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

Incwadi kaYoweli neBandla lama-Adventist eSuku lweSixhenxe laseLawodike - Inani Lamashumi Amathathu Anesithandathu

Number Thirty-Six

Inani Lamashumi Amathathu Anesithandathu

Author

Jeff Pippenger

Published

January 27, 2026

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In the “bustle,” which James White identifies as the scattering of the Millerites following October 22, 1844, William Miller experienced a dream in 1847, and two years later he was laid to rest.

Kule “ngxokozelo,” uJames White ayichaza njengokusasazeka kwamaMillerite emva ko-Oktobha 22, 1844, uWilliam Miller waba nephupha ngowe-1847, yaye kwiminyaka emibini kamva wabekwa ekuphumleni.

> “If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray.

> “Ukuba uWilliam Miller wayenokukwazi ukubona ukukhanya kwesigidimi sesithathu, izinto ezininzi ezazibonakala zimnyama yaye ziyimfihlakalo kuye ngesiya kuchazwe. Kodwa abazalwana bakhe babebonakalisa uthando nomdla onzulu kangaka ngaye, de wacinga ukuba wayengenako ukuzahlula kubo. Intliziyo yakhe yayitsalela enyanisweni, aze emva koko ajonge kubazalwana bakhe; bona babeyichasa. Ngaba wayenokuzahlula kwabo babemi ecaleni kwakhe, becaleni kwakhe, ekubhengezeni ukuza kukaYesu? Wacinga ukuba ngokuqinisekileyo babengenakumlahlekisa.”

> “God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.

> “UThixo wamvumela ukuba awele phantsi kwamandla kaSathana, ubukhosi bokufa, waza wamfihla engcwabeni kude nabo babemsoloko bemrhuqela kude nenyaniso. UMoses wenza impazamo xa wayesele eza kungena eLizwe leSithembiso. Kwangokunjalo, ndabona ukuba uWilliam Miller wenza impazamo xa wayesele eza kungena eKanan yasezulwini, ngokuvumela impembelelo yakhe ukuba ichasane nenyaniso. Abanye bamkhokelela koku; ngabanye ekufuneka kuphendulwe ngako. Kodwa iingelosi ziyalinda uthuli oluxabisekileyo lwalo mkhonzi kaThixo, yaye uya kuvela ngelizwi lesigodlo sokugqibela.

> “A Firm Platform

> “Iqonga Eliqinileyo

> “I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.” Early Writings, 258.

> “Ndabona iqela labantu elalime limi, ligadwe kakuhle, lizinzile, lingabaniki nkxaso abo babefuna ukuphazamisela ukholo olumisiweyo lomzimba. UThixo wabakhangela ngolwamkelo. Ndaboniswa amanyathelo amathathu—imyalezo yengelosi yokuqala, eyesibini, neyeyesithathu. Ingelosi eyayihamba nam yathi, ‘Yeha kuye lowo uya kususa isithintelo okanye ashukumise isikhonkwane kule miyalezo. Ukuqondwa okuyinyaniso kwale miyalezo kubaluleke kakhulu. Ikamva lemiphefumlo lixhomekeke kwindlela eyamkelwa ngayo.’ Ndaphinda ndakhokelwa ndehla ndadlula kule miyalezo, ndaza ndabona ukuba abantu bakaThixo babeyithenge ngexabiso elikhulu kangakanani amava abo. Yayifunyenwe ngokubandezeleka okukhulu nangomzabalazo onzima. UThixo wayebakhokele inyathelo ngenyathelo, wada wabeka phezu kweqonga eliqinileyo, elingashukunyiswayo. Ndabona abantu besondela kwelo qonga belihlola isiseko salo. Abanye, benovuyo, bangena ngoko nangoko phezu kwalo. Abanye baqalisa ukukhalazela isiseko. Babenqwenela ukuba kwenziwe ukuphuculwa, yaye ngoko iqonga beliya kugqibelela ngakumbi, nabantu bonwabe kakhulu ngakumbi. Abanye behla kwelo qonga ukuze balihlolisise baza bathi limiswe ngendlela engalunganga. Kodwa ndabona ukuba phantse bonke bema baqinile phezu kweqonga, baza babongoza abo babehle kulo ukuba bayeke izikhalazo zabo; kuba uThixo wayenguMakhi oyiNkosi, yaye bona babesilwa naYe. Babalisa umsebenzi omangalisayo kaThixo, owawubakhokelele kwelo qonga liqinileyo, baza bemanyene baphakamisa amehlo abo ezulwini baza ngelizwi elikhulu bamzukisa uThixo. Oku kwachaphazela abanye babo babekhalazile baza balishiya iqonga, baza bona, benembonakalo ethobekileyo, baphinda banyukela kulo.” Early Writings, 258.

