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

Buku Joel dan Gereja Masehi Advent Hari Ketujuh Laodikia - Nombor Tiga Puluh Lima

Number Thirty-Five

Nombor Tiga Puluh Lima

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.

காலப்பூர்வ எழுத்துகள் (Early Writings) என்னும் நூலின் 81ஆம் பக்கத்தில் (மேலும் “81” என்பது ஒரே தெய்வீக மகா ஆசாரியரையும் எண்பது ஆசாரியரையும் குறிக்கும் ஒரு சின்னமாகும்), வில்லியம் மில்லரின் இரண்டாம் கனவு பதிவு செய்யப்பட்டிருக்கிறது. நெபுகாத்நேச்சாரைப் போலவே, வில்லியம் மில்லருக்கும் இரண்டு கனவுகள் இருந்தன. தானியேல் நான்காம் அதிகாரத்தில் உள்ள நெபுகாத்நேச்சாரின் இரண்டாம் கனவு, லேவியராகமம் 26இல் மோசே குறிப்பிடும் “ஏழு காலங்கள்” என்ற சூழலுக்குள் அமைந்துள்ளது. 2,520 குறித்து போதித்தபோது, மில்லர் லேவியராகமம் இருபத்தாறு அதிகாரத்தின் “ஏழு காலங்கள்” என்பதை விளக்குவதற்காக தானியேல் நான்காம் அதிகாரத்தைப் பயன்படுத்தினார்; ஆயினும் அவர் அதனை “ஏழு காலங்கள்” என்றே அழைத்தார். தாம் நெபுகாத்நேச்சாரால் முன்மாதிரியாகக் காட்டப்பட்டிருந்தார் என்பதை மில்லர் உணரவில்லை; ஆனால் நான்காம் அதிகாரத்தில் உள்ள நெபுகாத்நேச்சாரின் 2,520 நாட்கள், மில்லரின் கனவில் மண் துடைப்பான் மனிதன் வந்து சேருவதற்கு முன், “சிதறடிக்க” என்ற சொல்லினாலும் அது ‘ஏழு காலங்கள்’ நிகழ்வினாலும் பிரதிநிதித்துவப்படுத்தப்படுகிறது.

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

Miller ko “Pa Miller” ni Sister White, hynrei ym ha ka rukom paidbah kumba ki Katolik ki leh, hynrei ha ka rukom paidbah-patriarkh, kum u kpa Abraham. U Miller u dei ka dak, u dei u briew ka jutang, uba mihkhmat ïa ka jingïasoh jong ki dak Baibl ha ka lynti sha ka jutang kaba khatduh bad ka jingïaid ryngkat bad ki shiphew saw hajar. U Joel u pynbna ha ngi ba ha ki sngi kiba khatduh, ki rangbah kin ïohi jingïohthiah, bad u William Miller u dei uta u rangbah ha ka histori jong ngi, bad ruh uta u nongrep uba pyndep ïa ka jingïathuhlypa jong u William Tyndale kaba ong, “Lada U Blei un pyllait ïa ka jingim jong nga, shwa ban bun ki snem ngan pynlong ba u khynnah uba ñiah ïa ka plau un tip kham bun shaphang ka Jingthoh Bakhuid ban ïa me.”

> “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.

> “Modimo o ile a roma lengeloi la Hae ho ama pelo ya molemi ya neng a sa dumele Bibele, hore a etellwe pele ho fuputsa diporofeto. Mangeloi a Modimo a ne a etela ya kgethilweng eo kgafetsa, ho tataisa monahano wa hae le ho bula kutlwisiso ya hae ya diporofeto tseo esale di fifetse batho ba Modimo. Qaleho ya ketane ya nnete e ile ya nehelwa ho yena, mme a etellwa pele ho fuputsa kgokahanyo ka nngwe ka mora e nngwe, ho fihlela a tadima Lentswe la Modimo ka ho makala le ka ho le ananela. O ile a bona moo ketane e phethahetseng ya nnete. Lentswe leo a neng a le nkile e le le sa buluwe ke pululelo jwale le ile la buleha pela pono ya hae ka botle le ka kganya ya lona. O ile a bona hore karolo e nngwe ya Lengolo e hlalosa e nngwe, mme ha temana e nngwe e ne e kwalehile kutlwisisong ya hae, a fumana karolong e nngwe ya Lentswe se neng se e hlalosa. O ile a tadima Lentswe le halalelang la Modimo ka thabo le ka tlhompho e tebileng le tshabo.” 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 ialah petani yang menggenapi nubuat Tyndale, dan penerbitan pertamanya tentang pengetahuan nubuatan yang telah ia himpunkan daripada pembukaan meterai Daniel 8:14 berlaku pada tahun 1831, dua ratus dua puluh tahun selepas penerbitan Versi King James bagi Alkitab. John Wycliff, William Tyndale, dan penerbitan Alkitab King James pada tahun 1611 mewakili tiga tanda perjalanan yang memulakan nubuatan dua ratus dua puluh tahun itu, yang berakhir apabila anak pembajak Tyndale membuka Firman Tuhan kepada perkhabaran malaikat pertama, yang kemudiannya diikuti oleh dua malaikat yang lain. Malaikat pertama itu tiba pada tahun 1798 dan yang ketiga pada tahun 1844. Wycliff, Tyndale, dan King James terhubung dengan petani yang akan menggenapi ramalan Tyndale, dan yang akan melambangkan sejarah tiga malaikat dari tahun 1798 hingga 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.

ការរកឃើញ​អាល់ហ្វា​របស់ William Miller គឺជា​រយៈពេល 2,520 ឆ្នាំ​នៃ​លេវីវិន័យ ជំពូក​ម្ភៃប្រាំមួយ ហើយ​ការរកឃើញ​អូមេហ្គា​របស់​គាត់​គឺជា​រយៈពេល 2,300 ឆ្នាំ​នៃ ដានីយ៉ែល 8:14។ ការបំបែកខ្ចាត់ខ្ចាយ 2,520 ឆ្នាំ​របស់​យូដា​បាន​ចាប់ផ្ដើម​នៅ​ឆ្នាំ 677 មុន គ.ស. ហើយ​បាន​បញ្ចប់​នៅ​ឆ្នាំ 1844។ រយៈពេល 2,300 ឆ្នាំ​នៃ ដានីយ៉ែល 8:14 បាន​បញ្ចប់​នៅ​ឆ្នាំ 1844។ ទាំងពីរ​បាន​បញ្ចប់​ជាមួយគ្នា​នៅ​ឆ្នាំ 1844 ហើយ​ចំណុច​ចាប់ផ្ដើម​នៃ​ការរកឃើញ​អាល់ហ្វា និង​អូមេហ្គា​របស់ William Miller ត្រូវបាន​បំបែក​ឆ្ងាយ​ពី​គ្នា​ដោយ​រយៈពេល​ពីររយ​ម្ភៃ​ឆ្នាំ។ «ពីររយ​ម្ភៃ» គឺជា​និមិត្តសញ្ញា​មួយ​នៃ William Miller ដោយ​ផ្អែក​លើ​សាក្សី​ពីរ។ ការរកឃើញ​អាល់ហ្វា និង​អូមេហ្គា​របស់ Miller ត្រូវបាន​តំណាង​ដោយ​ឆ្នាំ 1798 និង 1844។ ការបំបែកខ្ចាត់ខ្ចាយ 2,520 ឆ្នាំ​ដែល​ប្រឆាំង​នឹង​នគរ​ខាង​ជើង​បាន​បញ្ចប់​នៅ​ឆ្នាំ 1798 ហើយ​បួនសិបប្រាំមួយ​ឆ្នាំ​ក្រោយមក គឺ​នៅ​ឆ្នាំ 1844 រយៈពេល 2,300 ឆ្នាំ​បាន​បញ្ចប់។

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.

Tahun 2,520 yang berakhir pada tahun 1798 menandai tarikh itu, dan 2,520 tahun terhadap Yehuda, yang berakhir pada tahun 1844, menghasilkan suatu tempoh dua ratus dua puluh tahun. Ini bererti bahawa 2,520 terhadap Israel menghasilkan tempoh nubuatan empat puluh enam tahun, dan 2,520 terhadap Yehuda menghasilkan tempoh nubuatan dua ratus dua puluh tahun. Alfa bagi tempoh itu ialah 677 SM dan omeganya ialah 457 SM, yang bererti bahawa alfa bagi tempoh empat puluh enam tahun dan bagi tempoh dua ratus dua puluh tahun diwakili oleh 2,520, dan omega bagi kedua-dua garis itu ialah 2,300. Kedua-dua “penyerakan” selama 2,520 tahun itu memberikan dua saksi tentang suatu tempoh yang bermula dengan 2,520 dan berakhir dengan 2,300. Kedua-dua garis itu mengenal pasti penemuan alfa dan omega William Miller.

> “William Miller’s Dream

> “Mimpian 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.

> “Ndzi lorhile leswaku Xikwembu, hi voko leri nga vonakiki, xi ndzi rhumelerile bokisi leri endliweke hi vutshila byo hlamarisa, byo leha kwalomu ka ti-intši ta khume hi tsevu hi vuenti ni ku anama ka byona, ri endliwile hi ebony ni tiperela leti nghenisiweke hi vutshila byo hlamarisa. Eka bokisi rero a ku namarheteriwe xilotlelo. Hi ku hatlisa ndzi teke xilotlelo kutani ndzi pfula bokisi rero; kutani, ku hlamala ni ku tsaka ka mina, ndzi kume leswaku a ri tele hi mixaka hinkwayo ni vukulu hinkwabyo bya swibye, timayimani, maribye ya nkoka, ni mali ya nsuku ni ya silivhere ya mpimo ni nkoka wun’wana ni wun’wana, swi hleriwe hi ku saseka swinene etindhawini ta swona to hambana-hambana endzeni ka bokisi rero; kutani leswi swi hleriweke hi ndlela yoleyo, swi vonise ku vonakala ni ku vangama loku ringanaka ntsena ni dyambu.

