kabonero ka William Miller, ku bajulirwa babiri. Obuvumbuzi bwa Alufa ne Omega bwa Miller bulagirwa 1798 ne 1844. Okusaasaanyizibwa okw’emyaka 2,520 okuleetebwa ku bwakabaka obw’amambuka kwaggwera mu 1798, era oluvannyuma lw’emyaka amakumi ana mu mukaaga mu 1844, emyaka 2,300 ne gaggwa.

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.

Emyaka 2,520 egyaggwa mu 1798 gimaka olunaku olwo, ate emyaka 2,520 egyali ku Yuda, egyaggwa mu 1844, gileeta ekiseera eky’emyaka 220. Kino kitegeeza nti emyaka 2,520 egyali ku Isiraeri gireeta ekiseera eky’obunnabbi eky’emyaka 46, ate emyaka 2,520 egyali ku Yuda gireeta ekiseera eky’obunnabbi eky’emyaka 220. Alefa y’ekiseera ekyo ye 677 BC, ate Omega yaakyo ye 457 BC, ekitegeeza nti Alefa y’ekiseera eky’emyaka 46 n’eky’emyaka 220 kikiikirizibwa emyaka 2,520, ate Omega ya enyiriri zombi ye 2,300. Okusasaanyizibwa okubiri okw’emyaka 2,520 kuweereza ng’obujulirwa bubiri bw’ekiseera ekitandikira ku 2,520 era ne kiggwa ku 2,300. Enyiriri zombi ezo zikakasa ebizuulo bya William Miller eby’Alefa n’Omega.

> “William Miller’s Dream

> Ekirooto kya 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.

> Naloota nti Katonda, ng’ayita mu mukono ogutalabika, yantumira ekisanduku ekikoleddwa mu ngeri ey’ewuniisa, nga kiwanvu intchi kkumi, era buli luuyi intchi mukaaga, nga kikolebeddwa mu muti gw’eboni era nga amalulu gaateekeddwamu mu ngeri ey’ewuniisa. Ku kisanduku kwaliko akasumuluzo akasibiddwaako. Amangu ddala ne ntwala akasumuluzo ne nziggulawo ekisanduku; ne, mu kyewuunyisa n’okutangala kwange, nsanga kijjudde eby’obugagga eby’enjawulo n’ebipimo by’enjawulo: dayimooni, amayinja ag’omuwendo, n’ensimbi ez’emikande za zaabu ne feza ez’ebipimo byonna n’omuwendo gwonna, nga bitegekeddwa bulungi mu bifo byabyo mu kisanduku; era bwe byali bitegekeddwa bwe bityo ne byazaayo ekitangaala n’ekitiibwa, nga ekitangaala n’ekitiibwa kyabyo kyalingana n’eky’enjuba yokka.

> “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.

> Nategeera nti si buvunaanyizibwa bwange okunyumira kino eky’okulabika eky’ewuunyisa nzekka, newankubadde omutima gwange gwali gujjudde essanyu olw’obwangavu, obulungi n’omuwendo gw’ebirimu. Noolwekyo ne nkiteeka ku mmeeza ey’akati mu kisenge kyange era ne ntegeeza nti buli ayagala ajje alabe okulabika okw’ekitiibwa era okw’obwangavu obusinga, okusinga byonna eby’alabiddwa omuntu mu bulamu buno.

> “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.

> Abantu ne batandika okuyingira; mu kusooka baali batono, naye ne beeyongera okutuuka okufuuka ekibiina. Bwe baasooka okutunuulira mu ssanduuko, ne beewuunya era ne beekaanira olw’essanyu. Naye abalabi bwe beeyongera, buli omu n’atandika okutaataaganya amayinja ag’omuwendo, ng’aggyamu mu ssanduuko n’agasaasaanya ku mmeeza.

> “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.

> Ne ntandika okulowooza nti nannyini ebyo yandibibanja ku mukono gwange nate, ekisanduku n’amayinja ag’omuwendo; era singa mbikkiriza ne babisasaanya, ssandisobodde kubizza mu bifo byabyo mu kisanduku nate nga bwe byali olubereberye; era ne ntegeera nti ssandisobola kwanukula obuvunaanyizibwa obwo, kubanga bwandibadde bunene ennyo. Awo ne ntandika okwegayirira abantu baleme kubikolako wadde okubiggya mu kisanduku; naye bwe nnayongera okwegayirira, bwe baayongera okubisasaanya; ate kaakano baalabika ng’ebabisasaanya mu kisenge kyonna, ku ttaka era ne ku buli kikozesebwa eky’omu nnyumba.

> “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.

> Olwo ne ndaba nti mu mayinja ag’omuwendo amatuufu n’ensimbi entuufu baali basasaanyizzaamu obungi obutebalika bw’amayinja ag’obulimba n’ensimbi z’obulimba. Nnaanyiiga nnyo olw’empisa zaabwe embi n’obutasiima, ne mbakunenyeza era ne mbakokonya olw’ekyo; naye buli lwe nnanenya, ne beeyongera okusasaanya amayinja ag’obulimba n’ensimbi z’obulimba mu mayinja amatuufu n’ensimbi entuufu.

> “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.

> Awo ne nsunguwala mu mwoyo gw’eby’omubiri gwange ne ntandika okukozesa amaanyi g’omubiri okubasindikira ebweru w’ekisenge; naye nga bwe nsindikira omu ebweru, abasatu abalala ne bayingira ne baleeta ettaka, ebisala-sala by’emiti, omusenyi, n’ebika byonna by’akasasiro, okutuusa lwe baabikka buli kimu ku by’obugagga eby’amazima, dayimondi, ne nsimbi za byuma, ne bibeera nga tebikyali kulabika. Era ne bamenya essanduuko lyange mu bitundu ne balissaasaanya mu kasasiro. Naalowooza nti tewali muntu afaayo ku nnaku zange newaakubadde obusungu bwange. Ne nkoowa ddala ne nfa omwoyo, ne ntuula ne nkaaba.

> “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.

> Bwe nali ntyo nga nkaaba era ne nkungubira olw’okufiirwa kwange okunene n’obuvunaanyizibwa bwange, ne njukira Katonda, ne namusaba nnyo nti yandintumira obuyambi.

> “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.

> Amangwago oluggi ne luggulwawo, omusajja n’ayingira mu kisenge, nga abantu bonna bamaze okuva mu kyo; era ye, ng’alina mu mukono gwe burashi y’okukungula enfuufu, n’aggulawo amadirisa, n’atandika okukungula obukyafu n’akasasiro okuva mu kisenge.

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

> Namukaabira nti aweereko, kubanga waaliwo amayinja ag'omuwendo ennyo nga gasaasanyiddwa mu kasasiro.

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

> Yagamba nze nti, ‘Totya,’ kubanga ajja ‘kubalabirira’.

> “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.

> Awo oluvannyuma, ng’akunkumula ettaka n’ebisago, amayinja ag’obulimba ne ssente zaffu, byonna ne bisituka ne bifuluma mu ddirisa ng’ekire, era empewo ne bibitwala. Mu kavuyo ne nziba amaaso akaseera katono; bwe ngabiggulawo, ebisago byali bigenze byonna. Amayinja ag’omuwendo, dayimondi, n’ensimbi eza zaabu n’eza ffeeza, zaali zisaasaanyiddwa mu bungi mu kisenge kyonna.

> “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.