## Miller’s Wonderful Works

Imisebenzi Emangalisayo KaMiller

The “wonderful work” of William Miller led to “the firm foundation” that was the “solid, immovable platform.” The “foundation” of the “immovable platform,” and the subsequent attack upon both the “platform” and the “foundation” that were introduced after Miller’s death in 1849 is identified in his dream.

“Umsebenzi omangalisayo” kaWilliam Miller wakhokelela “kwisiseko esiqinileyo” esasili “iqonga elomeleleyo, elingashukumisekiyo.” “Isiseko” “seqonga elingashukumisekiyo,” kunye nohlaselo olwalandelayo phezu kwalo “iqonga” nangeso “siseko” ezazaziswa emva kokufa kukaMiller ngo-1849, zichongwa ephupheni lakhe.

William Miller is the symbol of the foundations of Adventism.

UWilliam Miller ungumfuziselo weziseko zobuAdventist.

He is also the symbol of Millerite history from 1798 unto 1863.

Kananjalo ungumfuziselo wembali yamaMillerite ukususela ngo-1798 kude kube ngu-1863.

He is also the symbol of Millerite history from 1798 unto 1844.

Ukwangumqondiso kananjalo wembali yamaMillerite ukususela ngo-1798 ukuya kutsho ku-1844.

He is also the symbol of the history of the three angels from 1798 unto the Sunday law.

Kananjalo ngumfuziselo wembali yezithunywa zezulu ezithathu ukusuka ngowe-1798 kuse kuthi ga kumthetho weCawa.

He is represented by the forty-six years from 1798 unto 1844.

Umelwe yiminyaka engamashumi amane anesithandathu ukusukela ngowe-1798 kude kuse ngowe-1844.

He is represented by the number “220,” in relation to the 2,520 and the 2,300.

Umeleliswa ngenani elithi “220,” ngokunxulumene nama-2,520 nama-2,300.

He is represented by the “seven times”—the 2,520.

Umelwe “ngamaxesha asixhenxe”—i-2,520.

He is represented by the 2,300.

Umelwe yi-2,300.

Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.

Amaphupha amabini kaMiller ayefanekiselwe ngamaphupha amabini kaNebhukadenetsare kwisahluko sesibini nakwisahluko sesine sikaDaniyeli.

The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.

Ixesha lika-1798 liqala ngoNebhukadenetsare lize liphele ngo-1863 ngoBheleshatsare.

The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.

Ixesha elisusela ku-1798 ukuya kumthetho weCawa liqala ngoNebhukadenetsare lize liphele ngoBheleshatsare.

As the symbol of the history of the Millerites, he is the symbol of the foundations, which represent the truths that were discovered between the alpha discovery of the 2,520 and the omega discovery of 2,300. Commenting on William Miller’s dream, James White identified that the “key” was Miller’s method of studying the Bible. The methodology is the key of David that was laid upon Miller’s shoulder, for he presented the prophecy of 2300 years that ended when Isaiah 22:22 was fulfilled on October 22, 1844.