> “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.

> “Saya berpendapat bahawa bukanlah kewajipan saya untuk menikmati pemandangan yang menakjubkan ini seorang diri, walaupun hati saya sangat bersukacita oleh kerana kecemerlangan, keindahan, dan nilai kandungannya. Oleh itu, saya meletakkannya di atas sebuah meja tengah di dalam bilik saya dan menyebarkan berita bahawa semua yang berhasrat boleh datang dan melihat pemandangan yang paling mulia dan paling cemerlang yang pernah dilihat oleh manusia dalam kehidupan ini.

> “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.

> “Batöngnaba bi o gulé, o tiniti mātāng tagbubuot-subò, alì gāni un ìla tagamò, but tomitibay òro onso. Sò unang dahò no kènda ti mìnìnana ko kaban, mamasadya siran do mimboboligi om iḍandanan dani. Nga di pagdumò i mga mìnìnana, momulà no mimbulin ti mgaladan intanod, pumohohon dani id suang kaban om pinosuad id pogun ti lamesa.”

> “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.

> “Ngaqale ukucabanga ukuthi umninizo uzophinda afune ibhokisi namagugu ezandleni zami; futhi uma ngingavumela ukuba ahlakazeke, ngangingasoze ngawabuyisela ezindaweni zawo ebhokisini njengakuqala; futhi ngazizwa ukuthi angisoze ngakghona ukubhekana nokulandisa ngalokho, ngokuba kwakuyoba kukhulu kakhulu. Ngase ngiqala ukunxusa abantu ukuthi bangawaphathi, noma bangawakhiphi ebhokisini; kodwa lapho ngiqhubeka ngokunxusa, yilapho beqhubeka khona ngokuwahlakaza kakhulu; futhi manje kwase kubonakala sengathi bawahlakaza kulo lonke igumbi, phansi nakuzo zonke izingcezu zefenisha ezazisegumbini.”

> “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.

> “Kemudian aku melihat bahawa di antara permata-permata asli dan wang syiling tulen itu, mereka telah menaburkan suatu jumlah yang tidak terhitung banyaknya permata palsu dan wang syiling tiruan. Aku sangat murka atas kelakuan mereka yang hina dan ketidakbersyukuran mereka, lalu menegur dan mencela mereka kerana hal itu; tetapi semakin aku menegur, semakin banyak mereka menaburkan permata palsu dan wang syiling palsu itu di antara yang tulen.

> “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.

> “Då blev jag förbittrad i min kroppsliga själ och började använda kroppslig kraft för att driva ut dem ur rummet; men medan jag drev ut en, kom tre andra in och förde med sig smuts och spån och sand och allehanda slags skräp, tills de täckte var och en av de äkta juvelerna, diamanterna och mynten, så att allt blev dolt för blicken. De slet också min kista i stycken och spred den bland skräpet. Jag tyckte att ingen människa tog notis om min sorg eller min vrede. Jag blev fullständigt modfälld och nedslagen och satte mig ned och grät.”

> “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.

> “Ndzi ri karhi ndzi rila ni ku twa ku vava hi ku lahlekeriwa ka mina lokukulu ni vutihlamuleri bya mina, ndzi tsundzuke Xikwembu, kutani ndzi khongela hi ku hiseka leswaku A ta ndzi rhumela mpfuno.

> “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.

> “Jijigiin gaa oohootee do∙gong re∙baaha ong∙giminon, manderang pilakkonon ong∙baaaha; aro ua, an∙tang jakchi sa∙sachakgipa brushko rim∙e, janalrangko oprake, do∙gongo donggipa a∙bri aro bilsirangko sa∙sachake galna a∙bachengaha.

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

> “Ndzi n’wi kombelerile leswaku a nga yi emahlweni, hikuva a ku ri ni swibye swa nkoka leswi hangalakeke exikarhi ka makumu.

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

> “A nti se, ‘Ungesabi,’ ngoba uzobanakekela.”

> “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.

> “Мiдян, покуль ён падмятаў бруд і смецце, фальшывыя каштоўнасці і падробленыя манеты, усё гэта ўзнялося і вылецела ў акно, як воблака, і вецер панёс яго прэч. У гэтай мітусні я на імгненне заплюшчыў вочы; калі ж расплюшчыў іх, усяго смецця ўжо не было. Каштоўныя камяні, дыяменты, залатыя і срэбныя манеты ляжалі ў вялікім багацці рассыпаныя па ўсім пакоі.

> “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.

> “Ta min chu parah chungnung deuh leh a hmaia mi aiin a mawi zawk zual tak a dah a; chutichuan thlung hlu tak takte, diamond-te, sumdawnte chu kut khat khatah a khawnkhawm a, parah chungnungah chuan a paih luh vek a, pakhat mah a la awm loh hma chuan; mahse diamond ṭhenkhat chu pin hriam hmunte aia lian lo tê mah an ni.”

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

> “Ube esebiza kimi ukuba ‘ngize ngibone.’”

> “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.

> “Neng nge tlo lôna ka gare ga lebokoso, eupša mahlo a ka a ile a foufatšwa ke pono yeo. A be a phadima ka letago le le fetago la pele ga ona ka makga a lesome. Ke ile ka gopola gore a be a gotšhitšwe ka lehlabatheng ke dinao tša batho bao ba babe bao ba bego ba a gašitše gomme ba a gatakile leroleng. A be a beilwe ka thulaganyo ye botse ka gare ga lebokoso, yo mongwe le yo mongwe lefelong la gagwe, go se na leswao le le bonagalago la maitapišo a monna yo a a lahletšego ka gare. Ka goeletša ka lethabo le legolo, gomme go goeletša moo gwa ntsoša.” 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.

Bermula pada halaman “81,” suatu lambang para imam, mimpi itu mengenal pasti sejarah pekerjaan gereja Masehi Advent Hari Ketujuh Laodikia dalam membinasakan kebenaran-kebenaran asas yang telah dihimpunkan oleh Keallahan melalui kemanusiaan William Miller. Sejarah itu berakhir apabila Miller “bersorak dengan sukacita yang amat besar” dan sorakan itu “membangunkannya.” Sejarah yang dilambangkan dalam mimpi itu berakhir pada seruan nyaring malaikat yang ketiga, iaitu kemuncak Seruan Tengah Malam. Naratif sejarah mimpi Miller itu juga melambangkan penanda-penanda jalan sejarah Millerit, dan oleh itu ia juga melambangkan sejarah selari pergerakan seratus empat puluh empat ribu orang. Yang sama pentingnya ialah bahawa gambaran sejarah dalam mimpi itu juga mengandungi suatu fraktal nubuatan bagi sejarah yang mula berulang pada tahun 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.”

Mutiara-mutiara kebenaran yang telah dikenali dalam sejarah seratus empat puluh empat ribu itu telah dimasukkan ke dalam catatan umum pada tahun 2004 dan kemudian sekali lagi pada tahun 2012, ketika pembentangan Jadual-Jadual Habakuk menghimpunkan suatu kumpulan yang telah ditentukan untuk dicerai-beraikan. Kebenaran-kebenaran itu telah diletakkan di atas meja pada tahun 2004, melalui pembentangan pertama kebenaran-kebenaran yang telah dibukakan meterainya pada tahun 1989. Hanya “sedikit” yang mempertimbangkan pekhabaran itu pada waktu itu, tetapi pada tahun 2012, siri 95 pembentangan yang bertajuk Jadual-Jadual Habakuk telah menarik masuk suatu khalayak ramai, kerana “orang ramai mula datang masuk, pada mulanya sedikit bilangannya, tetapi bertambah menjadi suatu kerumunan.”

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.

ចាប់ពីឆ្នាំ 2012 រហូតដល់ថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020 សេចក្តីពិតទាំងនោះត្រូវបានបំបែកខ្ចាត់ខ្ចាយ និងគ្របបាំងដោយសំរាមជាបន្តបន្ទាប់។ នៅថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020 អ្នកគាំទ្រសារនៃតារាងរបស់ Habakkuk ត្រូវបានបំបែកខ្ចាត់ខ្ចាយអស់រយៈពេលបីថ្ងៃកន្លះ។

> 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.

> Omwo, na ewe baa kɔe wɔn adansedi no awiei no, akekaboa a ofi bun a enni awiei no mu reba no ne wɔn bɛko, na wadi wɔn so nkonim, na wakum wɔn. Na wɔn afunu bɛda kurow kɛse no kwan so, a wɔfrɛ no honhom mu Sodom ne Egypt, baabi a wɔsan bɔɔ yɛn Awurade asennua mu no. Na nnipa ne mmusua ne kasa ne aman mufo behu wɔn afunu no nnansa ne fa, na wɔremma wɔmfa wɔn afunu no nkogu amu. Na wɔn a wɔte asase so no ani begye wɔn ho, na wɔadi ahurusi, na wɔde akyɛde bɛsoma wɔn ho wɔn ho; efisɛ saa adiyifo baanu yi haw wɔn a wɔte asase so no. Adiyisɛm 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.

Sabata, Desemba 30, 2023, Future for America iryitiriye ku nama ya Zoom mu nama yayo ya mbere ya rusange kuva ku wa 18 Nyakanga, 2020. Itariki ya 30 Ukuboza, 2023 ni iminsi 1,260 nyuma ya 18 Nyakanga, 2020, cyangwa “iminsi itatu n’igice.” Mu gihe Eliya na Mose bari bapfuye mu muhanda, irindi tsinda riri “kwishima.” Future for America yari yasubukuye gutangaza ubutumwa bw’ubuhanuzi muri Nyakanga 2023, kuko ubutumwa bwagombaga noneho kugera ku isi yose, ku bw’itegeko ry’ubuhanuzi, bwagombaga guturuka mu “butayu.” Iminsi itatu n’igice, cyangwa iminsi 1,260, ni ubutayu.

> 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.

