Article

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

Macaafa Yo’elii fi Waldaa Adventistii Guyyaa Torbaffaa Laa’odiiqeyaa — Lakkoofsa Soddoma fi Shan

Number Thirty-Five

Lakkofsa Soddomaaffaa

Author

Jeff Pippenger

Published

January 27, 2026

Formats

PDF
Word
Song MP3

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.

Fuula 81ffaa irratti Early Writings keessaa (“81” jechuun Angafa Lubaa Waaqayyoo tokkoo fi luboota saddeettama agarsiisa) abjuun lammaffaan William Miller galmeeffamee jira. Akkuma Nebukadnezaar, William Milleris abjuu lama qaba ture. Abjuun lammaffaan Nebukadnezaar inni Daani’el boqonnaa afur keessatti argamu, haala “yeroo torbaa” Museen keessatti Seera Lewwotaa 26 keessa jiru keessatti kaa’ameera. Miller yeroo 2,520 barsiisetti, Daani’el boqonnaa afuritti fayyadamee “yeroo torbaa” Seera Lewwotaa digdamii jaha ibsuuf itti fayyadame, jechuunis “yeroo torbaa” jedhee isa waama ture. Miller akka inni Nebukadnezaariin fakkeeffamee ture hin hubanne; garuu Daani’el boqonnaa afur keessatti guyyoonni 2,520 Nebukadnezaar, nama harca’aa qulqulleessu sun abjuu Miller keessatti utuu hin dhufin dura, jecha “faffacaasuu” jedhuunii fi yeroo ‘torba’ ta’ee dhufu isaatiin bakka bu’aniiru.

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.”

ସିଷ୍ଟର ହ୍ୱାଇଟ୍ ମିଲରଙ୍କୁ “ପିତା ମିଲର” ବୋଲି କହନ୍ତି, କିନ୍ତୁ କାଥଲିକମାନେ ଯେପରି ପୌରାଣିକ ଅର୍ଥରେ କରନ୍ତି ସେପରି ନୁହେଁ, ବରଂ ପିତୃପାରମ୍ପରିକ ଅର୍ଥରେ, ପିତା ଅବ୍ରାହାମଙ୍କ ସଦୃଶ। ମିଲର ଗୋଟିଏ ପ୍ରତୀକ; ସେ ଏକ ନିୟମର ମଣିଷ, ଯିଏ ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାରଙ୍କ ସହ ଅନ୍ତିମ ନିୟମ ପର୍ଯ୍ୟନ୍ତ ପଥରେ ଥିବା ବାଇବେଲୀୟ ପ୍ରତୀକମାନଙ୍କର ଶୃଙ୍ଖଳାକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି। ଯୋଏଲ ଆମକୁ ଜଣାନ୍ତି ଯେ ଶେଷ ଦିନଗୁଡ଼ିକରେ ବୃଦ୍ଧମାନେ ସ୍ୱପ୍ନ ଦେଖିବେ, ଏବଂ ୱିଲିଅମ ମିଲର ଆମ ଇତିହାସର ସେହି ବୃଦ୍ଧ ପୁରୁଷ, ଏବଂ ସେହି କୃଷକ ମଧ୍ୟ, ଯିଏ ୱିଲିଅମ ଟିଣ୍ଡେଲଙ୍କ ଏହି ଭବିଷ୍ୟବାଣୀକୁ ପୂରଣ କଲେ: “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.”

> “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.

> “Waaqayyo qotee bulaa Macaafa Qulqulluu hin amanne tokko gara raajiiwwan qorachuuf isa geggeessuuf, garaa isaa irratti hojjechuuf ergamaa Isaa erge. Ergamoonni Waaqayyoo isa filatame sana irra deddeebi’anii daawwatanii, yaada isaa qajeelchuu fi raajiiwwan yeroo dheeraa saba Waaqayyootiif dukkanaa’anii turan hubannaa isaatti banuuf dhufan. Jalqabni sansalata dhugaa isaaf kenname; innis hanga walqabata booda walqabata barbaadaa adeemetti geggeeffame, hamma inni Dubbii Waaqayyoo dinqisiifannaa fi ajaa’ibsiisaan ilaaluutti. Inni achitti sansalata dhugaa guutuu ta’e arge. Dubbiin inni duraan hafuura Waaqayyootiin kennamaa hin taane jechuun ilaalaa ture sun amma bareedinaa fi ulfina isaatiin fuula isaa duratti baname. Inni kutaan tokko Caaffata Qulqullaa’oo kutaa biraa akka ibsu arge; yeroo himni tokko hubannaa isaatti cufame, kutaa biraa keessaa waan isa ibsu argate. Inni Dubbii Qulqulluu Waaqayyoo gammachuudhaan, akkasumas kabajaa fi sodaa gad fagoo ta’een ilaale.” 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.

ମିଲ୍ଲର ସେହି କୃଷକ ଥିଲେ ଯିଏ ଟିଣ୍ଡେଲଙ୍କ ଭବିଷ୍ୟଦ୍ବାଣୀକୁ ପୂରଣ କଲେ, ଏବଂ ଦାନିଏଲ 8:14 ର ମୁଦ୍ରାଖୋଲାଯାଇବାରୁ ସେ ଯେ ପ୍ରବଚନମୂଳକ ଜ୍ଞାନ ସଂଗ୍ରହ କରିଥିଲେ, ତାହାର ପ୍ରଥମ ପ୍ରକାଶନ 1831 ମସିହାରେ ହେଲା—ବାଇବେଲର King James Version ପ୍ରକାଶିତ ହେବାର ଦୁଇଶେ କୁଡ଼ି ବର୍ଷ ପରେ। ଜନ୍ ୱିକ୍ଲିଫ୍, ୱିଲିୟମ୍ ଟିଣ୍ଡେଲ୍, ଏବଂ 1611 ମସିହାରେ King James Bible ର ପ୍ରକାଶନ—ଏହି ତିନିଟି ଚିହ୍ନସ୍ଥମ୍ଭ ଦୁଇଶେ କୁଡ଼ି ବର୍ଷର ସେହି ଭବିଷ୍ୟଦ୍ବାଣୀର ଆରମ୍ଭକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯାହାର ଶେଷ ସେତେବେଳେ ହୁଏ ଯେତେବେଳେ ଟିଣ୍ଡେଲଙ୍କ ହଳଚାଷୀ ଛୋଟେ ପୁଅ ପ୍ରଥମ ସ୍ୱର୍ଗଦୂତର ସନ୍ଦେଶ ପାଇଁ ଈଶ୍ୱରଙ୍କ ବାକ୍ୟକୁ ଖୋଲିଦେବ; ଏବଂ ତାହାପରେ ଆଉ ଦୁଇଜଣ ସ୍ୱର୍ଗଦୂତ ଅନୁସରଣ କରିବାକୁ ଥିଲେ। ସେହି ପ୍ରଥମ ସ୍ୱର୍ଗଦୂତ 1798 ମସିହାରେ ଆସିଲେ ଏବଂ ତୃତୀୟଜଣ 1844 ମସିହାରେ। ୱିକ୍ଲିଫ୍, ଟିଣ୍ଡେଲ୍ ଏବଂ King James ସେହି କୃଷକଙ୍କ ସହ ସମ୍ପର୍କିତ, ଯିଏ ଟିଣ୍ଡେଲଙ୍କ ଭବିଷ୍ୟଦ୍ବାଣୀକୁ ପୂରଣ କରିବେ, ଏବଂ ଯିଏ 1798 ରୁ 1844 ପର୍ଯ୍ୟନ୍ତ ତିନି ସ୍ୱର୍ଗଦୂତଙ୍କ ଇତିହାସର ପ୍ରତୀକ ହେବେ।

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.

Alphan argannoo Wiiliyaam Miilar argate waggoota 2,520 kan Leewwota boqonnaa digdamii jahaa ture; argannoon isaa omegaarra immoo waggoota 2,300 kan Daani’el 8:14 ture. Facaasamuun Yihudaa waggoota 2,520 kanatti jalqabni isaa Dh.K.D. 677 keessatti ta’ee bara 1844tti xumurame. Waggoonni 2,300 kan Daani’el 8:14 immoo bara 1844tti xumuraman. Lamaan isaanii iyyuu bara 1844tti waliin xumuraman; ka’umsi argannoowwan alfaa fi omegaarra Wiiliyaam Miilar gidduutti waggaa dhibba lamaa fi digdamaatiin addaan baafame. “Dhibba lamaa fi digdama” jechuun ragoota lama irratti mallattoo Wiiliyaam Miilar ti. Argannoowwan alfaa fi omegaarra Miilar bara 1798 fi 1844n bakka bu’aniiru. Facaasamuun waggoota 2,520 kan mootummaa kaabaa irratti dhufe bara 1798tti xumurame; waggaa afurtamii jahaan booddee immoo, jechuun bara 1844tti, waggoonni 2,300 xumuraman.

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.

ବର୍ଷ 1798ରେ ଶେଷ ହୋଇଥିବା 2,520 ବର୍ଷ ସେହି ତାରିଖକୁ ଚିହ୍ନିତ କରେ, ଏବଂ ୟୁଦା ବିରୁଦ୍ଧରେ ଥିବା 2,520 ବର୍ଷ, ଯାହା 1844ରେ ଶେଷ ହୋଇଥିଲା, ଦୁଇ ଶେ ବିଶ ବର୍ଷର ଏକ ଅବଧି ଉତ୍ପନ୍ନ କରେ। ଏହାର ଅର୍ଥ, ଇସ୍ରାଏଲ ବିରୁଦ୍ଧରେ ଥିବା 2,520 ଛଅଚାଳିଶ ବର୍ଷର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଅବଧିକୁ ଉତ୍ପନ୍ନ କରେ, ଏବଂ ୟୁଦା ବିରୁଦ୍ଧରେ ଥିବା 2,520 ଦୁଇ ଶେ ବିଶ ବର୍ଷର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଅବଧିକୁ ଉତ୍ପନ୍ନ କରେ। ସେହି ଅବଧିର ଆଲଫା 677 BC ଏବଂ ଓମେଗା 457 BC, ଅର୍ଥାତ୍ ଛଅଚାଳିଶ ବର୍ଷର ଅବଧିର ଆଲଫା ଏବଂ ଦୁଇ ଶେ ବିଶ ବର୍ଷର ଅବଧିର ଆଲଫା 2,520 ଦ୍ୱାରା ପ୍ରତିନିଧିତ, ଏବଂ ଉଭୟ ରେଖାର ଓମେଗା 2,300 ଅଟେ। 2,520 ବର୍ଷର ଦୁଇଟି “ଛିତରାଇବା” 2,520 ସହ ଆରମ୍ଭ ହୋଇ 2,300 ସହ ଶେଷ ହେଉଥିବା ଏକ ଅବଧିର ଦୁଇଜଣ ସାକ୍ଷୀ ପ୍ରଦାନ କରେ। ସେହି ଉଭୟ ରେଖା ୱିଲିୟମ୍ ମିଲରଙ୍କ ଆଲଫା ଏବଂ ଓମେଗା ଆବିଷ୍କାରଗୁଡ଼ିକୁ ଚିହ୍ନିତ କରେ।

> “William Miller’s Dream

> “Abjuu Wiiliyaam Miilarii”

> “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.

