Article

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

Kitaabka Yoo’eel iyo Kaniisadda La’odikiya ee Seventh-day Adventist - Lambarka Soddon iyo Shan

Number Thirty-Five

Lambarka Shan iyo Soddonaad

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.

Bogga 81 ee Early Writings (oo “81” ay astaan u tahay hal Wadaad Sare oo rabbaani ah iyo siddeetan wadaaddo) waxaa lagu qoray riyadii labaad ee William Miller. Sida Nebukhadnesar oo kale, William Miller wuxuu lahaa laba riyo. Riyadii labaad ee Nebukhadnesar ee ku jirta cutubka afraad ee Daanyeel, waxaa lagu dejiyey macnaha guud ee “toddobada goor” ee Muuse ee Laawiyiintii 26. Miller wuxuu adeegsaday Daanyeel cutubka afraad si uu ugu muujiyo “toddobada goor” ee Laawiyiintii lix iyo labaatanaad markii uu barayay 2,520, in kastoo uu ugu yeedhay “toddobada goor.” Miller ma uusan garan in isaga lagu sii sawiray Nebukhadnesar, laakiin 2,520-ka maalmood ee Nebukhadnesar ee cutubka afraad, waxaa matala labadaba erayga “kala firdhi” iyo xaqiiqda ah in ay dhacdo ‘toddoba goor,’ ka hor intaanu ninkii burushka wasakhda watay soo gaarin riyadii Miller.

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

Miller waxaa Walaal White ugu yeedhaa “Aabbe Miller,” hase yeeshee ma aha sida jaahiliga ah ee ay Katooligu u yeedhaan, balse waa hab awooweennimo ah, oo la mid ah aabbaha Ibraahim. Miller waa astaan; waa nin axdi leh, oo matalaya silsiladda astaamaha kitaabiga ah ee ku teedsan jidka loo maro axdiga ugu dambeeya ee lala galay boqol iyo afartan iyo afar kun. Yoo’eel wuxuu inoo sheegaa in maalmaha ugu dambeeya, waayeelladu ay riyooyin ku riyoon doonaan, William Millerna waa odayga taariikhdeenna, sidoo kalena waa beeralaygii rumoobiyey waxsii sheegiddii William Tyndale oo leh, “Haddii Ilaah ii daayo noloshayda, intaanay sannado badani dhaafin waxaan sabab u noqon doonaa in wiil beer jeexa uu Qorniinka ka sii aqoon badan doono inta aad taqaanid.”

> “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.

> “Ilaah wuxuu soo diray malaa’igtiisa si ay u taabato qalbiga nin beeraley ah oo aan rumaysnayn Kitaabka Quduuska ah, si ay ugu hoggaamiso inuu baadho waxsii sheegyada. Malaa’igaha Ilaah marar badan bay booqdeen kii la doortay, si ay u hagaan maankiisa oo ay fahamkiisa ugu furaan waxsii sheegyadii weligoodba mugdiga ku ahaa dadka Ilaah. Bilowgii silsiladda runta ayaa la siiyey isaga, waxaana loo hoggaamiyey inuu baadho xidhmo ka dambaysa xidhmo, ilaa uu yaab iyo ammaan ku eegay Erayga Ilaah. Halkaas ayuu ku arkay silsilad run ah oo kaamil ah. Eraygaas uu u haystay inuusan waxyi ahayn ayaa haddana hortiisa ugu furmay quruxdiisa iyo ammaantiisa. Wuxuu arkay in qayb ka mid ah Qorniinku ay sharxayso qayb kale, oo marka tuduc u xidhmo fahamkiisa, uu ka helayo qayb kale oo Erayga ka mid ah wixii caddaynayey. Wuxuu Erayga quduuska ah ee Ilaah u qaatay farxad, iyo ixtiraamka ugu qoto dheer iyo qaddarin cabsi leh.” 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 wuxuu ahaa beeraleydii rumoobisay waxsii sheegiddii Tyndale, daabacaaddiisii ugu horraysayna ee aqoonta nebinnimada ee uu ka soo ururiyey furitaankii shaabadda laga qaaday Daniel 8:14 waxay ahayd sannadkii 1831, laba boqol iyo labaatan sannadood ka dib daabacaaddii Tarjumaadda King James ee Kitaabka Quduuska ah. John Wycliff, William Tyndale, iyo daabacaaddii Kitaabka King James sannadkii 1611, waxay metelaan saddex calaamadood oo jidka ah oo bilaaba waxsii sheegidda laba boqol iyo labaatanka sannadood ah, taas oo ku dhammaanaysa marka wiilkii faloowga watay ee Tyndale uu Ereyga Ilaah u furo farriinta malaa’igta kowaad, taas oo ay ahayd in ay raacaan laba malaa’igood oo kale. Malaa’igtaas kowaad waxay timid 1798, tan saddexaadna 1844. Wycliff, Tyndale, iyo King James waxay ku xidhmaan beeraleyga rumoobin lahaa saadaashii Tyndale, kaas oo astaan u noqon lahaa taariikhda saddexda malaa’igood laga bilaabo 1798 ilaa 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.

Helitaankii alfa ee William Miller wuxuu ahaa 2,520-kii sano ee Laawiyiintii labaatan iyo lix, helitaankiisii omegana wuxuu ahaa 2,300-kii sano ee Daanyeel 8:14. Kala firdhintii 2,520 ee Yahuudah waxay bilaabatay 677 BC waxayna dhammaatay 1844. Labada kun iyo saddexda boqol ee sano ee Daanyeel 8:14 waxay dhammaadeen 1844. Labaduba si wadajir ah ayay ugu dhammaadeen 1844, halka barta bilowga ee helitaannada alfa iyo omega ee William Miller ay isu jireen laba boqol iyo labaatan sano. “Laba boqol iyo labaatan” waa astaan u taagan William Miller, iyadoo lagu salaynayo laba markhaati. Helitaannada alfa iyo omega ee Miller waxaa lagu matalaa 1798 iyo 1844. Kala firdhintii 2,520 ee ka dhanka ahayd boqortooyadii woqooyi waxay dhammaatay 1798, afartan iyo lix sano ka dibna, 1844, 2,300-kii sano ayaa dhammaaday.

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.

2,520-kii sannadood ee ku dhammaaday 1798 waxay calaamadinayaan taariikhdaas, halka 2,520-kii sannadood ee ku lidka ahaa Yahuudah, oo ku dhammaaday 1844, ay soo saaraan muddo laba boqol iyo labaatan sannadood ah. Tani waxay ka dhigan tahay in 2,520-kii ka dhanka ahaa Israa’iil ay soo saaraan muddada nebinnimada ee lix iyo afartan sannadood, halka 2,520-kii ka dhanka ahaa Yahuudah ay soo saaraan muddada nebinnimada ee laba boqol iyo labaatan sannadood. Alfa-da muddadaas waa 677 BC, omega-deeduna waa 457 BC, taas oo ka dhigan in alfa-da muddada lixda iyo afartan sannadood iyo tan muddada laba boqol iyo labaatanka sannadoodba ay metelayso 2,520, halka omega-da labada xariiqoodba ay tahay 2,300. Labada “kala-firdhin” ee 2,520 sannadood ahi waxay bixiyaan laba markhaati oo ku saabsan muddo ka bilaabmaysa 2,520 kuna dhammaanaysa 2,300. Labadaas xariiqoodba waxay aqoonsanayaan daahfurka alfa iyo omega ee William Miller.

> “William Miller’s Dream

> “Riyadii 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.

> “Waxaan ku riyooday in Ilaah, gacan aan la arki karin ku diray, ii soo diray sanduuq yar oo si yaab leh loo farsameeyey, dhererkiisuna qiyaastii ahaa toban inji, ballaciisuna lix inji afar-gees ah, lagana sameeyey alwaax madow iyo luul si xeeldheer loogu dhex-raray. Sanduuqa waxaa ku xidhnaa fure. Markiiba waxaan qaatay furihii oo furay sanduuqii; markaas, anigoo la yaabban oo fajacsan, waxaan arkay inuu ka buuxo nooc kasta iyo qiyaas kasta oo jawharado ah, dheeman, dhagaxyo qaali ah, iyo lacag dahab iyo qalin ah oo leh cabbir iyo qiime kasta, kuwaas oo si qurux badan loogu habeeyey meelaha kala duwan ee sanduuqa; oo sidaas loo habeeyey ayay ka tarayeen iftiin iyo ammaan aan wax kale la simi karin qorraxda mooyaane.”