Njengomfuziselo wembali yamaMillerite, ungumfuziselo weziseko, ezimele iinyaniso ezafunyanwa phakathi kofumaniso lwe-alpha lwe-2,520 nofumaniso lwe-omega lwe-2,300. Ethetha ngephupha likaWilliam Miller, uJames White wachaza ukuba “isitshixo” sasingumgaqo kaMiller wokufunda iBhayibhile. Le ndlela yokufunda sisitshixo sikaDavide esabekwa egxalabeni likaMiller, kuba wazisa isiprofeto seminyaka engama-2300 esaphela xa uIsaya 22:22 wazalisekayo ngo-Oktobha 22, 1844.

The truths that began to be unsealed from 2023 onward, are the truths that were already identified in Habakkuk’s Tables 95 presentations, and those truths are now being set within a new framework of “Truth.”

Iinyaniso eziqalise ukutyhilwa ukususela ngo-2023 ukuya phambili, zezi nyaniso eza sele zachongwa kwiintshumayelo zikaHabakuki’s Tables 95, yaye ezo nyaniso ngoku zibekwa ngaphakathi kwesakhelo esitsha so“Nyani.”

The call of the voice in the wilderness in July 2023 identified that weeping and mourning were necessary for those who were to repent for the proclamation of July 18, 2020. Those who would be among the wise virgins were to repent in agreement with the prayer of Daniel nine, which is the prayer of those in Leviticus 26 that recognize they have been scattered.

Ubizo lwelizwi entlango ngoJulayi 2023 lwachaza ukuba ukulila nokuzila kwakuyimfuneko kwabo babeza kuguquka ngenxa yesibhengezo sikaJulayi 18, 2020. Abo babeza kuba phakathi kweentombi ezizizilumko babemelwe kukuguquka bevumelana nomthandazo kaDaniyeli isahluko sesithoba, ongumthandazo wabo bakuLevitikus 26 abaqondayo ukuba baye basasazwa.

When Miller states, “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. 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.”

Xa uMiller esithi, “Ndithe ndakukhala ndaza ndazila ngenxa yelahleko yam enkulu nangenxa yoxanduva lwam, ndamkhumbula uThixo, ndaza ndathandaza ngokunyanisekileyo ukuba andithumelele uncedo. Ngoko nangoko ucango lwavuleka, kwangena indoda egumbini, baza abantu bonke baphuma kulo; yaza ke yona, iphethe ibhrashi yokucoca uthuli esandleni sayo, yavula iifestile, yaqalisa ukutshayela uthuli nenkunkuma egumbini.”

The door that opened was Miller’s heart when he “prayed earnestly” for “help.” Jesus as the True Witness to Laodicea is knocking on hearts seeking entrance. When the door opened a separation process began. When the door opened, the “windows” also opened, and the “windows” are the windows of heaven.

Ucango olwavulekayo yayiyintliziyo kaMiller xa “wathandaza ngokunyanisekileyo” ecela “uncedo.” UYesu, enguNgqina oyiNyaniso eLaodike, unkqonkqoza ezintliziyweni efuna ukungena. Xa ucango lwavulekayo kwaqalisa inkqubo yokwahlula. Xa ucango lwavulekayo, “iifestile” nazo zavuleka, yaye “iifestile” ziifestile zezulu.

John saw the windows in heaven opened in chapter nineteen of Revelation as the Lord raised up His army of white horses, immediately after the bride had made herself ready. That army, is Ezekiel’s army that stand up in response to the message of the rough east wind. That army is the church triumphant that changes from the church militant unto the church triumphant when the separation of the wheat and tares is accomplished. That separation is also represented as changing from the Laodicean experience unto the Philadelphian experience. Miller opened his heart and let the True witness enter in, as He separated the wheat and tares, thus raising His white horse army to life.