> “Aniis Waaqayyo harka hin mulʼanneen saanduqa dinqisiisaan hojjetame, dheerinni isaa tilmaamaan inchii kudhan, balʼinni isaas inchii jaʼa taʼe, muka eebonii fi luulii haala ajaaʼibsiisaan wal keessa naqamee hojjetame tokko natti erge. Saanduqa sanaaf furtuun tokko wal qabsiifamee ture. Anis battalumatti furtuu sana fuudheen saanduqa sana bane; yeroo sana, dinqii fi ajaaʼibsiifannaa koo keessatti, inni gosa hundumaa fi hanga hundumaa kan taʼan faayaawwan gatii guddaa qaban, dheemantiiwwan, dhagaa gatii guddaa qaban, akkasumas saantima warqee fi meetii safaraa fi gatii hunda qabuun guutameen argadhe; isaanis bakka isaanii adda addaa keessa saanduqa sana keessatti bareedinaan qindaaʼanii turan; akkas qindaaʼaniis ifaa fi ulfina aduudhaan qofa madaalamuu dandaʼu calaqqisiisan.”

> “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.

> “Kung ani nga kahibulongang talan-awon ako ra ang magakalipay niini dili ko hunahunaon nga mao kana ang akong katungdanan, bisan pa man ug ang akong kasingkasing napuno sa dakong kalipay tungod sa kasanag, katahum, ug kamahalon sa sulod niini. Busa, gibutang ko kini sa usa ka lamesang anaa sa taliwala sa akong lawak ug gipahibalo ko nga ang tanan nga may tinguha mahimo nga moanhi ug motan-aw sa labing mahimayaon ug labing masanagon nga talan-awon nga nakita na sa tawo niining kinabuhia. ”

> “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.

> “Namoonni sun seenuu jalqaban; jalqabatti muraasa turan, garuu dabalaa tuuta guddaa ta’an. Yeroo isaan jalqaba saanduqa sana keessa ilaallanitti, ajaa’ibsiifatanii gammachuudhaan iyya turan. Garuu yeroo warri ilaaltotaa baay’achuun dabale, hundinuu faaya sana jeequu jalqaban; saanduqa keessaa baasanii minjaala irratti bittinneessan.

> “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.

> “Ani yaaduu abbaa sun saanduqa sanaa fi faayaawwan sana deebiʼee harka koo irraa akka gaafatu yaaduu jalqabe; ani yoo isaan bittinneesse immoo, akkuma duraan turetti deebiʼisee iddoo isaanii keessa saanduqa keessatti kaaʼuu gonkumaa hin dandaʼu; itti gaafatamummaanis baayʼee guddaa waan taʼeef, isa baachuu gonkumaa hin dandaʼu jedheen natti dhagaʼame. Kanaafis namoonni akka isaan hin tuqne, saanduqa keessaa akka hin baafne kadhachuu jalqabe; garuu hamma ani caalaatti kadhadhetti, isaan hamma caalaatti bittinneessan; amma immoo kutaa sana guutuu keessatti, lafa irratti fi meeshaa mana sana keessa jiru hunda irratti isaan bittinneessuu isaanii fakkaate.”

> “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.

> “Ergasii ani keessaa dhugumaan faayidaa qaban fi qarshii sirrii taʼan gidduutti isaanii lakkoofsa hin qabne taʼe kan sobaa taʼan jechuunis, ergasii sobaa fi qarshii sobaa tamsaasanii akka turan nan arge. Ani gocha isaanii gadhee sanaa fi galata dhabu isaanii irratti baayʼee aaree isaan ifadhee fi ceephaʼe; garuu hamma ani isaan ifadhuu fi ceephaʼutti, isaan caalaatti ergasii sobaa fi qarshii sobaa gidduu ergasii dhugaa fi qarshii sirrii keessatti tamsaasaa turan.

> “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.

> “Anis qaama koo keessatti akka malee aaree, humna qaamaatiin isaan kutaa sana keessaa baasuuf itti fufe; garuu an tokko yeroon ariʼu, kanneen biroo sadii ol seenanii xurii fi buqqee fi cirracha fi gosoota xurii garaagaraa hundumaa fidu, hamma isaan jawwee dhugaa, almasa, fi saantima hundumaa ija irraa dhoksanitti. Isaanis saanduqa koo cicciranii xurii sana keessatti facaasan. Gaddi koo yookaan aariin koo nama tokkoon illee akka hin hubatamne natti fakkaate. Ani guutummaatti abdii kutadhee fi onneen koo cabsamee, taaʼee booʼe.”

> “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.

> “Ani akkuma kanaan gadda koo guddaa fi itti gaafatamummaa koo irratti booyee booʼaa fi gaddaa ture sana, Waaqayyoon yaadadhee, akka Inni gargaarsa naa erguuf ciminaan kadhadhe.

> “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.

> “Battalumattuma balbalichi baname tokko kutaa sana seene; yeroo sanatti namoonni hundi achii baʼan; innis, qaruuraa xurii harka isaa keessatti qabatee, foddaawwan bane; kutaa sana keessas xurii fi kosaas qulqulleessuu jalqabe.

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

> “Anis inni dhiisuuf isa kadhadhe; sababiin isaas, faayaawwan gati-jabeeyyii tokko tokko diigamaa sana gidduutti faca’anii turan.”

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

> “Inni, ‘hin sodaatinaa’ naan jedhe; inni ‘isaan kunuunsa’ waan ta’eef.”

> “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.

> “Ergasii, utuu inni biyyee fi xurii, faaya sobaa fi saantima mootummaa sobaa qulqulleessaa jiruu, isaan hundinuu akka duumessaatti ol ka’anii foddaa keessaa ba’an; qilleensinis isaan fudhatee deeme. Jeequmsa sana keessatti ani yeroo gabaabaadhaaf ija koo cufe; yeroo ani deebisee bane, xuriin hundinuu badee ture. Faayawwan gatii guddaa qaban, albuudonni dimaa, saantimoonni warqee fi meetii, baay’inaan guutummaatti kutaa sana hundumaa irratti faca’anii turan.

> “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.

> “Innis sanduuqa baayʼee isa duraa caaluu fi miidhagaa taʼe gabatee irra kaaʼe; achiis faayaawwan, almazoota, saantimoota harka guutuun walitti qabee sanduuqa sana keessa darbate, hanga tokko illee hin hafnetti, almazoonni keessaa gariin ija quba-qaxxaamuraa irraa illee kan hin caalle taʼan iyyuu.”

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

> “Ergasii inni na waamee, ‘kottu, ilaali’ naan jedhe.”

> “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.

> “ຂ້າພະເຈົ້າໄດ້ເບິ່ງເຂົ້າໄປໃນຫີບນັ້ນ, ແຕ່ຕາຂອງຂ້າພະເຈົ້າພ່າງພະລາຍໄປດ້ວຍພາບທີ່ເຫັນ. ພວກມັນສ່ອງປະກາຍດ້ວຍສະຫງ່າລາສີຫຼາຍກວ່າເດີມສິບເທົ່າ. ຂ້າພະເຈົ້າຄິດວ່າພວກມັນຄົງຖືກຂັດຖູໃນຊາຍໂດຍຕີນຂອງຄົນຊົ່ວເຫຼົ່ານັ້ນ ຜູ້ທີ່ໄດ້ກະຈາຍພວກມັນແລະຢຽບຍ່ຳພວກມັນລົງໃນຝຸ່ນດິນ. ພວກມັນຖືກຈັດວາງໄວ້ຢ່າງເປັນລະບຽບງົດງາມໃນຫີບ, ແຕ່ລະອັນຢູ່ໃນບ່ອນຂອງມັນ, ໂດຍບໍ່ປະກົດຮ່ອງຮອຍການກະທຳຂອງຊາຍຜູ້ທີ່ໂຍນພວກມັນເຂົ້າໄປ. ຂ້າພະເຈົ້າຮ້ອງອອກມາດ້ວຍຄວາມຍິນດີຢ່າງຫາທີ່ສຸດ, ແລະສຽງຮ້ອງນັ້ນໄດ້ປຸກຂ້າພະເຈົ້າໃຫ້ຕື່ນ.” 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.

“81” jedhu irraa jalqabee, mallattoo luboota taʼeen, abjuun seenaa hojii waldaa Laaʼodiiqeyaa Adveentistii Guyyaa Torbaffaa isa dhugaawwan hundee taʼan kan Uumamni Waaqayyoo karaa namummaa William Milleriin walitti qabe balleessu addaan baafata. Seenaan sun yeroo Miller “gammachuu guddaadhaan iyyate” fi iyyi sun isa “dammaqse”tti xumurama. Seenaa abjuu keessatti bakka buʼee mulʼatu kun iyyuu guddaa ergamaa sadaffaatti xumurama; kunis fiixee Iyya Halkan Walakkaa ti. Seenaa sirna yeroo abjuu Miller keessatti ibsameen mallattoowwan karaa seenaa warra Millerii iyyuu bakka buʼa; kanaafuu, akkasumas seenaa walqixxee sochii namoota kuma dhibba tokkoo fi afurtamii afurii bakka buʼa. Akkuma kana barbaachisaa taʼetti, bakka buʼinsi seenaa abjuu sun akkasumas fractal raajii seenaa bara 2023 jalqabee irra deebiʼuu eegale of keessaa qaba.

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.”

Dhugaan faaya taʼe kan seenaa dhibba afurtamii afurii kuma keessaa beekame, bara 2004tti galmee uummataaf ifatti kaa’ame; achiis deebi’ee bara 2012tti, yeroo dhiheessiin Gabateewwan Habaaquuq garee bittinnaa’uuf murtaa’e walitti qabe, galmeeffame. Dhugaawwan sun bara 2004tti minjaala irra kaa’aman, dhiheessa jalqabaa dhugaawwan bara 1989tti hiikamanii turanii wajjin. Yeroo sana “namoonni muraasni” ergaa sana ilaalan; garuu bara 2012tti, tartiibni dhiheessota 95 kan Gabateewwan Habaaquuq jedhu tuuta namaa fide; sababiin isaas “namoonni jalqaba lakkoofsaan muraasa ta’anii dhufuu jalqaban, garuu dabalaa deemanii tuuta ta’an.”

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.

Bara 2012 irraa jalqabee hanga Adoolessa 18, 2020tti, dhugaawwan sun suuta suutaan bittinnaaʼanii diigaa keessatti haguugaman. Adoolessa 18, 2020tti, deeggartoonni ergaa Gabateewwan Habquuq guyyaa sadii fi walakkaa turuuf bittinnaaʼan.

> 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.

> Akkuma isaan dhugaa-baatummaa isaanii xumuratanitti, bineensi boolla gad fagoo keessaa ol baʼu isaan irratti waraana in kaasa; isaan in moʼa, isaanis in ajjeesa. Reeffi isaanii immoo daandii magaalattii guddittii irra in ciisa; isheenis hiika hafuuraatiin Sodoomii fi Gibxii jedhamti; iddoo Gooftaan keenya itti fannifames achuma. Namoonni saba keessaa, gosoota keessaa, afaanota keessaa fi qomoo keessaa taʼan reeffa isaanii guyyoota sadii fi walakkaa in argu; reeffi isaanii awwaalcha keessa akka kaaʼamu hin eeyyaman. Warri lafa irra jiraatan immoo isaanitti in gammadu, in ililchu; kennaa waliifis in ergu; sababni isaas raajonni lamaan kun warra lafa irra jiraatan dhiphisanii turaniiru. Mulʼata Yohaannis 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.