> Maka wanamke yule akakimbilia nyikani, ambako ana mahali palipotayarishwa na Mungu, ili wapate kumlisha huko siku elfu moja mia mbili na sitini. Ufunuo 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.

“Lešoka” ke “letšatši la sekete se tee makgolo a mabedi le masome a tshela,” e lego matšatši a 1,260, ao gape e lego “matšatši a mararo le seripa,” gomme a emetšwe go Kutollo 12:6, gomme “126” ke karolo ya lesome ya 1,260. E nngwe ya ditherešo tše di makatšago tšeo ka nako yeo di ilego tša bulwa e be e le tlhoko ya pako go phethagatšeng thapelo ya “dinako tše šupago” go Lefitiko masome a mabedi a tshela.

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

1,260 hari juga merupakan lambang bagi 2,520 hari. “Tujuh masa” terhadap kerajaan utara bermula pada 723 SM dan berakhir pada 1798. Titik pertengahannya ialah 538, lalu membentuk 1,260 tahun ketika kekafiran menginjak-injak tempat kudus dan bala tentera, diikuti oleh 1,260 tahun ketika kepausan menginjak-injak tempat kudus dan bala tentera. Struktur nubuatan ini selaras dengan 1,260 hari dari pembaptisan Kristus hingga salib, yang kemudian diikuti oleh 1,260 hari nubuatan hingga tahun 34 M, ketika Injil disampaikan kepada bangsa-bangsa lain. Maka, berdasarkan dua saksi, 1,260 adalah sebahagian daripada 2,520 hari, atau “tujuh masa” Musa dalam Imamat dua puluh enam.

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.”

Tempoh suara di padang gurun yang bermula pada Sabat, 18 Julai 2020 hingga Sabat, 30 Disember 2023 mula berseru pada Julai 2023, dan apabila tempoh “padang gurun” itu berakhir pada Sabat, 30 Disember 2023, kebangkitan Musa dan Elia pun tiba. Pekabaran suara itu mengenal pasti bahawa tanda jalan bagi kekecewaan-kekecewaan pertama yang selari dalam setiap gerakan reformasi menjelaskan ramalan palsu 18 Julai 2020, dalam konteks perumpamaan tentang sepuluh anak dara. Ia memanggil lelaki dan perempuan kepada pertobatan yang dilambangkan oleh doa Imamat dua puluh enam. Mimpi Miller melambangkan pertobatan itu sendiri apabila dia mencatat, “Ketika aku demikian menangis dan berkabung kerana kehilangan besarku dan pertanggungjawabanku, aku mengingat Allah, lalu dengan sungguh-sungguh berdoa agar Dia mengirimkan pertolongan kepadaku.”

## Come and See

A re U Bône

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.”

Tloksi Miller e arotšwe ke dipolelo tše pedi tša “etla o bone.” Lekga la pele Miller o laletša batho gore ba “etle ba bone,” gomme lekga la bobedi “monna wa porosho ya lerole” o laletša Miller gore a tle a bone. “Etla o bone” ke seswantšho sa boporofeta seo se laetšago therešo ya boporofeta yeo e utollotšwego. Mahuto a mane a mathomo a mongwe le mongwe a na le taelo ya gore “etla o bone.”

> 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.

> Naseg a nakita ko nang buksan ng Cordero ang isa sa mga tatak, at narinig ko, na wari’y ugong ng kulog, ang isa sa apat na nilalang na nagsasabi, Halika at tingnan mo. … At nang mabuksan niya ang ikalawang tatak, narinig ko ang ikalawang nilalang na nagsabi, Halika at tingnan mo. … At nang mabuksan niya ang ikatlong tatak, narinig ko ang ikatlong nilalang na nagsabi, Halika at tingnan mo. … At nang mabuksan niya ang ikaapat na tatak, narinig ko ang tinig ng ikaapat na nilalang na nagsabi, Halika at tingnan mo. Apocalipsis 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.

“လာ၍ကြည့်ရှုလော့” ဟူသော Miller ၏အိပ်မက်အစတွင်ရှိသည့်စကားသည် alpha ဖြစ်ပြီး၊ အဆုံးတွင်ရှိသော “လာ၍ကြည့်ရှုလော့” သည် omega ဖြစ်သည်။ ထိုအိပ်မက်သည် အိပ်မက်အစပိုင်း၌ တံဆိပ်ဖွင့်ခြင်းကို ရတနာများအဖြစ် ဖော်ထုတ်ထားပြီး၊ ၎င်းရတနာများသည် “အစဉ်တကျ စီစဉ်ထားသောအခါ နေမင်းနှင့်သာ တူညီနိုင်သော အလင်းနှင့် ဘုန်းတော်ကို ပြန်လည်ရောင်ပြန်စေကြသည်” ဟု ဆိုထားသည်။ ခရစ်တော်က Miller အား omega ကို “လာ၍ကြည့်ရှုလော့” ဟု ဖိတ်ခေါ်သောအခါ၊ Miller သည် “ထိုမြင်ကွင်းကြောင့် ကျွန်ုပ်၏မျက်စိများ မီးလင်းတောက်ပသကဲ့သို့ မျက်မှောက်မခံနိုင်အောင် ဖြစ်သွားသည်။ ၎င်းတို့သည် ယခင်ဘုန်းတော်ထက် ဆယ်ဆ ပို၍ တောက်ပနေကြသည်” ဟု ဆိုသည်။ alpha ၏အလင်းသည် နေမင်းကဲ့သို့ ဖြစ်ပြီး၊ omega ၏အလင်းသည် နေမင်းထက် ဆယ်ဆ ဖြစ်သည်။

## Scatter

ᠲᠠᠷᠬᠠᠨ᠎ᠠ

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.”

ការកាន់ទុក្ខ និងការប្រែចិត្តរបស់ Miller ត្រូវបានតំណាងនៅចុងបញ្ចប់នៃរយៈពេលដែលបានចាប់ផ្ដើមដោយ “come and see” ដំបូង និង “come and see” ចុងក្រោយ។ ក្នុងរយៈពេលដែលចាប់ផ្ដើមដោយការបើកត្រាសារមួយរបស់ Miller ទៅកាន់ប្រជាជន ហើយបន្ទាប់មកបញ្ចប់ដោយការបើកត្រាសារមួយរបស់ព្រះគ្រីស្ទទៅកាន់ Miller ពាក្យ “scatter” ត្រូវបានតំណាង “ប្រាំពីរដង”។ Miller នឹងប្រើពាក្យនេះម្ដងទៀត ប៉ុន្តែក្នុងចន្លោះរវាងការបើកត្រាលើកដំបូង និងលើកចុងក្រោយ “scatter” ត្រូវបានបង្ហាញ “ប្រាំពីរដង”។ ព្រះគម្ពីរបញ្ជាក់ថា ការជំនុំជម្រះនៃ “ប្រាំពីរដង” ជាប់ទាក់ទងនឹងពាក្យ “scatter”។

> And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Leviticus 26:33.

> Aku akan menyerakkan kamu di antara bangsa-bangsa asing, dan akan menghunus pedang mengejar kamu; maka negerimu akan menjadi sunyi sepi, dan kota-kotamu menjadi reruntuhan. Imamat 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.

ᱢᱤᱞᱞᱚᱨ ᱥᱟᱱᱟᱢ ᱯᱟᱭᱞᱟ ᱥᱟᱹᱣᱛᱤᱱ ᱡᱮ ᱫᱤᱥᱠᱟᱹᱣᱟᱨ ᱠᱮᱫᱟ, ᱥᱮᱴᱟ “seven times” ᱞᱮᱵᱷᱤᱴᱤᱠᱟᱥ ᱴᱩᱣᱮᱱᱴᱤ-ᱥᱤᱠᱥ ᱨᱮᱭᱟᱜ, ᱟᱨ ᱩᱱᱤᱡ ᱥᱩᱯᱱᱟ ᱨᱮ, ᱢᱤᱞᱞᱚᱨ ᱨᱮᱱᱟᱜ ᱥᱟᱱᱫᱮᱥ ᱯᱨᱚᱠᱟᱥᱤᱛ ᱦᱩᱭ ᱮᱱᱟ ᱟᱨ ᱠᱨᱤᱥᱛ ᱨᱮᱱᱟᱜ ᱥᱟᱱᱫᱮᱥ ᱯᱨᱚᱠᱟᱥᱤᱛ ᱦᱩᱭ ᱮᱱᱟ ᱛᱟᱞᱟ ᱨᱮ ᱥᱟᱱᱟᱢ ᱢᱩᱞ ᱥᱟᱹᱣᱛᱤᱱ, ᱡᱮᱫᱟ ᱣᱤᱞᱤᱭᱟᱢ ᱢᱤᱞᱞᱚᱨ ᱨᱮᱱᱟᱜ ᱠᱟᱹᱢ ᱫᱚ ᱪᱤᱱᱦᱟᱹ ᱮᱫᱟ, ᱞᱟᱣᱫᱤᱥᱤᱭᱟᱱ Seventh-day Adventism ᱨᱮᱱ ᱫᱚᱨᱢᱚᱯᱚᱱᱰᱤᱛᱠᱚ ᱨᱮᱱᱟᱜ ᱠᱩᱲᱤ ᱟᱨ ᱡᱟᱞ ᱰᱟᱠᱟ ᱠᱚᱭᱤᱱ ᱛᱮ ᱟᱪᱪᱷᱟᱫᱤᱛ ᱦᱩᱭ ᱜᱮᱭᱟ। ᱩᱱ ᱢᱩᱞ ᱥᱟᱹᱣᱛᱤᱱᱠᱚ ᱨᱮᱡᱮᱠᱴ ᱠᱚᱨᱟᱜ ᱠᱟᱹᱢ ᱫᱚ alpha ᱟᱨ omega ᱛᱟᱞᱟ ᱨᱮᱱ ᱤᱛᱤᱦᱟᱥ ᱵᱷᱤᱛᱤᱨ ᱨᱮ ᱥᱟᱛ ᱪᱷᱤᱛᱨᱟᱹᱣ ᱦᱤᱸᱥᱟᱹᱣ ᱛᱮ ᱪᱤᱱᱦᱟᱹ ᱮᱫᱟ। “seven times” ᱫᱚ ᱣᱤᱞᱤᱭᱟᱢ ᱢᱤᱞᱞᱚᱨ ᱨᱮᱱᱟᱜ ᱠᱟᱹᱢ ᱨᱮᱱ ᱢᱤᱫ ᱯᱨᱚᱛᱤᱠ, ᱟᱨ ᱩᱱ ᱠᱟᱹᱢᱠᱚ ᱫᱚ Seventh-day Adventism ᱨᱮᱱ ᱢᱩᱞ ᱵᱷᱤᱛ, ᱡᱟᱦᱟᱸ ᱨᱮ Daniel 8:14 ᱨᱮᱱ 2,300 ᱫᱤᱱ ᱫᱚ ᱩᱱ ᱵᱷᱤᱛ ᱨᱮᱱ ᱢᱟᱨᱟᱝ ᱠᱮᱱᱫᱽᱨᱟᱹ ᱠᱷᱩᱴᱟ ᱠᱟᱱᱟ। ᱱᱚᱣᱟ ᱡᱮᱫ ᱩᱫᱩᱜ ᱮᱫᱟ ᱥᱮ, 2,520 ᱵᱚᱪᱷᱚᱨ ᱨᱮᱱ ᱪᱷᱤᱛᱨᱟᱹᱣ, ᱡᱮᱫᱟ ᱣᱤᱞᱤᱭᱟᱢ ᱢᱤᱞᱞᱚᱨ ᱨᱮᱱᱟᱜ ᱯᱨᱚᱛᱷᱚᱢ, ᱟᱨᱵᱟ alpha ᱫᱤᱥᱠᱟᱹᱣᱟᱨ ᱛᱟᱦᱮᱱᱟ, ᱢᱤᱫ ᱮᱢᱚᱱ ᱯᱮᱨᱤᱭᱚᱰ ᱨᱮᱱ ᱮᱦᱚᱯ ᱪᱤᱱᱦᱟᱹ ᱮᱫᱟ, ᱡᱮᱫᱟ ᱣᱤᱞᱤᱭᱟᱢ ᱢᱤᱞᱞᱚᱨ ᱨᱮᱱᱟᱜ omega ᱫᱤᱥᱠᱟᱹᱣᱟᱨ ᱛᱮ ᱢᱩᱪᱟᱹᱫ ᱮᱱᱟ, ᱟᱨ ᱩᱱ omega ᱫᱤᱥᱠᱟᱹᱣᱟᱨ ᱫᱚ 2,300 ᱫᱤᱱ ᱛᱟᱦᱮᱱᱟ।