> Awo n’ateeka ku mmeeza essanduuko erinene nnyo era erirabika bulungi okusinga eryasooka, n’akuŋŋaanya amayinja ag’omuwendo, amadayimondi, n’amapeesa, ng’abikuta mu mikono, n’abisuula mu ssanduuko, okutuusa nga tewasigaddeko na kimu, newaakubadde ng’agamu ku madayimondi tegaali manene okusinga akasonga ka pini.

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

> "Awo yansaba nti, 'jjangu olabe.'"

> “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.

> "Ne ntunuulira mu ssanduuko, naye okumyansa kw’ekyo kye nnalaba kwankuba mu maaso. Byayaka emirundi kkumi okusinga ekitiibwa kyabyo eky’edda. Naalowooza nti byabadde byatutukiziddwa mu musenyu n’ebigere by’abo babi abaabyasa ne babinyirira mu vvu. Byali bitegekeddwa bulungi mu ssanduuko, buli kimu mu kifo kyakyo, nga tewaalabikako kukola kwonna kw’omusajja eyazisuulaamu. Ne nkuba enduulu olw’essanyu lingi ennyo, era enduulu eyo yanzukusa." Ebiwandiiko ebyasooka, 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.

Kuva ku lupapula “81” — oluyimirira abakabona — ekirooto kino kirambulula ebyafaayo by’omulimu gw’ekkanisa ya Abadiventisti b’Olunaku olw’omusanvu ey’e Laodikiya ogw’okuzikiriza amazima ag’enteeko agaakuŋŋaanyizibwa ne gateekateekebwa Obwa-Katonda okuyitira mu bw’obuntu bwa William Miller. Ebyafaayo bino bikkakkana Miller bwe “yawa eddwiri olw’essanyu lingi nnyo,” era eddwiri eryo “ne limuzuukusa.” Ebyafaayo eby’ayimiriziddwa mu kirooto bikkakkana ku Eddoboozi eddene ery’omulayika ow’okusatu, ekyo eky’oku ntikko y’Okukaaba okw’omu ttumbi ery’ekiro. Olulongoosereza lw’ebyafaayo olw’ekirooto kya Miller luyimiriranso obubonero obulaga ekkubo mu byafaayo by’Abamilerita, era olw’ensonga eyo luyimiriranso ebyafaayo ebyetambulira wamu mu ngeri ey’enkanankana y’entambuza y’abantu 144,000. Era eky’obukulu kye kino nti okw’eyimirizibwa kw’ebyafaayo mu kirooto kuno kuliimu ekifaananyi ekitono ekiddamu okweereeta mu ngeri emu eky’obunnabbi eky’ebyafaayo ebyatandika okuddamu mu 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.”

Amajjinja ag’omuwendo ag’amazima agategeerekebwa mu byafaayo by’ab’e 144,000 gateekebwa mu biwandiiko eby’awamu mu 2004, era nate mu 2012, bwe kyatuuka ng’okuyanjulwa kw’Emmeeza za Habakkuku kwakungaanya ekibiina ekyakasalirwawo okusaasanyizibwa. Amazima ago gateekebwa ku mmeeza mu 2004, mu kuy​anjulwa okusooka kw’amazima agaali gabikkuliddwa mu 1989. Mu kiseera ekyo, “batono” be baalowooza ku bubaka eryo, naye mu 2012, olunyiriri lw’ebiyanjulwa 95 oluyitibwa “Emmeeza za Habakkuku” lwaleeta ekibiina ekinene, kubanga “abantu ne batandika okuyingira, mu kusooka nga batono mu muwendo, naye ne bweeyongera okufuuka ekibiina ekinene.”

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.

Okuva mu 2012 okutuuka ku 18 July 2020 amazima ago gaasasaanyizibwa mpola mpola era ne gabikkibwa n’ebijjunkujju. Ku 18 July 2020, abalwanirizi b’obubaka bw’ebipande bya Habakkuku baasasaanyizibwa okumala ebbanga ly’ennaku ssatu n’ekitundu.

> 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.

> Era bwe banaaba bamaze obujulirwa bwabwe, ekisolo ekilimuka okuva mu kinnya eky’obuziba ennyo ekitakoma kinaalwana nabo, ne kibaawangula ne kibatta. Era emirambo gyabwe gijja kugalamira mu luguudo lw’ekibuga ekikulu, eriyitibwa mu ngeri ey’omwoyo Sodomu ne Misiri, we era Mukama waffe yabambibwa ku musaalaba. Era abantu n’ebika n’ennimi n’amawanga baliraba emirambo gyabwe ennaku ssatu n’ekitundu, so tebalikiriza emirambo gyabwe okuteekebwa mu ntaana. Era abo abatuula ku nsi balijaguliza ku bo, ne basanyuka, era ne basindikiragananga ebirabo omu n’omu; kubanga bano bannabbi babiri baabonyaabonya abo abaatuula ku nsi. Okubikkulirwa 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.

Ku Ssabbiiti, nga December 30, 2023, Future for America yegatta ku lukiiko lwa Zoom olw’okukuŋŋaana kwayo okw’awamu okusooka okuva nga July 18, 2020. December 30, 2023 ye nnaku 1,260 oluvannyuma lwa July 18, 2020, oba "ennaku ssatu n’ekitundu." Nga Eliya ne Musa bali bafu mu luguudo, ekibinja ekirala kiri "mu kujaguza." Future for America yali addemu okubunyisa obubaka bw’obunnabbi mu July wa 2023, kubanga obubaka obwali mu kiseera ekyo obugenda eri ensi yonna, bwateekwa, olw’obwetaavu obulagirwamu obw’obunnabbi, okuva mu "ddungu." Ennaku ssatu n’ekitundu, oba ennaku 1,260, ze ddungu.

> 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.

> Ate omukazi n’adduka n’agenda mu ddungu, gy’alina ekifo ekyategekeddwa Katonda, nga alissibwa eyo ennaku 1,260. Okubikkulirwa 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.

“Eddungu” ye “ennaku lukumi ne bikumi bibiri n’amakumi nkaaga,” ze “ennaku 1,260,” era ne “ennaku ssatu n’ekitundu”; kino kiragazibwa mu Okubikkulirwa 12:6, ate “126” kye kkumi kya 1,260. Ekimu ku mazima ag’ewuniikiriza agaabikkulwa mu kiseera ekyo kyali obwetaavu bw’okwenenya mu kutuukirizibwa kw’essaala ey’“emirundi musanvu” mu Abaleevi amakumi abiri mu mukaaga.

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.

Ennaku 1,260 nazo ziyimirira ng'akabonero ka nnaku 2,520. ‘Emirundi musanvu’ ku bwakabaka obwa Bukiikakkono byatandika mu 723 BC era ne bikkoma mu 1798. Eky'awakati kye 538, bityo ne wabaawo emyaka 1,260 mwe obupagani bwakandagaza ekifo ekitukuvu n'eggye, nga kiddirirwa emyaka 1,260 mwe obwakapapa nabwo bwakandagaza ekifo ekitukuvu n'eggye. Enteekateeka eno ey'obunnabbi yeegatta n'ennaku 1,260 okuva ku kubatizibwa kwa Kristo okutuuka ku musalaba, era ne zigobererwa ennaku z'obunnabbi 1,260 okutuusa mu 34 AD, lwe Enjiri yatuuka eri Abaamawanga. Kale, okusinziira ku bajulirwa babiri, 1,260 kikamu kya nnaku 2,520, oba ‘emirundi musanvu’ gya Musa egiri mu Abaleevi essuula 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.”