> “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.

> “Waxaan u maleeyey in aanay waajibkayga ahayn in aan keliday ku raaxaysto muuqaalkan yaabka leh, in kastoo qalbigaygu aad ugu reyreeyey dhalaalka, quruxda, iyo qiimaha waxa ku jiray. Sidaa darteed waxaan saaray miis dhexe oo qolkayga ku yaal, waxaana faafiyey warka ah in dhammaan kuwa doonaya ay iman karaan oo ay arki karaan muuqaalka ugu ammaanta badan uguna dhalaalka badan ee nin ku arko noloshan.”

> “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.

> Dadkii waxay bilaabeen inay soo galaan, markii hore tiro yar ah, hase yeeshee si tartiib tartiib ah ugu kordhaya dad badan. Markii ugu horraysay ee ay fiiriyaan sanduuqa yar, way yaabi jireen oo farxad bay la qaylin jireen. Laakiin markii daawadayaashu bateen, qof walba wuxuu bilaabi jiray inuu luulka taabto oo qas-qaso, isagoo ka soo saaraya sanduuqa yar kuna kala firdhinaya miiska.

> “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.

> “Waxaan bilaabay inaan ka fikiro in mulkiiluhu mar kale iga dalban doono sanduuqa iyo dahabyada gacantayda; oo haddii aan u oggolaado in la kala firdhiyo, aanan mar dambe u celin karin meelihii ay kaga jireen sanduuqa sidii hore; waxaana dareemay inaanan weligay awoodi doonin inaan ka jawaabo mas’uuliyadda, waayo aad bay u weynaan lahayd. Markaas waxaan bilaabay inaan dadka ka baryo inaanay taaban, ama aanay ka saarin sanduuqa; laakiin intii aan sii baryayay, intii ka badan ayay sii kala firdhinayeen; oo hadda waxay u ekaayeen inay ku kala firdhinayaan qolka oo dhan, sagxadda dusheeda iyo gabal kasta oo alaabta qolka ku jira.”

> “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.

> “Markaas waxaan arkay in jawharadihii dhabta ahaa iyo lacagtii saxda ahayd dhexdooda ay ku kala firdhiyeen tiro aan la koobi karin oo jawharado been-abuur ah iyo lacag been ah. Aad baan uga cadhooday dhaqankooda liita iyo mahadnaqla’aantooda, oo waan canaantay oo ku canaantay arrintaas aawadeed; hase yeeshee intii aan sii canaananayay, ayay sii badanayeen ku kala firdhinta jawharadaha been-abuurka ah iyo lacagta beenta ah dhexdeeda kuwa dhabta ah.

> “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.

> “Markaas waxaan ku cadhooday naftayda jidheed, oo waxaan bilaabay inaan xoog jidheed u adeegsado sidii aan qolka uga saari lahaa; laakiin intii aan mid dibadda u riixayay, saddex kale ayaa soo galayay oo soo gelinayay wasakh iyo xiirooyin iyo ciid iyo qashin cayn kasta leh, ilaa ay daboolaan dhammaan dahabkii runta ahaa, dheemmankii, iyo lacagihii, kuwaas oo dhammaantood indhaha ka qarsoomeen. Waxay kaloo kala jeexjeexeen sanduuqaygii oo waxay ku kala firdhiyeen qashinka dhexdiisa. Waxaan mooday in aanu ninina tixgelinayn murugadayda ama cadhadayda. Aad baan u niyad jabay oo qalbi jabay, markaasaan fadhiistay oo ooyay.

> “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.

> “Anigoo sidaas u ooyaya oo u barooranaya khasaarahayga weyn iyo xilkasnimadayda aawadeed, ayaan Ilaah xusuustay, oo si aad ah u tukaday in uu gargaar ii soo diro.

> “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.

> “Markiiba albaabkii waa furmay, oo nin ayaa qolka soo galay; markaasay dadkii oo dhammu ka wada baxeen; isaguna, isagoo gacanta ku haya burush boodhka lagu xaaqo, daaqadihii wuu furay, oo wuxuu bilaabay inuu qolka ka xaaqo boodhkii iyo qashinkii.

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

> “Waxaan ka baryay inuu ka joogsado, waayo waxaa qashinka ku dhex firidhsanaa dahabyo qaali ah.

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

> Wuxuu ii sheegay inaanan cabsan, waayo isagu “wuu daryeeli doonaa iyaga.”

> “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.

> “Markaas, intuu boodhkii iyo qashinkii xaaqayay, dahabkii been-abuurka ahaa iyo lacagihii macmalka ahaa dhammaantood way kacday oo daaqadda ayay ka baxeen sidii daruur, dabayshuna way qaaday. Mashquulkaas dhexdiisa ayaan indhahayga hal daqiiqad isku qabtay; goortaan furayna, qashinkii oo dhan waa baaba’ay. Jawharadihii qaaliga ahaa, dheemmanadii, lacagihii dahabka iyo qalinkaba, waxay si fara badan ugu kala firidhsanaayeen qolka oo dhan.

> “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.

> Dabadeedna wuxuu miiska saaray sanduuq yar, ka weyn oo ka qurux badan kii hore, wuxuuna gacan-gacan isugu ururiyey dahabkii la qurxiyey, dheemmanadii, iyo lacagihii birta ahaa, dabadeedna ku dhex tuuray sanduuqii, ilaa aan wax qudha ka hadhin, in kastoo qaar ka mid ah dheemmanadu aanay ka weynayn caaradda biinka.

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

> Markaas ayuu igu yeedhay inaan “imaado oo arko.”

> “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.

> “Waxaan eegay sanduuqii, laakiin indhahaygu way la yaabeen araggaas. Waxay u dhalaalayeen toban jeer ammaantoodii hore. Waxaan mooday in ciidda lagu xoqay cagaha dadkaas sharka leh oo kala firdhiyey oo boodhka ku tuntay. Waxay ugu habaysnaayeen nidaam qurux badan sanduuqa dhexdiisa, mid walbana meeshiisii, iyada oo aan muuqan wax dadaal ah oo ninkii ku tuuray. Waxaan ku qayliyey farxad aad u weyn, qayladaasina way i toosisay.” 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.

Laga bilaabo bogga “81,” oo ah astaan wadaaddada, riyadu waxay tilmaamaysaa taariikhda hawsha kaniisadda La’odikiya ee Seventh-day Adventist ee burburinta runnihii aasaaska ahaa ee Ilaahnimadu ku ururisay aadminimada William Miller. Taariikhdu waxay ku dhammaanaysaa markii Miller “aad ugu qayliyay farxad” oo qayladii “toosisay” isaga. Taariikhda riyada lagu matalay waxay ku soo gebogebowdaa qaylada dheer ee malaa’igta saddexaad, taas oo ah meesha ugu sarraysa ee Qayladii Habeenbadhka. Sheekada taariikheed ee riyada Miller waxay sidoo kale matalaysaa calaamadaha jidka ee taariikhda Millerite-ka, sidaas darteedna waxay sidoo kale matalaysaa taariikhda barbar socota ee dhaqdhaqaaqa boqol iyo afar iyo afartan kun. Sidoo kale waxa aad muhiim u ah in matalaadda taariikheed ee riyadu ay sidoo kale ka kooban tahay fractal nebiyeed oo ku saabsan taariikhda billowday inay soo noqnoqoto sannadkii 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.”

Dhagaxyada runta ee lagu gartay taariikhda boqolka iyo afar iyo afartan kun waxaa lagu qoray diiwaanka dadweynaha sannadkii 2004, dabadeedna mar kale 2012, markii soojeedintii Miisaska Xabaquuq ay isu keentay koox loo qoondeeyey in la kala firdhiyo. Xaqiiqooyinkaas miiska ayaa la saaray sannadkii 2004, iyadoo la bilaabay soojeedintii ugu horraysay ee runaha la furfuray sannadkii 1989. “In yar” ayaa markaas tixgelisay farriinta, laakiin sannadkii 2012, taxanihii 95-ka soojeedin ee cinwaankiisu ahaa Miisaska Xabaquuq ayaa soo jiitay dad badan, waayo “dadku waxay bilaabeen inay soo galaan, markii hore tiro yar ah, laakiin sii kordhaya ilaa ay noqdaan dad badan.”