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.

Apabila Adventisme Hari Ketujuh Laodikia mengetepikan “tujuh masa” pada tahun 1863, mereka telah mengetepikan penemuan pertama William Miller, yang merupakan penemuan alfanya dan penemuan asasnya. Penemuan terakhir Miller ialah 2,300 hari, yang merupakan penemuan omeganya dan penemuan puncaknya. “Tujuh masa” yang berakhir pada tahun 1798 menandai 2,520, dan 2,300 hari ditandai pada tahun 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.

Ia adalah manusia berus kotoran yang mengumpulkan permata-permata itu setelah ia tercerai-berai selama tujuh kali. Kemudian peti perhiasan itu menjadi lebih besar dan lebih indah serta bersinar sepuluh kali lebih terang daripada matahari. Sepuluh ialah lambang suatu ujian, dan oleh itu permata-permata itu bersinar pada ujian atas hari matahari; maka mimpi Miller bermula pada tahun 1798 dan berakhir pada seruan nyaring malaikat yang ketiga pada undang-undang Ahad.

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.

Hisitori ya Bamileri kusala na 1798 tee na 1863 ezali mpe hisitori ya kobanda na 1798 kino na mobeko ya lomingo oyo ezali pene ya koya. Hisitori oyo emonisami na ndɔtɔ ya William Miller, oyo esalemaka kati na ntango oyo Miller alobi: “yá mpe mona” kino na ntango oyo moto ya Brossi ya Putulu alobi: “yá mpe mona,” ezali nyonso mibale eleko ya 1798 tee na 1863, mpe lisusu eleko ya 1798 tee na mobeko ya lomingo. Molɔngɔ oyo esukaka na 1863 ezali fractal ya esakweli ya molɔngɔ oyo ebandaka na 1798 mpe esukaka na mobeko ya lomingo. Molɔngɔ yango mibale nyonso emonisami na ndɔtɔ ya 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.

To nōkthla bifuni dorja 22 October, 1844-ao, Sunday law-ao khobor thāngnānwi dorjāni āgānthai. 2,300 bochorni bhobishyobāṇī, jāk 1844-ao pūrṇa hol, Sunday law-ni āgānthai.

> “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.

> “Kristus roo Mpiandry Be Leholimong any amin’ny fitoerana masina indrindra, mba hanadiovana ny fitoerana masina, araka izay aseho ao amin’ny Daniela 8:14; ny fahatongavan’ny Zanak’olona eo anatrehan’ny Fahagola Indrindra, araka izay aseho ao amin’ny Daniela 7:13; ary ny fahatongavan’ny Tompo ho ao amin’ny tempoliny, araka izay nambaran’i Malakia mialoha, dia famaritana ny tranga iray ihany; ary izany koa no asehon’ny fahatongavan’ny mpampakatra ho amin’ny fampakaram-bady, izay nofaritan’i Kristy tao amin’ny fanoharana ny amin’ny virijina folo, ao amin’ny Matio 25.” Ilay Ady Lehibe, 426.

## Lines

Melao

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 bagi penemuan-penemuan Miller ialah nubuatan 2,300 tahun; oleh itu kedua-dua tahun 1844 dan undang-undang Ahad dilambangkan oleh 2,300 tahun. Ini bererti bahawa 2,520 ialah alfa dan 2,300 ialah omega bagi kedua-dua garis; satu garis berakhir pada tahun 1863, dan satu lagi garis berakhir pada undang-undang Ahad. Pada kedua-dua garis, nubuatan 2,520 ialah alfa, yakni batu asas. Fraktal dari 1798 hingga 1863 dalam sejarah asas kaum Millerit juga selaras dengan satu lagi fraktal dalam sejarah omega, batu penjuru, bagi seratus empat puluh empat ribu.

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.

Ka 9/11, Modimo o ile wa bitsetsa batho ba Hae ho boela ditseleng tsa kgale tsa Jeremia, tse leng metheo, tseo le tsona di emelwang ke moromuwa wa histori ya motheo, eo le yena a emelwang ke phuputso ya hae ya motheo ya alpha ya “dinako tse supileng.” “Dinako tse supileng” ke letshwao la metheo ya ba dikete tse lekgolo le mashome a mane a metso e mene, mme ka 9/11 ho tiiswa ha sehlopha seo ho ile ha qala ka molaetsa wa teko wa metheo, o emelwang ke nnete ya pele-pele ya motheo ya William Miller le ya Adventism. Ka 9/11 nako ya ho tiiswa e ile ya qala, mme molaong wa Sontaha o tlang haufinyane nako ya ho tiiswa ha ba dikete tse lekgolo le mashome a mane a metso e mene e a phethwa.

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.

ប្រវត្តិសាស្ត្រនោះ​ជា​ហ្វ្រាក់ថល​មួយ ដែល​ចាប់ផ្ដើម​ដោយ 2,520 ហើយ​បញ្ចប់​ដោយ 2,300 ហើយ​ដូច្នេះ​ប្រវត្តិសាស្ត្រ​នោះ​គឺ​ជា​ខ្សែ​ទី​បី​នៃ​ប្រវត្តិសាស្ត្រ​ព្យាករណ៍ ដែល​ត្រូវ​បាន​តំណាង​នៅ​ក្នុង​សុបិន​របស់ William Miller។ 2,520 ត្រូវ​បាន​បំពេញ​នៅ​ឆ្នាំ 1798 ហើយ 2,300 នៅ​ឆ្នាំ 1844។ កិច្ចការ​ដែល​ត្រូវ​បាន​តំណាង​ដោយ​ខ្សែ​ទាំង​ពីរ​នោះ គឺ​ជា​កិច្ចការ​របស់​ព្រះគ្រីស្ទ ក្នុង​ការ​រួម​បញ្ចូល​ទេវភាព​របស់​ទ្រង់​ជាមួយ​មនុស្សភាព​របស់​យើង។ នេះ​គឺ​ជា​កិច្ចការ​នៃ​ការ​ផ្លាស់ប្ដូរ​មនុស្ស​បាប​ម្នាក់​ឲ្យ​ក្លាយ​ជា​អ្នក​បរិសុទ្ធ​ម្នាក់ ដោយ​ស្តារ​ធម្មជាតិ​ខ្ពស់​ឲ្យ​ត្រឡប់​ទៅ​កាន់​បល្ល័ង្ក​ដ៏​ត្រឹមត្រូវ​របស់​វា លើ​ធម្មជាតិ​ទាប។ ដោយ​ហេតុ​នេះ​ហើយ រាងកាយ​មនុស្ស​ត្រូវ​ការ 2,520 ថ្ងៃ ដើម្បី​បង្កើត​កោសិកា​ទាំងអស់​នៅ​ក្នុង​រាងកាយ​ឡើង​វិញ​ទាំងស្រុង ហើយ​រាងកាយ​ដដែល​នោះ​ផ្អែក​លើ​ក្រូម៉ូសូម​បុរស 23 រួម​បញ្ចូល​ជាមួយ​ក្រូម៉ូសូម​ស្ត្រី 23។ ពួកវា​រួម​គ្នា​បង្កើត​ព្រះវិហារ​ដ៏​មាន​ជីវិត​មួយ ដែល​ត្រូវ​បាន​តំណាង​ដោយ​លេខ “46” ដែល​ជា​រយៈពេល​ពី 1798 ដល់ 1844 ដែល​ជា​រយៈពេល​នៃ​សុបិន​របស់ William Miller ចាប់​ពី 2,520 នៅ​ឆ្នាំ 1798 រហូត​ដល់ 2,300 នៅ​ឆ្នាំ 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.