Eddoboozi ery’omu ddungu mu kiseera ekyatandikira ku Ssabbiiti, nga 18 Julaayi 2020, okutuusa ku Ssabbiiti, nga 30 Desemba 2023, lyatandika okukuba enduulu mu Julaayi 2023; era bwe kyaggwaawo ekiseera kino eky‘ddungu’ ku Ssabbiiti, nga 30 Desemba 2023, okuzuukira kwa Musa ne Eriya ne kujja. Obubaka bw’eddoboozi bwalambulula nti akabonero akalagira ekkubo ak’obwennyamivu obwasooka obw’enkanankana obuli mu buli ntambula y’entereeza, ke kanyonyola okutegeeza okw’obulimba okw’oku Julaayi 18, 2020, mu nteekateeka y’olugero lw’abawala abatali bafumbo kkumi. Lyayita abasajja n’abakazi mu kwenenya okuyimiririrwa essaala ey’omu Ekitabo Eky’Abaleevi, essuula 26. Ekirooto kya Miller kiraga ddala okwenenya okwo, bwe yawandiika nti, “Nga bwe nali ntyo nga nkaaba era nga nkungubaga olw’okufiirwa kwange okunene n’obuvunaanyizibwa bwange obunene, ne nzijukira Katonda, ne nsaba n’obunyiikivu nti andisindikira obuyambi.”

## Come and See

Mujje mulabe

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.”

Ekirooto kya Miller kigabiddwaamu olw’okuddamu emirundi ebiri kw’egambo nti, “Mujje mulabe.” Omulundi ogwasooka Miller ye ayita abantu ng’agamba nti, “Mujje mulabe,” ate omulundi ogwokubiri “omusajja ow’ekiswabi ky’ettaka” ye ayita Miller okujja okulaba. “Mujje mulabe” kye kabonero ak’obunnabbi akalambulula amazima ag’obunnabbi agagyibwako akasiba. Bulimu ku emisiba ena egyasooka mulimu ekiragiro nti, “Mujje mulabe.”

> 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.

> Ne ndaba Omwana gw'endiga bwe yaggulawo ekisiba ekimu; ne mpulira, ng'eddoboozi ery'okubwatuka kw'enkuba, ekimu ku biramu ebinna nga kigamba nti, Jjangu olabe. ... Ate bwe yaggulawo ekisiba eky'okubiri, ne mpulira ekiramu eky'okubiri nga kigamba nti, Jjangu olabe. ... Ate bwe yaggulawo ekisiba eky'okusatu, ne mpulira ekiramu eky'okusatu nga kigamba nti, Jjangu olabe. ... Ate bwe yaggulawo ekisiba eky'okuna, ne mpulira eddoboozi ly'ekiramu eky'okuna nga ligamba nti, Jjangu olabe. Okubikkulirwa 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.

Ekigambo “jjangu olabe” ekiri ku ntandikwa y’ekirooto kya Miller kye Alefa, ate “jjangu olabe” eky’oku nkomerero kye Omega. Ekirooto kino kilaga nti okuggulwawo okw’omu ntandikwa y’ekirooto kufaananyizibwa ng’amayinja ag’omuwendo, “nga bwe gatondekebwa ne gasuulayo ekitangaala n’ekitiibwa ebigalingana n’eby’omusana yekka.” Bwe Kristo yayita Miller nti, “jjangu olabe” ku Omega, Miller n’agamba nti, “amaaso gange gaalemebwa olw’obwakaka bw’eky’okulabika. Amayinja ago gaakaka emirundi kkumi okusinga ekitiibwa kyago eky’edda.” Okutangaala kw’Alefa kwali nga omusana, ate okutangaala kw’Omega kwali ng’okusinga omusana emirundi kkumi.

## Scatter

Okusaasaanya

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.”

Okukungubaga n’okwenenya kwa Miller kuyimirizibwa ku nkomerero y’ebbanga eryatandika n’ “jjangu olabe” eyasooka, era ne liggwawo n’ “jjangu olabe” ey’oluvannyuma. Mu bbanga eritandika ne Miller okubikkula obubaka eri abantu, ne liggwawo Kristo bw’abikkulira Miller obubaka, ekigambo “okwaŋŋangula” kiyogerwako “emirundi musanvu.” Miller alikozesa nate ekigambo kino, naye wakati w’okubikkulibwa okw’olubereberye n’okw’oluvannyuma, “okwaŋŋangula” kiyogerwako “emirundi musanvu.” Baibuli eraga nti omusango ogw’ “emirundi musanvu” gwe “okwaŋŋangula.”

> 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.

> Era ndibasaasaanya mu mawanga, era ndiggyaamu ekitala okubagoberera; n’ettaka lyammwe libeerenga matongo, n’ebibuga byammwe binaayonooneka. Ebyalevi 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.

Eky’amazima ekyasooka ddala William Miller kye yazuula, kyali ‘ebiseera musanvu’ eby’omu Levitiko 26. Era mu kirooto kye, mu kiseera ekiri wakati w’okufulumizibwa kw’obubaka bwa Miller n’okufulumizibwa kw’obubaka bwa Kristo, eby’amazima ag’e musingi byonna ebyayimirizibwa mu mulimu gwa William Miller byali biteekeddwa okubikkibwa n’effujjo n’ensimbi z’obufere eby’abannyonnyozi b’eddiini b’ObuAdiventisi bw’Olunaku olw’Omusanvu obwa Laodikiya. Okugaana okwo kw’amazima ag’e musingi kuyimirizibwa ng’okusaasaanyizibwa emirundi musanvu mu byafaayo ebyali wakati w’Alufa ne Omega. ‘Ebiseera musanvu’ kifaanaanyirizo ky’omulimu gwa William Miller; era omulimu ogwo guyimirira ng’emisingi gy’ObuAdiventisi bw’Olunaku olw’Omusanvu, nga mu misingi egyo ‘ennaku 2,300’ eza Danieri 8:14 ze empagi eyawakati ey’omusingi gumu guno. Kino kiraga nti emyaka 2,520 egy’okusaasaanyizibwa, egyali okuzuula okwasooka, oba Alufa, kwa William Miller, gimaka entandikwa y’ekiseera ekyaggwa n’okuzuula okwa Omega kwa William Miller, kwe ‘ennaku 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.

Bwe Obwadiventisi bw’Olunaku olw’Omusanvu obwa Lawodikiya bwasiyaawo “emirundi musanvu” mu 1863, bwasiyawo n’okuzuula okusooka kwa William Miller, okuzuula okwa Alufa era okw’omusingi. Okuzuula okwasembayo kwa Miller kwali ennaku 2,300, okwa Omega era okuŋŋulumiza okw’enkomerero mu byazuulwa bye. “Emirundi musanvu” egyatuukirira mu 1798 gyategeeza 2,520, ate ennaku 2,300 zaategeezebwa mu 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.

Omusajja w’ebbulaashi ey’enfuufu ye akuŋŋaanya amayinja ag’omuwendo nga gamaze okusaasaanyizibwa emirundi musanvu. Awo essanduuko eba ennene era ennungi ennyo, era eyaka emirundi kkumi okusinga enjuba. Ekumi kiri nga akabonero k’okugezesebwa, era amayinja ago noolwekyo gayaka mu kigezesebwa ku nsonga y’Olunaku lw’Enjuba; kale ekirooto kya Miller kitandika mu mwaka gwa 1798 era kiggwa ku kukaaba okw’amaanyi kw’Malayika ow’okusatu ku Tteeka lya 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.