Sabaata, December 30, 2023, Future for America walgahii Zoom irratti erga Adoolessa 18, 2020 irraa kaasee yeroo jalqabaatiif walgahii uummataa isa jalqabaa irratti hirmaate. December 30, 2023 jechuun Adoolessa 18, 2020 booddee guyyoota 1,260, yookaan “guyyoota sadii fi walakkaa” dha. Yeroo Eliyaasii fi Museen karaa irra du’anii turanitti, gareen inni kan biraan “gammadaa” jira. Future for America ergaa raajii maxxansuun ji’a Adoolessaa bara 2023 keessatti deebi’ee jalqabe; sababiin isaas ergaan yeroo sana guutummaa lafaa hundatti deemuu qabdu, dirqama raajii irraa kan ka’e “lafa ona keessaa” dhufuu barbaachisa ture. Guyyoonni sadii fi walakkaan, yookaan guyyoonni 1,260, lafa onaati.

> 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.

> Dubartittiinis gara lafa onaatti baqatte; achittis bakka Waaqayyo isheedhaaf qopheesse qabdi; akka achitti guyyoota kuma tokkoo fi dhibba lamaa fi jaatama ishee sooran. Mul’ata 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.

“Gammoojjiin” “guyyaa kuma tokkoo fi dhibba lamaa fi jahaatama,” jechuunis guyyaa 1,260 dha; kunis akkasuma “guyyaa sadii fi walakkaa” dha; Mul’ata 12:6 keessattis bakka bu’ee ibsameera; akkasumas “126” kudhan keessaa tokko kan 1,260 ti. Dhugaa dinqisiisaa yeroo sana banamee ibsame keessaa tokko, kadhannaa “yeroo torbaa” keessaa Leewwota digdamii jaha keessatti argamu sana raawwachiisuuf qalbii jijjiirrannaa barbaachisuu isaa ture.

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 dagar är också en symbol för 2,520 dagar. De ”sju tiderna” mot det norra riket började år 723 f.Kr. och slutade år 1798. Mittpunkten är 538 och skapar därmed 1,260 år då hedendomen förtrampade helgedomen och hären, följt av 1,260 år då påvedömet förtrampade helgedomen och hären. Denna profetiska struktur överensstämmer med de 1,260 dagarna från Kristi dop till korset, vilka följs av 1,260 profetiska dagar fram till år 34 e.Kr., då evangeliet gick till hedningarna. Således är, på två vittnens utsago, 1,260 en del av 2,520 dagar, eller Mose ”sju tider” i Tredje Moseboken tjugosex.

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.”

Sabaata, Adoolessa 18, 2020 irraa eegalee hamma Sabaata, Muddee 30, 2023tti ture yeroo sagalee lafa onaa keessatti, Adoolessa bara 2023 keessa iyyaa jalqabe; yeroo “lafa onaa” sunis Sabaata, Muddee 30, 2023tti xumurametti, du’aa ka’uu Musee fi Eliyaas dhufe. Ergaan sagalee sanaa mallattoo karaa abdii kutannaa jalqabaa wal fakkaataa sochii haaromsaa hundumaa keessatti argamu, haala fakkeenya durboota kudhanii keessatti, raajii sobaa Adoolessa 18, 2020 ibsu akka ta’e adda baase. Innis dhiiraa fi dubartoota gara mootummaa qalbii jijjiirrannaa kadhannaa Lewwoota digdamii jahaatiin bakka buufametti waame. Abjuun Miller qalbii jijjiirrannaa sanauma bakka bu’a, yeroo inni akkana jechuun galmeessu: “Ani akkasitti boriʼaa fi gadda itti dhagaʼaa kasaaraa koo guddaa fi itti gaafatamummaa koo irratti yommuu turetti, Waaqayyoon yaadadhe, akka Inni gargaarsa naa erguufis jabaadhee kadhadhe.”

## Come and See

Koottaa ilaalaa

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.”

ግልጽነትን የሚገልጹ ሁለት “ኑና ዩ” የሚሉ ንግግሮች የሚለርን ሕልም ከፍለው ያሳያሉ። በመጀመሪያ ጊዜ ሚለር ሰዎችን “ኑና ዩ” ብሎ ይጋብዛል፤ ሁለተኛው ጊዜ ግን “የአፈር ብሩሽ ሰው” ሚለርን መጥቶ እንዲያይ ይጋብዛል። “ኑና ዩ” ያለው ንግግር የተፈታ ትንቢታዊ እውነትን የሚለይ ትንቢታዊ ምልክት ነው። የመጀመሪያዎቹ አራት ማኅተሞች እያንዳንዳቸው “ኑና ዩ” የሚለውን ትእዛዝ ይይዛሉ።

> 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.

> Yeroon tokko yeroo Baraan hoolichaa banee, sagalee akka qaqawwee kakuu tokkoo fakkaatu nan dhagaʼe; lubbu qabeeyyii afran keessaa tokkoon, “Kottu, ilaali,” jedhe. … Inni yeroon chaappaa lammaffaa bane, lubbu qabeessi lammaffaan, “Kottu, ilaali,” jedhe nan dhagaʼe. … Inni yeroon chaappaa sadaffaa bane, lubbu qabeessi sadaffaan, “Kottu, ilaali,” jedhe nan dhagaʼe. … Inni yeroon chaappaa afraffaa bane, sagalee lubbu qabeessa afraffaa, “Kottu, ilaali,” jedhu nan dhagaʼe. Mul’ata Yohaannis 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.

ମିଲ୍ଲରଙ୍କ ସ୍ୱପ୍ନର ଆରମ୍ଭରେ ଥିବା “ଆସ ଓ ଦେଖ” ହେଉଛି ଆଲଫା, ଏବଂ ଶେଷର “ଆସ ଓ ଦେଖ” ହେଉଛି ଓମେଗା। ସ୍ୱପ୍ନଟି ସ୍ୱପ୍ନର ଆରମ୍ଭରେ ଥିବା ଉନ୍ମୋଚନକୁ ରତ୍ନମାଣିକ୍ୟ ଭାବେ ଚିହ୍ନିତ କରେ, ଯେଉଁମାନେ “ସଜାଯାଇଥିଲେ ସେମାନେ ଏମିତି ଏକ ଆଲୋକ ଓ ମହିମା ପ୍ରତିଫଳିତ କରୁଥିଲେ, ଯାହା କେବଳ ସୂର୍ଯ୍ୟ ସହିତ ମାତ୍ର ସମତୁଳ୍ୟ ଥିଲା।” ଯେତେବେଳେ ଖ୍ରୀଷ୍ଟ ମିଲ୍ଲରଙ୍କୁ ଓମେଗାକୁ “ଆସ ଓ ଦେଖ” ବୋଲି ଆମନ୍ତ୍ରଣ କଲେ, ମିଲ୍ଲର କହନ୍ତି, “ସେହି ଦୃଶ୍ୟ ଦେଖି ମୋର ଚକ୍ଷୁ ଚକିତ ହୋଇଗଲା। ସେମାନେ ପୂର୍ବତନ ମହିମାଠାରୁ ଦଶଗୁଣ ଅଧିକ ଉଜ୍ଜ୍ୱଳ ଥିଲେ।” ଆଲଫାର ଆଲୋକ ସୂର୍ଯ୍ୟ ପରି ଥିଲା ଏବଂ ଓମେଗାର ଆଲୋକ ସୂର୍ଯ୍ୟରୁ ଦଶଗୁଣ ଅଧିକ ଥିଲା।

## Scatter

फैलाइए

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.”

ମିଲରଙ୍କର ଶୋକ ଓ ପଶ୍ଚାତ୍ତାପ ସେହି ସମୟାବଧିର ଶେଷଭାଗରେ ପ୍ରତିନିଧିତ ହୋଇଛି, ଯାହା ପ୍ରଥମ “ଆସ ଓ ଦେଖ” ଏବଂ ଶେଷ “ଆସ ଓ ଦେଖ” ସହ ଆରମ୍ଭ ହୋଇଥିଲା। ଯେ ସମୟାବଧି ମିଲରଙ୍କ ଦ୍ୱାରା ଲୋକମାନଙ୍କ ପାଇଁ ଗୋଟିଏ ସନ୍ଦେଶର ମୁଦ୍ରାଖୋଲା ସହ ଆରମ୍ଭ ହୁଏ, ଏବଂ ପରେ ଖ୍ରୀଷ୍ଟଙ୍କ ଦ୍ୱାରା ମିଲରଙ୍କ ପାଇଁ ଗୋଟିଏ ସନ୍ଦେଶର ମୁଦ୍ରାଖୋଲା ସହ ଶେଷ ହୁଏ, ସେହି ସମୟରେ “ଛିତରାଇବା” ଶବ୍ଦଟି “ସାତ ଥର” ପ୍ରତିନିଧିତ ହୋଇଛି। ମିଲର ପୁନର୍ବାର ଏହି ଶବ୍ଦଟି ବ୍ୟବହାର କରିବେ, କିନ୍ତୁ ପ୍ରଥମ ଏବଂ ଶେଷ ମୁଦ୍ରାଖୋଲାର ମଧ୍ୟରେ “ଛିତରାଇବା” “ସାତ ଥର” ବ୍ୟକ୍ତ ହୋଇଛି। ବାଇବେଲ “ସାତ ଥର”ର ବିଚାରକୁ “ଛିତରାଇବା” ଶବ୍ଦ ସହ ସମୀକୃତ କରେ।

> 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.

> Kanaanis ani isin gidduutti isin facaasa; isin duubaas goraadee nan baasa; lafti keessan onaa taʼa, magaalonni keessanis ni diigamu. Lewwota 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.

ମିଲର ଆବିଷ୍କାର କରିଥିବା ପ୍ରଥମ ସତ୍ୟ ହେଉଛି ଲେବ୍ୟବ୍ୟବସ୍ଥା ପୁସ୍ତକର ଛବ୍ବିଶ ଅଧ୍ୟାୟର “ସାତ ଥର”; ଏବଂ ତାଙ୍କ ସ୍ୱପ୍ନରେ, ମିଲରଙ୍କ ସନ୍ଦେଶ ପ୍ରକାଶିତ ହେବା ଓ ଖ୍ରୀଷ୍ଟଙ୍କ ସନ୍ଦେଶ ପ୍ରକାଶିତ ହେବା ମଧ୍ୟବର୍ତ୍ତୀ ସମୟକାଳରେ, ୱିଲିୟମ୍ ମିଲରଙ୍କ କାର୍ଯ୍ୟ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ସମସ୍ତ ଭିତ୍ତିସ୍ଥ ସତ୍ୟଗୁଡ଼ିକୁ ଲାଓଦିକିୟ ସେଭେନ୍ଥ-ଡେ ଆଡଭେଣ୍ଟିଜ୍ମର ଧର୍ମତତ୍ତ୍ୱବିଦମାନଙ୍କର ଆବର୍ଜନା ଓ ଜାଲି ମୁଦ୍ରାଦ୍ୱାରା ଆଛାଦିତ କରାଯିବାକୁ ଥିଲା। ସେହି ଭିତ୍ତିସ୍ଥ ସତ୍ୟମାନଙ୍କର ପ୍ରତ୍ୟାଖ୍ୟାନକୁ ଆଲ୍ଫା ଓ ଓମେଗା ମଧ୍ୟର ଇତିହାସରେ ସାତଟି ଛିଟିଯାଇବା ଭାବରେ ପ୍ରତିନିଧିତ କରାଯାଇଛି। “ସାତ ଥର” ୱିଲିୟମ୍ ମିଲରଙ୍କ କାର୍ଯ୍ୟର ଏକ ପ୍ରତୀକ; ଯାହା ପୁଣି ସେଭେନ୍ଥ-ଡେ ଆଡଭେଣ୍ଟିଜ୍ମର ଭିତ୍ତିସ୍ଥମ୍ଭମାନ; ଯାହାର ମଧ୍ୟରେ ଦାନିଏଲ 8:14ର 2,300 ଦିନ ସେହି ଭିତ୍ତିର କେନ୍ଦ୍ରୀୟ ସ୍ତମ୍ଭ। ଏହା ଯାହା ସ୍ପଷ୍ଟ କରେ, ତାହା ହେଉଛି—ଛିଟିଯିବାର 2,520 ବର୍ଷ, ଯାହା ୱିଲିୟମ୍ ମିଲରଙ୍କ ପ୍ରଥମ, ଅର୍ଥାତ୍ ଆଲ୍ଫା ଆବିଷ୍କାର ଥିଲା, ସେହିଟି ଏକ ସମୟକାଳର ଆରମ୍ଭକୁ ଚିହ୍ନିତ କରେ; ଯାହା ୱିଲିୟମ୍ ମିଲରଙ୍କ ଓମେଗା ଆବିଷ୍କାର, ଅର୍ଥାତ୍ 2,300 ଦିନ ସହ ସମାପ୍ତ ହୋଇଥିଲା।

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.

