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

Kitabu cha Yoeli na Kanisa la Waadventista wa Sabato la Laodikia - Nambari Thelathini na Tano

Number Thirty-Five

Nambari thelathini na tano

Author

Jeff Pippenger

Published

January 27, 2026

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On page 81 of Early Writings (and “81” is a symbol of one divine High Priest and eighty priests), William Miller’s second dream is recorded. Like unto Nebuchadnezzar, William Miller had two dreams. Nebuchadnezzar’s second dream in chapter four of Daniel, is set within the context of Moses’ “seven times” of Leviticus 26. Miller employed Daniel chapter four to illustrate Leviticus twenty-six’s “seven times” when he taught the 2,520, though he called it the “seven times.” Miller did not recognize that he had been typified by Nebuchadnezzar, but Nebuchadnezzar’s 2,520 days in chapter four, is represented by both the word “scatter” and the fact that it occurs ‘seven times,’ before the dirt brush man arrived in Miller’s dream.

Katika ukurasa wa 81 wa Maandishi ya Mapema (na “81” ni ishara ya Kuhani Mkuu mmoja wa Kimungu na makuhani themanini), ndoto ya pili ya William Miller imenakiliwa. Kama vile Nebukadneza, William Miller alipata ndoto mbili. Ndoto ya pili ya Nebukadneza katika sura ya nne ya Danieli imewekwa katika muktadha wa “mara saba” za Musa katika Walawi 26. Miller alitumia Danieli sura ya nne kuonyesha “mara saba” za Walawi 26 alipofundisha kuhusu 2,520, ingawa aliita “mara saba.” Miller hakutambua kwamba alikuwa amefananishwa kwa mfano na Nebukadneza, lakini siku 2,520 za Nebukadneza katika sura ya nne zinawakilishwa na neno “kutawanywa” pamoja na ukweli kwamba hutokea “mara saba,” kabla ya yule mtu wa brashi ya uchafu kuwasili katika ndoto ya 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 anaitwa “Baba Miller” na Dada White, lakini si kwa namna ya kipagani kama wafanyavyo Wakatoliki, bali kwa namna ya kiubaba wa ukoo, sawasawa na Baba Ibrahimu. Miller ni ishara; ni mtu wa agano, akiwezesha uwakilishi wa mnyororo wa alama za Kibiblia katika njia kuelekea agano la mwisho na wale mia moja arobaini na nne elfu. Yoeli anatufahamisha kwamba katika siku za mwisho, wazee wataota ndoto, naye William Miller ndiye mzee wa historia yetu, tena ni yule mkulima aliyekitimiza unabii wa William Tyndale usemao, “Mungu akiniruhusu kuishi, kabla ya kupita miaka mingi nitafanya mvulana anayeendesha plau ajue Maandiko zaidi kuliko unavyojua wewe.”

> “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.

> Mungu alimtuma malaika wake kuugusa moyo wa mkulima ambaye hakuamini Biblia, ili amwongoze kuchunguza unabii. Malaika wa Mungu walimtembelea mara kwa mara yule mteule, ili kuongoza akili yake na kumfungulia ufahamu wake kuhusu unabii ambao siku zote umekuwa wa giza kwa watu wa Mungu. Alipewa mwanzo wa mnyororo wa ukweli, naye akaongozwa kutafuta kiungo baada ya kiungo, hata akalitazama Neno la Mungu kwa mshangao na kuvutiwa. Akaona hapo mnyororo mkamilifu wa ukweli. Neno hilo ambalo alikuwa amelidhania halikuwa limevuviwa na Mungu sasa likamfungukia mbele ya macho yake katika uzuri na utukufu wake. Akaona kwamba sehemu moja ya Maandiko hueleza nyingine, na wakati kifungu kimoja kilipokuwa kimefungika kwa ufahamu wake, alipata katika sehemu nyingine ya Neno kile kilichokifafanua. Aliliheshimu Neno takatifu la Mungu kwa furaha na kwa heshima ya kina na kicho. Maandishi ya Awali, 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 alikuwa mkulima aliyekitimiza unabii wa Tyndale, na chapisho lake la kwanza la maarifa ya kinabii aliyoyakusanya kutokana na kufunuliwa kwa Danieli 8:14 lilitolewa mwaka 1831, miaka mia mbili na ishirini baada ya kuchapishwa kwa Biblia ya Mfalme James. John Wycliff, William Tyndale na kuchapishwa kwa Biblia ya Mfalme James mwaka 1611, vinawakilisha alama tatu za njia zinazoanzisha unabii wa miaka mia mbili na ishirini unaomalizika wakati mvulana wa jembe wa Tyndale angeufungua Neno la Mungu kwa ujumbe wa malaika wa kwanza, ambao ulipaswa kufuatiwa na malaika wengine wawili. Malaika yule wa kwanza alifika mwaka 1798 na yule wa tatu mwaka 1844. Wycliff, Tyndale na Mfalme James wanahusishwa na yule mkulima ambaye angeitimiza utabiri wa Tyndale, na ambaye angeashiria historia ya malaika watatu kuanzia 1798 hadi 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.

Uvumbuzi wa alfa wa William Miller ulikuwa miaka 2,520 ya Mambo ya Walawi ishirini na sita, na uvumbuzi wake wa omega ulikuwa miaka 2,300 ya Danieli 8:14. Kipindi cha kutawanywa kwa Yuda cha miaka 2,520 kilianza mwaka 677 K.K. na kikaisha mwaka 1844. Miaka 2,300 ya Danieli 8:14 iliisha mwaka 1844. Vyote viliisha pamoja mwaka 1844, na nukta za kuanzia za uvumbuzi wa alfa na omega wa William Miller zilitenganishwa na miaka mia mbili na ishirini. "Mia mbili na ishirini" ni ishara ya William Miller, kwa ushahidi wa mashahidi wawili. Uvumbuzi wa alfa na omega wa Miller unawakilishwa na 1798 na 1844. Kutawanywa kwa miaka 2,520 dhidi ya ufalme wa kaskazini kulikoma mwaka 1798, na miaka arobaini na sita baadaye, mwaka 1844, miaka 2,300 iliisha.

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.

Miaka 2,520 iliyomalizika mwaka 1798 inaashiria tarehe hiyo, na ile miaka 2,520 dhidi ya Yuda, iliyomalizika mwaka 1844, hutoa kipindi cha miaka mia mbili ishirini. Hii ina maana kwamba ile 2,520 dhidi ya Israeli hutoa kipindi cha kinabii cha miaka arobaini na sita, na ile 2,520 dhidi ya Yuda hutoa kipindi cha kinabii cha miaka mia mbili ishirini. Alfa ya kipindi hicho ni 677 K.K., na Omega yake ni 457 K.K.; yaani, Alfa ya kipindi cha miaka arobaini na sita na ya kipindi cha miaka mia mbili ishirini inawakilishwa na 2,520, na Omega ya mistari yote miwili ni 2,300. Visa viwili vya “kutawanywa” vya miaka 2,520 vinatoa mashahidi wawili wa kipindi kinachoanza kwa 2,520 na kuishia kwa 2,300. Mistari yote miwili hutambulisha uvumbuzi wa Alfa na Omega wa William Miller.