Drom William Miller i gat narafala bikpela mak bilong tingim. Stat long 9/11 i go inap long mande loa em i wanpela mak i wankain olsem stat long 1798 i go inap long mande loa, olsem long 1798 i go inap long 1863. 2023 i go inap long mande loa em i wanpela mak i wankain olsem 9/11 i go inap long mande loa, na dispela em i histori we olgeta lain insait long drim bilong Miller i soim, olsem omega bilong olgeta. Dispela em i taim we ol as tru bilong bipo ol i kamap bikpela moa inap ten taim olsem san.

## The Two Bustles

Maikutlo a Mabedi

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.

Trong thập niên 1840, từ “bustle” (dùng như danh từ) thường mang nghĩa là sự hoạt động sôi nổi, bận rộn, hoặc ồn ào—thường hàm ý một trạng thái tất bật, kích động, vội vã, hoặc xao động. Từ ấy chỉ sự chuyển động nhộn nhịp, sự náo động, hoặc cảnh người ta tất bật ngược xuôi, dù trong đám đông, trong gia đình, nơi chợ búa, hay trong một biến cố nhất định. Vì vậy, “bustle” trong giấc mơ của Miller sẽ mô tả cơn bùng phát tức thời của hoạt động, sự phấn khích, hoặc công việc khẩn cấp đang diễn ra ngay lúc ấy—sự xao động hay náo động nhất thời của hoàn cảnh hoặc tình huống hiện tại.

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 berkata, “Kemudian, sementara ia menyapu debu dan sampah, permata palsu dan uang logam tiruan, semuanya terangkat dan keluar melalui jendela seperti awan, dan angin menerbangkannya. Di tengah keributan itu aku memejamkan mataku sesaat; ketika kubuka kembali, semua sampah itu telah lenyap.”

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.

“Bustle” itu menandai dua titik dalam mimpi Miller; yang pertama ketika orang banyak sedang menyerakkan permata-permata itu, dan yang kedua ketika orang dengan sikat debu itu membuka jendela-jendela dan mulai menyapu keluar permata-permata palsu. Bustle yang pertama dan alfa adalah penutupan permata-permata itu, dan bustle yang kedua dan omega adalah pemulihan permata-permata itu. Selama masa bustle itu, Miller menutup matanya. Miller dibaringkan untuk beristirahat pada tahun 1849, tepat pada saat Kristus sedang mengulurkan tangan-Nya untuk kedua kalinya guna mengumpulkan sisa umat-Nya. Kemudian Miller menutup matanya, dan pada tahun 1850 kebenaran-kebenarannya kembali ditempatkan di atas sebuah meja sebagai penggenapan perintah Habakuk untuk menuliskan penglihatan itu dan membuatnya jelas. Dalam masa bustle itu, Miller menutup matanya, dan ketika ia bangun, permata-permata itu sedang berada dalam proses dipulihkan.

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.

Keributan yang kedua dalam mimpinya itu terjadi ketika panji bagi seratus empat puluh empat ribu sedang dibangkitkan semula, dibersihkan dan dimurnikan sebagai panji yang dikenal pasti oleh Zakharia sebagai permata-permata pada sebuah mahkota.

> 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.

> Dan TUHAN, Allah marane, ma paluahon nasida di ari i songon harangan ni bangsoNa; ai nasida ma gabe songon batu-batu mahkota, na ginonggongan songon tando di atas tanohNa. Ai sadia balga do hasohoNa, jala sadia balga do habagasanNa! Gandum ma na mangulahon angka parjolo marlas ni roha, jala anggur na imbaru angka boruboru. Pangido ma tu TUHAN udan di tingki udan parpudi; jadi TUHAN ma na pajongjonghon ombun na marsinondang, jala mangalehon tu nasida hujan, tu ganup jolma jukut di ladang. Ai angka ganaganaan i nunga mandok haholomon, jala angka panombaon nunga marnida gala; jala nunga mandok angka nipi na gapo, nasida mangapuli sia-sia; dibahen i borhat ma nasida songon harangan, nasida marsitaonon, ai ndang adong parmahan. MurukKu nunga tutu maruap dompak angka parmahan, jala angka embe jantan hupuji; ai TUHAN semesta alam nunga manaluhon haranganNa, ima bagas Juda, jala nunga mangulahon nasida songon hodaNa na uli di parporangan. Sakaria 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.

“ကာလူများ၏သိုးစု” သည် အလံတော်တစ်ပါးလည်း ဖြစ်၍၊ تاجတစ်ခုအပေါ်ရှိ ကျောက်မျက်ရတနာများလည်း ဖြစ်ကြသည်။ ကာလူများ၏သိုးစုကို နောက်မိုးကာလအတွင်း တွေ့မြင်သိရှိရမည်ဖြစ်သည်၊ အကြောင်းမူကား အမိန့်တော်မှာ နောက်မိုးကျသောအချိန်၌ နောက်မိုးကို တောင်းလျှောက်ကြရန် ဖြစ်သောကြောင့် ဖြစ်သည်။ ထိုသိုးစုကို ယေရမိ၏ ရှေးလမ်းခရီးများ၏လမ်းအတိုင်း မသွားဘဲ၊ ကိုယ်တိုင်၏လမ်းကို လိုက်သွားခဲ့ကြသော “သိုးစု” နှင့် ဆန့်ကျင်နှိုင်းယှဉ်ထားသည်။ နောက်မိုးကာလ၌ ထိုကျောက်မျက်ရတနာများဖြစ်သော၊ ကိုယ်တော်၏သိုးစုသည် စစ်ပွဲ၌ ကိုယ်တော်၏ အလွန်လှပတင့်တယ်သော မြင်း ဖြစ်လိမ့်မည်။ ထို “အလွန်လှပတင့်တယ်သော မြင်း” သည် ပထမခရစ်ယာန် သတို့သမီး၌ ကိုယ်စားပြုဖော်ပြထားသော အောင်မြင်သော အသင်းတော် ဖြစ်ပြီး၊ ပဌမတံဆိပ်ကာလအတွင်း အဖြူရောင်မြင်းတစ်စီးအဖြစ် အောင်နိုင်လျက်လည်းကောင်း၊ အောင်နိုင်ရန်လည်းကောင်း ထွက်သွားခဲ့သော ပေတရုအားဖြင့် သင်္ကေတပြုဖော်ပြထားသည်။

> 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.

> Lalu aku melihat, ketika Anak Domba itu membuka satu daripada meterai-meterai itu, dan aku mendengar, seolah-olah bunyi guruh, salah satu daripada keempat-empat makhluk itu berkata, “Mari dan lihat.” Dan aku melihat, dan lihatlah seekor kuda putih; dan dia yang duduk di atasnya memegang sebuah busur; dan sebuah mahkota dikurniakan kepadanya; lalu dia tampil sebagai penakluk, dan untuk menakluk. Wahyu 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.

Oleh itu, Petrus ialah lambang gereja Kristian yang pertama pada zaman para rasul semasa pencurahan hujan Pentakosta, dan lambang gereja Kristian yang terakhir semasa hujan akhir, yang telah dilambangkan oleh pencurahan Pentakosta.

> 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.

> Aku melihat langit terbuka, dan tampaklah seekor kuda putih; dan Dia yang menungganginya disebut Yang Setia dan Yang Benar, dan dalam kebenaran Ia menghakimi dan berperang. Mata-Nya bagaikan nyala api, dan di atas kepala-Nya ada banyak mahkota; dan pada-Nya ada tertulis suatu nama, yang tidak diketahui seorang pun selain Dia sendiri. Dan Ia berpakaian jubah yang telah dicelup dalam darah; dan nama-Nya disebut Firman Allah. Dan bala tentara yang di surga mengikuti Dia dengan menunggang kuda-kuda putih, dan mereka berpakaian lenan halus, putih dan bersih. Wahyu 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.

ក្រុមសេះសតំណាងឲ្យកងទ័ពរបស់ព្រះគ្រីស្ទ ដែលត្រូវបានប្រោសឲ្យរស់ឡើងវិញនៅក្នុង អេសេគាល 37 ហើយពួកគេគឺជាក្រុមជំនុំនៃអ្នកឈ្នះជ័យជម្នះ ហើយពួកគេគឺជាថ្មមានតម្លៃនៅលើមកុដ ពីព្រោះព្រះគ្រីស្ទបង្កើតរាជ្យនៃសិរីល្អរបស់ទ្រង់នៅក្នុងសម័យភ្លៀងចុងក្រោយ។ ជាតំណាងនៃរាជ្យរបស់ទ្រង់ មនុស្សមួយសែនបួនម៉ឺនបួនពាន់នាក់គឺជាគ្រឿងអលង្ការនៅលើមកុដ ដែលជានិមិត្តសញ្ញានៃរាជ្យដែលទ្រង់ទទួលនៅចុងបញ្ចប់នៃ 2,300 ថ្ងៃ ដែលជាទាំងថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ហើយនឹងកើតឡើងម្តងទៀតនៅពេលច្បាប់ថ្ងៃអាទិត្យ។ រាជ្យនៃសេះសនោះត្រូវបានលើកឡើងក្នុងអំឡុងពេលភ្លៀងចុងក្រោយ នៅពេលបង្អួចនៃស្ថានសួគ៌ត្រូវបានបើក ពីព្រោះយ៉ូហានបានឃើញសេះសនៅពេលស្ថានសួគ៌ត្រូវបានបើក។

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.