Yommuu Laʼodiiqeyaa torbaffaa-guyyoota Adveentizimiin bara 1863 keessatti “yeroo torba” sana garatti dhiisan, argannoo isa jalqabaa William Miller, isa argannoo isaa alfa taʼee fi argannoo buʼuuraa isaa ture, garatti dhiisan. Argannoo Miller keessaa isa dhumaa guyyoota 2,300 ture; innis argannoo isaa omeegaa fi argannoo isaa xumura irratti ijaaramu ture. “Yeroon torba” inni bara 1798 keessatti xumurame 2,520 agarsiisa ture; guyyoonni 2,300 immoo bara 1844 keessatti mallatteeffamanii turan.

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.

Namutichi gogaa namicha faaya sana yeroo torbaaf bittinnaa’ee booddee walitti qabudha. Sana booda saanduqi sun guddaa fi caalaatti bareedaa ta’a, akkasumas aduu caalaa si’a kudhan caalaatti ifa. Kudhan mallattoo qormaataa dha; kanaaf faayaan sun guyyaa aduu irratti qormaata keessatti ni ifa; kanaafis abjuun Miller bara 1798tti jalqabee, labsii guyyaa Dilbataa irratti iyyi guddaan ergamaa sadaffaatti xumurama.

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.

Seenaa warra Miilariitotaa bara 1798 irraa kaasee hamma 1863tti jiru, seenaa bara 1798 irraa kaasee hamma seerri Dilbataa dhihootti dhufuuttis ni ta’a. Seenaa abjuu Wiiliyaam Miilar keessatti bakka Miilar “kottaa ilaalaa” jedhee hanga namicha Burushii Biyyoo “kottaa ilaalaa” jedhuutti mul’atu, yeroo bara 1798 irraa kaasee hamma 1863tti ta’e, akkasumas yeroo bara 1798 irraa kaasee hamma seera Dilbataatti ta’e lamaan isaanii iyyuu dha. Sararri 1863tti xumuramu sun, sarara bara 1798tti jalqabee seera Dilbataatti xumuramu sanaa fraaktaala raajii dha. Sararoonni lamaan sun abjuu Miilar keessatti bakka bu’aniiru.

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.

On October 22, 1844tti cufameen cufameera, balballi Dilbata seeraatti cufamu sanaa agarsiisa. Raajii waggoota 2,300, kan bara 1844tti raawwatame, seera Dilbataa agarsiisa.

> “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.

> “କ୍ରୀଷ୍ଟ ଆମର ମହାୟାଜକ ଭାବେ ପବିତ୍ରସ୍ଥାନର ଶୋଧନ ପାଇଁ ମହାପବିତ୍ର ସ୍ଥାନକୁ ଆସିବା—ଯାହା ଦାନିଏଲ 8:14 ରେ ପ୍ରକାଶିତ; ଏବଂ ମନୁଷ୍ୟପୁତ୍ରଙ୍କର ପ୍ରାଚୀନଦିନୀଙ୍କ ନିକଟକୁ ଆଗମନ, ଯେପରି ଦାନିଏଲ 7:13 ରେ ଉପସ୍ଥାପିତ ହୋଇଛି; ଏବଂ ମଲାଖୀଙ୍କ ଦ୍ୱାରା ପୂର୍ବକଥିତ ପ୍ରଭୁଙ୍କର ନିଜ ମନ୍ଦିରକୁ ଆଗମନ—ଏସବୁ ଏକେ ଘଟଣାର ବର୍ଣ୍ଣନା; ଏବଂ ଏହି ଏକେ ଘଟଣାକୁ ମଥି 25 ରେ ଥିବା ଦଶ କନ୍ୟାର ଦୃଷ୍ଟାନ୍ତରେ କ୍ରୀଷ୍ଟଙ୍କ ଦ୍ୱାରା ବରଙ୍କ ବିବାହକୁ ଆସିବାରୂପେ ମଧ୍ୟ ଚିତ୍ରିତ କରାଯାଇଛି।” The Great Controversy, 426.

## Lines

መስመሮች

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.

Ω jechuun xumura argannoo Miilerii raajii waggaa 2,300 ture; kanaafuu 1844 fi seerri Dilbataa lamaan isaanii iyyuu waggoota 2,300n bakka bu’aniiru. Kunis hiikni isaa 2,520 alfa ta’uu isaa fi 2,300 ammoo ω ta’uu isaa sararoota lamaan iyyuu keessatti; sararri tokko bara 1863tti xumurama, sararri kaan immoo seera Dilbataatti xumurama. Sararoota lamaan irratti raajiin 2,520 alfa dha, akkasumas yookaan dhagaa hundee dha. Fraktaaliin 1798 irraa hamma 1863tti seenaa bu’uuraa Miilerota keessatti argamu, akkasuma fraktaalii biraa seenaa ω, seenaa xumuraatti, namoota kuma dhibba tokkoo fi afurtamii afur keessatti argamu wajjin wal sima.

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.

9/11 irratti Waaqayyo ummata isaa gara daandiiwwan durii Ermiyaasitti akka deebi’aniif waame; isaanis hundeewwanidha; hundeewwan sun immoo ergamaa seenaa hundee ta’eetiin bakka bu’aman; innis immoo argannoo alfaa hundee ta’e isa “yeroo torbaa” jedhuun bakka bu’ama. “Yeroo torbaa” jechuun mallattoo hundeewwan dhibba afurtamii afur kumaati; 9/11 irrattis mallatteeffamuun garee sanaa ergaa qorumsaa hundeewwaniin jalqabe; ergaan sunis dhugaa hundee isa jalqabaa baay’ee kan William Miller fi Adventizimiiin bakka bu’ameedha. 9/11 irratti yeroo mallatteeffamuu jalqabe; yeroo Seera Dilbataa dhiheenyatti dhufu immoo yeroo mallatteeffamuu dhibba afurtamii afur kuma sanaa ni xumurama.

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.

Seenaa sun fractal dha; inni 2,520 irraa jalqabee 2,300 irratti xumurama; kanaaf seenaa sun sarara seenaa raajii sadaffaa, isa abjuu William Miller keessatti bakka buufame dha. Lakkoofsi 2,520 bara 1798 keessatti raawwatame, 2,300 immoo bara 1844 keessatti raawwatame. Hojii sararoota lamaan kanaan bakka buufame hojii Kiristoos taʼee, inni waaqummaa Isaa namummaa keenya waliin walitti makuudha. Inni hojii cubbamaa tokko qulqulluu tokkootti jijjiiruudha; akkasumas uumama ol-aanaa gara teessoo isaa sirrii, isa uumama gadi-aanaa irratti bulchuu qabuutti deebisuudha. Kanaafuu qaamni namaa guyyoota 2,520 fudhata seelii qaama keessa jiran hunda guutummaatti irra deebiʼee uumuuf; akkasumas qaamni sunumti kromosoomota dhiiraa 23 kromosoomota dubartii 23 wajjin walitti makaman irratti hundaaʼa. Isaan walitti taʼuudhaan mana qulqullummaa jiraataa tokko uumu; innis lakkoofsa “46” jedhuun bakka buufama; kunis yeroo 1798 irraa gara 1844tti jiru dha; innis yeroo abjuu William Miller, 2,520 bara 1798 keessaa kaasee hamma 2,300 bara 1844tti taʼe dha.

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.

Abjuun William Miller fractal biraa kan hubatamuu qabu kan biraas of keessaa qaba. Akkuma bara 1798 irraa hamma seera Dilbataatti, jechuunis akkuma bara 1798 irraa hamma bara 1863tti ta’etti, akkasuma 9/11 irraa hamma seera Dilbataatti fractal dha. Bara 2023 irraa hamma seera Dilbataatti fractal 9/11 irraa hamma seera Dilbataatti ta’e keessaa isa tokkoo dha; innis seenaa sararoonni hundinuu abjuu Miller keessatti argaman hundumtuu gara isaa agarsiisan, akka omega isaanii hundaatti, dha. Kun yeroo dhugaan jalqabaa aduun dachaa kudhan guddifamee mul’atu dha.

## The Two Bustles

መወለታት ሁለት

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.

୧୮୪୦ ଦଶକରେ, “bustle” ଶବ୍ଦଟି (ନାମପଦ ଭାବେ) ସାଧାରଣତଃ ଉତ୍ସାହଭରା, ବ୍ୟସ୍ତ, କିମ୍ବା କୋଳାହଳମୟ କାର୍ଯ୍ୟକଳାପକୁ ବୁଝାଉଥିଲା—ଯାହାରେ ପ୍ରାୟତଃ ହଡ଼ବଡ଼, ଉତ୍ତେଜନା, ତ୍ୱରା, କିମ୍ବା ଚଞ୍ଚଳତାର ଅର୍ଥ ଅନ୍ତର୍ନିହିତ ଥାଏ। ଏହା ଜୀବନ୍ତ ଗତିବିଧି, ଆନ୍ଦୋଳନ, କିମ୍ବା ଏପଟୁଅପଟୁ ଦୌଡ଼ାଦୌଡ଼ିକୁ ସୂଚିତ କରୁଥିଲା, ସେଥି ଭିଡ଼ମଧ୍ୟରେ ହେଉ, ଗୃହସ୍ଥାଳୀରେ ହେଉ, ବଜାରସ୍ଥଳରେ ହେଉ, କିମ୍ବା କୌଣସି ବିଶେଷ ଘଟଣା ସମୟରେ ହେଉ। ତେଣୁ ମିଲରଙ୍କ ସ୍ୱପ୍ନର “bustle” ସେହି ମୁହୂର୍ତ୍ତରେ ଘଟୁଥିବା ତତ୍କ୍ଷଣାତ୍ କାର୍ଯ୍ୟଚଞ୍ଚଳତା, ଉତ୍ତେଜନା, କିମ୍ବା ଜରୁରୀ କାର୍ଯ୍ୟବ୍ୟାପାରକୁ ବର୍ଣ୍ଣନା କରିବ—ଅର୍ଥାତ୍ ବର୍ତ୍ତମାନ ପରିସ୍ଥିତି କିମ୍ବା ଅବସରର ଅସ୍ଥାୟୀ ଚଞ୍ଚଳତା କିମ୍ବା ଆନ୍ଦୋଳନ।

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.”