Ebyafaayo by’Abamilera okuva mu 1798 okutuuka mu 1863, biri era ebyafaayo okuva mu 1798 okutuuka ku tteeka lya Ssande erigenda okujja mu bwangu. Ebyafaayo ebiragiddwa mu kirooto kya William Miller, ebibaawo wakati nga Miller agamba "Jjangu olabe" okutuuka ng’omusajja ow’ekiyuyi ky’ettaka naye agamba "Jjangu olabe," kye kiseera okuva mu 1798 okutuuka mu 1863, era nate kye kiseera okuva mu 1798 okutuuka ku tteeka lya Ssande. Olunyiriri lw’ebiseera oluggwira mu 1863 luli ekifananyi ekitono eky’obunnabbi ky’olunyiriri lw’ebiseera olutandika mu 1798 ne luggwira ku tteeka lya Ssande. Olunyiriri lw’ebiseera oluggwira mu 1863, n’olunyiriri olutandika mu 1798 ne luggwira ku tteeka lya Ssande, byombi biragiddwa mu kirooto kya 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.

Omulyango oguggaliddwa nga 22 Okitobba 1844 guyimirira ng’ekifaananyi ky’omulyango oguggaliddwa mu kiseera ky’etteeka lya Ssande. Obunnabbi bw’emyaka 2,300 obwatuukirira mu 1844, buyimirira ng’ekifaananyi ky’etteeka lya Ssande.

> “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.

> Okujja kwa Kristo ng’Kabona Asinga Obukulu waffe mu Kifo Ekitukuvu Ennyo, olw’okutukuza Eky’Obutukuvu, nga bwe kulagibwa mu Danieri 8:14; okujja kw’Omwana w’omuntu eri Oyo Owakadde w’Ennaku, nga bwe kulagiddwa mu Danieri 7:13; n’okujja kwa Mukama mu Yeekaalu ye, nga bwe kwalagulwa Malaki, byonna bye biraga ekintu kye kimu; era kino kiragibwa ne mu kujja kw’Omugole ku mbaga y’obugole, Kristo bwe yakiyogera mu kigambo ekifaananyi ky’abawala abatali bafumbo kkumi, mu Matayo 25. The Great Controversy, 426.

## Lines

Ennyiriri

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.

Omega y’ebyazuulibwa bya Miller yali obunnabbi bw’emyaka 2,300; kale 1844 n’etteeka lya Sande byombi biyimirizibwa emyaka 2,300. Kino kitegeeza nti 2,520 ye Alufa, ate 2,300 ye Omega ku layini zombi; olayini emu ekomererayo mu 1863, ate endala ekomererayo ku tteeka lya Sande. Ku layini zombi obunnabbi bwa 2,520 bubeera Alufa era oba ejjinja ery’ensiseko. Mu byafaayo eby’ensibuko eby’Abamilleraiti waliwo furaakito okuva mu 1798 okutuuka mu 1863, era furaakito eyo ekwatagana n’endala mu byafaayo eby’Omega eby’ejjinja ery’okumaliriza waggulu eby’abantu 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.

Ku 9/11 Katonda yayita abantu be okuddayo ku makubo ag’edda ga Yeremiya, ge misingi, era nga gayimiririrwa omubaka ow’ebyafaayo eby’emisingi, naye era ng’ayimiririrwa okuzuula kwe okwa Alufa okw’emisingi okw’“emirundi musanvu.” “Emirundi musanvu” kye kifaananyi ky’emisingi gy’abantu 144,000, era ku 9/11 okuteekebwako akasannyizo ku kibinja ekyo kwatandika n’obubaka obw’okukebera obw’emisingi, obuyimiririrwa amazima agasooka ddala ag’emisingi aga William Miller n’ObuDiventisiti. Ku 9/11 ekiseera ky’okuteekebwako akasannyizo kyatandika, era ku tteeka lya Sande ery’okujja amangu ekiseera ky’okuteekebwako akasannyizo ky’abantu 144,000 kinaakomekkerezebwa.

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.

Ebyafaayo ebyo bye fractal eritandikira ku 2,520 ne lituukira ku 2,300; era n’olwekyo, ebyafaayo ebyo bye omulongo ogw’okusatu ogw’ebyafaayo eby’obunnabbi ogukiikirizibwa mu kirooto kya William Miller. 2,520 yaatuukirizibwa mu 1798, ate 2,300 mu 1844. Omulimu ogukiikirizibwa emirongo egyo ebiri ye mulimu gwa Kristo ogw’okuyunga Obwakatonda bwe n’Obuntu bwaffe. Gwe mulimu ogw’okukyusa omwonoonyi n’afuuka omutukuvu, era ogw’okuddamu okuteeka Obutonde obwawaggulu ku ntebe yaabwo entuufu okufuuga Obutonde obwansi. Olw’ensonga eyo, omubiri gw’omuntu gutwala ennaku 2,520 okuddamu okuzalawo ddala buli kaselo k’omu mubiri gwonna, era omubiri ogwo gumu gusinziira ku chromosomes 23 ez’obusajja nga ziyungiddwa wamu ne chromosomes 23 ez’obukazi. Bwe biba wamu, bivaamu yeekaalu ey’obulamu, egiyimiririddwa mu namba "46," nga ye kiseera okuva mu 1798 okutuuka mu 1844, era nga kye kiseera eky’ekirooto kya William Miller okuva ku 2,520 mu 1798 okutuuka ku 2,300 mu 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.

Ekirooto kya William Miller kirimu era ekifiraakito ekirala eky’okusaanuukira. Okuva ku 9/11 okutuuka ku Tteeka erya Sande kuba ekifiraakito ky’okuva mu 1798 okutuuka ku Tteeka erya Sande, nga bwe kiri mu 1798 okutuuka mu 1863. Okuva mu 2023 okutuuka ku Tteeka erya Sande kuba ekifiraakito ky’okuva ku 9/11 okutuuka ku Tteeka erya Sande, era kino kye kiseera ky’ebyafaayo emirongo gyonna egy’omu kirooto kya Miller ziraga ng’Omega yaabyo byonna. Kino kye kiseera mwe amazima ag’olubereberye gagulumizibwa emirundi kkumi okusukkirira enjuba.

## The Two Bustles

Obubudubudu Obubiri

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.

Mu myaka gya 1840, ekigambo "bustle" (nga kikozesebwa ng’eriinya) kyali kitegeeza bulijjo okukola okw’amaanyi, okw’okubeeramu obujjuvu bw’emirimu, oba okw’eddobozi ddene—era emirundi mingi nga kikwatibwamu omutindo gw’okwefaanyiriza, obwesanyu obw’ekuzziikiriza, okwerukirira, oba okutabuka kw’omutima. Kyeyogererwanga ku kutambula okw’amaanyi n’okusaguka, obutabanguko, oba okuteebenkeera, waba nga kiri mu kibiina, mu maka, mu katale, oba mu mukolo ogw’enjawulo. Bwe kityo, "bustle" ey’alirooto lya Miller eyandisobanudde ekisinde ky’amangu ky’emirimu, obwesanyu, oba ensonga ez’amangu ez’okukolerwa ezibadde zituukirira mu kiseera ekyo ddala—obutabanguko obw’ebbanga ttono obwa mbeera eriwo oba obwa mukolo ogwo.

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 ategeeza nti, “Awo, bwe yali ng’akunkumula enfuufu n’effujjo, amayinja ag’omuwendo ag’obulimba n’ensimbi ez’obulimba, byonna ne bisituka ne bifuluma mu ddirisa ng’ekire, omuyaga ne gutwala byonna. Mu kavuyo ne nziggalawo amaaso akaseera katono; bwe nagaggula, effujjo lyonna lyali liwedde.”

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.