문자 그대로의 분주함이 있었던 1849년 알파의 시기에, 밀러는 잠깐 동안 죽음 가운데 눈을 감았다. 밀러는 엘리야였으며, 엘리야는 2020년 7월 18일에 죽었고, 오메가의 분주함에 이르기까지 1,260일 동안 거리에 누워 있다가 그때에 깨어났다. 그의 깨어남은, 흙먼지를 쓸어내는 사람이 하늘의 창을 열어 쓰레기를 쓸어 내기 시작할 때 도착하는 것으로 표지된다. 흰 말들의 군대는 하늘의 창이 열릴 때 일으킴을 받으며, 그 일이 일어날 때 참과 거짓의 분리가 드러난다. 그 분리는 말라기서에도 또한 나타나 있다.

> 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.

> Tlohelang tsotlhe mo ntlong ya polokelo, gore go nne dijo mo ntlong ya me, mme lo ntekeng jaanong ka seno, go bua Jehofa wa masomosomo, fa nka se lo bulele difensetere tsa legodimo, ka lo tshololela tshegofatso, mo go tla tlhokegang bonno jwa go e amogela. 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.

روحُ الأنبياء خاضعةٌ للأنبياء، ويوحنا في سفر الرؤيا، وحُلْمُ ميلر، وملاخي يقدّمون ثلاثة شهودٍ على الزمن الذي تُفتَح فيه كُوًى السماء. وفي حُلْمِ ميلر يكون ذلك عند أوميغا الدعوة إلى «تعالَ وانظر». وكانت الجَلَبَةُ في الألفا حين بدأ التبديد، وأمّا الأوميغا فهو حين يبدأ الجمع.

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.

Sebelum kita melangkah lebih jauh ke dalam mimpi Miller, kami ingin menyertakan ulasan James White tentang mimpi itu. James White mengenal pasti permata yang sejati sebagai umat Tuhan yang sejati, dan permata tiruan sebagai orang fasik. Saya mengenal pasti permata-permata itu sebagai kebenaran yang diperhadapkan dengan kesesatan. Permata-permata itu dan permata-permata tiruan itu kedua-duanya ialah pekabaran dan para pembawanya yang diperhadapkan dengan kesesatan dan para pembawa berita palsu.

> “BROTHER MILLER’S DREAM

> “TORO YA MORWARRE MILLER Nnako nngwe, ka akanya gore go tla bo go siame gore nka amogela boitemogelo jo bo latelang jwa Morwarre Miller, jaaka a bo anegile ka boene, e le gore fa a ka tsena mo boitekong jwa boikutlo, ba bangwe ba ka lemoga dibetsa tsa mmaba. O ne a re: ‘Ke lorile gore Modimo, ka letsogo le le sa bonaleng, o nthomile lebokose le le dirilweng ka kelotlhoko, le le na le diborase tse di mmalwa le maje a tlhwatlhwakgolo. E ne e le la bokao jo bo kwa godimo, le le ntle, le bo le le bokgoni jo bo sa bapiweng. Fa ke le leba ke gakgametse, moengele mongwe a ema gaufi le nna, mme a re, “Lebokose leno le na le mabenkele a botlhokwa thata a mannè, a a sa tshwaneng, mme o neilwe one gore o a tlhwatlhwathe.” A mpontsha diborase tse dintsi, tsotlhe di kokobetse mo lebokoseng; fela, o ne a bua ka e nngwe ka boikgethelo, jaaka e kete e ne e le yone e e tshwanetseng fela go dirisiwa. O ne a raya gore, ka go dirisa borase eo le go tlhwatlhwatha ka tsela e e sa khutleng, nka ntsha lesedi le kgalalelo e e seng e ne ya fifala mo matlotlong ano a mannè, mme ka dira gore a phatsime ka bontlentle jo bo sa tshwaneng. A re, seno e ne e le tiro ya me. Ka boinotšing ke ne ka dumela gore dilo tsa boleng jo bogolo di ne di beilwe mo tlhokomelong ya me, le gore ga ke a tshwanela go letla lerole kana leswe go phutha mo go tsone. Ka jalo ka tsaya borase eo, ka simolola go tlhwatlhwatha. ‘Fa ke ntse ke tlhwatlhwatha, ka gakgamala ke bona phatsimo le bontle jwa maje ano bo bonatswa mo ntlong yotlhe; marontho a lesedi, a tshwanang le dikgwasipane tsa khutlo-e-nnè, a ne a phatlalala mo ditlhalefong tsotlhe tsa moagong o ke neng ke le mo go one. Ba le bantsi ba ne ba tsena go tla go bona pono eno; mme fa ba leba matlotlo ano, ba ne ba bonala ba fetoga. Mongwe le mongwe o ne a ntsha matlho mo go one, mme a galefa. Fa ba lemosa gore phatsimo le marontho a lesedi a oketsega, ba ne ba phedisana matshwao a lefufa. Ba bangwe ba ne ba tsaya ditšhila, ba bo ba bo latlhela mo godimo ga maje; fela, ditšhila tsotlhe di ne tsa wela mo borasing. Fela fa go ne go sena ga bo go sa atlege, ba ne ba tsaya metsi le kalaka, mme ba bo ba bo tshela mo godimo ga matlotlo; mme seo le sone ga sea ka sa tsenya phetogo epe, fa e se gore a ne a lebega a phatsima le go feta. Bontle jwa one bo ne bo bonala bo oketsega fa ka dinako tsotlhe bo tlhwatlhwatwa. ‘Ke ne ka akanya mo monaganong wa me gore, “Ke mang yo o tla dirang sengwe se se ntseng jalo?” Mme moengele a re, “Bona, o tla itse morago ga moo.” Fela jaanong o ne a nthibela gore ke lebe. Ka bofefo ba simolola go ntshegisa. Ba ne ba bua ka mekgwa ya me ya go tlhwatlhwatha, ba re ga ke ise ke ke dire tiro eno go tsamaisana le boikgethelo. Mongwe le mongwe o ne a bonala a tlhoile bobedi, mabenkele le nna. Le fa go ntse jalo, ka ikutlwa ke patelesega go tswelela, mme ka re, “Ke tshwanetse go tlhwatlhwatha.” Ke ne ka utlwa sengwe se se sa lemosegeng se menoga mo teng ga me, se ntlhotlheletsa go batla mabenkele ano a a botlhokwa. ‘Fela ba ne ba oketsa metsi, leswe, le ditšhila, go fitlha ba mpheta ka botlalo, mme ba nkgoromeletsa ba intsha mo kamoreng. “Jaanong,” ba re, “a re boneng fa mabenkele ano a tla phatsima.” Ke ne ka akanya gore phatsimo ya one e fedile. Matshwenyego a me a ne a godiswa, ka gonne ke ne ke utlwa gore boikarabelo jwa mabenkele ano bo beilwe mo go nna. Mme fa ke e leba ka ikutlwa, ka tshoganyetso, ke ne ka bona moengele a eme fa pele ga me. O ne a bula sebopelo, mme a re, “Tla o bone.” Ka boitumelo ke ne ka tsena, mme ka fitlhela mabenkele ano a sa kgotlelwa, a siame, a phatsima ka bokao jo bo sa lekanyegeng. Ka boitumelo jo bogolo ka tsaya borase, mme ka boela gape mo tirong ya me. ‘Go ise go ye kae, ba bangwe ba ne ba tsena ba bo ba gopotse gore go fedile. Fela fa ba bona phatsimo e e tswang mo matlotlong ano, ba ne ba galefa, mme ba ne ba lakatsa gore ba ka ntshwenya ka mebele. Fela ba ne ba fitlhela fa ditšhila tsotlhe tse di neng di bo di latlhetswe mo godimo ga mabenkele, ka borase, di ka phimolwa. Ke ne ka akanya gore, “Ga go na ope yo o itseng boleng jwa mabenkele ano. Go na le moo, ba dira fela ka lesisithego la go boa ba a natetsha.” Ke ne ka lemoga gore boikutlo jwa mowa jwa me bo ne bo phagame mo tlase ga bogale jo bo ntseng jalo jwa phatlhalatso. Ka re mo pelong ya me, “Ke tla tlhokomologa mekgwa ya ba ba tshegisang.”’”

> “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.

> “Taba dream ya e latelang e phatlaladitswe mo go Advent Herald, dingwaga di feta pedi tse di fetileng. Ka nako eo ka bona gore e ne e supa ka phepafalo maitemogelo a rona a a fetileng a go tla ga bobedi, le gore Modimo o ne a naya dream eo go solegela letsomane le le phatlaletseng molemo.

> “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.

> “Ya je hɔnhyira no mu nsɛnkyerɛnne a ɛkyerɛ Awurade da kɛse ne hu no rebɛn no, Onyankopɔn de adaeso ahyɛ hɔ. Hwɛ Yoel 2:28–31; Asomafo Nnwuma 2:17–20. Adaeso betumi aba akwan abiɛsa so; nea edi kan, ‘adwuma dodow nti.’ Hwɛ Ɔsɛnkafo 5:3. Nea ɛto so abien, wɔn a wɔhyɛ Satan honhom fi ne nnaadaa ase no betumi anya adaeso denam n’influence so. Hwɛ Deuteronomium 8:1–5; Yeremia 23:25–28; 27:9; 29:8; Sakaria 10:2; Yuda 8. Na nea ɛto so abiɛsa no, bere nyinaa Onyankopɔn akyerɛkyerɛ, na ɔda so ara kyerɛkyerɛ ne manfo kakra anaa kɛse denam adaeso so, a ɛnam abɔfo ne Honhom Kronkron dwumadi so ba. Wɔn a wogyina nokware hann pefee mu no behu bere a Onyankopɔn de adaeso ma wɔn; na saafo no remma wɔnnaadaa wɔn na wɔrennan mfiri kwan no so denam adaeso atoro so.

> “‘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.