ମିଲର କହନ୍ତି, “ତାପରେ, ସେ ଯେତେବେଳେ ଧୁଳି ଓ ଆବର୍ଜନା, ମିଥ୍ୟା ରତ୍ନମାଣିକ୍ୟ ଏବଂ ଜାଲି ମୁଦ୍ରାକୁ ଝାଡ଼ୁଥିଲେ, ସେସବୁ ମେଘ ପରି ଉଠି ଜାଣ୍ଲା ଦିଆରେ ବାହାରିଗଲା, ଏବଂ ପବନ ସେଗୁଡ଼ିକୁ ଉଡ଼ାଇ ନେଇଗଲା। ସେହି କଲାହଳ ମଧ୍ୟରେ ମୁଁ କ୍ଷଣେକ ପାଇଁ ମୋର ଆଖି ବୁଜିଦେଲି; ଯେତେବେଳେ ମୁଁ ସେଗୁଡ଼ିକୁ ଖୋଲିଲି, ସମସ୍ତ ଆବର୍ଜନା ଅନ୍ତର୍ଧାନ ହୋଇଯାଇଥିଲା।”

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.

“ብስጭት” እቲ ኣብ ሕልሚ ሚለር ዘሎ ክልተ ነጥብታት ይለልይ፤ እቲ ቀዳማይ እዋን ህዝቢ ነቲ ዕንቍታት ኣብ ምብታን ክሳዕ ዝርከብ እዩ፣ ከምኡ’ውን እቲ ሰብ ብሩሽ ጭቃ ዝሓዘ መስኮታት ከፊቱ ነቲ ሓሶት ዕንቍታት ክጽርግ ክጅምር እዩ። እቲ ቀዳማይን ኣልፋን ብስጭት ምሽፋን እቲ ዕንቍታት እዩ፣ እቲ ካልኣይን ኦሜጋን ብስጭት ድማ ምምላስ እቲ ዕንቍታት እዩ። ኣብ ግዜ እቲ ብስጭት፣ ሚለር ኣዒንቱ ዓጸወ። ሚለር ኣብ 1849 ናብ ዕረፍቲ ተኣተወ፣ እዚ ድማ ክርስቶስ ኢዱ ንኻልኣይ ግዜ ዘርጊሑ ተረፍ ህዝቡ ክእክብ ዝጀመረሉ ትኽክለኛ ነጥቢ እዩ። ድሕሪኡ ሚለር ኣዒንቱ ዓጸወ፣ ኣብ 1850 ድማ ሓቅታቱ ከም ፍጻሜ ትእዛዝ ሃባቁቅ ነቲ ራእይ ጽሒፍካ ግልጺ ግበሮ ዝብል እንደገና ኣብ ሰንጠረዥ ተቐመጡ። ኣብቲ ናይ ብስጭት ዘመን ሚለር ኣዒንቱ ይዓጽው፣ እንተ ተበራበረ ድማ እቲ ዕንቍታት ኣብ ሂደት ምምላስ ይርከብ።

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.

Rêvê wî de tevgera duyemîn dema ku ala sed û çil û çar hezarî tê vejandin, paqijkirin û safîkirin pêk tê, wekî wê alayê ku Zekeriya wê wekî kevokan li ser tacekê destnîşan dike.

> 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.

> Oo guyyaa sanatti Waaqayyo gooftaan isaanii akka bushaayee saba isaa isaan ni oolcha; isaanis akkuma dhagaa gonfoo, biyya isaa irratti akka mallattoo ol kaafaman in ta’u. Eeyyee, gaarummaan isaa attam guddaa dha! bareedinni isaas attam guddaa dha! Midhaan dargaggoota ni gammachiisa, wayiniin haaraanis shamarran. Yeroo bokkaan boodaa roobu keessatti bokkaa Waaqayyoon gaafadhaa; akkasitti Waaqayyo duumessa ibsaa in uuma, bokkaa roobsaa isaaniif ni kenna, nama hundumaatiifis marga dirree keessa jiru ni kenna. Waaqoliin tolfamoon waan faayidaa hin qabne dubbatan; ilaaltotonni soba argan; abjuu sobaas dubbatan; isaan akkasumaan jajjabeessu; kanaaf akka bushaayee tokkootti karaa isaanii deeman; tikseen waan hin jirreef ni rakkatan. Dheekkamsi koo tiksoota irratti in boba’e, korbeeyyota irrattis ani adabe; Waaqayyo Gooftaan maccaa isaa, mana Yihudaa, daawwateera; lola keessattis akka farda isaa gaarii ulfina qabeessaatti isaan godheera. Zekariyaas 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.

“ତାଙ୍କ ଜନମାନଙ୍କର ଝୁଣ୍ଡ” ଏକ ପକ୍ଷରେ ଧ୍ୱଜଚିହ୍ନ, ଓ ଅନ୍ୟ ପକ୍ଷରେ ମୁକୁଟ ଉପରେ ରହିଥିବା ମଣିମାଣିକ୍ୟ। ତାଙ୍କ ଜନମାନଙ୍କର ଏହି ଝୁଣ୍ଡ ଶେଷ ବର୍ଷାର ସମୟରେ ପରିଚିତ ହୁଏ; କାରଣ ଆଜ୍ଞା ହେଉଛି ଶେଷ ବର୍ଷାର ସମୟରେ ଶେଷ ବର୍ଷା ପାଇଁ ପ୍ରାର୍ଥନା କରିବାକୁ। ଏହି ଝୁଣ୍ଡକୁ ସେହି “ଝୁଣ୍ଡ” ସହ ବିପରୀତ ଭାବେ ଦର୍ଶାଯାଇଛି, ଯେଉଁମାନେ ଯିରେମିୟାଙ୍କ ପ୍ରାଚୀନ ପଥମାନଙ୍କର ପଥରେ ନ ଚାଲି, ନିଜ ନିଜ ପଥରେ ଚାଲିଗଲେ। ଶେଷ ବର୍ଷାର ସମୟରେ, ତାଙ୍କର ଝୁଣ୍ଡ ଯେଉଁ ମଣିମାଣିକ୍ୟ, ସେମାନେ ଯୁଦ୍ଧରେ ତାଙ୍କର ଶୋଭାନ୍ୱିତ ଘୋଡ଼ା ହେବେ। ସେହି “ଶୋଭାନ୍ୱିତ ଘୋଡ଼ା” ହେଉଛି ବିଜୟୀ କଳିସିଆ, ଯାହା ପ୍ରଥମ ଖ୍ରୀଷ୍ଟିୟ କନ୍ୟାରେ ପ୍ରତିନିଧିତ ହୋଇଥିଲା, ଏବଂ ପିତରଙ୍କ ଦ୍ୱାରା ପ୍ରତୀକୀକୃତ, ଯିଏ ପ୍ରଥମ ମୋହରର କାଳରେ ଏକ ଧଳା ଘୋଡ଼ାରୂପେ ବିଜୟ କରିବାକୁ ଓ ବିଜୟ କରୁଥିବାବେଳେ ବାହାରିଗଲେ।

> 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.

> ତାହାପରେ ମୁଁ ଦେଖିଲି, ଯେତେବେଳେ ମେଷଶାବକ ମୁଦ୍ରାମାନଙ୍କ ମଧ୍ୟରୁ ଗୋଟିଏକୁ ଖୋଲିଲେ, ସେତେବେଳେ ମୁଁ ବଜ୍ରଧ୍ୱନି ସଦୃଶ ଶବ୍ଦ ଶୁଣିଲି, ଏବଂ ଚାରିଜଣ ଜୀବନ୍ତ ପ୍ରାଣୀମାନଙ୍କ ମଧ୍ୟରୁ ଜଣେ କହୁଥିବାକୁ ଶୁଣିଲି, “ଆସ ଓ ଦେଖ।” ତାପରେ ମୁଁ ଦେଖିଲି, ଏବଂ ଦେଖ, ଏକ ଶ୍ୱେତ ଘୋଡ଼ା; ଏବଂ ଯିଏ ତାହାର ଉପରେ ବସିଥିଲେ, ତାଙ୍କ ହାତରେ ଏକ ଧନୁଷ ଥିଲା; ଏବଂ ତାଙ୍କୁ ଏକ ମୁକୁଟ ଦିଆଯାଇଥିଲା; ଏବଂ ସେ ବିଜୟ କରୁଥିବାବେଳେ, ବିଜୟ କରିବା ପାଇଁ ଆଗକୁ ବାହାରିଗଲେ। ପ୍ରକାଶିତ ବାକ୍ୟ 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.

Kanaaf, Pheexros jechuun, yeroo roobni hafuuraa guyyaa Pheenxeqoosxee itti dhangala’e sana keessatti, waldaa Kiristaanaa jalqabaa kan ergamootaa fakkeenya ta’a; akkasumas, roobni boodaa dhangala’uun Pheenxeqoosxeedhaan fakkeeffame keessatti, waldaa Kiristaanaa isa dhumaa fakkeenya ta’a.

> 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.

> Waan samii banameera sana arge; kunoo, farda adii tokko ture; inni isa irra taa’es Amanamaa fi Dhugaa jedhamee waamama; qajeelummaadhaanis ni murteessa, ni lola. Ijji isaa akka abidda boba’aa ture; mataa isaa irrattis gonfoo hedduutu ture; maqaanis tokko isa irratti barreeffamee ture, isa ofii isaa malee namni tokko illee hin beekne. Uffata dhiiga keessatti cuuphameenis uffatamee ture; maqaan isaas Dubbii Waaqayyoo jedhama. Loltoonni samii keessa jiranis uffata quncee talbaa irraa hojjetame, adii fi qulqulluu uffatanii, fardeen adii irra taa’anii isa duukaa bu’an. Mul’ata Yohannis 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.

Fardeen adii Kiristoosiin waraana isaa kan Hisqiʼeel 37 keessatti duʼaa kaafaman ni bakka buʼu; isaanis waldaa moʼattuu dha; isaanis mootummaa ulfinaa isaa yeroo rooba boodaa keessatti Kiristoos hundeessuuf, dhagoota gonfoo keessa kaaʼaman dha. Akka mootummaa isaa bakka buʼootaatti, kumni dhibba tokkoo fi afurtamii afur faaya gonfoo irratti argaman dha; gonfoon sunis mallattoo mootummaa inni xumura guyyoota 2,300tti fudhatuu dha; kunis Onkoloolessa 22, 1844 ture, akkasumas seera Dilbataa irratti irra deebiʼee ni taʼa. Mootummaan fardeen adii sun yeroo rooba boodaa keessatti, yeroo foddaanwwan samii banamanitti ni kaafama; Yohannis samiin yeroo banametti farda adii argeeraatii.

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.

Bara 1849 alpha keessatti, Miliir yeroo xinnoof ija isaa duʼaan cufe. Miliir Eliyaas ture; Eliyaasis Adoolessa 18, 2020 duʼe, guyyoota 1,260f karaa irratti ciisee hanga omega bustle gaʼutti achiittis dammaqfame. Dammaqinsi isaa yeroo nama suphee buruushii qabutu balbala samiitii banee xurii qulqulleessuuf dhufeetti akka gaʼeetti mallatteeffameera. Loltoonni fardeen adii balballi samiitii yeroo banamutti kaafamu; yeroo sun taʼus adda bahuun dhugaa fi sobaa ni beekama. Addaan bahuun sun akkasumas kitaaba Miilkiyaas keessatti ni mulʼata.

> 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.