> “William Miller’s Dream

> Ndoto ya 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.

> Niloota kwamba Mungu, kwa mkono usioonekana, alinitumia kisanduku kilichotengenezwa kwa ustadi wa ajabu, chenye urefu wa takriban inchi kumi, na pana yake ikiwa mraba wa inchi sita, kikiwa kimefanywa kwa mpingo na lulu zilizochomekwa kwa ustadi wa ajabu. Kwa kisanduku hicho kulikuwa na ufunguo umeambatanishwa. Mara moja nikauchukua ufunguo nikafungua kisanduku, na, kwa mshangao na kustaajabu kwangu, nikakikuta kimejaa kila aina na ukubwa wa vito, almasi, mawe ya thamani, na sarafu za dhahabu na fedha za kila ukubwa na thamani, vikiwa vimepangwa kwa uzuri katika sehemu zao mbalimbali ndani ya kisanduku; na kwa mpangilio huo vikaakisi mwanga na utukufu uliolingana tu na ule wa jua.

> “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.

> Nilidhani si wajibu wangu kufurahia mandhari hii ya ajabu peke yangu, ingawa moyo wangu ulifurika furaha kwa mng'ao, uzuri na thamani ya yaliyomo. Hivyo nikaweka kitu hicho juu ya meza ya katikati chumbani kwangu na nikatangaza kwamba yeyote aliyetamani angeweza kuja na kuona mandhari yenye utukufu na mng'ao mkubwa kuliko yote kuwahi kuonwa na mwanadamu katika maisha haya.

> “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.

> Watu walianza kuingia, hapo mwanzo wakiwa wachache kwa idadi, lakini wakazidi kuongezeka hadi kuwa umati. Walipotazama kwa mara ya kwanza ndani ya kisanduku, walistaajabu na kupaza sauti za furaha. Lakini watazamaji walipozidi kuongezeka, kila mmoja akaanza kuvivuruga vito, akivitoa kutoka katika kisanduku na kuvitawanya juu ya meza.

> “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.

> Nikaanza kuwaza kwamba mmiliki angenidai kisanduku na vito hivyo tena kutoka kwangu; na ikiwa ningeviacha vitawanyike, nisingeweza kuviweka tena katika nafasi zao ndani ya kisanduku kama hapo awali; nami nikahisi kwamba nisingeweza kamwe kukidhi wajibu wa kutoa hesabu, kwa kuwa ungekuwa mkubwa mno. Kisha nikaanza kuwasihi watu wasivitie mikononi, wala kuvitoa katika kisanduku; lakini kadiri nilivyozidi kusihi, ndivyo walivyozidi kuvitawanya; na sasa walionekana kuvitawanya kote chumbani, sakafuni na juu ya kila kipande cha samani kilichomo chumbani.

> “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.

> Kisha nikaona kwamba miongoni mwa vito halisi na sarafu halisi walikuwa wametawanya wingi usioweza kuhesabika wa vito bandia na sarafu zilizoghushiwa. Nilikasirishwa sana na mwenendo wao wa aibu na ukosefu wa shukrani, nikawakemea na kuwalaumu kwa hilo; lakini kadiri nilivyozidi kukemea, ndivyo walivyozidi kutawanya vito bandia na sarafu bandia miongoni mwa vile halisi.

> “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.

> Kisha nikakasirika sana rohoni mwangu na nikaanza kutumia nguvu za mwili kuwafukuza nje ya chumba; lakini nilipokuwa nikimfukuza mmoja, watatu wengine waliingia na kuleta uchafu na vipande vidogo vya mbao na mchanga na kila namna ya takataka, hadi zikafunika vito vyote vya kweli, almasi na sarafu, hivyo vyote vikawa havionekani kabisa. Wakalirarua pia sanduku langu la vito vipande vipande na kulitawanya miongoni mwa takataka. Nilidhani hakuna mtu aliyejali huzuni yangu wala hasira yangu. Nilikata tamaa kabisa na kuvunjika moyo, nikaketi chini nikalia.

> “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.

> Nilipokuwa hivyo nikilia na kuomboleza kwa ajili ya hasara yangu kubwa na uwajibikaji wangu, nikamkumbuka Mungu, nami nikaomba kwa bidii kwamba anitumie msaada.

> “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.

> Mara tu mlango ukafunguka, na mtu akaingia chumbani, baada ya watu wote kutoka humo; naye, akiwa na kifagio cha uchafu mkononi, akayafungua madirisha, akaanza kufagia uchafu na taka kutoka chumbani.

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

> Nilipaza sauti nikamwambia ajizuie, kwa kuwa kulikuwa na baadhi ya vito vya thamani vilivyotapakaa miongoni mwa takataka.

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

> Aliniambia, 'usiogope,' kwa maana 'angewatunza'.

> “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.

> Kisha, alipokuwa akipukuta uchafu na takataka, vito vya bandia na sarafu bandia, vyote vilipaa na kutoka dirishani kama wingu, na upepo ukavipeperusha mbali. Katika msukosuko huo nilifumba macho kwa muda mfupi; nilipofumbua macho, takataka zote zilikuwa zimetoweka. Vito vya thamani, almasi, na sarafu za dhahabu na fedha vilikuwa vimetapakaa kwa wingi kote chumbani.

> “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.

> Kisha akaweka mezani kisanduku, kikubwa sana na kizuri zaidi kuliko kile cha awali, akakusanya vito, almasi na sarafu kwa makonzi, akavitupa ndani ya kisanduku mpaka hakusalia hata kimoja, ingawa baadhi ya almasi hizo hazikuzidi ukubwa wa ncha ya pini.

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

> Kisha akaniita na kusema, 'Njoo uone.'

> “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.

> "Nilipoangalia ndani ya sanduku la vito, macho yangu yalipofushwa na mwonekano huo. Viling'aa mara kumi kuliko utukufu wao wa zamani. Nilidhani vilikuwa vimesuguliwa kwenye mchanga na nyayo za wale watu waovu waliokuwa wamevisambaratisha na kuvikanyagia mavumbini. Viliwekwa kwa mpangilio mzuri ndani ya sanduku, kila kimoja mahali pake, bila kuonekana juhudi zozote za yule mtu aliyevitupia humo. Nilipiga kelele kwa furaha kuu, na kelele hiyo iliniamsha." Maandishi ya Mapema, 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.

Kuanzia katika ukurasa "81", ulio ishara ya makuhani, ndoto hiyo inabainisha historia ya kazi ya kanisa la Waadventista Wasabato la Laodikia ya kuharibu kweli za msingi zilizokusanywa na Uungu kupitia utu wa William Miller. Historia hiyo inaishia wakati Miller "alipopaza sauti kwa furaha kuu sana," na hiyo kelele "ikamwamsha." Historia inayowakilishwa katika ndoto hiyo inahitimia katika sauti kuu ya malaika wa tatu, ambayo ndiyo kilele cha Mwito wa Usiku wa Manane. Simulizi la kihistoria la ndoto ya Miller pia linawakilisha alama za njia za historia ya Wamileriti, na hivyo pia linawakilisha historia sambamba ya harakati ya mia na arobaini na nne elfu. Kadhalika, la muhimu ni kwamba uwakilishi wa kihistoria wa ndoto hiyo pia una fraktali ya kinabii ya historia iliyoanza kujirudia mwaka 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.”