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.

Laga soo bilaabo 2012 ilaa Luulyo 18, 2020, xaqiiqooyinkaas si tartiib tartiib ah ayaa loo kala firdhiyey, qashin ayaana lagu daboolay. Luulyo 18, 2020, taageerayaashii farriinta Miisaskii Xabaquuq waxaa la kala firdhiyey muddo saddex maalmood iyo badh ah.

> 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.

> Oo markay dhammeeyaan markhaatifurkooda, bahalka ka soo baxa yamayska aan gunta lahayn ayaa la diriri doona iyaga, wuuna ka adkaan doonaa, wuuna dili doonaa. Oo meydadkooduna waxay yaalli doonaan jidka magaalada weyn, oo xagga ruuxa ahaan loogu yeedho Sodom iyo Masar, meeshaas oo weliba Rabbigeenna lagu qodbay. Oo kuwa ka tirsan dadyowga iyo qolooyinka iyo afafka iyo quruumaha ayaa arki doona meydadkooda saddex maalmood iyo badh, mana oggolaan doonaan in meydadkooda xabaalo lagu rido. Oo kuwa dhulka degganuna way ku farxi doonaan iyaga aawadood, wayna rayrayn doonaan, hadiyadona way isu diri doonaan midba midka kale; maxaa yeelay labadan nebi waxay silciyeen kuwii dhulka degganaa. Muujintii 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.

Sabtida, Diisambar 30, 2023, Future for America waxay ku biirtay kulan Zoom ah oo ahaa kulankeedii ugu horreeyey ee dadweyne tan iyo Luulyo 18, 2020. Diisambar 30, 2023 waa 1,260 maalmood ka dib Luulyo 18, 2020, ama “saddex maalmood iyo badh.” Intii Eliiyaah iyo Muuse ku dhinteen waddada, kooxda kale waxay ahayd “mid faraxsan.” Future for America waxay dib ugu noqotay daabicidda farriinta nebinnimada bishii Luulyo ee 2023, waayo farriinta markaas ahayd inay gaadho dunida oo dhan waxay, sida ay lagama maarmaan uga dhigayso baahida nebinnimadu, ahayd inay ka timaaddo “cidlada.” Saddex maalmood iyo badh, ama 1,260 maalmood, waa cidlo.

> 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.

> Naagtiina waxay u carartay cidlada, meeshaas oo ay ku lahayd meel Ilaah u diyaariyey, si halkaas loogu quudiyo kun iyo laba boqol iyo lixdan maalmood. Muujintii 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.

“Cidlada” waa “kun iyo laba boqol iyo lixdan maalmood,” oo ah 1,260 maalmood, taas oo sidoo kale ah “saddex maalmood iyo badh,” waxaana lagu muujiyey Muujintii 12:6, “126”-na waa meeltobnaad ka mid ah 1,260. Mid ka mid ah runihii yaabka lahaa ee markaas la furfuray ayaa ahaa baahida loo qabo towbadkeen, si loo oofiyo tukashadii “toddobada goor” ee Laawiyiintii lix iyo labaatan.

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 maalmood sidoo kale waa astaan u taagan 2,520 maalmood. “Toddobada jeer” ee ka geesta ahaa boqortooyadii woqooyi waxay bilaabmeen 723 BC waxayna ku dhammaadeen 1798. Barta dhexe waa 538, sidaasna waxaa ku samaysmay 1,260 sannadood oo jaahilnimadu ku tuntay meesha quduuska ah iyo ciidanka, waxaana ku xigay 1,260 kale oo baabanimadu ku tuntay meesha quduuska ah iyo ciidanka. Qaab-dhismeedkan nebiyadeed wuxuu la jaanqaadayaa 1,260-ka maalmood ee ka bilaabma baabtiiskii Masiixa ilaa iskutallaabta, taas oo ay ku xigaan 1,260 maalmood oo nebiyadeed ilaa 34 AD, markaas oo injiilku u tegey dadka aan Yuhuudda ahayn. Sidaas darteed, markhaati laba ah afkood, 1,260 waa qayb ka mid ah 2,520 maalmood, ama “toddobada jeer” ee Muuse ku sheegay Laawiyiintii labaatan iyo lix.

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.”

Codkii xilligii cidlada oo ka bilaabmay Sabti, Luulyo 18, 2020 ilaa Sabti, Diseembar 30, 2023, wuxuu bilaabay inuu qayliyo bishii Luulyo ee 2023, markii xilligii “cidlada” uu dhammaadayna Sabti, Diseembar 30, 2023, sarakiciddii Muuse iyo Eliyaah way timid. Farriintii codkaasi waxay aqoonsatay in calaamadda jidka ee niyad-jabyadii ugu horreeyey ee isbarbar socda ee dhaqdhaqaaq kasta oo dib-u-habayn ahi ay sharraxaysay saadaashii beenta ahayd ee Luulyo 18, 2020, iyada oo ku jirta macnaha masaalka tobanka bikradood. Waxay ugu yeedhay ragga iyo dumarka towbadda uu matalo tukashadii Laawiyiintii lix iyo labaatanaad. Riyadii Miller waxay matalaysaa isla towbaddaas marka uu qoro, “Anigoo sidaas u ooyaya oo uga barooranaya khasaarahayga weyn iyo masuuliyaddayda, ayaan Ilaah xusuustay, oo si aad ah u tukaday inuu ii soo diro gargaar.”

## Come and See

Kaalay oo Arag

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.”

Riyadii Miller waxa uu u qaybsan yahay laba odhaahood oo ah “kaalay oo arag.” Markii ugu horraysay, Miller ayaa dadka ku casuumaya “kaalaya oo arka,” markii labaadna “ninka burushka wasakhda” wata ayaa Miller ku casuumaya inuu yimaado oo arko. “Kaalay oo arag” waa astaan nebiyadeed oo tilmaamaysa run nebiyadeed oo la furay. Afarta shaabad ee ugu horreeya mid kastaa waxa uu xambaarsan yahay amarka ah “kaalay oo arag.”

> 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.

> Oo waxaan arkay markii Wanku furay mid ka mid ah toddobada shaabadood, oo waxaan maqlay, sidii qaylo onkod ah, mid ka mid ah afartii xayawaan oo leh, Kaalay oo arag. … Oo markuu furay shaabaddii labaad, waxaan maqlay xayawaankii labaad oo leh, Kaalay oo arag. … Oo markuu furay shaabaddii saddexaad, waxaan maqlay xayawaankii saddexaad oo leh, Kaalay oo arag. … Oo markuu furay shaabaddii afraad, waxaan maqlay codkii xayawaankii afraad oo leh, Kaalay oo arag. Muujintii 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.

“Imma oo kaalay oo arag” ee bilowga riyadii Miller waa alfa, halka “imma oo kaalay oo arag” ee dhammaadkuna yahay oomega. Riyadu waxay aqoonsanaysaa furfuridda shaabbadda ee bilowga riyada inay ahaayeen jawharado kuwaas oo, markii “la habeeyey, ka tarjumay iftiin iyo ammaan aan la sinnayn wax kale oo qorraxda mooyee.” Markii Masiixu ku casuumay Miller inuu “yimaado oo arko” oomega, Miller wuxuu yidhi, “indhahaygu waxay la dhalaaleen aragtidaas. Waxay la iftiimeen toban jeer ammaantoodii hore.” Iftiinkii alfa wuxuu ahaa sida qorraxda, iftiinkiina oomega wuxuu ahaa toban jeer qorraxda.

## Scatter

Kala firdhiya

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.”

Baroorta iyo towbadkeenkii Miller waxaa lagu metelay dhammaadka xilliga ka bilaabmay “kaalay oo arag” kii ugu horreeyey iyo “kaalay oo arag” kii ugu dambeeyey. Xilliga ka bilaabma Miller oo dadka u furaya fariin, dabadeedna ku dhammaada Masiix oo Miller u furaya fariin, erayga “kala firdhi” waxaa lagu metelay “toddoba jeer.” Miller mar kale ayuu eraygaas adeegsan doonaa, laakiin inta u dhexaysa furiddii ugu horraysay iyo furiddii ugu dambaysay, “kala firdhi” waxaa lagu muujiyey “toddoba jeer.” Kitaabku xukunka “toddobada jeer” wuxuu ku aqoonsadaa erayga “kala firdhi.”