> Hundi kudhan mana kuusaa gara mana kuusaa keessatti galchaa, akka mana koo keessatti nyaanni jiraatuuf; kanaanis amma na qoratadhaa, jedha Waaqayyo Gooftaan waraana, yoo ani foddaawwan mootummaa mootummaa isinii hin banuu fi eebba hamma isinii fudhachuuf iddoo gaʼuu dadhabdanitti isin irratti hin dhangalaasne taʼe. Milkiyaas 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.

Hafuuroonni raajotaa raajotatti bitamu; Yohaannis Mul’ata keessatti, abjuun Miilar, fi Miilkiyaas yeroo foddaawwan samii banamanitti dhugaa baatota sadii ni kennu. Abjuu Miilar keessatti kun omega waamicha, “kottaa ilaalaa,” jedhamu irratti ta’a. Sochiin fi waljijjiirraan alpha keessatti yeroo bittaan jalqabetti ture; omega immoo yeroo walitti qabamuun jalqabu dha.

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.

ମିଲରଙ୍କ ସ୍ୱପ୍ନରେ ଆମେ ଆହୁରି ଆଗକୁ ବଢ଼ିବା ପୂର୍ବରୁ, ସେହି ସ୍ୱପ୍ନ ବିଷୟରେ ଜେମ୍ସ ହ୍ୱାଇଟଙ୍କ ଟୀକାଟିପ୍ପଣୀକୁ ଆମେ ସମ୍ମିଳିତ କରିବାକୁ ଚାହୁଁଛୁ। ଜେମ୍ସ ହ୍ୱାଇଟ ସତ୍ୟ ରତ୍ନଗୁଡ଼ିକୁ ଭଗବାନଙ୍କ ସତ୍ୟ ଲୋକମାନେ ବୋଲି ଚିହ୍ନିତ କରନ୍ତି, ଏବଂ ନକଲି ରତ୍ନଗୁଡ଼ିକୁ ଦୁଷ୍ଟମାନେ ବୋଲି। ମୁଁ ରତ୍ନଗୁଡ଼ିକୁ ଭୁଲର ବିପରୀତରେ ସତ୍ୟମାନଙ୍କ ଭାବେ ଚିହ୍ନିତ କରେ। ରତ୍ନଗୁଡ଼ିକ ଏବଂ ନକଲି ରତ୍ନଗୁଡ଼ିକ—ଉଭୟେ—ଭୁଲ ଏବଂ ମିଥ୍ୟା ସନ୍ଦେଶବାହକମାନଙ୍କ ବିପରୀତରେ ସନ୍ଦେଶ ଏବଂ ସନ୍ଦେଶବାହକମାନେ ଅଟନ୍ତି।

> “BROTHER MILLER’S DREAM

> “ABJUU MILLERIIF ABJUU

> “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.

> “Abjuun armaan gadii kun waggoota lamaa ol dura Advent Herald keessatti maxxanfame. Ani yeroo sana akka inni muuxannoo keenya darbanii dhufaatii lammaffaa irratti ifatti agarsiisu, fi akka Waaqayyo bu’aa tuuta hoolotaa faca’ee jiruuf abjuu kana kenne nan arge.

> “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.

> “Gooftaan mallattoowwan dhiyaannaa guyyaa guddaa fi sodaachisaa Waaqayyoo keessaa abjuu kaa’eera. Ilaali Yo’eel 2:28–31; Hojii Ergamootaa 2:17–20. Abjuun karaa sadiin dhufaachuu danda’a; inni jalqabaa, ‘baay’ina hojii irraa.’ Ilaali Lallaba 5:3. Inni lammaffaan, warri hafuura xuraa’aa fi gowwoomsaa Seexanaa jala jiran, dhiibbaa isaa irraa abjuu argachuu danda’u. Ilaali Keessa Deebii Seeraa 8:1–5; Ermiyaas 23:25–28; 27:9; 29:8; Zakaariyaas 10:2; Yihudaa 8. Inni sadaffaan immoo, Waaqni yeroo hundumaa saba isaa abjuudhaan hamma tokko barsiisaa ture, amma iyyuu barsiisaa jira; abjuuwwan kunis tajaajila ergamootaa fi Hafuura Qulqulluu tiin dhufu. Warri ifa qulqulluu dhugaa keessa dhaabbatan yeroo Waaqni abjuu isaaniif kennu ni beeku; akkasumas warri akkanaa abjuu sobaatiin hin gowwoomfaman, hin dogoggorfamanis.”

> “‘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.

> “‘Inni dubbii koo amma dhaga’aa; yoo isin keessaa raajiin jiraate, ani Waaqayyo mul’ataan isaaf of nan beeksisa, abjuudhaanis isa nan dubbisa.’ Lakkoobsa 12:6. Yaaqoobis, ‘Ergamichi Waaqayyoo abjuudhaan natti dubbate’ jedhe. Uumama 31:2. ‘Waaqnis halkan abjuudhaan gara Laabaan Suuriyaa sanaa dhufe.’ Uumama 31:24. Abjuuwwan Yoseef dubbisaa, [Uumama 37:5–9,] achiis seenaa isaanii kan nama hawwatu, akka isaan Gibxii keessatti raawwataman dubbisaa. ‘Gibe’oon keessatti Waaqayyo halkan abjuudhaan Solomoonitti mul’ate.’ 1 Mootota 3:55. Fakkeenyi guddaan baay’ee barbaachisaan inni boqonnaa lammaffaa Daani’el keessatti argamu abjuudhaan kenname; akkasumas bineensonni afur, fi kkf. kan boqonnaa torbaffaa. Yeroo Heroodis Fayyisaa daa’ima sana balleessuuf barbaade, Yoseef gara Gibxii baqachuuf abjuudhaan akeekkachiifame. Maatewos 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.

> “‘እንቤ፤ በዳንደኛዎቹ ቀኖች እንዲህ ይሆናል ብሎ እግዚአብሔር ይናገራል፤ ከመንፈሴ በሁሉ ሥጋ ላይ አፈስሳለሁ፤ ወንዶች ልጆቻችሁና ሴቶች ልጆቻችሁም ትንቢት ይናገራሉ፤ ጐበዞቻችሁም ራእይ ያያሉ፤ ሽማግሌዎቻችሁም ሕልም ያልማሉ።’ ሐዋርያት ሥራ 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.

> “Raajii raajii fi mul’ataan kenname kun, asitti ija Hafuura Qulqulluuti; guyyoota dhumaa keessattis mallattoo ta’uuf gahumsaan ni mul’ata. Inni tokkoo kennoota waldaa wangeelaa keessaa dha.

> “‘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.

> “Innis tokko tokko ergamoota, tokko tokko immoo RAJJIIWWAN; tokko tokko wangeelessitoota; tokko tokko immoo tiksootaa fi barsiistota godhee kenne; qulqulloota guutummaatti qopheessuuf, hojii tajaajilaatiif, ijaarsa qaama Kiristoosiif.” Efesoon 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.

> “‘Waaqayyoos waldaa keessa nama tokko tokko kaa’eera; jalqaba ergamoota, itti aansuunis RAAGOTA,’ kkf. 1 Qorontos 12:28. ‘RAAGUMMAA hin tuffatinaa.’ 1 Tasalonqee 5:20. Hojii Ergamootaa 13:1; 21:9; Roomaa 7:6; 1 Qorontos 14:1, 24, 39 illee ilaalaa. Raagonni yookaan raagumni ijaarsa waldaa Kiristoosiif ta’u; isaanis lallabdoonni, tiksoonni fi barsiisonni akka hin hafne dura hafuu akka qaban jechuun Dubbii Waaqayyoo irraa ragaan dhihaachuu danda’u tokko illee hin jiru. Garuu morman tokko ni jedhu, ‘Mul’ata sobaa fi abjuu sobaa hedduun waan jiraniif, waan akkasii kamiyyuu irratti amantaa qabaachuu hin danda’u.’ Dhuguma, Seexanni fakkeessituu isaa qaba. Inni yeroo hunda raagota sobaa qaba ture; kanaafuu yeroo isa dhumaa kana keessatti, yeroo gowwoomsaa fi injifannoon isaa ta’e keessatti, isaan ni jiraatu jennee eeguun keenya sirrii dha. Warri fakkeessituun waan jiruuf mul’ata addaa akkasii didan, akkuma kanaan wal fakkaatuun tarkaanfii tokko dabalanii, Waaqayyo yeroo kamiyyuu karaa abjuu yookaan mul’ataatiin namaaf of hin mul’isin jechuun mormuu danda’u; sababiin isaas fakkeessituun yeroo hunda ni ture.”

> “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.

> “Abjuu fi mul’atonni karaa Waaqayyo ittiin of isaa namaaf mul’isedha. Karaa kanaanis inni raajotatti dubbate; kennaa raajii kennaawwan waldaa wangeelaa keessaa keessa kaa’eera, abjuu fi mul’atawwanis mallattoowwan biroo ‘GUYYOOTA DHUMAA’ keessaa wajjin ramadeera.” Ameen.

> “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.

> “Kaayyoon koo yaada armaan olii keessatti, mormiiwwan karaa Macaafa Qulqulluutti haquu fi qalbii dubbisaa waan itti aanuuf qopheessuu ture.”

> “WM. MILLER,

> “WM. MILLER,

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

> “ሎው ሃምፕተን፣ ኒው ዮርክ፣ ዲሴምበር 3፣ 1847።” ጄምስ ዋይት፣ የወንድም ሚለር ሕልም፣ 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. ‘saanduqa’ jedhu sun dhugaawwan guguddoo Macaafa Qulqulluu, kanneen dhufaatii lammaffaa Gooftaa keenya Yesuus Kiristoos wajjin walqabatan, kan obboleessa Miller’f kennaman akka inni addunyaatti labsu, bakka bu’a.

> “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. ‘Furtuun dabalame’ jechuun mala inni Dubbii raajii hiiku ture—Caaffata Qulqullaa’oo wal bira qabuun—Macaafni Qulqulluun ofii isaatii hiikaa isaa ta’uu isaa. Furtuu kanaan Obboleessi Miilar ‘saanduqa,’ yookaan dhugaa guddaa dhufaatii sana addunyaadhaaf bane.