UYohane wabona iifestile zezulu zivuliwe kwisahluko seshumi elinesithoba seSityhilelo njengoko iNkosi yayivusa umkhosi waYo wamahashe amhlophe, kwakamsinya emva kokuba umtshakazi ezilungisile. Loo mkhosi ngowomkhosi kaHezekile omayo ekuphenduleni umyalezo womoya orhabaxa wasempuma. Loo mkhosi libandla eloyisileyo elitshintsha lisuka kwibandla elisamilitayo lisiya kwibandla eloyisileyo xa ukwahlulwa kwengqolowa nokhula kufezekisiwe. Oko kwahlulwa kukwamelwe njengokutshintsha kusukwa kumava aseLawodike kusiyiwa kumava aseFiladelfiya. UMiller wavula intliziyo yakhe wavumela iNgqina eliyiNyaniso ukuba lingene, njengoko Wayehlula ingqolowa nokhula, ngaloo ndlela evusela ebomini umkhosi waYo wamahashe amhlophe.

On December 31, 2023 the Dirt Brush man entered into the room after the people left, and began the work of removing the rubbish of error, while placing the old truths of Habakkuk’s Tables in a new framework of truth.

Ngomhla wama-31 kuDisemba 2023 indoda yeBhrashi yoThuli yangena egumbini emva kokuba abantu bemkile, yaza yaqalisa umsebenzi wokususa inkunkuma yesiphoso, ngoxa ibeka iinyaniso ezindala zeeTafile zikaHabakuki kwisakhelo esitsha senyaniso.

> “The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.

> “UMsindisi wayengezanga ukuze asuse oko oosolusapho nabaprofeti babekuthethile; kuba Yena ngokwaKhe wayethethile ngabo aba bantu babemele oku. Zonke iinyaniso zelizwi likaThixo zazivela kuYe. Kodwa ezi ziqwenga zexabiso elingenakuthelekiswa nanto zazibekwe kwizakhelo zobuxoki. Ukukhanya kwazo okuxabisekileyo kwakwenziwe kwasebenzela impazamo. UThixo wayenqwenela ukuba zisuswe kwezo zakhelo zempazamo zize zibuyiselwe kwisakhelo senyaniso. Lo msebenzi wawunokufezwa sisandla sobuthixo kuphela. Ngenxa yokudityaniswa kwayo nempazamo, inyaniso yayisele ikhonza injongo yotshaba lukaThixo nolomntu. UKristu wayeze kuyibeka apho iya kumzukisa khona uThixo, ize isebenzele usindiso loluntu.” The Desire of Ages, 287.

One of the first truths taught in 2024 was the explanation of the disappointment of July 18, 2020. Line upon line it was recognized that the first disappointments of every reform line identified July 18, 2020 as a primary waymark in the parable of the ten virgins. The subject of the disappointment became the “key” to unlock the truth of the sanctuary; whereas in the great disappointment of 1844, the sanctuary was the “key” that unlocked the disappointment.

Enye yeenyaniso zokuqala ezifundisiweyo ngo-2024 yayikukuchazwa kodano lwangoJulayi 18, 2020. Umgca phezu komgca kwaqondwa ukuba ezona zidonco zokuqala zayo yonke imigca yohlaziyo zachonga uJulayi 18, 2020 njengophawu lwendlela oluphambili emzekelisweni weentombi ezilishumi. Umxholo wodano waba “sisitshixo” sokuvula inyaniso yengcwele; kanti ke kudano olukhulu lwango-1844, ingcwele yaba “sisitshixo” esavula udano.

The dirt brush man, who is also the Lion of the tribe of Judah began unsealing the message of the Midnight Cry in 2023. We have now reached the place in Miller’s dream that He is placing the larger casket upon the table and casting in the truths that are to shine ten times brighter than the sun. One of those jewels is the revelation of who He is in the prophetic narrative.