> 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.

> Oo waxaan idinku kala firdhin doonaa quruumaha dhexdooda, oo waxaan idinka daba soo bixin doonaa seef; dalkiinnuna wuxuu ahaan doonaa cidla, magaalooyinkiinnuna way baabba’i doonaan. Laawiyiintii 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.

Runta ugu horraysa ee Miller ogaaday waxay ahayd “toddobada goor” ee Laawiyiintii 26, oo riyadiisana muddada u dhexeysa daabacaadda farriintii Miller iyo daabacaadda farriintii Masiixa, dhammaan runaha aasaasiga ah ee uu metelayay hawshii William Miller waxaa dabooli lahaa qashinka iyo lacagaha been-abuurka ah ee culimada fiqiga ee Adventism-ka Maalinta Toddobaad ee La’odikiya. Diidmadaas runaha aasaasiga ah waxaa loo metelay toddoba kala-firdhin oo ku jira taariikhda u dhexeysa alfa iyo omega. “Toddobada goor” waa astaan u ah hawshii William Miller, taas oo iyaduna ah aasaaska Adventism-ka Maalinta Toddobaad, kaas oo; 2,300-ka maalmood ee Daanyeel 8:14 ay yihiin tiirka dhexe ee isla aasaaskaas. Waxa arrintani tilmaamayso waa in 2,520-ka sano ee kala-firdhinta ahaa ogaanshihii ugu horreeyey, ama alfa, ee William Miller ay calaamadeeyaan bilowga xilli, kaas oo ku dhammaaday ogaanshihii omega ee William Miller, kaas oo ahaa 2,300-ka maalmood.

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.

Markii Adventism-ka Toddobaadka-maalinta ee La’odikiya ay dhinac iska dhigeen “toddobada wakhti” sannadkii 1863, waxay dhinac iska dhigeen helitaankii ugu horreeyey ee William Miller, kaas oo ahaan lahaa helitaankiisii alfa iyo helitaankiisii aasaaska ahaa. Helitaankii ugu dambeeyey ee Miller wuxuu ahaa 2,300-ka maalmood, kaas oo ahaa helitaankiisii oomega iyo helitaankiisii gunaanadka taajka ahaa. “Toddobada wakhti” ee ku dhammaaday 1798 waxay calaamadeeyeen 2,520, halka 2,300-ka maalmoodna lagu calaamadeeyey 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.

Waa ninka burushka wasakhda sita kan ururiya jawharadaha ka dib markii toddoba jeer la kala firdhiyey. Markaas sanduuqa jawharaduhu wuu ka weyn yahay, wuuna ka qurux badan yahay, oo wuxuu ka ifayaa qorraxda toban jeer ka sii dhalaal badan. Toban waa astaan imtixaan, sidaas daraaddeedna jawharadahaasu waxay ku dhalaalaan imtixaanka ka sarreeya maalinta qorraxda; sidaas awgeed riyadii Miller waxay ka bilaabataa 1798 waxayna ku dhammaataa qaylada weyn ee malaa’igta saddexaad xeerka Axadda.

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.

Taariikhda Millerites laga bilaabo 1798 ilaa 1863 sidoo kale waa taariikhda laga bilaabo 1798 ilaa sharciga Axadda ee dhowaan imanaya. Taariikhda lagu matalay riyadii William Miller ee dhacaysa inta u dhaxaysa markii Miller yidhi “kaalay oo arag” ilaa ninkii Burushka Boorka lahaa yidhi “kaalay oo arag,” waa labadaba muddadii 1798 ilaa 1863, iyo sidoo kale muddadii 1798 ilaa sharciga Axadda. Xariiqda ku dhammaanaysa 1863 waa fractal nebiyadeed oo ka mid ah xariiqda ka bilaabmaysa 1798 kuna dhammaanaysa sharciga Axadda. Labadaas xariiqba waxa lagu matalay riyadii 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.

Albaabkii xidhnaa ee Oktoobar 22, 1844 wuxuu tusaale u yahay albaabka xidhmaya wakhtiga sharciga Axadda. Waxsii sheegista 2,300 oo sannadood oo rumoobtay 1844, waxay tusaale u tahay sharciga Axadda.

> “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.

> “Imaanshaha Masiixa ee isagoo ah wadaadkeenna sare ugu imanaya meesha ugu quduusan, si loo nadiifiyo meesha quduuska ah, sida lagu muujiyey Daanyeel 8:14; imaanshaha Wiilka Aadanaha ee u imanaya Odayga Maalmaha, sida lagu soo bandhigay Daanyeel 7:13; iyo imaanshaha Rabbiga ee macbudkiisa, sida uu Malakii u sii sheegay, dhammaantood waa sharraxaado ku saabsan isla dhacdadaas; oo tan waxaa kaloo lagu matalayaa imaanshaha arooska ee arooska loo tegayo, sida Masiixu ugu tilmaamay masaalka tobanka bikradood ee Matayos 25.” The Great Controversy, 426.

## Lines

Khadadyo

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-ga waxyaalihii Miller daahfuray wuxuu ahaa waxsii sheegidda 2,300-ka sannadood; sidaas awgeed 1844 iyo weliba sharciga Axadda labadaba waxaa metela 2,300-ka sannadood. Tani waxay ka dhigan tahay in 2,520 uu yahay alfa, 2,300-na uu yahay omega, labada xariiqba; xariiq ayaa ku dhammaata 1863, tan kalena waxay ku dhammaataa sharciga Axadda. Labada xariiqba waxsii sheegidda 2,520 waa alfa, ama dhagaxa aasaaska. Fractal-ka 1798 ilaa 1863 ee taariikhda aasaasiga ah ee Milleriyiinta ayaa sidoo kale la jaanqaadaya fractal kale oo ku jira omega, taariikhda dhagaxa sare ee boqol iyo afartan iyo afar kun.

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 Ilaah wuxuu dadkiisa ugu yeedhay inay ku soo noqdaan waddooyinkii hore ee Yeremyaah, kuwaas oo ah aasaasyada; kuwaas oo haddana lagu matalo farriintii taariikhda aasaasiga ah xambaaraysay, taas oo iyaduna lagu matalo helitaankiisii alfa ee aasaasiga ahaa ee “toddobada jeer.” “Toddobada jeer” waa astaanta aasaasyada boqol iyo afartan iyo afar kun, waxaana 9/11 ka bilaabmay shaabadaynta kooxdaas iyadoo loo marayo farriinta imtixaanka ee aasaasyada, taas oo lagu matalay runtii ugu horraysay ee aasaasiga ahayd ee William Miller iyo Adventism-ka. 9/11 waxaa bilaabmay wakhtiga shaabadaynta, waxaana sharciga Axadda ee dhowaan imanaya ku dhammaanaya wakhtiga shaabadaynta ee boqol iyo afartan iyo afar kun.

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.

Taariikhdaasu waa fraktal ka bilaabmata 2,520 kuna dhammaata 2,300, sidaas darteedna taariikhdaasu waa xariiqa saddexaad ee taariikhda waxsii-sheegista oo lagu matalay riyadii William Miller. 2,520 waxaa la oofiyey 1798, halka 2,300-na la oofiyey 1844. Hawsha ay labada xariiq matalaan waa hawsha Masiixa ee ku midaynaya ilaahnimadiisa iyo dadnimadeenna. Waa hawsha dembiilaha loogu beddelayo quduus, laguna soo celinayo dabeecadda sare carshigeeda xaqa ah ee ka sarreeya dabeecadda hoose. Sababtaas aawadeed, jidhka bini’aadamku wuxuu qaataa 2,520 maalmood si uu si buuxda ugu cusboonaysiiyo unug kasta oo jidhka ku jira, isla jidhkaasina wuxuu ku dhisan yahay 23 koromosoom oo rag ah oo lagu daray 23 koromosoom oo dumar ah. Wadajir ahaan waxay soo saaraan macbud nool, kaas oo lagu matalay tirada “46,” taas oo ah muddada u dhexeysa 1798 iyo 1844, taas oo ah muddada riyadii William Miller laga bilaabo 2,520 ee 1798 ilaa 2,300 ee 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.