> “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. ‘ବିଭିନ୍ନ ପ୍ରକାର ଓ ଆକାରର’ ‘ରତ୍ନ, ହୀରା ଇତ୍ୟାଦି,’ ଯେଉଁମାନେ ‘ପେଟିକାରେ ନିଜ ନିଜ ସ୍ଥାନରେ ଅତ୍ୟନ୍ତ ସୁନ୍ଦର ଭାବରେ ସଜାଯାଇଥିଲେ,’ ସେମାନେ ସମସ୍ତ ମଣ୍ଡଳୀରୁ, ଏବଂ ପ୍ରାୟ ଜୀବନର ପ୍ରତ୍ୟେକ ଅବସ୍ଥା ଓ ପରିସ୍ଥିତିରୁ, ଆଗମନ-ବିଶ୍ୱାସ ଗ୍ରହଣ କରିଥିବା ଏବଂ ସତ୍ୟର ପବିତ୍ର କାରଣରେ ନିଜ ନିଜ ସ୍ଥାନରେ ସାହସିକ ଭାବେ ଦୃଢ଼ ଅବସ୍ଥାନ ନେଇଥିବା ଈଶ୍ୱରଙ୍କ ସନ୍ତାନମାନଙ୍କୁ ସୂଚିତ କରେ, [Malachi 3:17,]। ଏହି ଶୃଙ୍ଖଳାରେ ଗତି କରୁଥିବାବେଳେ, ପ୍ରତ୍ୟେକେ ନିଜ ନିଜ କର୍ତ୍ତବ୍ୟରେ ଧ୍ୟାନ ଦେଇ, ଏବଂ ଈଶ୍ୱରଙ୍କ ସମ୍ମୁଖରେ ନମ୍ରତାର ସହିତ ଚାଲି, ‘ସେମାନେ ଜଗତ ପାଇଁ ଏକ ଆଲୋକ ଓ ମହିମା ପ୍ରତିଫଳିତ କରିଥିଲେ,’ ଯାହା କେବଳ ପ୍ରେରିତମାନଙ୍କ ଦିନରେ ଥିବା ମଣ୍ଡଳୀ ସହିତ ମାତ୍ର ସମତୁଳ୍ୟ ଥିଲା। ବାର୍ତ୍ତାଟି, [Revelation 14:6,7,] ମନେ ହେଉଥିଲା ଯେ, ପବନର ପକ୍ଷରେ ବିସ୍ତାରିତ ହେଲା, ଏବଂ ଆମନ୍ତ୍ରଣ, ‘ଆସ, କାରଣ ସମସ୍ତ କିଛି ଏବେ ପ୍ରସ୍ତୁତ,’ [Luke 14:17,] ଶକ୍ତି ଓ ପ୍ରଭାବ ସହିତ ସର୍ବତ୍ର ପ୍ରଚାରିତ ହେଲା।

> “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. ‘Namoonni dhufuu jalqaban; jalqaba lakkoofsaan muraasa turan, garuu baayʼinaan tuuta guddaa taʼan.’ Yommuu barsiifni dhufaatii obboleessa Miller fi namoota muraasa biroo muraasa qofaan jalqaba lallabame, dhiibbaa xiqqoo qofa qaba ture, namoonni baayʼee muraasnis isaatiin dammaqan; garuu bara 1840 irraa jalqabee hamma 1844tti, iddoo inni itti lallabametti hundatti, hawaasni guutuun kakaafame.

> “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. Yeroo ergamaan barrisu [Mul’ata 14:6–7] jalqaba oduu gaarii bara-baraa lallabuu jalqabetti, ‘Waaqayyoon sodaadhaa, ulfina isaaf kennaa; sa’aatiin murtii isaa dhufeera’ jedhee, baay’een isaanii dhufaatii Yesusii fi deebifamuu hundumaa ilaaluun gammachuudhaan iyyan; warri sana booda dhugaa yeroo xinnoo dura gammachuu isaan guute sana morman, qoosan, tuffataniis turan. Isaan faayaawwan sana jeeqanii bittimsan. Kun immoo nu gara birraa bara 1844, yeroo bittinneessuun itti jalqabeetti geessa.”

> “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.

> “Kan hubadhaa kana: warri yeroo tokkoo ‘gammachuudhaan ililchan’ turan, isaanuma ture warra dhagaa gati-jabeessa ta’an jeequu fi bittimsan. Akkasumas, erga 1844 jalqabee, namni tokko iyyuu akkuma warra yeroo tokkoo dhugaa lallabaa turanii fi keessatti gammadaa turan, garuu booddee hojii Waaqayyoo fi guutama raajii muuxannoo keenya dhufaatii darbe keessatti argame mormanii, bushaayee sana hammana bu’a qabeessa ta’een bittimsuu fi karaa irraa isaan jal’isu hin dandeenye.”

> “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. ‘Soddaa sobaa fi maallaqa sobaa’ warra dhugaa gidduutti faca’an sun, ifatti warra jijjiirama sobaa qabanii, yookaan ‘ijoollee alagaa’ [Hos. 5:7] bakka bu’u; kunis erga balballi bara 1844tti cufamee asitti.”

> “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. ‘Biyyoo fi qoraan xiqqoo, cirrachaafi gosa hundumaa xuriiwwan,’ dogoggoroota garaagaraa fi hedduu, erga kufaatii bara 1844 booddee amantoota dhufaatii lammaffaa keessaa seensifaman ni bakka bu’u. Asitti isaan keessaa muraasa nan ilaala.

> “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. ‘ପାଳକ’ମାନଙ୍କ ମଧ୍ୟରୁ କେତେକେ ମଧ୍ୟରାତ୍ରିର ଘୋଷଣା ହେବା ପରେ ସତ୍ତ୍ୱରେ ଯେ ଧୃଷ୍ଟତାପୂର୍ଣ୍ଣ ମତ ଗ୍ରହଣ କଲେ, ସେହି ହେଲା—ସପ୍ତମ ମାସର ଆନ୍ଦୋଳନ ସହ ଯେ ପବିତ୍ର ଆତ୍ମାଙ୍କର ଗମ୍ଭୀର ହୃଦୟ-ଗଳନକାରୀ ଶକ୍ତି ସାଙ୍ଗତ୍ୟ କରୁଥିଲା, ତାହା କେବଳ ମେସ୍ମେରିକ ପ୍ରଭାବ ଥିଲା। ଜର୍ଜ ଷ୍ଟୋର୍ସ ଏହି ମତ ଗ୍ରହଣ କରିଥିବା ପ୍ରଥମମାନଙ୍କ ମଧ୍ୟରେ ଥିଲେ। 1844 ମସିହାର ଶେଷ ଅଂଶରେ, ତାବେଳେ ନ୍ୟୁୟର୍କ ସିଟିରେ ପ୍ରକାଶିତ Midnight-Cry ରେ ତାଙ୍କର ଲେଖାମାନକୁ ଦେଖ। 1845 ମସିହାର ବସନ୍ତକାଳରେ Albany Conference ରେ J. V. Himes କହିଥିଲେ ଯେ ସପ୍ତମ ମାସର ଆନ୍ଦୋଳନ ସାତ ଫୁଟ ଗଭୀର ପର୍ଯ୍ୟନ୍ତ ମେସ୍ମେରିଜ୍ମ ଉତ୍ପନ୍ନ କରିଥିଲା। ଏହା ମୁଁ ଏକ ଏମନ୍ତି ବ୍ୟକ୍ତିଙ୍କଠାରୁ ଶୁଣିଛି, ଯିଏ ସେଠାରେ ଉପସ୍ଥିତ ଥିଲେ ଏବଂ ଏହି କଥାକୁ ସ୍ୱୟଂ ଶୁଣିଥିଲେ। ଅନ୍ୟମାନେ, ଯେମାନେ ସପ୍ତମ ମାସର ଘୋଷଣାରେ ସକ୍ରିୟ ଭାଗ ନେଇଥିଲେ, ପରେ ସେହି ଆନ୍ଦୋଳନକୁ ଶୈତାନଙ୍କ କାମ ବୋଲି ଘୋଷଣା କରିଛନ୍ତି। ଆମ ତାରକଙ୍କ ଦିନରେ ଖ୍ରୀଷ୍ଟଙ୍କ ଓ ପବିତ୍ର ଆତ୍ମାଙ୍କ କାର୍ଯ୍ୟକୁ ଶୈତାନଙ୍କୁ ଆରୋପ କରିବା ନିନ୍ଦା ଥିଲା, ଏବଂ ଏବେ ମଧ୍ୟ ତାହା ନିନ୍ଦା ହେଉଛି। 2. ନିର୍ଦ୍ଦିଷ୍ଟ ସମୟ ସମ୍ବନ୍ଧୀୟ ଅନେକ ପରୀକ୍ଷା। 2300 ଦିନ 1844 ରେ ସମାପ୍ତ ହେବା ପରଠାରୁ, ତାହାର ସମାପ୍ତି ପାଇଁ ବିଭିନ୍ନ ବ୍ୟକ୍ତି ଦ୍ୱାରା ଖୁବ କିଛି ସମୟ ନିର୍ଦ୍ଦିଷ୍ଟ କରାଯାଇଛି। ଏପରି କରି ସେମାନେ ‘ସୀମାଚିହ୍ନ’ଗୁଡ଼ିକୁ ହଟାଇଦେଇଛନ୍ତି, ଏବଂ ସମଗ୍ର ଆଗମନ ଆନ୍ଦୋଳନ ଉପରେ ଅନ୍ଧକାର ଓ ସନ୍ଦେହ ଛାଡ଼ିଦେଇଛନ୍ତି। 3. ସ୍ପିରିଚୁଆଲିଜ୍ମ, ତାହାର ସମସ୍ତ କଳ୍ପନା ଓ ଅତିରଞ୍ଜନା ସହିତ। ଶୈତାନଙ୍କ ଏହି କୁଟଚାଳ, ଯାହା ମୃତ୍ୟୁର ଏକ ଭୟାବହ କାର୍ଯ୍ୟ ସମ୍ପାଦନ କରିଛି, ‘କାଠକୁଚି’ ଏବଂ ‘ସମସ୍ତ ପ୍ରକାରର ଅବର୍ଜନା’ ଦ୍ୱାରା ଅତ୍ୟନ୍ତ ଯଥାର୍ଥଭାବେ ପ୍ରତିନିଧିତ ହୋଇଛି। ଯେମାନେ ସ୍ପିରିଚୁଆଲିଜ୍ମର ବିଷକୁ ଗିଳିନେଇଥିଲେ, ସେମାନଙ୍କ ମଧ୍ୟରୁ ଅନେକେ ଆମ ପୂର୍ବତନ ଆଗମନ-ଅନୁଭବର ସତ୍ୟତାକୁ ସ୍ୱୀକାର କରିଥିଲେ; ଏବଂ ଏହି କାରଣରୁ ଅନେକଙ୍କୁ ଏହା ବିଶ୍ୱାସ କରାଯାଇଛି ଯେ 1843 ଓ 1844 ମସିହାର ମହାନ ଆଗମନ ଆନ୍ଦୋଳନଗୁଡ଼ିକୁ ଈଶ୍ୱର ପରିଚାଳିତ କରିଥିଲେ ବୋଲି ବିଶ୍ୱାସ କରିବାର ସ୍ୱାଭାବିକ ଫଳ ହେଉଛି ସ୍ପିରିଚୁଆଲିଜ୍ମ। ପେତ୍ର, ସେମାନଙ୍କ ବିଷୟରେ କହିବା ସମୟରେ ଯେମାନେ ‘ବିନାଶକ ମିଥ୍ୟାମତ ପ୍ରବେଶ କରାଇବେ, ଏପର୍ଯ୍ୟନ୍ତ ଯେ ସେମାନଙ୍କୁ କ୍ରୟ କରିଥିବା ପ୍ରଭୁଙ୍କୁ ମଧ୍ୟ ଅସ୍ୱୀକାର କରିବେ,’ କହୁଛନ୍ତି—‘ଯେମାନଙ୍କ କାରଣରେ ସତ୍ୟର ପଥ ଅପବାଦିତ ହେବ।’ 4. S. S. Snow ନିଜକୁ ‘ଭବିଷ୍ୟଦ୍ଦକ୍ତା ଏଲିୟା’ ବୋଲି ଦାବି କରିବା। ଏହି ମଣିଷ ତାଙ୍କର ଅଦ୍ଭୁତ ଓ ଉନ୍ମତ୍ତ ଚର୍ଯ୍ୟାରେ, ମୃତ୍ୟୁର ଏହି କାର୍ଯ୍ୟରେ ନିଜ ଭୂମିକା ପାଳନ କରିଛନ୍ତି; ଏବଂ ତାଙ୍କର ଆଚରଣ ଅନେକ ସତ୍ୟନିଷ୍ଠ ଆତ୍ମାଙ୍କ ମନରେ ଅପେକ୍ଷାରତ ପବିତ୍ରଜନମାନଙ୍କ ସତ୍ୟ ସ୍ଥିତିକୁ ଅପକୀର୍ତ୍ତିତ କରିବା ପ୍ରବଣତା ରଖିଛି।

> “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.