Vito vya ukweli vilivyotambuliwa katika historia ya wale mia na arobaini na nne elfu viliwekwa katika kumbukumbu za umma mnamo 2004, na tena mnamo 2012, wakati uwasilishaji wa Meza za Habakuki ulipokusanya kundi lililopangiwa kutawanywa. Kweli hizo ziliwekwa mezani mnamo 2004, kwa uwasilishaji wa kwanza wa kweli zilizokuwa zimefunguliwa muhuri mnamo 1989. "Wachache" walizingatia ujumbe huo wakati huo, lakini mnamo 2012, mfululizo wa mawasilisho tisini na tano yaliyopewa jina "Meza za Habakuki" ulileta umati, kwa kuwa "watu walianza kuingia, kwanza wakiwa wachache kwa idadi, lakini wakaongezeka kuwa umati."

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.

Kuanzia mwaka 2012 hadi tarehe 18 Julai 2020, zile kweli zilitawanywa hatua kwa hatua na kufunikwa na takataka. Tarehe 18 Julai 2020, watetezi wa ujumbe wa Mbao za Habakuki walitawanywa kwa kipindi cha siku tatu na nusu.

> 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.

> Na watakapokuwa wamemaliza ushuhuda wao, mnyama atokaye kutoka katika shimo lisilo na mwisho atawapiga vita, naye atawashinda, na kuwaua. Na mizoga yao italala katika barabara ya mji ule mkuu, unaoitwa kwa namna ya roho Sodoma na Misri, ambako pia Bwana wetu alisulubiwa. Nao watu na kabila na lugha na mataifa wataona mizoga yao siku tatu na nusu, wala hawataruhusu mizoga yao kuwekwa makaburini. Nao wakaao juu ya nchi watafurahi juu yao, na kushangilia, nao watapelekeana zawadi wao kwa wao; kwa sababu manabii hawa wawili waliwatesa wale wakaao juu ya nchi. Ufunuo 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.

Katika Sabato, Desemba 30, 2023, Future for America ilijiunga na mkutano wa Zoom kwa ajili ya kikao chake cha kwanza cha hadharani tangu Julai 18, 2020. Desemba 30, 2023 ni siku 1,260 baada ya Julai 18, 2020, au "siku tatu na nusu." Wakati Eliya na Musa walipokuwa wafu barabarani, darasa jingine "linashangilia." Future for America ilikuwa imerejea kuchapisha ujumbe wa kinabii mnamo Julai 2023, kwa maana ujumbe ambao wakati huo ulipaswa kwenda ulimwengu wote, kwa ulazima wa kinabii, ulipaswa kutoka "jangwani." Siku tatu na nusu, au siku 1,260, ni jangwa.

> 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.

> Na yule mwanamke akakimbilia nyikani, ambako ana mahali palipoandaliwa na Mungu, ili wamlishe huko siku elfu moja mia mbili na sitini. Ufunuo 12:6.

The “wilderness” is “a thousand two hundred and threescore days,” which is 1,260 days, which is also “three days and a half,” and is represented in Revelation 12:6, and “126” is a tithe of 1,260. One of the amazing truths that was then unsealed was the need of repentance in fulfillment of the prayer of the “seven times” in Leviticus twenty-six.

“Jangwani” ni “siku elfu moja mia mbili na sitini,” ambazo ni siku 1,260, ambazo pia ni “siku tatu na nusu,” nazo zinawakilishwa katika Ufunuo 12:6, na “126” ni zaka ya 1,260. Moja ya kweli za ajabu ambazo wakati huo ziliondolewa muhuri ilikuwa ni haja ya toba katika utimilifu wa sala ya “mara saba” katika Mambo ya Walawi ishirini na sita.

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.

Siku 1,260 pia ni ishara ya siku 2,520. “Nyakati saba” dhidi ya ufalme wa kaskazini zilianza mwaka 723 K.K. na zikaisha mwaka 1798 B.K. Katikati yake ni mwaka 538, hivyo kutoa vipindi viwili vya miaka 1,260: cha kwanza ambamo upagani ulikanyaga chini patakatifu na jeshi; na cha pili ambamo upapa ulikanyaga chini patakatifu na jeshi. Muundo huu wa kinabii unaambatana na siku 1,260 tangu ubatizo wa Kristo hadi msalaba, zinazofuatwa na siku 1,260 za kinabii hadi mwaka 34 B.K., wakati injili ilipoelekezwa kwa Mataifa. Hivyo, kwa ushuhuda wa mashahidi wawili, 1,260 ni sehemu ya siku 2,520, yaani “nyakati saba” za Musa katika Walawi sura ya ishirini na sita.

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.”

Kipindi cha “sauti nyikani” kilichoanza Sabato, Julai 18, 2020 hadi Sabato, Desemba 30, 2023, kilianza kupaza sauti mnamo Julai 2023, na kipindi cha “jangwani” kilipomalizika Sabato, Desemba 30, 2023, ufufuo wa Musa na Eliya ulifika. Ujumbe wa ile sauti ulibainisha kuwa alama ya njia ya kukata tamaa za kwanza zilizosambamba katika kila harakati ya urekebisho ilitolea ufafanuzi utabiri wa uongo wa Julai 18, 2020, katika muktadha wa mfano wa wanawali kumi. Ujumbe huo uliwaita wanaume na wanawake katika toba inayowakilishwa na sala ya Walawi 26. Ndoto ya Miller inawakilisha toba hiyo hiyo anapoandika, “Nilipokuwa hivyo nikilia na kuomboleza kwa ajili ya hasara yangu kuu na uwajibikaji wangu, nilimkumbuka Mungu, nami nikaomba kwa bidii kwamba Aniletee msaada.”

## Come and See

Njooni mkaone

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.”

Ndoto ya Miller imegawanywa kwa kauli mbili za “Njoo uone.” Mara ya kwanza Miller anawaalika watu kwa kauli “Njoo uone”; na mara ya pili, “mtu wa ufagio wa vumbi” anamwalika Miller, “Njoo uone.” “Njoo uone” ni ishara ya kinabii inayotambulisha kweli ya kinabii iliyoondolewa muhuri. Kila mmoja wa mihuri minne ya kwanza una amri ya “Njoo uone.”

> 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.

> Nikaona Mwanakondoo alipofungua moja ya mihuri, nikasikia kama mlio wa radi, mmoja wa wale wanyama wanne akisema, Njoo uone. ... Na alipofungua muhuri wa pili, nikamsikia mnyama wa pili akisema, Njoo uone. ... Na alipofungua muhuri wa tatu, nikamsikia mnyama wa tatu akisema, Njoo uone. ... Na alipofungua muhuri wa nne, nikaisikia sauti ya mnyama wa nne ikisema, Njoo uone. Ufunuo 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.