Riyadii William Miller sidoo kale waxay ka kooban tahay fractal kale oo mudan in la xuso. Laga bilaabo 9/11 ilaa sharciga Axadda waa fractal ka mid ah 1798 ilaa sharciga Axadda, sida 1798 ilaa 1863. 2023 ilaa sharciga Axadda waa fractal ka mid ah 9/11 ilaa sharciga Axadda, tanuna waa taariikhda ay dhammaan xariiqyada ku jira riyadii Miller tilmaamayaan inay tahay omega-gooda oo dhan. Tani waa muddada ay runihii asalka ahaa u weynaadaan toban jeer qorraxda.

## The Two Bustles

Labada Bustle

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.

Sannadihii 1840-meeyadii, erayga “bustle” (magac ahaan) waxa uu caadi ahaan loola jeeday dhaqdhaqaaq firfircoon, mashquul badan, ama buuq leh—badanaa isagoo xambaarsan macnaha buuq-buuq, raynrayn, degdeg, ama kacsanaan. Waxa uu tilmaamayey dhaqdhaqaaq nool, sawaxan, ama isku-buuxsanaan iyo kala ordeyn, ha ahaato dad badan dhexdood, guri gudihiisa, suuq, ama inta lagu jiro dhacdo gaar ah. Sidaas darteed, “bustle”-ka ku jira riyadii Miller waxa uu qeexi lahaa qulqulka degdegga ah ee dhaqdhaqaaqa, raynraynta, ama hawsha degdegga ah ee isla markaas dhacaysay—kacsanaanta ama sawaxanka ku-meel-gaadhka ah ee xaaladda ama munaasabadda taagan.

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 wuxuu yidhi, “Markaas, intii uu boodhka iyo qashinka xaaqayay, dahab-been ah iyo lacag been-abuur ah dhammaantood way kaceen oo daaqadda ayay kaga baxeen sida daruur oo kale, dabayshuna way qaaday. Jahawareerkaas dhexdiisa ayaan indhaha ilbidhiqsi isku qabsaday; markaan furayna, qashinkii oo dhan wuu dhammaaday.”

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.

“Buuqa” waxay tilmaamaysaa laba qodob oo ku jira riyadii Miller; kan kowaad waa markii dadkii badnaa ay kala firdhinayeen dahabkii, dabadeedna markii ninkii burushka wasakhda watay uu daaqadaha furay oo uu bilaabay inuu xaaqo dahabkii been-abuurka ahaa. Buuqii kowaad oo ah alfa waa dabooliddii dahabka, buuqii labaad oo ah omega-na waa soo celintii dahabka. Intii lagu jiray buuqaas, Miller indhihiisa ayuu isku qabtay. Miller waxaa la nastiiyey sannadkii 1849, waana isla xilligii Masiixu mar labaad gacantiisa u fidinayey inuu soo ururiyo hadhaaga dadkiisa. Markaasaa Miller indhihiisii isku qabtay, sannadkii 1850-na runihiisii mar kale ayaa miis la saaray, taas oo ah dhammaystirka amarkii Xabaquuq ee ahaa in la qoro muujinta oo la caddeeyo. Intii lagu jiray muddadaas buuqa, Miller indhihiisa ayuu isku qabtaa, oo marka uu tooso dahabkii wuxuu ku jiraa habkii dib loogu soo celinayey.

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.

Kacdoonka labaad ee riyadiisa ku jirtaa waxay dhacdaa marka calanka boqol iyo afartan iyo afar kun dib loo soo nooleynayo, la daahirinayo oo la sifeynayo sidii calankii Sekaryaah ku aqoonsaday inuu yahay jawharado taaj ku yaal.

> 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 Rabbigooda ah ayaa maalintaas iyaga badbaadin doona, sida adhiga dadkiisa; waayo, waxay ahaan doonaan sida dhagaxyada taajka, oo kor loo qaaday sida calamad dalkiisa dusheeda. Waayo, sida ay u weyn tahay wanaaggiisu, iyo sida ay u weyn tahay quruxdiisu! Hadhuudhku wuxuu ka dhigi doonaa barbaarrada kuwo faraxsan, oo khamriga cusubna gabdhaha. Rabbiga ka barya roobka wakhtiga roobka dambe; oo Rabbigu wuxuu samayn doonaa daruuro ifaya, oo wuxuu siin doonaa roobab mahiigaan ah, oo qof kasta cawska duurka ku yaal. Waayo, sanamyadu waxay ku hadleen wax aan micne lahayn, oo faaliyayaashuna waxay arkeen been, oo waxay sheegeen riyooyin been ah; si aan waxba tarayn ayay u qalbiqaboojiyaan; sidaas daraaddeed waxay u socdeen sidii adhi oo kale, way dhibtoodeen, maxaa yeelay adhijir ma jirin. Cadhadaydu waxay ku kulushahay adhijirrada, oo orgiyada waan ciqaabay; waayo, Rabbiga ciidammadu wuxuu soo booqday adhigiisii, reer Yahuudah, oo wuxuu ka dhigay sida faraskiisa quruxda badan ee dagaalka. Sekaryaah 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.

“Adhiga dadkiisa” waa isla mar ahaantaana calan iyo dhagxaan (jawharado) saaran taaj. Adhiga dadkiisa waxaa la aqoonsadaa xilliga roobka dambe, waayo amarku waa in la baryo roobka dambe wakhtiga roobka dambe. Adhigaas waxaa laga soocayaa “adhigii” jidkoodii tegey, halkii ay mari lahaayeen jidkii Yeremyaah ee waddooyinkii hore. Wakhtiga roobka dambe, jawharadaha ah adhigiisa waxay ahaan doonaan faraskiisa quruxda badan dagaalka. “Faraskaas quruxda badan” waa kaniisadda guulaysatay, oo lagu matalay aroosaddii Masiixiyiinta ee ugu horraysay, laguna astaan yeelay Butros, kaas oo, sida faras cad muddadii shaabaddii kowaad, u baxay isagoo guulaysanaya oo si uu u guulaysto.

> 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.

> Oo haddana waxaan arkay markii Wanku furay mid ka mid ah toddobadii shaabadood, oo waxaan maqlay, sidii cod onkod ah, mid ka mid ah afartii makhluuq oo leh, Kaalay oo arag. Oo waan arkay, oo bal eeg faras cad; kii fuushanaa wuxuu watay qaanso; taajna waa la siiyey; wuuna baxay isagoo guulaysanaya, iyo inuu guulaysto. Muujintii 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.

Sidaas darteed, Butrosu waa astaanta kiniisaddii Masiixiga ahayd ee ugu horraysay ee rasuullada intii lagu jiray daadintii Bentakostiga ee roobka, iyo astaanta kiniisadda Masiixiga ah ee ugu dambaysa inta lagu jiro roobka dambe, kaas oo daadintii Bentakostiga ay ahayd masaal ahaan.

> 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.

> Oo waxaan arkay samada oo furantay, oo bal eeg, faras cad; oo kii ku fadhiyeyna waxaa la odhan jiray Aamin iyo Run, oo xaqnimona wuu ku xukumaa oo ku dagaallamaa. Indhihiisuna waxay ahaayeen sida olol dab ah, oo madaxiisana waxaa saarnaa taajyo badan; oo wuxuu lahaa magac qoran oo ninna garanayn isaga mooyaane. Oo wuxuu huwanaa dhar dhiig lagu rusheeyey; magiciisana waxaa la yidhaahdaa Erayga Ilaah. Oo ciidammadii samada ku jirayna waxay ku daba socdeen fardo cadcad, iyagoo huwan maro wanaagsan oo wanaagsan, caddaan ah oo nadiif ah. Muujintii 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.