> “Garee dogoggora kanaatti dogoggora hedduu dabaluu nan danda’a; fakkeenyaaf, ‘waggaa kuma tokko’ Mul’ata 20:4, 7 keessatti darban, 144,000 Mul’ata 7:4; 14:1 keessatti, warra ka’uu Kiristoos boodas ‘qabrii keessaa ka’anii ba’an,’ barsiisa hojii-dhabuu, barsiisa daa’imman barbadaa’uu, kkf. kkf. Dogoggorri kunniin hamma cimaatti babal’ifamanii, tuuta eeggataa turan irratti jajjabeessamanii waan turaniif, yeroo Obboleessi Miller abjuu sana argu dhugaan faayaan ‘argamuu irraa dhokfamee’ ture; dubbiin raajichaas hojii irra ooluu danda’e—‘Murtiin duubatti deebifameera, qajeelummaanis fagoo dhaabbateera,’ kkf. kkf. Isaayaas 56:14 ilaali.”

> “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.

> “በዚያ ጊዜ በምድሪቱ ላይ የአሁኑን እውነት ዓላማ የሚደግፍ አንድም የአድቬንት ጋዜጣ አልነበረም። ‘Day-Dawn’ የተባለው የትንሹ መንጋ እውነተኛ አቋም ለመከላከል የቀረው የመጨረሻው ነበር፤ ነገር ግን ጌታ ለወንድም ሚለር ይህን ሕልም ከሰጠው በፊት ብዙ ወራት ቀድሞ እርሱም ሞተ፤ እናም በመጨረሻው ሞት ሲታገል ደካማና በትካዜ የሚያቃስቱትን ቅዱሳን ወደ 1877—በዚያን ጊዜ ከፊታቸው ሠላሳ ዓመት ወደፊት የነበረውን—እንደ መጨረሻ መዳናቸው ጊዜ አመለከተ። አለቅሶ! አለቅሶ! ወንድም ሚለር በሕልሙ ስለዚህ አሳዛኝ ሁኔታ ‘ተቀምጦ አለቀሰ’ ቢባል ምን ይደንቃል!”

> “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. ସିନ୍ଦୁକଟି ଭାଇ ମିଲର ସମଗ୍ର ଜଗତକୁ ପ୍ରକାଶ କରିଥିବା ଆଗମନ-ସତ୍ୟକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯଥା ଦଶ କୁମାରୀଙ୍କ ଦୃଷ୍ଟାନ୍ତରେ ଚିହ୍ନିତ ହୋଇଛି। ମାଥିଉ 25:1–11। ପ୍ରଥମ, ସମୟ—1843; ଦ୍ୱିତୀୟ, ବିଳମ୍ବର ସମୟ; ତୃତୀୟ, ମଧ୍ୟରାତ୍ରିର ଘୋଷଣା—ସପ୍ତମ ମାସରେ, 1844; ଏବଂ ଚତୁର୍ଥ, ବନ୍ଦ ଦ୍ୱାର। 1843 ଠାରୁ ଦ୍ୱିତୀୟ ଆଗମନ ପତ୍ରିକାମାନଙ୍କୁ ଯେ କେହି ପଢ଼ିଛି, ସେ ଏହା ଅସ୍ୱୀକାର କରିବେ ନାହିଁ ଯେ ଭାଇ ମିଲର ଆଗମନ-ଇତିହାସର ଏହି ଚାରିଟି ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ବିଷୟକୁ ସମର୍ଥନ କରିଆସିଛନ୍ତି। ସତ୍ୟର ଏହି ସୁସମନ୍ୱିତ ବ୍ୟବସ୍ଥା, କିମ୍ବା ‘ସିନ୍ଦୁକ’, ସେମାନଙ୍କ ଦ୍ୱାରା ଖଣ୍ଡ-ଖଣ୍ଡ କରାଯାଇଛି ଏବଂ ଅବଶିଷ୍ଟମାନଙ୍କ ମଧ୍ୟରେ ଛିଟିଯାଇଛି, ଯେମାନେ ନିଜମାନଙ୍କ ଅନୁଭବକୁ ଅସ୍ୱୀକାର କରିଛନ୍ତି ଏବଂ ସେଇ ସତ୍ୟମାନଙ୍କୁ ମଧ୍ୟ ନାକାର କରିଛନ୍ତି, ଯାହାକି ସେମାନେ ଭାଇ ମିଲରଙ୍କ ସହିତ ଏତେ ନିର୍ଭୟତାର ସହ ଜଗତକୁ ପ୍ରଚାର କରିଥିଲେ।”

> “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. ‘xurii dafii’ qabuun sun ifa qulqulluu dhugaa yeroo ammaa, akka ergaa ergamaa sadaffaatiin [Mul’ata 14:9–12] mul’ifametti, isa amma dogoggora hafe keessaa qulqulleessaa jiru argisiisa. Hojiin dhugaa yeroo ammaa keessa jiru keessa deebi’ee jiraachuu isaa agarsiisuun yeroo birraa bara 1848 keessatti jalqabe; yeroo sanaa jalqabee hamma ammaatti ol ka’aa fi jabina argachaa dhufeera. ‘Xuriin dafamuun’ sun socho’aa ture, dogoggorri immoo ifa qulqulluu dhugaa sana dura darbuu jalqabe; faaya keessaa baay’ee gatii guddaa qaban keessaa gariinis, yeroo gabaabaa dura dukkanaa fi dogoggoraan haguugamanii ija namarraa dhokfamani turan, amma ifa qulqulluu dhugaa yeroo ammaa keessa dhaabbataniiru.”

> “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.

> “ hojii kun inni calalliiwwan baasuu fi dogoggora qulqulleessuu saffisaan dabalaa jira; akkasumas humna dabalaa deemuun itti fufa; hamma qulqulloonni hundinuu barbaadamanii argamanitti, chaappaa Waaqa jiraataa fudhatanitti. Kana boqonnaa soddoma afuraffaa Hisqiʼeel wajjin wal bira qabaa ilaalaa; yeroo sanatti Waaqayyo hoolota isaa warra bara dukkanaaʼaa fi duumessa kana keessatti, bara 1844 jalqabee bittinnaaʼan walitti qabuu akka waadaa gale ni argitu. Yesuus osoo hin dhufin dura, ‘tuuti xiqqoon’ gara ‘tokkummaa amantii’ keessatti walitti ni qabamti. Yesuus amma ‘ofii isaatiif saba addaa, hojii gaariidhaaf hinaafan’ qulqulleessaa jira; yommuu inni dhufus, ‘waldaa isaa xurii yookaan laafina yookaan waan akkasii kamiyyuu hin qabne’ argata. ‘Inni meeshaa afarsaa isaa harka isaa keessa qaba; iddoo itti qamadii dhaʼan guutummaatti ni qulqulleessa; qamadii isaas mana kuusaa keessatti walitti ni qaba, kkf.’ Maatewos 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. ᱫᱚᱥᱟᱨ ‘ᱯᱮᱴᱮᱨᱟ ᱚᱱᱟ ᱢᱟᱨᱟᱝ ᱟᱨ ᱯᱩᱬ ᱵᱮᱥ ᱡᱚᱛᱚ ᱥᱤᱫᱟ ᱠᱟᱱ ᱯᱮᱴᱮᱨᱟ ᱛᱮ’ ᱚᱠᱟ ᱨᱮ ᱪᱷᱤᱱᱟᱹᱞ ‘ᱨᱟᱱᱟ’ᱠᱚ, ‘ᱦᱤᱨᱟ’ᱠᱚ ᱟᱨ ᱴᱟᱠᱟᱠᱚ ᱦᱟᱞᱟᱝ ᱮᱱᱟ, ᱚᱱᱟ ᱡᱤᱭᱤᱧ ᱱᱤᱛ ᱚᱠᱛᱚᱨ ᱥᱟᱨᱛᱤ ᱨᱮᱭᱟᱜ ᱵᱟᱹᱰᱛᱤ ᱢᱟᱴ ᱠᱷᱮᱛ ᱠᱚ ᱫᱚᱨᱥᱟᱣᱮᱭᱟ, ᱚᱠᱟ ᱨᱮ ᱪᱷᱤᱱᱟᱹᱞ ᱯᱟᱞ ᱦᱟᱞᱟᱝ ᱦᱚᱪᱚᱭᱟ—ᱮᱱᱟ 144,000, ᱚᱱᱟᱠᱚ ᱥᱟᱱᱟᱢ ᱡᱤᱭᱤᱧ ᱥᱚᱨᱮᱱ ᱤᱥᱚᱨ ᱨᱮᱭᱟᱜ ᱪᱷᱟᱯ ᱢᱮᱱᱟᱜ ᱛᱟᱠᱚᱣᱟ। ᱢᱤᱫᱦᱚᱸ ᱢᱩᱞᱭᱚᱣᱟᱱ ᱦᱤᱨᱟ ᱱᱩᱵᱟᱹᱜ ᱨᱮ ᱵᱟᱝ ᱛᱟᱦᱮᱸᱜᱼᱟ। ᱡᱚᱛᱚ ᱵᱷᱟᱞᱟ ᱠᱚᱠᱟ ᱥᱩᱪᱤ ᱨᱮᱭᱟᱜ ᱪᱩᱪᱷᱩᱜ ᱞᱮᱠᱟ ᱦᱩᱰᱤᱧ ᱟᱜᱠᱚ ᱦᱚᱸ, ᱚᱱᱟᱠᱚ ᱵᱟᱝ ᱟᱨᱡᱤ ᱠᱚᱣᱟ, ᱟᱨ ᱤᱥᱚᱨ ᱟᱯᱱᱟᱜ ᱨᱟᱱᱟᱠᱚ ᱥᱟᱡᱟᱣ ᱮᱫᱟᱭ ᱱᱚᱣᱟ ᱦᱤᱞᱚᱜ ᱨᱮ ᱵᱟᱝ ᱵᱟᱨ ᱛᱟᱦᱮᱸᱜᱼᱟ। [Malachi 3:16–18] ᱩᱱᱤ ᱟᱯᱱᱟᱜ ᱫᱩᱛᱠᱚ ᱠᱩᱞ ᱰᱟᱲᱮᱭᱟ, ᱟᱨ ᱞᱳᱴ ᱠᱚ ᱥᱚᱫᱚᱢ ᱠᱷᱚᱱ ᱡᱮᱞ ᱚᱰᱚᱜ ᱠᱟᱫᱟᱭ ᱞᱮᱠᱟ ᱚᱱᱟᱠᱚ ᱦᱟᱹᱴᱤᱧ ᱪᱷᱩᱴ ᱠᱚᱣᱟ। ‘ᱯᱨᱟᱹᱵᱷᱩ ᱫᱷᱟᱨᱛᱤ ᱨᱮ ᱠᱟᱴᱤᱡ ᱠᱟᱹᱢᱤ ᱮ ᱠᱚᱨᱚᱜᱼᱟ।’ ‘ᱩᱱᱤ ᱫᱷᱚᱨᱚᱢ ᱨᱮ ᱚᱱᱟ ᱠᱟᱴᱤᱡ ᱢᱩᱪᱟᱹᱫᱟ।’ Romans 9:28 ᱧᱮᱞ ᱢᱮ।” James White, Footnotes to Brother Miller’s Dream.

Back to Articles