"Entabaganya" eraga ebiseera bibiri mu kirooto kya Miller; ekisooka kye kiseera ekibiina ky'abantu lwe kyali kisasaanya amayinja ag'omuwendo, ate ekirala, omusajja omukuula effufu bwe yaggulawo amadirisa n'atandika okukuula n'okugobera ebweru amayinja ag'obulimba. Entabaganya eyesooka, eya Alufa, ye okubikkibwa kw'amayinja ag'omuwendo; ate entabaganya ey'okubiri, eya Omega, ye okuzzaawo amayinja ag'omuwendo. Mu kiseera ky'entabaganya eyo, Miller yaggalawo amaaso ge. Miller yateekebwa mu mirembe mu 1849, mu kaseera kennyini Kristo lwe yali ng'agolola omukono gwe omulundi ogw'okubiri okusolooza ensigalira y'abantu be. Miller awo n'aggalawo amaaso ge, era mu 1850 amazima ge nate ne gateekebwawo ku mmeeza nga mu kutuukiriza ekiragiro kya Abakkuki eky'okuwandiika okwolesebwa era okululambulula bulungi. Mu kiseera ekyo ky'entabaganya, Miller aggalawo amaaso ge, era bw'azuukuka, amayinja ag'omuwendo gaba mu ntambuza y'okuzzaawo.

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.

Okutabulankana okw’okubiri mu kirooto kye kubaawo bwe ekibendera kya 144,000 kizukizibwa, kikalongoosebwa era ne kitukuzibwa, nga bwe kiri ekibendera Zekaliya kye yategeeza ng’amajjinja ag’omuwendo ku ngule.

> 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.

> Era Mukama Katonda waabwe ajja okubawonya ku lunaku olwo ng’ekisibo ky’abantu be: kubanga bajja okuba ng’amayinja g’engule, nga biyimusiddwa ng’ekibendera ku nsi ye. Kubanga bunene bitya obulungi bwe, era bunene bitya obulungi bw’ekitiibwa kye! engaano ejja kusanyusa abavubuka, era omwenge omupya gunaasanyusa abawala. Musabe Mukama enkuba mu kiseera ky’enkuba ey’oluvannyuma; kale Mukama ajja kukola ebire ebyaka, era n’abawa enkuba ennyingi, buli omu afune omuddo mu ttale. Kubanga ebifaananyi byogedde ebitaliimu, abalaguzi balabye obulimba, era bategeezezza ebirooto eby’obulimba; bakazaamu amaanyi bwereere: ky’ekiva ne bagenda ng’ekisibo, ne bazingamizibwa, kubanga tewaali musumba. Obusungu bwange bwabuukira abasumba, era ne nzibonereza embuzi: kubanga Mukama ow’eggye asisinkanye ekisibo kye, ennyumba ya Yuda, era abafuula ng’embalaasi ye ennungi mu lutalo. Zekaliya 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.

‘Ekisibo ky’abantu be’ kifuuka wamu endera ne amajjinja (eby’omuwendo) ebisimbibwa ku ngule. Ekisibo ky’abantu be kimanyibwa mu biro by’emvula ey’oluvannyuma, kubanga olagiriro lye nti musabe emvula ey’oluvannyuma mu biro by’emvula ey’oluvannyuma. Ekisibo kino kigerageranyizibwa ne ‘ekisibo’ ekyagenda mu kkubo lyaakyo, wabula si mu mikubo egy’edda gya Yeremiya. Mu biro by’emvula ey’oluvannyuma amajjinja ag’omuwendo ag’ekisibo kye gajja kuba embalaasi ye ennungi mu lutalo. Embalaasi eyo ‘ennungi’ ye Kkanisa eyawangula, eyayimiririzibwa mu mugole w’Obukristaayo omusooka, efaananyizibwa mu Peetero, eyali ng’embalaasi enjeru mu bbanga ly’akabonwa akasooka, eyavaayo ng’awangula era okwangula.

> 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.

> Ne ndaba Omwana gw’Endiga bwe yabikkula ekimu ku bisiba, ne mpulira, ng’eddoboozi ly’oluyitirira, ekimu ku biramu ebina nga kigamba nti, Jjangu olabe. Ne ndaba, laba, embalaasi enjeru; n’oyo eyali atudde ku yo yalina omutego gw’emisaale; era yamuweebwa engule: n’avaayo ng’awangula, era ng’agenda okwangula. Okubikkulirwa 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.

Noolwekyo Peetero ye ekifaananyi ky’ekkanisa ey’Abakristaayo esooka ey’abatume mu kufukibwa kw’emvula okwa Pentekooti, era ye ekifaananyi ky’ekkanisa ey’Abakristaayo ey’enkomerero mu emvula ey’oluvannyuma, eyafaananizibwa mu kufukibwa okwa Pentekooti.

> 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.

> Ne ndaba eggulu nga libikkuddwa, era, laba, embalaasi enjeru; n’oyo eyali atudde ku yo yatuumibwa Owesigwa era Omutuufu, era mu butuukirivu asala emisango era alwana. Amaaso ge gaali nga enjota y’omuliro, era ku mutwe gwe waaliwo engule nnyingi; era yali alina erinnya eriwandiikiddwa, eritalimanyibwa muntu yenna wabula ye yekka. Era yali ayambadde ekyambalo ekyanyikiddwa mu musaayi: era erinnya lye liyitibwa Ekigambo kya Katonda. Era amagye agali mu ggulu gaamugoberera ku mbalaasi enjeru, nga bayambadde lineni eya muwendo omungi, enjeru era ennongoofu. Okubikkulirwa 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.

Embalaasi enjeru zikiikirira eggye lya Kristo erizuukizibwa mu Ezekyeri 37; era ab’eggye eryo be Ekkanisa eyawangula, era be b’amajjinja ag’omuwendo mu ngule, kubanga Kristo asimba obwakabaka bwe obwa kitiibwa mu mulembe gw’enkuba ey’oluvannyuma. Ng’abakiikirira obwakabaka bwe, abo emitwalo kkumi n’ena n’enkumi nnya (144,000) be b’amajjinja ag’omuwendo ku ngule, ng’eyo ngule kye kabonero k’obwakabaka bwe afuna ku nkomerero y’ennaku 2,300, ekyali ku Okitobba 22, 1844 era kiriddamu okutuukirira nate mu kiseera ky’etteeka erya Sande. Obwakabaka obwo bw’embalaasi enjeru buteekebwawo mu mulembe gw’enkuba ey’oluvannyuma, amadirisa g’eggulu bwe gaggulibwa, kubanga Yokaana yalaba embalaasi enjeru eggulu bwe lyaggulibwa.

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.

Mu kivuyo kya Alfa eky’omwaka gwa 1849, Miller yaggala amaaso mu kufa, okumala akaseera akatono. Miller ye yali Eriya, era Eriya yafa ku 18 Julaayi 2020, era n’abeera agalamye mu luguudo okumala ennaku 1,260 okutuusa lwe yatuuka ku kivuyo kya Omega n’oluvannyuma n’azuukusibwa. Okuzuukusibwa kwe kulagibwa nga okutuuka kwe kwabaawo, omusajja ow’ekibobbo ky’ettaka bwe yaggula eddirisa ly’eggulu okuliboberaamu ebisasiro. Eggye ly’embalaasi ez’eru liyimusibwa, eddirisa ly’eggulu bwe lifungulwa, era bwe kibaawo okuwawula wakati w’ekituufu n’ekikyamu kutegeerekeka. Okwo kuwawula era kulagiddwa mu kitabo kya 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.