Tamko "njoo uone" lililo mwanzoni mwa ndoto ya Miller ndilo Alfa, na tamko "njoo uone" la mwisho ndilo Omega. Ndoto hiyo inataja kitendo cha kuvunjwa kwa muhuri kilicho mwanzoni mwa ndoto hiyo kuwa kama vito ambavyo, "vilipopangwa viliakisi mwanga na utukufu uliolingana tu na wa jua." Kristo alipomwalika Miller kuona Omega kwa kusema, "njoo uone," Miller asema, "macho yangu yakapofushwa na mandhari hayo. Vikaangaza kwa utukufu uliokuwa mara kumi kuliko ule wa awali." Nuru ya Alfa ilikuwa kama jua, na nuru ya Omega ilikuwa na uangavu mara kumi kuliko jua.

## Scatter

Kutawanya

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.”

Maombolezo na toba ya Miller yanawakilishwa mwishoni mwa kipindi kilichoanza kwa “njoo uone” ya kwanza na kuishia kwa “njoo uone” ya mwisho. Katika kipindi kinachoanza wakati Miller anapofungua muhuri wa ujumbe kwa watu na kuishia Kristo anapofungua muhuri wa ujumbe kwa Miller, neno “kutawanya” linawakilishwa “mara saba.” Miller atalitumia neno hilo tena, lakini kati ya ufunguzi wa kwanza na wa mwisho, neno “kutawanya” limeelezwa “mara saba.” Biblia huitambulisha hukumu ya “mara saba” kwa neno “kutawanya.”

> 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.

> Nami nitawatawanya miongoni mwa mataifa, nami nitauchomoa upanga uwafuate; nayo nchi yenu itakuwa ukiwa, na miji yenu itakuwa maganjo. Mambo ya Walawi 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.

Kweli ya kwanza kabisa aliyoigundua Miller ilikuwa “mara saba” za Walawi 26, na katika ndoto yake, katika kipindi kati ya kuchapishwa kwa ujumbe wa Miller na kuchapishwa kwa ujumbe wa Kristo, kweli zote za msingi zilizowakilishwa na kazi ya William Miller zingefunikwa kwa takataka na sarafu bandia za wanatheolojia wa Uadventista wa Sabato wa Laodikia. Kukataa huko kwa kweli za msingi kunawakilishwa kama masambaratiko saba ndani ya historia kati ya alfa na omega. “Mara saba” ni ishara ya kazi ya William Miller, ambayo kwa upande wake ndiyo misingi ya Uadventista wa Sabato; na katika misingi hiyo, siku 2,300 za Danieli 8:14 ndizo nguzo kuu ya msingi huo wenyewe. Hii inabainisha kwamba miaka 2,520 ya kutawanywa, ambayo ilikuwa ugunduzi wa kwanza, yaani alfa, wa William Miller, inaashiria mwanzo wa kipindi kilichokomea kwa ugunduzi wa omega wa William Miller, ambao ulikuwa zile siku 2,300.

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

Uadventista wa Sabato wa Laodikia ulipoweka kando “nyakati saba” mnamo 1863, uliweka kando ugunduzi wa kwanza wa William Miller—ugunduzi wake wa alfa na wa msingi. Ugunduzi wa mwisho wa Miller—siku 2,300—ulikuwa ugunduzi wake wa omega na ugunduzi wake wa kilele. “Nyakati saba” zilizohitimia mwaka 1798 ziliashiria 2,520, na siku 2,300 ziliashiriwa mwaka 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.

Ni yule mtu wa kifagio cha uchafu anayekusanya vito baada ya kuwa vimetawanywa kwa mara saba. Kisha sanduku linakuwa kubwa zaidi na zuri zaidi, na kung'aa mara kumi kuliko jua. Kumi ni ishara ya mtihani, na kwa hiyo vito hivyo hung'aa katika mtihani kuhusu siku ya jua; hivyo ndoto ya Miller inaanza mwaka 1798 na kuishia katika kilio kikuu cha malaika wa tatu wakati wa sheria ya Jumapili.

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.

Historia ya Wamileraiti kuanzia 1798 hadi 1863 pia ndiyo historia ya kuanzia 1798 hadi sheria ya Jumapili inayokaribia. Historia iliyowakilishwa katika ndoto ya William Miller inayotokea kati ya Miller aliposema “Njoo uone” hadi yule mtu wa fagio la vumbi aliposema “Njoo uone,” ni kipindi cha 1798 hadi 1863, na pia ni kipindi cha 1798 hadi sheria ya Jumapili. Mstari unaoishia mwaka 1863 ni frakta ya kinabii ya mstari unaoanza 1798 na kuishia katika sheria ya Jumapili. Mistari hiyo miwili inawakilishwa katika ndoto ya William 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.

Mlango uliofungwa tarehe 22 Oktoba 1844 ni mfano wa mlango uliofungwa wakati wa sheria ya Jumapili. Unabii wa miaka 2,300 uliotimizwa mwaka 1844 ni mfano wa sheria ya Jumapili.

> “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.

> Kuja kwa Kristo kama Kuhani Mkuu wetu hadi Patakatifu pa Patakatifu, kwa ajili ya utakaso wa patakatifu, kama ilivyoletwa wazi katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa yule Mzee wa Siku, kama ilivyoonyeshwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu lake, kulikotabiriwa na Malaki, ni maelezo ya tukio lile lile; na hili pia limewakilishwa na kuja kwa bwana-arusi kwenye arusi, kama lilivyoelezwa na Kristo katika mfano wa wanawali kumi, wa Mathayo 25.

## Lines

Mistari

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 ya uvumbuzi wa Miller ilikuwa unabii wa miaka 2,300, kwa hiyo 1844 na sheria ya Jumapili vyote vinawakilishwa na miaka 2,300. Hii ina maana kwamba 2,520 ni alfa na 2,300 ni omega ya mistari yote miwili; mstari mmoja unahitimishwa mwaka 1863, na mstari mwingine unahitimishwa katika sheria ya Jumapili. Katika mistari yote miwili unabii wa 2,520 ni alfa, na/au jiwe la msingi. Frakta ya 1798 hadi 1863 katika historia ya msingi ya Wamileraiti, pia inalingana na frakta nyingine katika historia ya omega, historia ya jiwe la kilele, ya elfu mia na arobaini na nne.

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.

Mnamo 9/11 Mungu aliita watu wake warudi katika njia za kale za Yeremia, ambazo ndizo misingi, na misingi hiyo inawakilishwa na mjumbe wa historia ya msingi, ambaye naye anawakilishwa na ugunduzi wake wa alfa wa msingi wa "mara saba." "Mara saba" ni ishara ya misingi ya laki moja na arobaini na nne elfu, na mnamo 9/11 kutiwa muhuri kwa kundi hilo kulianza kwa ujumbe wa majaribu wa ile misingi, uliowakilishwa na ile kweli ya kwanza kabisa ya msingi ya William Miller na Uadventista. Mnamo 9/11 muda wa kutiwa muhuri ulianza, na katika sheria ya Jumapili inayokaribia muda wa kutiwa muhuri wa laki moja na arobaini na nne elfu unatamatika.

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.