Fardaha caddu waxay matalaan ciidanka Masiixa ee lagu soo sara kicinayo Yexesqeel 37, waana kiniisadda guulaysatay, waana dhagxan ku jira taaj, waayo Masiixu wuxuu dhisaa boqortooyadiisa ammaanta wakhtiga roobka dambe. Iyagoo ah wakiillada boqortooyadiisa, boqol iyo afartan iyo afarta kun waa jawharado saaran taajka oo ah astaanta boqortooyada uu helo dhammaadka 2,300-ka maalmood, taas oo ahayd labadaba Oktoobar 22, 1844 oo mar kale ahaan doonta xeerka Axadda. Boqortooyadaas fardaha cadcad ah waxaa la kiciyaa inta lagu jiro roobka dambe, marka daaqadaha samada la furo, waayo Yooxanaa wuxuu arkay faraska cad markii samadu furantay.

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.

Mashquulkii alfa ee 1849, Miller indhihiisii ayuu ku xidhay dhimasho, in yar oo daqiiqad ah. Miller wuxuu ahaa Eliyaah, Eliyaahna wuxuu dhintay July 18, 2020, oo wuxuu yaallay jidka 1,260 maalmood ilaa uu gaadhay mashquulkii omega dabadeedna waa la kiciyey. Kicitaankiisa waxaa lagu calaamadeeyey inuu yimid markii ninkii burushka ciidda watay uu furay daaqaddii samada si uu qashinka u xaaqo. Ciidanka fardaha cadcad waa la sara kiciyaa marka daaqadda samada la furo, oo marka taasu dhacdo waxaa la aqoonsadaa kala soocidda runta iyo beenta. Kala soociddaasna waxaa sidoo kale lagu gartaa kitaabka Malaakii.

> 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.

> Tobnaadyada oo dhan waxaad keentaan bakhaarka, si cunto ay ugu jirto gurigayga, oo hadda arrintan igu tijaabiya, ayaa Rabbiga ciidammadu leeyahay, bal eega inaanan idiin furi doonin daaqadaha samada, oo aanan idiinku shubi doonin barako aan meel lagu wada qaado loo waayin. Malakii 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.

Ruuxyada nebiyadu waxay ka amar qaataan nebiyada, Yooxanaa ee Muujintii, riyadii Miller, iyo Malaakii waxayna bixiyaan saddex markhaati oo ku saabsan wakhtiga daaqadaha samadu furmaan. Riyadii Miller, taasu waxay ku beegan tahay oomega ee baaqa ah “kaalaya oo arka.” Dhaqdhaqaaqii iyo mashquulkii alfa wuxuu ahaa markii kala-firdhintu bilaabatay, oomeeguna waa marka ururintu bilaabato.

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.

Ka hor intaanan sii gelin riyadii Miller, waxaan doonaynaa inaan halkan ku darno faalladii James White ee ku saabsan riyada. James White wuxuu aqoonsanayaa jawharadaha runta ah inay yihiin dadka runta ah ee Ilaah, halka jawharadaha been-abuurka ahna ay yihiin kuwa sharka leh. Anigu waxaan u aqoonsanayaa jawharadaha inay yihiin runno lagu barbardhigay qalad. Jawharadaha iyo jawharadaha been-abuurka ahi labaduba waa farriinta iyo wargeeyayaasha lagu barbardhigay qalad iyo wargeeyayaal been ah.

> “BROTHER MILLER’S DREAM

> “RIYADII WALAAL MILLER Waxaan ku riyooday in Ilaah, isagoo adeegsanaya gacan aan la arki karin, uu i siiyey warqad si xeelad leh loo sameeyey, oo si qurux badan isugu laabnayd. Markii aan furay, waxaan ku dul arkay, xarfo waaweyn oo dahab ah, magacayga, “William Miller.” Intii aan sii eegayay, waxaan arki karay qaar ka mid ah xarafihii magacayga oo dillaacayay oo dhacayay.”

> “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.

> “Riyadan soo socota waxaa lagu daabacay Advent Herald, in ka badan laba sannadood ka hor. Markaasaan arkay inay si cad u tilmaamayso waayo-aragnimadeennii hore ee imaatinka labaad, iyo in Ilaah riyada u bixiyey danta adhiga kala firidhsan.

> “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.

> “Calaamooyinka muujinaya soo-dhowaanshaha maalinta weyn oo laga cabsado ee Rabbiga waxaa ka mid ah riyooyin uu Ilaah dhigay. Eeg Yoo’eel 2:28–31; Falimaha Rasuullada 2:17–20. Riyooyinku waxay ku iman karaan saddex siyaabood; marka hore, ‘hawlo badnaanta’ ayay ka dhalan karaan. Eeg Wacdiyaha 5:3. Marka labaad, kuwa ku jira ruuxa wasakhda ah iyo khiyaanada Shayddaanka waxay ku riyoon karaan saamayntiisa. Eeg Sharciga Kunoqoshadiisa 8:1–5; Yeremyaah 23:25–28; 27:9; 29:8; Sekaryaah 10:2; Yuudas 8. Marka saddexaadna, Ilaah weligiisba wax buu ku bari jiray, welina wuu ku baraa dadkiisa, in ka badan ama in ka yar, riyooyin ku yimaada adeegga malaa’igaha iyo Ruuxa Quduuska ah. Kuwa ku taagan iftiinka cad ee runta waxay garan doonaan marka Ilaah riyo siiyo; kuwaas oo kale lama khiyaanayn doono, lagumana hoggaamin doono riyooyin been ah.”

> “‘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.

> “‘Oo isna wuxuu yidhi, Hadda erayadayda maqla; haddii uu nebiyin idinka dhex jiro, aniga Rabbigu waxaan isaga isugu muujin doonaa riyo, waxaana kula hadli doonaa riyo.’ Tirintii 12:6. Yacquubna wuxuu yidhi, ‘Malaa’igtii Rabbiga ayaa riyo igula hadashay.’ Bilowgii 31:2. ‘Ilaahna habeenkii ayuu Laabaan kii reer Suuriya ugu yimid riyo.’ Bilowgii 31:24. Akhri riyooyinkii Yuusuf, [Bilowgii 37:5–9,] dabadeedna sheekada xiisaha leh ee rumoobiddoodii ka dhacday Masar. ‘Rabbigu habeenkii ayuu Sulaymaan ugu muuqday Gibecoon riyo.’ 1 Boqorradii 3:55. Sanamka weyn oo muhiimka ah ee cutubka labaad ee Daanyeel waxaa lagu bixiyey riyo, sidoo kalena afartii dugaag, iwm. ee cutubka toddobaad. Markii Herodos doonayay inuu baabbi’iyo Badbaadiyaha yar, Yuusuf waxaa riyo loogu digay inuu Masar u cararo. Matayos 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.

> “‘Oo waxay ahaan doontaa MAALMAHA UGU DAMBEEYA, ayuu Ilaah leeyahay, inaan Ruuxayga ku shubi doono binu-aadmiga oo dhan; wiilashiinna iyo gabdhihiinnuna way wax sii sheegi doonaan, dhallinyaradiinnuna waxay arki doonaan riyooyin muuqda, waayeelladiinnuna waxay ku riyoon doonaan riyooyin.’ Falimaha Rasuullada 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.

> “Hadiyadda waxsii sheegidda, oo ku timaadda riyooyin iyo waxyiyo, halkan waa midhaha Ruuxa Quduuska ah, oo maalmaha ugu dambeeya waa in si ku filan loo muujiyo si ay calaamad u noqoto. Waa mid ka mid ah hadiyadaha kaniisadda injiilka.

> “‘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.

> “‘Oo qaar wuxuu ka dhigay rasuullo; qaarna NABIYO; qaarna wacdiyayaal; qaarna adhijirro iyo macallimiin; si quduusiinta loo kaamileeyo, shuqulka adeegidda loo guto, oo jidhka Masiixa loo dhiso.’ Efesos 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.