> Muleete eby’ekkumi byonna mu nnyumba ey’eggwanika, ommere ebeere mu nnyumba yange; era mumpime kaakano mu kino, bw’ayogera Mukama ow’eggye, obanga siribaggulirawo amadirisa ag’eggulu, ne mbasuulirako omukisa, okutuusa nga tewali we muguteekera. Malaki 3:10.

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

Emyoyo gy’abannabbi gigondera abannabbi, era Yokaana mu Okubikkulirwa, ekirooto kya Miller, ne Malaki bawa obujulizi busatu obw’ekiseera lwe gabikkulwa amadirisa ag’eggulu. Mu kirooto kya Miller, kiri ku omega ey’okuyita nti “Mujje mulabe.” Obukwawaana mu alpha bwali ku ntandikwa y’okusasanyizibwa, ate ku omega we kutandikira okukuŋaana.

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.

Ng’atetunnayongera munda mu kirooto kya Miller, twagala okuteekamu okunnyonnyola kwa James White ku kirooto ekyo. James White ategeeza nti amajjinja ag’omuwendo ag’amazima be bantu ba Katonda abatuufu, ate amajjinja ag’omuwendo ag’obulimba be abatali batuukirivu. Nze ntegeeza amajjinja ag’omuwendo okuba mazima, nga gayoleka okwenjawula okuva mu bikyamu. Amajjinja ag’omuwendo n’amajjinja ag’obulimba byombi biyimirira obubaka n’ababaka, nga byenjawula n’obukyamu n’ababaka ab’obulimba.

> “BROTHER MILLER’S DREAM

> Ekirooto kya Muganda 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.

> Ekirooto ekiddako kyasindikibwa mu Advent Herald, nga myaka ebiri n’okusingawo egyayitawo. Olwo ne ndaba nti kyalaga bulungi obumanyirivu bwaffe obw’edda mu nsonga z’Okudda kwa Kristo okwa kabiri, era nti Katonda yawa ekirooto ku mugaso gw’ekisibo ekyasaasaanye.

> “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.

> Mu bubonero obulaga okusembera kw’olunaku olukulu era olw’entiisa olw’Omukama, Katonda ateekamu ebirooto. Laba Yoweeri 2:28-31; Ebikolwa 2:17-20. Ebirooto biyinza okujja mu ngeri ssatu; okusooka, ‘lw’obungi bw’emirimu.’ Laba Omubuulizi 5:3. Okw’okubiri, abo abali wansi w’omwoyo omukyafu n’obulimba bwa Sitaani, bayinza okurota ebirooto olw’obuyinza bwe. Laba Ekyamateeka Eky’okubiri 8:1-5; Yeremiya 23:25-28; 27:9; 29:8; Zekkaliya 10:2; Yuda 8. Ate okwa ssatu, Katonda abadde bulijjo ayigiriza, era n’okutuusa kaakano ayigiriza abantu be mu ebirooto mu ngeri ennyingi oba entono, ebiva mu buweereza bw’abamalayika n’Omwoyo Omutukuvu. Abo abasinziira mu musana omukakafu gw’amazima bajja kumanya Katonda bw’abawa ekirooto; era abo tebalirimbibwa wadde okutwalibwa ku kkubo ekikyamu olw’ebirooto eby’obulimba.

> “‘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.

> ‘N’agamba nti, Muwulirize kaakano ebigambo byange; bwe wabaawo nnabbi wakati mu mmwe, nze Mukama ndimweyanjulira mu kwolesebwa, era ndimugamba mu kirooto.’ Okubala 12:6. Yakobo yagamba nti, ‘Malayika wa Mukama n’angamba mu kirooto.’ Olubereberye 31:2. ‘Era Katonda n’ajja eri Labani Omusiriya mu kirooto ekiro.’ Olubereberye 31:24. Musome amakirooto ga Yusufu, [Olubereberye 37:5-9,] n’oluvannyuma olugero olw’ekitalo olw’okutuukirira kwago mu Misiri. ‘Mu Gibeoni Mukama yalabikira Sulemaani mu kirooto ekiro.’ 1 Bassekabaka 3:55. Ekifaananyi ekikulu eky’obukulu ekiri mu ssuula ey’okubiri eya Danyeri kyawaweebwa mu kirooto; era n’ebisolo bina, n’ebirala, eby’ensuula ey’omusanvu. Bwe Herode yanoonya okuzikiriza Omulokozi omuto, Yusufu yalabulirwa mu kirooto adduke e Misiri. Matayo 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.

> 'Era kijja kubeerawo mu nnaku ez’oluvannyuma, bw’ayogera Katonda nti, ndiyiwa Omwoyo gwange ku bantu bonna; batabani bammwe n’abawala bammwe banaalagula, abavubuka bammwe banaalaba ebyolesebwa, n’abakadde bammwe banaalota ebirooto.' Ebikolwa 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.

> Ekirabo ky'obunnabbi, okuyita mu ebirooto n'ebyolesebwa, kiri wano nga ekibala ky'Omwoyo Omutukuvu, era mu nnaku ez'oluvannyuma kijja kulabisibwa mu ngeri emala okufuuka akabonero. Kye kimu ku birabo by'Ekkanisa ey'Enjiri.

> “‘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.

> 'Era yawa abamu okuba abatume; n'abamu ABANNABBI; n'abamu ababuulizi b'Enjiri; n'abamu abasumba n'abayigiriza; olw'okutuukirizibwa kw'abatukuvu, olw'omulimu gw'obuweereza, olw'okuzimba omubiri gwa Kristo.' Abaefeso 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.

> 'Era Katonda atadde mu kkanisa abamu, okusooka abatume, okuddako BANABBI,' n'ebirala. 1 Corinthians 12:28. 'Temunyooma OBUNNABBI.' 1 Thessalonians 5:20. Mwetunule era Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Banabbi oba obunnabbi bigendereddwa ku kuzimbibwa kw'ekkanisa ya Kristo; era tewali bujulizi buyinza okuweebwa okuva mu Kigambo kya Katonda obulaga nti byalina okuggwaawo okusooka okusinga ababuulizi b'Enjiri, abasumba n'abayigiriza. Naye omuwakanizi agamba nti, 'Waabaddewo ebyolesebwa n'ebirooto ebikyamu bingi nnyo nti sisobola kwesiga kintu kyonna eky'ekika ekyo.' Kituufu nti Setaani alina ekifaananyi kye eky'obulimba. Yalina bulijjo bannabbi b'abakyamu, era mazima ddala tusaanidde okubasubira kaakano mu ssaawa eno ey'enkomerero ey'okulimba n'okuwangula kwe. Abo abagaanira ebikkulirwa eby'enjawulo eby'engeri eyo olw'okuba ekifaananyi ky'obulimba kiriiwo, basobola mu ngeri emu okweyongerayo ne bagaananga nti Katonda yennyini yeebikkulirako eri omuntu mu kirooto oba mu kwolesebwa, kubanga ekifaananyi ky'obulimba kyabaddewo buli kiseera.

> “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.

> Ebirooto n’ebyolesebwa bye bintu Katonda by’ayitamu yeeyolesa eri abantu. Ng’ayita mu bino yayogera eri bannabbi; atadde ekirabo ky’obunnabbi mu birabo bya kkanisa ey’Enjiri, era agagasse ku bubonero obulala bw’ennaku ez’enkomerero. Amina.

> “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.

> Ekyangenderwa kyange mu bigambo eby’ewaggulu kibadde kuggyaamu ebiwakanya mu ngeri ey’Ebyawandiikibwa Ebitukuvu, era n’okuteekateeka amagezi g’omusomi olw’ebigenda okugoberera.