> “‘Mwananje, pupulani mazu ghane sono; usange muli ntchimi pakati pinu, ine Yehova nijimanyiskenge kwa iyo mu mboniwoni, ndipo niyowoyenge nayo mu loto.’ Maŵazgo 12:6. Yakobe wakati, ‘Mungelo wa Yehova wakayowoya nane mu loto.’ Genizesi 31:2. ‘Ndipo Chiuta wakiza kwa Labani, Msiriya, mu loto usiku.’ Genizesi 31:24. Ŵazgani maloto gha Yosefe, [Genizesi 37:5–9,] ndipo pamanyuma pake nkhani yakukondweska ya kufiskika kwake mu Egupto. ‘Ku Gibiyoni Yehova wakawonekera kwa Solomoni mu loto usiku.’ 1 Themba 3:5. Chikozgo chikuru chakuzirwa chomene cha chipatulo chachiŵiri cha Danieli chikaperekeka mu loto, kweniso vinyama vinayi, ndi vinyake ntheura vya chipatulo chachinkhondi na chiŵiri. Apo Herode wakapenja kuparanya Muponoski wachichepere, Yosefe wakachenjezgika mu loto kuti wachimbilire ku Egupto. Mateyu 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.

> “‘Mme go tla diragala mo MALATSING A BOKHUTLO, go bua Modimo, Ke tla tšhollela Moya wa ka mo nameng yotlhe; mme bomorwaa-lona le bomorwadia-lona ba tla porofeta, mme makau a lona a tla bona diponatshegelo, mme bagolo ba lona ba tla lora ditoro.’ Ditiro 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.

> “Karama ya unabii, kwa njia ya ndoto na maono, hapa ni tunda la Roho Mtakatifu, na katika siku za mwisho itadhihirishwa kwa kadiri ya kutosha hata kuwa ishara. Ni mojawapo ya karama za kanisa la Injili.

> “‘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.

> “‘Na Ia mengaruniakan baik rasul-rasul maupun NABI-NABI, baik pemberita-pemberita Injil maupun gembala-gembala dan pengajar-pengajar, untuk memperlengkapi orang-orang kudus bagi pekerjaan pelayanan, bagi pembangunan tubuh Kristus.’ Efesus 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.

> “‘ប៉ុន្តែ​ព្រះជាម្ចាស់​បាន​តាំង​អ្នក​ខ្លះ​នៅ​ក្នុង​ក្រុមជំនុំ គឺ​ជា​មុន​ដំបូង​ជា​សាវក ទីពីរ​ជា​ព្យាការី’ ។ល។ ១ កូរិនថូស ១២:២៨។ ‘កុំ​មើលងាយ​ការព្យាករណ៍​ទាំងឡាយ​ឡើយ।’ ១ ថែស្សាឡូនិច ៥:២០។ សូម​មើល​ផងដែរ កិច្ចការ ១៣:១; ២១:៩; រ៉ូម ៧:៦; ១ កូរិនថូស ១៤:១, ២៤, ៣៩។ ព្យាការី ឬ​ការព្យាករណ៍​ទាំងឡាយ គឺ​សម្រាប់​ការ​កសាង​ក្រុមជំនុំ​របស់​ព្រះគ្រីស្ទ​ឡើង; ហើយ​គ្មាន​ភស្តុតាង​ណា​មួយ​ដែល​អាច​យក​មក​បង្ហាញ​ពី​ព្រះបន្ទូល​របស់​ព្រះ​បាន​ថា វា​ត្រូវ​បញ្ឈប់​មុន​ពួក​អ្នក​ផ្សាយ​ដំណឹងល្អ គ្រូគង្វាល និង​គ្រូ​បង្រៀន​ត្រូវ​បញ្ឈប់​នោះ​ទេ។ ប៉ុន្តែ អ្នក​ជំទាស់​និយាយ​ថា ‘មាន​និមិត្ត និង​សុបិន​ក្លែងក្លាយ​ជា​ច្រើន​ណាស់ រហូត​ខ្ញុំ​មិន​អាច​មាន​ទំនុកចិត្ត​លើ​អ្វីៗ​ប្រភេទ​នេះ​បាន​ទេ។’ នេះ​ពិត​មែន​ថា សាតាំង​មាន​របស់​ក្លែងក្លាយ​របស់​វា។ វា​តែងតែ​មាន​ព្យាការី​ក្លែងក្លាយ; ហើយ​ជា​ការ​ប្រាកដ យើង​អាច​រំពឹង​ថា​មាន​ពួកគេ​នៅ​ឥឡូវ​នេះ​ដែរ ក្នុង​ម៉ោង​ចុងក្រោយ​នៃ​ការ​បោកបញ្ឆោត និង​ជ័យជម្នះ​របស់​វា​នេះ។ អស់​អ្នក​ដែល​បដិសេធ​ការ​បើក​សម្ដែង​ពិសេស​បែប​នេះ ដោយសារ​តែ​មាន​របស់​ក្លែងក្លាយ នោះ​អាច​ប្រព្រឹត្ត​បាន​សម​គ្នា​ដែរ ដោយ​ទៅ​ឲ្យ​ឆ្ងាយ​បន្តិច​ទៀត ហើយ​បដិសេធ​ថា ព្រះ​មិន​ដែល​បើក​សម្ដែង​អង្គ​ទ្រង់​ដល់​មនុស្ស​តាម​រយៈ​សុបិន ឬ​និមិត្ត​ឡើយ ពីព្រោះ​របស់​ក្លែងក្លាយ​តែងតែ​មាន​ជានិច្ច។”

> “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.

> “Dëgjiŋ acïe ku pïr e medium kuŋ ënë nhialicë acï ke piɔ̈u bï luɔi ë man. Ku medium kënë acï ke wël ënë nabiin; acï ke mïth kuɔthëëc ë raan gɔric ë tɔ̈ŋëc kuŋ ë gëluɔi ke luel ë ciɛl gospel, ku acï ke dëgjiŋ acïe ku pïr cï tɔ̈ŋ ke raan ëtë cï gät ke “LAST DAYS.” Amen.

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

> “Tujuan hamba dalam ulasan di atas adalah untuk menyingkirkan segala bantahan menurut cara yang berdasarkan Kitab Suci, serta mempersiapkan pikiran pembaca bagi uraian yang berikut.

> “WM. MILLER,

> “WM. MILLER,

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

> “Low Hampton, N. Y. Disemba 3, 1847.” James White, Togololo ta Ngwanabo Rona 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. ‘Kasket’ i emelak aning melele koon ko an Baibul, melemel ko an kemadmod ni kemadmod o Utaban ad Jeisos Kraist, me e kotlodek el mla mo er a Brother Miller me ngii a milengitakl el mo oldingel a beluu er a klengar.”

> “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. ‘Konci hapan’ itu ialah cara beliau menafsirkan Firman nubuatan—membandingkan Kitab Suci dengan Kitab Suci—Alkitab menafsirkan dirinya sendiri. Dengan konci ini Saudara Miller membuka ‘peti’, iaitu kebenaran agung tentang kedatangan itu kepada dunia.

> “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. ‘Permata, berlian, dan lain-lain’ daripada ‘segala jenis dan ukuran’ yang ‘tersusun dengan begitu indah pada tempat masing-masing di dalam peti itu’ melambangkan anak-anak Allah, [Maleakhi 3:17,] dari semua gereja, dan dari hampir setiap kedudukan dan keadaan hidup, yang menerima iman kedatangan itu, dan kelihatan mengambil pendirian yang berani pada tempat masing-masing, dalam perjuangan suci bagi kebenaran. Sementara bergerak dalam susunan ini, masing-masing memperhatikan tugasnya sendiri, dan berjalan dengan rendah hati di hadapan Allah, ‘mereka memantulkan suatu terang dan kemuliaan’ kepada dunia, yang tandingannya hanya terdapat pada gereja pada zaman para rasul. Pekabaran itu, [Wahyu 14:6,7,] seolah-olah pergi di atas sayap angin, dan undangan, ‘Marilah, kerana segala sesuatu sekarang sudah tersedia,’ [Lukas 14:17.] tersebar luas dengan kuasa dan keberkesanan.”

> “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. ‘Ang harao nagtikang pag-abot, anay madakol laan, kondi nagdugang tubtob nga nahimo nga kadam-an.’ Han siyahan nga ginwali ni Brother Miller, ngan han pira la liwat, an doktrina han pag-abot may gutiay la nga epekto, ngan gutiay la gud an napukaw pinaagi hini; kondi tikang han 1840 ngadto han 1844, bisan diin ini igwali, an bug-os nga komunidad napukaw.

> “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. Apabila malaikat yang terbang [Wahyu 14:6–7] mula-mula mulai memberitakan khabar baik yang kekal, ‘Takutlah akan Tuhan, dan berilah kemuliaan kepada-Nya; kerana telah tiba saat penghakiman-Nya,’ banyak orang bersorak dengan sukacita memandang kepada kedatangan Yesus, dan pemulihan itu, yang kemudian menentang, mencemuh, dan memperolok-olokkan kebenaran yang sedikit sebelumnya telah memenuhi mereka dengan sukacita. Mereka mengacaukan dan mencerai-beraikan permata-permata itu. Ini membawa kita kepada musim luruh tahun 1844, ketika masa penyerakan itu bermula.

> “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.

> “E maka nke a: Ọ bụ ndị ahụ bụ́ ndị mgbe gara aga ‘tiri mkpu ọṅụ’ ka ha kpasuru nsogbu ma chụsasịa ọla ndị dị oké ọnụ ahịa. Ma ọ dịghị ndị ọ bụla chụsasịrị ìgwè atụrụ ahụ nke ọma nke ukwuu, ma duru ha n’ịkpafu ụzọ kemgbe 1844, dịka ndị ahụ bụ́ ndị ozizi eziokwu ahụ ozugbo, ma ṅụrịọ ọṅụ n’ime ya; ma kemgbe ahụ agọnahụwo ọrụ Chineke, na mmezu amụma n’ahụmahụ anyị banyere ọbịbịa gara aga.”

> “6. The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7] since the door was shut in 1844.