> “‘Oo Ilaahna qaar ayuu kiniisadda dhexdeeda ka dhigay, marka hore rasuullo, marka labaadna NABIYO,’ iwm. 1 Korintos 12:28. ‘HA FUDUDEYSANINA WAXSII-SHEEGIDDA.’ 1 Tesaloniika 5:20. Eega sidoo kale Falimaha Rasuullada 13:1; 21:9; Rooma 7:6; 1 Korintos 14:1, 24, 39. Nebiyada ama waxsii-sheegiddu waxay u yihiin dhisidda kiniisadda Masiixa; mana jirto caddayn laga soo saari karo ereyga Ilaah oo muujinaysa in ay ahayd inay joogsadaan ka hor intaanay wacdiyayaal, adhijirro iyo macallimiin joogsan. Laakiin qofka diidan wuxuu leeyahay, ‘Waxaa jiray riyooyin iyo muujinno been ah oo aad u badan, sidaas daraaddeed kalsooni kuma qabi karo wax noocaas ah.’ Waa run in Shaydaanku leeyahay wax uu ku daydo oo been-abuur ah. Mar walba wuxuu lahaa nebiyo been ah, waxaana hubaal ah inaynu filan karno iyaga hadda, saacaddan ugu dambaysa ee khiyaanadiisa iyo guushiisa. Kuwa diida muujinnada gaarka ah oo caynkan ah sababta oo ah been-abuurku wuu jiro, si la mid ah ayay si habboon wax yar uga sii fogaan karaan oo ay u dafiri karaan in Ilaah weligiis isugu muujiyey dadka riyo ama muujin, waayo been-abuurku mar walba wuu jiray.”

> “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.

> “Riyooyinka iyo waxyiyada waa dhexdhexaadka uu Ilaah isugu muujiyey dadka. Dhexdhexaadkan ayuu kula hadlay nebiyada; hadiyadda wax sii sheegiddana wuxuu ka dhigay hadiyadaha kiniisadda injiilka, wuxuuna riyooyinka iyo waxyiyada ku daray calaamooyinka kale ee ‘MAALMAHA UGU DAMBEEYA.’ Aamiin.

> “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.

> “Ujeeddadaydu hadallada kor ku xusan waxay ahayd inaan si Qorniinka waafaqsan uga saaro diidmooyinka, oo aan maskaxda akhristaha ugu diyaariyo waxa soo socda.

> “WM. MILLER,

> “WM. MILLER,

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

> “Low Hampton, N. Y. Diseembar 3, 1847.” James White, Riyada Walaal 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. ‘Sanduuqa’ wuxuu ka dhigan yahay runaha waaweyn ee Kitaabka Quduuska ah, ee la xidhiidha imaatinka labaad ee Rabbigeenna Ciise Masiix, kuwaas oo la siiyey Walaal Miller inuu dunida u baahiyo.

> “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. ‘Furihii ku xidhnaa’ wuxuu ahaa habkiisii uu u fasiri jiray Erayga nebinnimada ah—Isbarbardhigga Qorniinka iyo Qorniinka—Kitaabka Quduuska ahna isagu ha noqdo fasirihiisa. Furahan ayuu Walaal Miller ku furay ‘sanduuqii,’ ama runta weyn ee imaatinka dunida loo muujiyey.

> “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. ‘Dahabka, dheemannada, iwm.’ ee ‘nooc kasta iyo cabbir kasta leh’ oo ‘si qurux badan loogu habeeyey meelihii kala duwanaa ee sanduuqa’ ku jiray waxay metelaan carruurta Ilaah, [Malaakii 3:17,] oo ka timid kaniisadaha oo dhan, kana timid ku dhowaad mansab kasta iyo xaalad kasta oo nololeed, kuwaas oo aqbalay rumaysadkii imaatinka, laguna arkay inay si geesinimo leh uga istaageen goobihii kala duwanaa ee ay ku jireen qaddiyadda quduuska ah ee runta. Intii ay nidaamkan ku socdeen, mid walbana gudanayay waajibaadkiisa, oo si is-hoosaysiin leh ugu socday Ilaah hortiisa, ‘waxay dunida ka tarayeen iftiin iyo ammaan,’ taas oo aan la sinnayn wax kale marka laga reebo kaniisaddii maalmaha rasuullada. Farriintii, [Muujintii 14:6,7,] sidii iyadoo ku socota baalasha dabaysha ayay u fiday, casuumaddii ahayd, ‘Kaalaya, waayo wax walba imminka waa diyaar,’ [Luukos 14:17,]na waxay ku baahday xoog iyo saamayn.”

> “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. ‘Dadku waxay bilaabeen inay soo galaan, markii hore tiro yar bay ahaayeen, laakiin waxay ku bateen dadweyne fara badan.’ Markii ugu horraysay ee cilmiga ku saabsan imaatinka la wacdiyey Walaal Miller, iyo kuwo kale oo aad u yar, saamayn yar oo keliya buu yeeshay, dad aad u yarna ayaa lagu toosiyey; laakiin laga bilaabo 1840 ilaa 1844, meel kasta oo lagu wacdiyey, bulshadii oo dhammuna way kacsanayd.

> “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. Markii malaa’igtii duulaysay [Muujintii 14:6–7] ay markii ugu horraysay bilowday inay ku dhawaaqdo warka wanaagsan ee weligiis ah, ‘Ilaah ka cabsada, oo isaga ammaanta siiya; waayo, saacaddii xukunkiisu way timid,’ dad badan ayaa farxad la qayliyey iyagoo eegaya imaatinka Ciise, iyo soo celinta, kuwaas oo dabadeed ka hor yimid oo ku jeesjeesay oo ku majaajiloodeen runtaas oo wax yar ka hor qalbigooda farxad ka buuxisay. Waxay dhibeen oo kala firdhiyeen jawharadaha. Tani waxay ina keenaysaa dayrtii 1844, markii wakhtigii kala firdhintu bilaabmay.”

> “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.

> “Ogow tan: Kuwii mar ‘ku qayliyey farxad’ ayaa ahaa kuwii dhibay oo kala firdhiyey jawharadaha. Oo tan iyo 1844, ma jiro cid si la mid ah ugu wax-ku-oolnimo badan u kala firdhisay adhiga oo u habaabisay sida kuwii mar runta wacdiyey oo ku reyreeyey; hase yeeshee dabadeed dafiray shuqulka Ilaah iyo rumoobiddii waxsii sheegidda ee waayo-aragnimadeennii hore ee imaatinka.

> “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. ‘Dahabka been-abuurka ah iyo lacagta qadaadiicda been-abuurka ah’ ee lagu dhex firdhiyey kuwa dhabta ah, si cad waxay u matalaan kuwa diinta si been ah u qaatay, ama ‘carruur qalaad,’ [Hosea 5:7] tan iyo markii albaabkii la xidhay sannadkii 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. ‘Wasakhda iyo qashinka alwaaxda laga qoray, ciidda iyo nooc kasta oo qashin ah,’ waxay matalaan qaladaadka kala duwan oo tirada badan ee la soo dhex geliyey rumaystayaasha imaatinka labaad tan iyo dayrtii 1844. Halkan waxaan ku xusi doonaa wax yar oo ka mid ah.”