Kwamba historia hiyo ni fraktali inayoanzia 2,520 na kuishia 2,300, na kwamba historia hiyo, kwa hivyo, ni mstari wa tatu wa historia ya kinabii uliowakilishwa katika ndoto ya William Miller. Kipindi cha 2,520 kilitimia mwaka 1798 na cha 2,300 kilitimia mwaka 1844. Kazi inayowakilishwa na mistari hiyo miwili ni kazi ya Kristo ya kuunganisha Uungu wake na ubinadamu wetu. Ni kazi ya kumgeuza mwenye dhambi kuwa mtakatifu, kuirudisha asili ya juu katika kiti chake halali cha enzi juu ya asili ya chini. Kwa sababu hii, mwili wa binadamu huchukua siku 2,520 ili kila seli mwilini izalishwe upya kikamilifu, na mwili huo huo umejengeka juu ya kromosomu 23 za kiume zikichanganyika na kromosomu 23 za kike. Kwa pamoja, kromosomu hizo huunda hekalu hai, linalowakilishwa kwa nambari "46," ambayo ni kipindi cha 1798 hadi 1844, ambacho ndicho kipindi cha ndoto ya William Miller kutoka 2,520 ya mwaka 1798 hadi 2,300 ya mwaka 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.

Ndoto ya William Miller pia ina fraktali nyingine ya kuzingatiwa. Kuanzia 9/11 hadi sheria ya Jumapili ni fraktali ya 1798 hadi sheria ya Jumapili, kama vile 1798 hadi 1863. Kuanzia 2023 hadi sheria ya Jumapili ni fraktali ya 9/11 hadi sheria ya Jumapili, na hii ndiyo historia ambayo mistari yote ndani ya ndoto ya Miller inaielekeza kuwa omega ya yote. Hiki ndicho kipindi ambacho kweli asilia zinatukuzwa mara kumi kuliko jua.

## The Two Bustles

Mihangaiko Miwili

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.

Katika miaka ya 1840, neno “bustle” (kama nomino) kwa kawaida lilimaanisha harakati zenye nguvu, za shughuli nyingi, au zenye kelele—mara nyingi likibeba dhana ya hekaheka, msisimko, pupa, au taharuki. Lilirejelea mwendo wa kuchangamka, mtafaruku, au kuhangaika huku na huko, iwe katika umati wa watu, katika kaya, sokoni, au wakati wa tukio fulani. Hivyo, “bustle” ya ndoto ya Miller ingeelezea mfululizo wa ghafla wa shughuli, msisimko, au shughuli za dharura zilizokuwa zikitokea papo hapo—msisimko wa muda mfupi au mtafaruku wa hali ya wakati huo au wa tukio hilo.

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 anasema, "Kisha, alipokuwa akifagia uchafu na takataka, vito bandia na sarafu bandia, vyote vikainuka na kutoka dirishani kama wingu, na upepo ukavipeperusha mbali. Katika msukosuko huo nilifumba macho kwa muda mfupi; nilipoyafumbua, takataka zote zilikuwa zimetoweka."

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.

“Msukosuko” unatambulisha nyakati mbili katika ndoto ya Miller; ya kwanza ni wakati umati unapotawanya vito, na ya pili ni wakati yule mtu mwenye kifagio cha uchafu anapofungua madirisha na kuanza kufagia nje vito vya uongo. Msukosuko wa kwanza, yaani alfa, ni kufunikwa kwa vito; na msukosuko wa pili, yaani omega, ni urejesho wa vito. Wakati wa msukosuko, Miller alifumba macho yake. Miller aliwekwa kupumzika mwaka 1849, wakati uleule ambapo Kristo alikuwa akinyoosha Mkono Wake mara ya pili kuwakusanya masalia ya Watu Wake. Kisha Miller alifumba macho yake, na mwaka 1850 kweli zake zikawekwa tena juu ya meza katika utimilifu wa amri ya Habakuki ya kuiandika njozi na kuifanya iwe wazi. Katika kipindi hicho cha msukosuko, Miller anafumba macho yake, na anapoamka vito viko katika mchakato wa kurejeshwa.

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.

Harakati ya pili katika ndoto yake hutokea wakati bendera ya wale mia na arobaini na nne elfu inapofufuliwa, kutakaswa na kusafishwa, kama ile bendera ambayo Zekaria anaitambulisha kama vito vilivyo juu ya taji.

> 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.

> Naye Bwana Mungu wao atawaokoa siku ile kama kundi la watu wake; kwa maana watakuwa kama mawe ya taji, yaliyoinuliwa kama bendera juu ya nchi yake. Maana ni kuu jinsi gani wema wake, na ni kuu jinsi gani uzuri wake! Nafaka itawafurahisha vijana, na divai mpya wanawali. Mwombeni Bwana mvua wakati wa mvua ya baadaye; ndipo Bwana atafanya mawingu yenye umeme, na kuwapa manyunyu ya mvua, kwa kila mmoja majani kondeni. Maana sanamu zimenena ubatili, na waguzi wameona uongo, nao wamehadithia ndoto za uongo; wanafariji bure; kwa sababu hiyo walienda zao kama kundi, wakafadhaika, kwa kuwa hapakuwa na mchungaji. Hasira yangu iliwaka juu ya wachungaji, nami niliwaadhibu mbuzi madume; kwa kuwa Bwana wa majeshi ametembelea kundi lake, nyumba ya Yuda, naye amewafanya kama farasi wake wa adhama vitani. Zekaria 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.

“Kundi la watu wake” ni bendera, na pia ni vito vya taji. Kundi la watu wake hutambuliwa wakati wa mvua ya vuli, kwa maana amri ni kuomba mvua ya vuli wakati wa mvua ya vuli. Kundi hili linapinganishwa na “kundi” lililoenda kwa njia yake yenyewe, badala ya njia za kale za Yeremia. Katika wakati wa mvua ya vuli, vito vyake, ambavyo ni kundi lake, vitakuwa farasi wake wa fahari vitani. Huyo “farasi wa fahari” ndilo Kanisa lishindalo, lililowakilishwa na bibi-arusi wa kwanza wa Kikristo aliyeashiriwa na Petro, ambaye, kama farasi mweupe katika kipindi cha muhuri wa kwanza, alitoka akishinda na ili ashinde.

> 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.

> Nikaona Mwanakondoo alipoifungua moja ya ile mihuri; nikasikia, kama sauti ya radi, kiumbe hai mmoja katika wale wanne akisema, Njoo uone. Nikaona, na tazama, farasi mweupe; na yeye aketiye juu yake alikuwa na upinde; akapewa taji; naye akatoka akiishinda, na ili apate kushinda. Ufunuo 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.

Hivyo basi, Petro ni ishara ya kanisa la kwanza la Kikristo la mitume wakati wa kumiminwa kwa mvua ya Pentekoste, na ni ishara ya kanisa la mwisho la Kikristo wakati wa mvua ya mwisho, ambayo ilitolewa kwa mfano na kumiminwa kwa Pentekoste.

> 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.