> “WM. MILLER,

> WM. MILLER,

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

> Low Hampton, N. Y., Desemba 3, 1847. James White, Ekirooto kya Muganda 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. 'Essanduku' eyimirira amazima amanene ga Bayibuli agakwata ku kudda kw'okubiri kwa Mukama waffe Yesu Kristo, amazima ago gaaweebwa eri Ow'oluganda Miller okulangirira eri ensi yonna.

> “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. ‘Ekisumuluzo ekyateekebwako’ kye kyali engeri ye ey’okutaputa ekigambo eky’obunnabbi—okugereranya Ebyawandiikibwa n’Ebyawandiikibwa—Baibuli yennyini omutaputa waayo. N’ekisumuluzo kino, Muganda Miller n’aggulawo ‘ssanduku,’ oba amazima amanene ag’Okudda kwa Kristo eri ensi.

> “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. ‘Amajjinja ag’omuwendo, dayimaani, n’ebirala’ ‘ebika byonna n’obunene bwonna’ era ‘nga bitegekeddwamu bulungi ennyo mu bifo byabyo eby’enjawulo mu ssanduku’ bimirira abaana ba Katonda, [Malachi 3:17,] abava mu makanisa g’onna, era okuva mu mitendera gyonna n’embeera ez’enjawulo ez’obulamu, nga tebulekeddeeko, aba baakyaniriza okukkiriza okw’Okudda kwa Kristo, era ne balabika nga bayimirira n’obuvumu mu bifo byabwe eby’enjawulo, mu nsonga entukuvu ey’amazima. Nga batambulira mu nteekateeka eno, buli omu ng’atuukiriza obuvunaanyizibwa bwe, era ng’atambula mu bwetoowaze mu maaso ga Katonda, ‘ne bamurikira ensi ekitangaala n’ekitiibwa,’ ebyalabika nga byenkana n’ebya kkanisa mu nnaku z’Abatume bokka. Obubaka, [Revelation 14:6,7,] ne bugenda nga bwali ku mapiko g’omuyaga, n’okuyita, ‘Mujje, kubanga byonna byetegefu kaakano,’ [Luke 14:17.] ne kusaasaana n’amaanyi n’obuvuddemu."

> “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. ‘Abantu ne batandika okuyingira; mu kusooka nga batono mu muwendo, naye ne beeyongera ne bafuuka ekibiina kinene.’ Bwe baatandika okubuulira enjigiriza ey’Adiventi Omuganda Miller, wamu n’abalala abatono nnyo, teyasobola kukosa bungi, era batono nnyo be baazuukusibwa nayo; naye okuva mu 1840 okutuuka mu 1844, wonna we yabuulirwangayo, abantu bonna ne bazuukusibwa.

> “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. Bwe Malayika ey’abuuka [Okubikkulirwa 14:6-7] yasooka okutandika okubuulira Enjiri ey’obutaggwaawo, nti, Mutye Katonda, mumuwe ekitiibwa; kubanga essaawa y’okusalira omusango ye etuuse, abangi ne bakuba enduulu mu ssanyu olw’okusuubira okujja kwa Yesu, n’okuzzaawo; naye abo bennyini oluvannyuma ne bajeemera, ne basoomooza, ne banyooma amazima agaaali gamaze akaseera katono nga gabajjuza essanyu. Ne batabulatabula ne basasaanya ebyaza. Kino kitutuusa mu kiseera ky’omugwa eky’omwaka 1844, we kyatandikira ekiseera eky’okusasaanya.

> “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.

> Mumanye kino: Abo abeeddako ‘abakuba enduulu olw’essanyu’ be baabuzabuza ne basaasaanya amajjinja ag’omuwendo. Era tewali abasaasaanyizza ekisibo, ne bakitambuza mu bukuusa, okuva mu 1844, nga bwe bakikoze abo abaali baabuulira amazima ne basanyukira mu go; naye oluvannyuma ne bagaana omulimu gwa Katonda, n’okutuukirizibwa kw’obunnabbi mu bumanyirivu bwaffe obw’edda mu by’Okudda kwa Mukama.

> “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. 'Amajjinja ag'omuwendo ag'ekiwani ne ekisimbi eky'ekiwani' ebyasaasaanyizibwa wakati mu eby'eddala, biyimirira bulungi abafuuse abakkiriza kyamu, oba 'abaana ab'ekiwaanyi,' [Hosea 5:7] okuva lwe oluggi lwaggalwa mu mwaka gwa 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. 'Ettaka n’obusuusu, omusenyu n’ebika byonna eby’akasasiro,' biyimirira ensobi enjawulo era nnyingi ezaaleeteddwa mu bakkiriza b’Okudda kwa Kristo okw’okubiri, okuva mu kiseera kya autumn kya 1844. Wano ndyogerako ku bimu ku byo.

> “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. Ekifo kye baayimirirako abamu ku ‘basumba’ mu ngeri ey’okwekuluntaza amangwago oluvannyuma lw’okuwa ‘Okukaaba kwa ssawa ya ttumbi,’ bwe baagamba nti amaanyi ag’ettendo ag’Omwoyo Omutukuvu agaatambulirako ‘olutambuza lw’omwezi ogw’omusanvu’ gaali ‘obuyinza bwa mesmerism.’ George Storrs yali omu ku basooka okweyimiriza ku kifo kino. Laba ebyawandiiko bye eby’omu kitundu eky’oluvannyuma eky’omwaka 1844, mu ‘Midnight-Cry,’ mu kiseera ekyo nga kifulumizibwa mu Kibuga New York. J. V. Himes, ku Konferensi e Albany mu biseera by’entandikwa y’omwaka 1845, yagamba nti ‘olutambuza lw’omwezi ogw’omusanvu’ lwaleta ‘mesmerismu’ wamunda wa futi musanvu. Kino nnakibulirwa omu ku baaliwo era yawulira ekigambo ekyo. Abalala abaatwala ekitundu ekinene mu ‘kukaaba kw’omwezi ogw’omusanvu,’ oluvannyuma baalagaza nti olutambuza olwo lwali omulimu gwa Sitaani. Okussa omulimu gwa Kristo n’ogwa Mwoyo Omutukuvu ku Sitaani, mu nnaku za Mulokozi waffe, kyali okutukaana; era ne kaakano ky’ekyo. 2. Okuggezesa kungi ku biseera eby’ekkakafu. Okuva lwe nnaku 2300 zaaggwa mu 1844, abantu ab’enjawulo bateekawo emirundi mingi ebbanga ery’okutukka ku nkomerero yaazo. Bwe bakola bityo, baggyawo ‘emiggo gy’ensalo,’ era baaleetera olutambuza olwonna olw’Okuddayo kwa Kristo ekizikiza n’okubuusabuusa. 3. Spiritualismu n’obutone bwakyo bwonna n’obusukkulumu bwakyo. Enkwe eno ya Sitaani, eyakola omulimu omukambwe ogw’okufa, ekeeraga bulungi ng’efaananyizibwa ku ‘shavings,’ ne ‘all manner of rubbish.’ Abangi ku abo abaanywamu ddala obutwa bwa spiritualismu baakkiriza amazima g’obumanyirivu bwaffe obwa ‘advent’ obw’edda, era olw’ensonga eyo bangi baakolebwa okukkiriza nti spiritualismu kyali ekibala kya bulijjo ekiva mu kukkiriza nti Katonda yatambuza entambuza ennene ez’Okuddayo mu 1843 ne 1844. Peetero, bw’ayogera ku abo abandireeta ‘enjigiriza ezizikiriza, ne bagaana Omwami eyabagula,’ agamba nti, ‘OLWABO EKKUBO LY’AMAZIMA LIRIVUMIBWA.’ 4. S. S. Snow eyeeyita ‘Eriya Nnabbi.’ Omusajja ono, mu nkola ye ey’akyewuunyisa era ey’obuwagu, naye yakola ekitundu kye mu mulimu guno ogw’okufa, era entambula ye ebadde n’entendansi ey’okuleetera ekifo ekituufu eky’abatukuvu abalindirira okunyoomerwa mu birowoozo by’emmeeme nnyingi ez’eesimbu.