> “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. Mawqifkii ay qaar ka mid ah ‘adhijirrada’ si kibir iyo islaweyni ku jirto u qaateen isla markiiba ka dib markii qayladii Saqda-Dhexe la bixiyey, iyagoo sheegay in xoogga quduuska ah ee qalbiyada dhalaaliyey ee Ruuxa Quduuska ah, kaas oo la socday dhaqdhaqaaqii bisha toddobaad, uu ahaa saamayn mesmeric ah. George Storrs wuxuu ka mid ahaa kuwii ugu horreeyey ee mawqifkan qaatay. Eeg qoraalladiisa dhammaadkii 1844, ee Midnight-Cry, oo markaas lagu daabici jiray Magaalada New York. J. V. Himes, shirkii Albany ee gu’gii 1845, wuxuu yiri dhaqdhaqaaqii bisha toddobaad wuxuu soo saaray mesmerism toddoba fiit oo qoto dheer. Tan waxaa ii sheegay mid halkaas joogay oo hadalkaas maqlay. Kuwo kale oo qayb firfircoon ka qaatay qayladii bisha toddobaad, ayaa tan iyo markaas ku dhawaaqay in dhaqdhaqaaqaasu ahaa shuqulkii Ibliiska. In shuqulka Masiixa iyo Ruuxa Quduuska ah loo nisbeeyo Ibliiska waxay ahayd xilligii Badbaadiyeheenna cay, waana cay hadda sidoo kale. 2. Tijaabooyinkii badnaa ee ku saabsanaa wakhti cayiman. Tan iyo markii 2300-kii maalmood dhammaadeen 1844, wakhtiyo aad u tiro badan ayaa dad kala duwan u asteeyeen dhammaadkooda. Markay sidaas sameeyeen, waxay meesha ka saareen ‘calaamadaha xuduudda,’ waxayna mugdi iyo shaki ku rideen dhaqdhaqaaqii oo dhan ee imaanshaha. 3. Ruuxnimada (Spiritualism) oo leh mala-awaalkeeda iyo xadgudubyadeeda oo dhan. Dhagartan Ibliiska, oo fulisay shaqo cabsi leh oo dhimasho ah, si aad ugu habboon ayaa loogu metelay ‘xaalufin alwaaxeed,’ iyo ‘qashin nooc walba ah.’ Qaar badan oo cabbay sunta ruuxnimada waxay qirteen runnimada waayo-aragnimadeenna hore ee imaanshaha, waxaana xaqiiqdan awgeed dad badan lagu qanciyey in ruuxnimadu ahayd midhaha dabiiciga ah ee rumaysadka ah in Ilaah hoggaamiyey dhaqdhaqaaqyadii waaweynaa ee imaanshaha sannadihii 1843 iyo 1844. Butros, isagoo ka hadlaya kuwa keeni doona ‘bidcooyin halaag ah, oo xataa inkiraya Rabbiga soo iibsaday,’ wuxuu leeyahay, ‘Kuwaas AWOODOOD DARTOOD JIDKA RUNTA AH SI XUN BAA LOOGA HADLI DOONAA.’ 4. S. S. Snow oo sheeganaya inuu yahay ‘Eliyaah Nebiga.’ Ninkan, socdaalkiisii yaabka iyo waallida lahaa, isaguna wuxuu doorkiisii ka qaatay shaqadan dhimashada, jidkiisuna wuxuu u janjeeray inuu booska runta ah ee quduusiinta sugaya ku rido sumcad-xumo, maskaxda nafaha badan ee daacadda ah.”

> “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.

> “Liiskan khaladaadkan waxaan ku dari kari lahaa kuwo kale oo badan, sida ‘kunka sannadood’ ee Muujintii 20:4, 7, oo la dhigay waayihii hore, 144,000 ee Muujintii 7:4; 14:1, kuwii ‘soo kacay oo xabaalaha ka soo baxay’ sarakiciddii Masiixa dabadeed, caqiidada shaqo-la’aanta, caqiidada halaagga dhallaanka, iwm., iwm. Khaladaadkan si aad u dadaal badan ayaa loo faafiyey, laguna adkeeyey adhigii sugayay, sidaas darteedna, wakhtigii Walaal Miller riyadii arkay, jawharadihii runta ahaa ‘aragti waa laga qariyey,’ erayadiina nebiga ayaa ku habboonaa—‘Oo xukunku dib buu u noqday, oo caddaaladduna meel fog bay istaagtaa,’ iwm., iwm. Eeg Ishacyaah 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.

> “Waqtigaas dalka kuma jirin wargeys Adventi ah oo u doodayey qaddiyadda runta haatan taagan. ‘Day-Dawn’ ayaa ahayd tii ugu dambaysay ee difaacda mowqifka runta ah ee adhiga yar; laakiin taasu way dabar go’day dhowr bilood ka hor intaan Rabbigu riyadan siin Walaal Miller; oo halgankeedii ugu dambeeyey ee dhimashada ku tusisay quduusiinta daallan ee taahaya sannadka 1877, oo markaas soddon sannadood mustaqbalka ka jiray, sidii wakhtiga samatabbixintooda ugu dambaysa. Hoogay! hoogay! La yaab ma leh in Walaal Miller, riyadiisii, ‘fadhiistay oo ooyay’ xaaladdan murugada leh aawadeed.”

> “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. Sanduuqa, wuxuu matalaa runta imaatinka oo Walaal Miller dunida ku daabacay, sida lagu qeexay masaalka tobanka bikradood. Matayos 25:1–11. Marka hore wakhtiga, 1843; marka labaad, wakhtigii dib-u-dhaca; marka saddexaad, qayladii habeenbadhka, bishii toddobaad, 1844; oo marka afraad, albaabka xidhnaa. Qofna oo akhriyey waraaqihii Imaatinka Labaad tan iyo 1843 ma inkiri doono in Walaal Miller uu taageeray afartan qodob ee waaweyn ee taariikhda imaatinka. Nidaamkan is-waafaqsan ee runta ah ama ‘sanduuqa’ waxaa jeexjeexay oo ku kala firdhiyey qashinka dhexdooda kuwa diiday waayo-aragnimadoodii gaarka ahayd, oo inkiray isla runtu ay iyagu, iyagoo la jira Walaal Miller, si aan cabsi lahayn ugu wacdiyeen dunida.”

> “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. Ninka sita ‘burushka boodhka’ leh wuxuu u taagan yahay iftiinka cad ee runta wakhtigan jirta, sida ay u muujisay farriinta malaa’igta saddexaad, [Muujintii 14:9–12,] taas oo hadda qaladaadka ka sifaynaysa hadhayga. Qaddiyadda runta wakhtigan jirta waxay billowday inay soo noolaato gugii 1848, waxaana tan iyo wakhtigaas ilaa hadda ay sii kacaysay oo xoogaysanaysay. ‘Burushka boodhka’ ayaa dhaqaaqayay, qaladaadkiina way sii dabar go’ayeen hortiisa iftiinka cad ee runta; qaar ka mid ah dahabyada qaaliga ahna, kuwaas oo in yar oo waqti ah ka hor ay mugdi iyo qalad daboolleen oo aragga ka qariyeen, hadda waxay taagan yihiin iftiinka cad ee runta wakhtigan jirta.”

> “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.

> “Hawshan soo saaridda jawharadaha, iyo ka nadiifinta qaladka, si degdeg ah bay u sii kordhaysaa, waxaana loo qoondeeyey inay ku sii socoto xoog sii badanaya, ilaa quduusiinta oo dhan la wada baadho, oo ay helaan shaabadda Ilaaha nool. Tan la barbar dhig cutubka afar iyo soddonaad ee Ezekiel, markaas waxaad arki doontaa in Ilaah ballanqaaday inuu soo ururin doono adhigiisa ku kala firidhsanaa maalintan mugdiga iyo daruurta leh tan iyo 1844. Ka hor inta Ciise iman, ‘adhiga yar’ waxaa lagu soo ururin doonaa ‘midnimada rumaysadka.’ Ciise haatan wuxuu isagu isdaahirinayaa ‘qoom isaga u gaar ah, oo ku dadaala shuqullo wanaagsan,’ oo marka uu yimaado wuxuu heli doonaa ‘kaniisaddiisa iyada oo aan lahayn bar, ama laalaab, ama wax la mid ah.’ ‘Maraqtiisii gacantiisay ku jirtaa, oo wuxuu si buuxda u nadiifin doonaa meeshii uu hadhuudhka ku tumayay, oo saraggiisana wuxuu ku ururin doonaa bakhaarka, iwm.’ Matayos 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. Sanduuqa labaad ee ‘aad uga weyn oo uga qurux badan kii hore’ ee lagu ururiyey ‘dahabkii qaaliga ahaa,’ ‘dheemmannadii’ iyo lacagihii kala firidhsanaa, waxa uu u taagan yahay beerta ballaadhan ee runta nool ee hadda jirta oo adhiga kala firidhsani lagu soo ururin doono, kuwaas oo ah 144,000, kulligoodna haysta shaabadda Ilaaha nool. Mid qudha oo ka mid ah dheemmannada qaaliga ah laguma dayn doono gudcurka. In kastoo qaarkood aanay ka weynayn caaradda biinka, haddana lama iska indhatiri doono, lagamana tegi doono maalintan uu Ilaah ururinayo dahabkiisa qaaliga ah. [Malaakii 3:16–18] Wuu soo diri karaa malaa’igtiisa oo ku dedejin karaa inay dibadda u saaraan sida uu Luud uga saaray Sodom. ‘Rabbigu shaqo gaaban ayuu dhulka ku samayn doonaa.’ ‘Wuuna ku soo gaabin doonaa xaqnimo.’ Eeg Rooma 9:28.” James White, Qoraallada Hoose ee Riyada Walaal Miller.

Back to Articles