> Nikaona mbingu zimefunguka, na tazama, farasi mweupe; na yeye aliyeketi juu yake anaitwa Mwaminifu na Kweli, naye kwa haki anahukumu na kupigana vita. Macho yake yalikuwa kama mwali wa moto, na juu ya kichwa chake palikuwa na taji nyingi; tena alikuwa na jina limeandikwa, asilolijua mtu ila yeye mwenyewe. Naye alikuwa amevikwa vazi lililochovywa katika damu; na jina lake huitwa Neno la Mungu. Nayo majeshi yaliyokuwa mbinguni yakamfuata wakiwa juu ya farasi weupe, yamevikwa kitani safi, cheupe, kilicho safi. Ufunuo 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.

Farasi weupe wanawakilisha jeshi la Kristo lililofufuliwa katika Ezekieli 37, nao ni Kanisa lishindalo, tena ni mawe ya taji; kwa kuwa Kristo anausimamisha ufalme wake wa utukufu wakati wa mvua ya mwisho. Kama wawakilishi wa ufalme wake, wale elfu mia moja arobaini na nne ni vito juu ya taji, ambalo ni ishara ya ufalme anaoupokea mwishoni mwa siku elfu mbili mia tatu, mwisho ambao ulikuwa tarehe 22 Oktoba 1844, nao utakuwa tena wakati wa sheria ya Jumapili. Ufalme huo wa farasi weupe huinuliwa wakati wa mvua ya mwisho, wakati madirisha ya mbinguni yanafunguliwa, kwa maana Yohana alimwona farasi mweupe mbingu ilipofunguliwa.

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.

Katika harakati za Alfa za mwaka 1849, Miller alifumba macho mautini, kwa kitambo kidogo. Miller alikuwa Eliya, na Eliya alikufa tarehe 18 Julai 2020, naye akawa amelala barabarani kwa siku 1,260, hata alipofikia harakati za Omega ndipo akaamshwa. Muda wa kuamshwa kwake hutambuliwa kuwa uliwasili wakati yule mtu wa kifagio cha uchafu alipofungua dirisha la mbinguni ili kufagia uchafu. Jeshi la farasi weupe huinuliwa wakati dirisha la mbinguni linapofunguliwa, na jambo hilo linapotokea, utenganisho kati ya kweli na uongo hutambuliwa. Utenganisho huo pia unatambuliwa katika kitabu cha Malaki.

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

> Leteni zaka zote ghalani, ili kuwepo chakula nyumbani mwangu; mkanijaribu sasa kwa hili, asema Bwana wa majeshi, mjue kama sitawafungulia madirisha ya mbinguni, na kuwamiminia baraka hata isiwepo nafasi ya kuipokea. Malaki 3:10.

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

Roho za manabii huwatii manabii, na Yohana katika Ufunuo, ndoto ya Miller, na Malaki wanatoa mashahidi watatu wa wakati ambapo madirisha ya mbinguni hufunguliwa. Katika ndoto ya Miller hilo liko katika omega ya mwito wa “Njoo uone.” Harakati katika alfa zilikuwa wakati ambapo kutawanywa kulianza, na omega ni wakati ambapo ukusanyaji unaanza.

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.

Kabla ya kuingia kwa undani zaidi katika ndoto ya Miller, tunataka kujumuisha ufafanuzi wa James White kuhusu ndoto hiyo. James White anavitambua vito vya kweli kuwa ni watu wa Mungu wa kweli, na vito bandia kuwa ni waovu. Mimi ninavitambua vito hivyo kuwa ni kweli zikitofautishwa na upotovu. Vito na vito bandia vyote viwili ni ishara za ujumbe pamoja na wajumbe, vikitofautishwa na upotovu na wajumbe wa uongo.

> “BROTHER MILLER’S DREAM

> Ndoto ya Ndugu Miller

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

> Ndoto ifuatayo ilichapishwa katika Advent Herald, zaidi ya miaka miwili iliyopita. Kisha nikaona kwamba iliainisha waziwazi uzoefu wetu uliopita wa adventi wa pili, na kwamba Mungu alitoa ndoto hiyo kwa manufaa ya kundi lililotawanyika.

> “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.

> Miongoni mwa ishara za kukaribia kwa siku kuu na ya kutisha ya Bwana, Mungu ameweka ndoto. Tazama Yoeli 2:28-31; Matendo ya Mitume 2:17-20. Ndoto zinaweza kuja kwa njia tatu; kwanza, 'kupitia wingi wa shughuli.' Tazama Mhubiri 5:3. Pili, wale walio chini ya roho mchafu na udanganyifu wa Shetani, wanaweza kuwa na ndoto kupitia ushawishi wake. Tazama Kumbukumbu la Torati 8:1-5; Yeremia 23:25-28; 27:9; 29:8; Zekaria 10:2; Yuda 8. Na la tatu, Mungu siku zote amewafundisha, na bado anawafundisha watu wake kwa kiwango fulani kwa njia ya ndoto, ambazo huja kupitia huduma ya malaika na Roho Mtakatifu. Wale wanaosimama katika nuru iliyo wazi ya kweli watatambua Mungu anapowapa ndoto; na hao hawatadanganywa wala kuongozwa upotoni na ndoto za uongo.

> “‘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.

> ‘Na akasema, Sikieni sasa maneno yangu; ikiwa yuko nabii miongoni mwenu, mimi, Bwana, nitajijulisha kwake katika maono, nami nitasema naye katika ndoto.’ Hesabu 12:6. Yakobo akasema, ‘Malaika wa Bwana alinena nami katika ndoto.’ Mwanzo 31:2. ‘Naye Mungu akamjia Labani Mwaramu katika ndoto usiku.’ Mwanzo 31:24. Someni ndoto za Yusufu, [Mwanzo 37:5-9,] kisha hadithi ya kuvutia ya kutimizwa kwa ndoto hizo huko Misri. ‘Katika Gibeoni Bwana alimtokea Solomoni katika ndoto usiku.’ 1 Wafalme 3:55. Ile sanamu kuu yenye umuhimu ya sura ya pili ya Danieli ilitolewa katika ndoto, vivyo hivyo wanyama wanne, n.k., wa sura ya saba. Herode alipotafuta kumwangamiza Mwokozi mchanga, Yusufu akaonywa katika ndoto akimbilie Misri. Mathayo 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.

> ‘Na itakuwa katika siku za mwisho, asema Mungu, nitamimina Roho yangu juu ya wote wenye mwili; na wana wenu na binti zenu watatabiri, na vijana wenu wataona maono, na wazee wenu wataota ndoto.’ Matendo ya Mitume 2:17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> Karama ya unabii, kwa njia ya ndoto na maono, hapa ni tunda la Roho Mtakatifu, na katika siku za mwisho itadhihirishwa kwa kiasi cha kutosha ili kuwa ishara. Ni mojawapo ya karama za Kanisa la Injili.

> “‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11, 12.

> 'Naye alitoa wengine kuwa mitume; na wengine MANABII; na wengine wainjilisti; na wengine wachungaji na walimu; kwa kuwakamilisha watakatifu, kwa kazi ya huduma, kwa kuujenga mwili wa Kristo.' Waefeso 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.