> “6. ‘Batu berharga palsu dan syiling tiruan’ yang telah terselerak di antara yang tulen itu, dengan jelas melambangkan para petobat palsu, atau ‘anak-anak asing,’ [Hosea 5:7] sejak pintu itu ditutup pada tahun 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. ‘काँटा-छाँटा, बालुवा र सबै किसिमका फोहोर-मैला’ ले 1844 को शरद् ऋतुदेखि यता दोस्रो आगमनमा विश्वास गर्नेहरूका बीचमा भित्र्याइएका विविध र असंख्य त्रुटिहरूलाई जनाउँछ। यहाँ म तिनमध्ये केहीलाई उल्लेख गर्नेछु।

> “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. Pendirian yang dengan lancang diambil oleh sebahagian daripada ‘gembala-gembala’ sejurus selepas seruan Tengah Malam diberikan, iaitu bahawa kuasa pencairan yang kudus daripada Roh Kudus yang menyertai pergerakan bulan ketujuh itu hanyalah suatu pengaruh mesmerik. George Storrs adalah antara yang pertama mengambil pendirian ini. Lihat tulisannya pada bahagian akhir tahun 1844, dalam Midnight-Cry, yang ketika itu diterbitkan di Kota New York. J. V. Himes, pada Persidangan Albany pada musim bunga tahun 1845, berkata bahawa pergerakan bulan ketujuh menghasilkan mesmerisme sedalam tujuh kaki. Hal ini diberitahukan kepada saya oleh seorang yang hadir dan mendengar kenyataan itu. Yang lain, yang telah mengambil bahagian aktif dalam seruan bulan ketujuh, sejak itu telah mengisytiharkan bahawa pergerakan itu ialah pekerjaan Iblis. Mengaitkan pekerjaan Kristus dan Roh Kudus kepada Iblis pada zaman Juruselamat kita adalah penghujatan, dan sekarang pun tetap penghujatan. 2. Banyaknya percubaan mengenai masa yang tertentu. Sejak 2300 hari itu berakhir pada tahun 1844, agak ramai orang, oleh individu-individu yang berlainan, telah menetapkan pelbagai waktu bagi penggenapannya. Dengan berbuat demikian mereka telah mengalihkan ‘tanda-tanda sempadan,’ dan telah menimpakan kegelapan serta keraguan ke atas seluruh pergerakan advent. 3. Spiritualisme dengan segala khayalan dan keterlaluannya. Muslihat Iblis ini, yang telah melaksanakan suatu pekerjaan maut yang dahsyat, sangat tepat dilambangkan oleh ‘serpihan-serpihan kayu,’ dan ‘segala macam sampah.’ Ramai antara mereka yang menelan racun spiritualisme mengakui kebenaran pengalaman advent kita yang lalu, dan daripada fakta ini ramai telah dibuat percaya bahawa spiritualisme ialah buah semula jadi daripada kepercayaan bahawa Allah memimpin pergerakan-pergerakan advent yang besar pada tahun 1843 dan 1844. Petrus, ketika berbicara tentang mereka yang akan ‘membawa masuk ajaran-ajaran sesat yang membinasakan, bahkan menyangkal Tuhan yang telah membeli mereka,’ berkata, ‘OLEH SEBAB MEREKA JALAN KEBENARAN AKAN DIBURUKKAN.’ 4. S. S. Snow yang mengaku dirinya sebagai ‘Elia sang Nabi.’ Orang ini, dalam perjalanan hidupnya yang ganjil dan liar, juga telah memainkan peranannya dalam pekerjaan maut ini, dan tindakannya telah cenderung membawa kedudukan yang benar bagi orang-orang kudus yang menanti itu ke dalam kehinaan, dalam fikiran banyak jiwa yang jujur.”

> “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.

> Kha catalogue ya liphoso tse, nka be nka oketsa tse dingwe tse dintsi, tse di jaaka “dingwaga di le sekete” tsa Tshenolo 20:4, 7, mo nakong e e fetileng, ba ba 144,000 ba Tshenolo 7:4; 14:1, ba ba “tsogileng ba tswa mo mabitleng” morago ga tsogo ya ga Keresete, thuto ya gore go se ka ga dirwa tiro, thuto ya tshenyo ya masea, jalo jalo. Diphoso tse di ne tsa phasaladiwa ka natla e kgolo, mme tsa gatelelwa mo letsomeng le le letileng, mo e leng gore, ka nako e Mokaulengwe Miller a neng a lora toro eo, mabenyane a boammaaruri a ne a “fitlhegile gore a se ka a bonwa,” mme mafoko a moporofeti a ne a tshwanela—“Mme katlholo e buseditswe kwa morago, mme tshiamo e eme kgakala,” jalo jalo. Bona Isaia 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.

> “Pada masa itu tidak ada satu pun surat kabar Advent di negeri itu yang memperjuangkan perkara kebenaran masa kini. ‘Day-Dawn’ adalah yang terakhir membela pendirian yang benar dari kawanan kecil itu; tetapi itu telah mati beberapa bulan sebelum Tuhan memberikan mimpi ini kepada Saudara Miller; dan dalam pergumulannya yang terakhir menjelang ajal menunjuk orang-orang kudus yang letih dan berkeluh kesah kepada tahun 1877, yang pada waktu itu masih tiga puluh tahun di masa depan, sebagai waktu pembebasan akhir mereka. Aduhai! aduhai! Tidak mengherankan bahwa Saudara Miller dalam mimpinya, ‘duduk dan menangis’ atas keadaan yang menyedihkan ini.”

> “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. Sunduk itu melambangkan kebenaran Advent yang telah Saudara Miller siarkan kepada dunia, sebagaimana digariskan oleh perumpamaan tentang sepuluh anak dara. Matius 25:1–11. Pertama, waktu itu, 1843; kedua, masa penantian; ketiga, seruan tengah malam, pada bulan ketujuh, 1844; dan keempat, pintu yang tertutup. Tidak seorang pun yang telah membaca surat-surat kabar Kedatangan Kedua sejak tahun 1843 akan menyangkal bahwa Saudara Miller telah membela keempat pokok penting dalam sejarah Advent ini. Sistem kebenaran yang selaras ini, atau ‘sunduk’ ini, telah dikoyakkan dan diserakkan di antara puing-puing oleh mereka yang telah menolak pengalaman mereka sendiri, dan telah menyangkal justru kebenaran-kebenaran yang dahulu, bersama Saudara Miller, mereka khotbahkan dengan begitu berani kepada dunia.”

> “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. Munthu wa ‘burashi la dothi’ akuimira kuunika koonekeratu kwa choonadi cha nthawi ino, monga kwasonyezedwera ndi uthenga wa mngelo wachitatu, [Chivumbulutso 14:9–12,] umene tsopano ukuwachotsera otsala zolakwa. Ntchito ya choonadi cha nthawi ino inayamba kutsitsimuka m’masika a chaka cha 1848, ndipo kuchokera pa nthawi imeneyo mpaka pano yakhala ikukwera ndi kupeza mphamvu. ‘Burashi la dothi’ lakhala likuyenda, ndipo zolakwa zakhala zikuchoka pamaso pa kuunika koonekeratu kwa choonadi; ndipo ena mwa miyala yamtengo wapatali, amene posachedwapa anali ataphimbidwa ndi kuchotsedwa pakuoneka chifukwa cha mdima ndi zolakwa, tsopano ayima m’kuunika koonekeratu kwa choonadi cha nthawi ino.

> “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.

> “Pakaat hna chu kohhran ṭha takte chhuahchhuak tûra tih leh dik lohna zawng zawng tihthianghlimna hi chak takin a pung zêl a, mi thianghlimte zawng zawng an zawnchhuah vek a, Pathian nung chhinchhiahna an dawn hma chuan, a chakna pung zêlin a kal chhunzawm dâwn a ni. Hei hi Ezekiela bung 34-na nêna khâikhin ang che u, tichuan 1844 atanga ni thim leh chhum zînga hian a rualban bo tawh a berâmte Pathianin khâwm leh tûrin a tiam tih i hmu ang. Isua a lo kal hma hian, ‘berâmno tê’ chu ‘rinna pumkhatna’ah khâwm a ni dâwn. Isuan tunah hian ‘thil ṭha tih hmangaih, amaha mi hran a ni tûr mite’ a tihthianghlim mêk a, a lo kal hunah chuan, a ‘kohhran chu bawlhhlawh nei lo, ṭhinhrik nei lo, emaw chutiang dang nei lo’ angin a hmû ang. ‘A kutah a thehthiangna hmanraw a keng a, a thlêrna hmun chu a fai thluak thluak ang a, a buhte chu bû inah a khâwm ang, etc.’ Matthaia 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. ‘Mpeti wa bobedi o mogolo thata e bile o le montle go feta wa ntlha’ o mo go one go neng ga kgobokanngwa ‘mabenyabje,’ ‘ditaamane’ le madi a a phatlaletseng, o emela lebala le legolo la boammaaruri jo bo phelang jwa jaanong, mo go lone letsomane le le phatlaletseng le tlaa kgobokanngwang, e bong 144,000, botlhe ba na le sekano sa Modimo yo o phelang. Ga go na le fa e le taamane e le nngwe ya botlhokwa e e tlaa tlogelwang mo lefifing. Le fa dingwe tsa tsone di se dikgolo go feta ntlha ya phini, ga di kitla di tlhokomololwa, mme tsa tlogelwa kwa ntle mo letsatsing leno fa Modimo a kgobokanya mabenyabje a gagwe. [Malaki 3:16–18] O ka roma baengele ba gagwe mme a ba akofise go ba ntsha, jaaka a ne a ntsha Lote kwa Sodoma. ‘Morena o tlaa dira tiro e khutshwane mo lefatsheng.’ ‘O tlaa e khutlisetsa bokhutshwaneng ka tshiamo.’ Bona Baroma 9:28.” James White, Dintlha tse di kwa Tlase tsa Toro ya Mokaulengwe Miller.

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