> “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.

> Ku lukalala luno lw’ensobi nnyinza n’okwongerako ne nyingi endala, nga ezitali zimu kwe ziri “emyaka lukumi” egy’Okubikkulirwa 20:4, 7, nga byaliwo dda, 144,000 egy’Okubikkulirwa 7:4; 14:1, abo ab’e “baazuukira ne bava mu ntaana” oluvannyuma lw’okuzuukira kwa Kristo, enjigiriza ey’obutakola mirimu, enjigiriza ey’okuzikirizibwa kw’abaana abato, n’ebirala n’ebirala. Ensobi zino zaasaasaanyizibwa n’obunyiikivu bungi, era ne zinywezebwa ku kisibo ekirindirira okutuusa lw’ate mu kiseera Muganda Miller lwe yalaba ekirooto, eby’omuwendo eby’amazima “byali bisitiriziddwa ne biveemu mu maaso,” era n’ebigambo by’omu nnabbi byali bigwanira— “Okusala omusango kakyuuse ne kuddayo emabega, n’obwenkanya buyimiridde wala,” n’ebirala n’ebirala. Laba Isaaya 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.

> Edda mu kiseera ekyo tewaali gazeti ya Abadiventisti mu nsi eyawagiranga ensonga y’amazima ag’okiseera kino. ‘Day-Dawn,’ ye y’asembayo okuwolereza obuyimirize obutuufu bw’ekisibo ekitono; naye yafa nga waakayitawo emyezi egiwerako nga Mukama tannawa Ow’oluganda Miller ekirooto kino; era mu kulwana kwayo okwasembayo ng’egenda okufa, yabalaga abatukuvu abakooye nga beesinda omwaka gwa 1877, nga mu kiseera ekyo emyaka amakumi asatu gikyali mu maaso, ng’ekiseera eky’okununulibwa kwabwe okw’enkomerero. Kitalo! kitalo! Tebyewunyisa nti Ow’oluganda Miller mu kirooto kye, ‘yatuula n’akaaba’ olw’embeera eno ey’ennaku.

> “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. Ekisanduuko, kikiikirira amazima g’Okudda okw’okubiri Muganda Miller gye yabunyisa eri ensi yonna, nga bwe kalambikibwa mu lugero lw’abawala kkumi. Matayo 25:1-11. Okusooka, ekiseera, 1843; ekyokubiri, ebbanga ery’okulindirira; ekyokusatu, okukoowoola okw’ettumbi ly’ekiro, mu mwezi ogw’omusanvu, mu 1844; n’ekyokuna, omulyango oguggaliddwa. Tewali asomye empapula z’Okudda okw’okubiri okuva mu 1843 ayinza kwegaana nti Muganda Miller yawolerezaamu bintu bino ebina ebikulu mu byafaayo by’Okudda okw’okubiri. Enteekateeka eno eyekwatagana obulungi ey’amazima, oba ‘ekisanduuko’, emenyeddwamu ebigabane era n’esasanyiziddwa mu bisenzeko abo abagaanye ebyo bye baayitamu, ne bagaana ddala amazima gennyini ge baabuulira, awamu ne Muganda Miller, nga tebatya, eri ensi yonna.

> “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. Omusajja alina 'dirt-brush' akiikirira omusana omuwangaavu gw’amazima ag’obudde buno, nga gulabisibwa mu bubaka bwa Malayika ow’okusatu, [Okubikkulirwa 14:9-12,] obubaka obuli kaakano butukuza era buggyawo ebikyamu ku ssigalira. Omulimu gw’amazima ag’obudde buno gwatandika okuddamu okuzuukira mu ntandikwa y’omwaka ogwa 1848, era okuva mu kiseera ekyo okutuusa kaakano gweyongedde okulinnya era okufuna amaanyi. 'Dirt-brush' ebadde etambula, era ebikyamu bibadde biggwaawo mu maaso g’omusana omuwangaavu gw’amazima, era amayinja ag’omuwendo agamu, agabadde okumala akaseera katono nga gabikkiddwa era nga tegalabika olw’ekizikiza n’ekikyamu, kati gayimirira mu musana omuwangaavu gw’amazima ag’obudde buno.

> “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.

> Omulimu guno ogw’okubikkula amayinja ag’omuwendo, n’ogw’okuggyawo ekikyamu, gkweyongera mangu nnyo, era gwateekeddwawo okugenda mu maaso n’amaanyi agayongera, okutuusa abatukuvu bonna lwe banaanoonyebwa ne basangibwa, ne baweebwa akabonero aka Katonda omulamu. Geregeranya kino n’omutwe ogw’amakumi asatu n’ana ogwa Ezeekyeri, ojja kulaba nti Katonda yasuubizza okuŋŋaanya ekisibo kye ekyasaasaanyiziddwa mu lunaku luno olw’ekizikiza era olw’ekire, okuva mu mwaka gwa 1844. Nga Yesu tannajja, ‘ekisibo ekitono’ kinaakuŋŋaanyizibwa mu ‘bumwe bw’okukkiriza.’ Yesu kaakano atutukuza ‘abantu ab’obwa bwe ab’enjawulo, abeenyikira ebikolwa ebirungi,’ era bw’ajja alisanga ‘ekkanisa ye nga terina kamogo, newakubadde ekifunvubadde, newakubadde ekintu kyonna ekifaanana bwe kityo.’ ‘Ekikuse kye kiri mu mukono gwe, era alitakyatusa oluggya lwe ddala, n’akuŋŋaanya engaano ye mu nnyumba ey’engaano, n’ebirala.’ 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. Ekisanduku eky’okubiri, ‘ekinene nnyo era ekirungi okusinga ekyasooka,’ mwe ‘amajjinja ag’omuwendo,’ ‘dayimooni’ n’ensimbi ez’ekikomo ebyasaasaanyizibwa byakuŋŋaanyizibwa, kiyimirira ennimiro eggazi ey’amazima amalamu ag’omu kiseera kino mwe ekisibo ekyasaasaanyiziddwa kinaakuŋŋaanyizibwa, okutuuka ne ku 144,000, bonna nga balina akabonero ka Katonda omulamu. Tewalibaako n’emu ku dayimooni eza’omuwendo ennyo ejja kusigala mu kizikiza. Newankubadde ng’ezimu tezinene kusukka ku kasonga ka epini, tezijja kwerabirirwa, wadde okusigalibwa ebweru mu lunaku luno Katonda lw’akuŋŋaanya eby’obugagga bye. [Malaki 3:16-18] Ayinza okusindika bamalayika be ne babanguya okubaggya, nga bw’akola bwe yawaggula Lutti okuva e Soodomu. ‘Omulimu omumpi Mukama gw’anaakola ku nsi.’ ‘Aligukendeeza mu butuukirivu.’ Laba Abaroma 9:28. James White, Ebiwandiiko eby’omu mabbali ku Kirooto kya Muganda Miller.

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