> "Na Mungu ameweka wengine katika kanisa, kwanza mitume, kisha MANABII," na kadhalika. 1 Wakorintho 12:28. "Msidharau UNABII." 1 Wathesalonike 5:20. Tazama pia Matendo ya Mitume 13:1; 21:9; Warumi 7:6; 1 Wakorintho 14:1, 24, 39. Manabii au unabii ni kwa ajili ya kujenga kanisa la Kristo; wala hakuna ushahidi wowote unaoweza kutolewa kutoka kwa neno la Mungu kwamba vilipaswa vikome kabla ya wainjilisti, wachungaji na walimu kukoma. Lakini, asema mpingamizi, "Kumekuwa na maono na ndoto nyingi za uongo kiasi kwamba siwezi kuwa na imani katika chochote cha namna hiyo." Ni kweli kwamba Shetani ana ughushi wake. Daima amekuwa na manabii wa uongo, na hakika twaweza kuwatarajia sasa, katika saa yake ya mwisho ya udanganyifu na ushindi. Wale wanaokataa ufunuo maalum wa namna hiyo kwa sababu ughushi upo, wanaweza kwa haki ileile kwenda hatua moja zaidi na kukanusha kwamba Mungu aliwahi kujifunua kwa mwanadamu katika ndoto au maono, kwa maana ughushi daima umekuwapo.

> “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.

> Ndoto na maono ni njia ambayo Mungu amejifunua kwa mwanadamu. Kupitia njia hii alinena na manabii; ameweka karama ya unabii miongoni mwa karama za kanisa la injili, na amezihesabu ndoto na maono pamoja na ishara nyingine za 'SIKU ZA MWISHO.' Amina.

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

> Madhumuni yangu katika maelezo yaliyotangulia yamekuwa kuondoa pingamizi kwa njia ya Kimaandiko, na kuandaa akili ya msomaji kwa yatakayofuata.

> “WM. MILLER,

> WM. MILLER,

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

> "Low Hampton, N. Y., 3 Desemba, 1847." James White, Ndoto ya Ndugu 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. “Kisanduku” kinawakilisha kweli kuu za Biblia, zinazohusiana na ujio wa pili wa Bwana wetu Yesu Kristo, ambazo Ndugu Miller alipewa ili azitangaze ulimwenguni kote.

> “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. ‘Ufunguo ulioambatanishwa’ ulikuwa mbinu yake ya kufasiri Neno la kinabii—akilinganisha Andiko na Andiko—Biblia yenyewe ndiyo mfasiri wake. Kwa ufunguo huu Ndugu Miller alifungua ‘kisanduku,’ au ile kweli kuu ya Ujio kwa ulimwengu.

> “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. 'Vito, almasi, n.k.' vya 'aina na ukubwa mbalimbali' vilivyokuwa 'vimepangwa kwa uzuri katika nafasi zao katika sanduku la vito' vinawakilisha watoto wa Mungu, [Malaki 3:17,] kutoka katika makanisa yote, na kutoka karibu kila tabaka na hali ya maisha, ambao walipokea imani ya Adventi, na walionekana kusimama kwa ujasiri katika nafasi zao mbalimbali, katika sababu takatifu ya kweli. Walipokuwa wakitembea katika utaratibu huu, kila mmoja akifanya wajibu wake, na kutembea kwa unyenyekevu mbele za Mungu, 'walionyesha mwanga na utukufu' kwa ulimwengu, uliolingana tu na ule wa kanisa katika siku za mitume. Ujumbe, [Ufunuo 14:6,7,] ulienda kana kwamba juu ya mabawa ya upepo, na mwaliko, 'Njoni, kwa kuwa yote sasa yamewekwa tayari,' [Luka 14:17.] ukaenea kwa nguvu na athari.

> “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. 'Watu wakaanza kuingia, hapo mwanzo wakiwa wachache kwa idadi, lakini wakaongezeka wakawa umati.' Wakati fundisho la ujio lilipohubiriwa kwa mara ya kwanza na Ndugu Miller, na wengine wachache sana, lilikuwa na athari ndogo tu, na ni wachache sana waliamshwa nalo; lakini kuanzia 1840 hadi 1844, popote lilipohubiriwa, jumuiya nzima iliamshwa.

> “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. Wakati malaika arukaye [Ufunuo 14:6-7] alipoanza kwa mara ya kwanza kuhubiri Habari Njema ya milele, ‘Mcheni Mungu, mpeni utukufu; kwa maana saa ya hukumu yake imekuja,’ wengi, ambao baadaye walipinga, wakadhihaki na wakaikejeli ile kweli iliyokuwa muda mfupi kabla imewajaza furaha, walipiga kelele za furaha kwa matarajio ya kuja kwa Yesu, na marejesho. Walivivuruga na kutawanya vito. Hii inatuleta kwenye majira ya vuli ya mwaka 1844, wakati kipindi cha kutawanya kilipoanza.

> “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.

> Zingatia hili: Wale waliowahi ‘kupaza sauti kwa furaha’ ndio waliovitatiza na kuvisambaratisha vile vito. Na hakuna aliyelisambaratisha kundi na kulipoteza njia tangu mwaka 1844 kwa ufanisi kama wale waliowahi kuhubiri kweli na kuifurahia; lakini tangu hapo wameikana kazi ya Mungu, na kutimizwa kwa unabii katika uzoefu wetu wa Adventi uliopita.

> “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. 'Vito vya bandia na sarafu bandia' vilivyotapakazwa miongoni mwa vya halisi, vinawakilisha waziwazi waongofu bandia, au 'watoto wa kigeni,' [Hosea 5:7], tangu mlango ulipofungwa mwaka 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. ‘Uchafu na mabaki ya kuchonga, mchanga na kila namna ya takataka,’ vinawakilisha makosa mbalimbali na mengi yaliyoingizwa miongoni mwa waamini wa ujio wa pili, tangu majira ya vuli ya mwaka 1844. Hapa nitataja baadhi yao.

> “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. Msimamo ambao baadhi ya “wachungaji” walichukua kwa jeuri mara tu baada ya Kilio cha Usiku wa Manane kutolewa, kwamba ile nguvu adhimu iliyoyeyusha ya Roho Mtakatifu iliyoandamana na harakati ya mwezi wa saba ilikuwa mvuto wa mesmerismu. George Storrs alikuwa miongoni mwa wa kwanza kuchukua msimamo huu. Tazama maandishi yake katika sehemu ya mwisho ya mwaka 1844, katika “Midnight-Cry,” iliyokuwa ikichapishwa wakati huo Jijini New York. J. V. Himes, katika Mkutano wa Albany majira ya kuchipua mwaka 1845, alisema kwamba harakati ya mwezi wa saba ilizalisha mesmerismu wa kina cha futi saba. Haya nimeambiwa na mtu aliyekuwapo na aliyesikia kauli hiyo. Wengine waliochukua sehemu ya kazi kwa bidii katika kilio cha mwezi wa saba, tangu wakati huo wametangaza harakati hiyo kuwa kazi ya Ibilisi. Kuhusisha kazi ya Kristo na Roho Mtakatifu kwa Ibilisi kulikuwa, katika siku za Mwokozi wetu, kufuru; na ni kufuru sasa. 2. Majaribio mengi ya kuweka wakati maalum. Tangu siku 2300 zimalizike mwaka 1844, watu mbalimbali wameweka nyakati kadhaa za ukomo wake. Kwa kufanya hivyo wameondoa “alama za mipaka,” na wametupa giza na shaka juu ya harakati yote ya Adventi. 3. Uspiritizimu pamoja na mawazo yake ya kufikirika na upotovu wake wa kupita kiasi. Hila hii ya Ibilisi, ambayo imetekeleza kazi ya kutisha ya mauti, inawakilishwa kwa kufaa sana na “maranda,” na “aina zote za takataka.” Wengi wa wale waliokunywa sumu ya uspiritizimu walikiri ukweli wa uzoefu wetu wa nyuma wa Adventi, na kutokana na jambo hili wengi wamefanywa kuamini kwamba uspiritizimu ulikuwa tunda la kawaida la kuamini kwamba Mungu ndiye aliyeongoza harakati kuu za Adventi za 1843 na 1844. Petro, akisema juu ya wale watakaoletea “uzushi wa maangamizi, hata kumkana Bwana aliyewanunua,” anasema, “KWA SABABU YAO NJIA YA KWELI ITATUKANWA.” 4. S. S. Snow akidai kuwa “Eliya Nabii.” Mtu huyu, katika mwenendo wake wa ajabu na wa mwitu, naye pia ametekeleza sehemu yake katika kazi hii ya mauti, na mwendo wake umeelekea kuutia dosari msimamo wa kweli wa watakatifu wanaongoja, katika nia za nafsi nyingi waaminifu.

> “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.

> Katika orodha hii ya makosa ningeweza kuongeza mengine mengi, kama vile “miaka elfu” ya Ufunuo 20:4, 7, katika wakati uliopita; wale 144,000 wa Ufunuo 7:4; 14:1; wale “waliofufuka na kutoka makaburini” baada ya ufufuo wa Kristo; fundisho la kutofanya kazi; fundisho la kuangamizwa kwa watoto wachanga; n.k. n.k. Makosa haya yalienezwa kwa bidii sana, na yakawahimizwa kundi lililokuwa likingoja kiasi kwamba, wakati Ndugu Miller alipoota ile ndoto, vito vya kweli vilikuwa “vimeondolewa machoni,” na maneno ya nabii yalikuwa ya kufaa—“Na hukumu imegeuzwa nyuma, na haki imesimama mbali,” n.k. n.k. Tazama Isaya 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.

> Wakati huo hakukuwa na jarida la Adventi katika nchi lililotetea kweli ya sasa. "Day-Dawn" ndilo lililokuwa la mwisho kutetea msimamo wa kweli wa kundi dogo; lakini hilo lilikufa miezi kadhaa kabla ya Bwana kumpa Ndugu Miller ndoto hii; na katika harakati zake za mwisho kabla ya kufa liliwaelekeza watakatifu waliochoka na wenye kuugua mpaka mwaka 1877, ambao wakati huo ulikuwa miaka thelathini mbele, kama wakati wa ukombozi wao wa mwisho. Ole! Ole! Si ajabu kwamba Ndugu Miller katika ndoto yake, "aliketi chini na akalia" juu ya hali hii ya kusikitisha.

> “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. Kisanduku, kinawakilisha ile kweli ya Ujio wa Pili ambayo Ndugu Miller alitangaza kwa ulimwengu, kama ilivyobainishwa na mfano wa wanawali kumi. Mathayo 25:1-11. Kwanza, wakati, 1843; pili, wakati wa kukawia; tatu, kilio cha usiku wa manane, katika mwezi wa saba, 1844; na nne, mlango uliofungwa. Hakuna mtu aliyesoma machapisho ya Ujio wa Pili tangu 1843 atakayekanusha kwamba Ndugu Miller ametetea hoja hizi nne muhimu katika historia ya Ujio wa Pili. Mfumo huu wa kweli ulio na ulinganifu, yaani ‘kisanduku,’ umechanwa vipande vipande, na kutawanywa miongoni mwa takataka na wale waliokataa uzoefu wao wenyewe, na wakazikanusha zile kweli zenyewe walizohubiri kwa ujasiri bila woga pamoja na Ndugu Miller kwa ulimwengu.

> “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. Mtu mwenye 'kifagio cha uchafu' anawakilisha nuru angavu ya kweli ya wakati huu, kama inavyoletwa kuonekana na ujumbe wa malaika wa tatu, [Ufunuo 14:9-12,] uliopo sasa ukiyaondoa makosa kutoka kwa mabaki. Kazi ya kweli ya wakati huu ilianza kuhuishwa katika majira ya kuchipua ya mwaka 1848, na tangu wakati huo imekuwa ikiinuka na kupata nguvu hadi sasa. 'Kifagio cha uchafu' kimekuwa kikisonga, na makosa yamekuwa yakitoweka mbele ya nuru angavu ya kweli, na baadhi ya vito vya thamani, ambavyo hata muda mfupi uliopita vilikuwa vimefunikwa na kufichwa machoni na giza na makosa, sasa vimesimama katika nuru angavu ya kweli ya wakati huu.

> “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.

> Kazi hii ya kuyatoa hadharani vito vya thamani, na kutakasa na kuondoa upotofu, inakua kwa kasi, na imekusudiwa kusonga mbele kwa nguvu zinazozidi kuongezeka, hata watakatifu wote watakapokuwa wametafutwa na kupatikana, na kupokea muhuri wa Mungu aliye hai. Linganisha hili na sura ya thelathini na nne ya Ezekieli, nawe utaona kwamba Mungu ameahidi kukusanya kundi lake lililotawanyika katika siku hii ya giza na mawingu, tangu 1844. Kabla Yesu kuja, ‘kundi dogo’ litakusanywa katika ‘umoja wa imani.’ Yesu sasa anawatakasa ‘watu wa pekee kwa ajili yake, wenye bidii katika matendo mema,’ na atakapokuja atalikuta ‘kanisa lake lisilo na doa, wala kunyanzi, wala kitu cha namna hiyo.’ ‘Ambaye pepeto lake liko mkononi mwake, naye atautakasa sana uwanda wake; atakusanya ngano yake ghalani, n.k.’ Mathayo 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. Kasha la pili, 'kasha kubwa mno na zuri kuliko la kwanza,' ambamo 'vito,' 'almasi' na sarafu zilizotapakaa zilikusanywa, linawakilisha uwanja mpana wa kweli iliyo hai ya sasa ambamo kundi lililotawanyika litakusanywa, hata 144,000, wote wakiwa na muhuri wa Mungu aliye hai. Hakuna hata almasi moja ya thamani itakayobaki gizani. Ingawa nyingine hazizidi ukubwa wa ncha ya sindano, hazitapuuzwa wala kuachwa nje katika siku hii ambayo Mungu anakusanya vito vyake. [Malaki 3:16-18] Anaweza kuwatuma malaika wake na kuwatoa kwa upesi, kama alivyomtoa Loti kutoka Sodoma. 'Bwana atafanya kazi fupi juu ya nchi.' 'Ataikata kwa ufupi katika haki.' Tazama Warumi 9:28. James White, Tanbihi kwa Ndoto ya Ndugu Miller.

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