Indoda enebhrashi yokucoca uthuli, ekwangulo neNgonyama yesizwe sakwaYuda, yaqalisa ukuvula izitywina zomyalezo weSikhalo Sasezinzulwini Zobusuku ngowama-2023. Ngoku sifike kwindawo ephupheni likaMiller apho ebeka khona ibhokisi enkulu phezu kwetafile aze aphose kuyo iinyaniso eziza kukhanya ngokuphindwe kalishumi ngaphezu kwelanga. Elinye lala matye anqabileyo sisityhilelo sokuba ungubani na kwibali lesiprofeto.

When the prophecy is unsealed, He is the Lion of the tribe of Judah, who takes old truths and places them into a new framework of the three steps of “truth.” That framework is held together by Christ as the Alpha and Omega, the first and last. As the Word of God, He orchestrated every element of His Word. As Palmoni He designed every aspect a mathematics.

Xa isiprofeto sivulwa, Yena uyiNgonyama yesizwe sakwaYuda, ethabatha iinyaniso zakudala aze azibeke kwisakhelo esitsha samanyathelo amathathu “enyani.” Eso sakhelo sibanjwe kunye nguKristu njengoAlfa no-Omega, owokuqala nowokugqibela. NjengeLizwi likaThixo, walungelelanisa yonke into yeLizwi laKhe. NjengoPalmoni wayila yonke imiba yayo njengemathematika.

When Peter is at Caesarea Philippi, in the third hour, He introduces Himself as Palmoni, with an emphasis upon “prophetic fractals.” One of the final revelations of Christ as the Lord of prophecy, is the emphasis upon prophetic fractals as represented by Peter in Matthew 16:18, which is the symbol of 1.618, called the golden ratio in the natural world, but “prophetic fractals” by Palmoni.

Xa uPetros eseKesareya Filipi, ngentsimbi yesithathu, Uzazisa njengoPalmoni, egxininisa “iifraktali zesiprofeto.” Enye yezityhilelo zokugqibela zikaKristu njengoNkosi yesiprofeto, kukugxininisa iifraktali zesiprofeto njengoko zimelwe nguPetros kuMateyu 16:18, nto leyo engumqondiso ka-1.618, obizwa ngokuba ngumlinganiselo wegolide kwindalo yendalo, kodwa “iifraktali zesiprofeto” nguPalmoni.

We have only begun to identify the prophetic fractals that are located within the sacred week of 27 to 34. Before we return there on our way to the book of Joel the emphasis of prophetic fractals needed to be added into our consideration of Miller’s dream.

Siqale nje ukuqaphela ii-fractal zesiprofeto ezibekwe phakathi kweveki engcwele ka-27 ukuya ku-34. Ngaphambi kokuba sibuyele apho sisendleleni eya encwadini kaYoweli, ugxininiso lwee-fractal zesiprofeto kwakufuneka longezwe ekuqwalaseleni kwethu iphupha likaMiller.

The period from Miller calling people to “come and see,” and Christ, as the dirt brush man calling Miller to “come and see” is 1798 unto the Sunday law, but it contains a fractal within that overall history with the period of 1798 unto 1863. It contains another fractal from 9/11 unto the Sunday law, and another from 2023 unto the Sunday law.

Ixesha ukusuka ekubizeni kukaMiller abantu ukuba “beze nibone,” yaye uKristu, njengendoda yebrashi yothuli, ebiza uMiller ukuba “aze abone,” lisusela ku-1798 lize kuse emthethweni weCawa, kodwa liqulethe i-fractal ngaphakathi kwelo bali lilonke, ngexesha elisusela ku-1798 lize ku-1863. Likwanezinye i-fractal ezisusela ku-9/11 ziye emthethweni weCawa, kwanenye esusela ku-2023 iye emthethweni weCawa.

When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.

Xa uMiller wawavala amehlo akhe phakathi kwesiphithiphithi, wayemele imbali ka-1849, xa iNkosi yayizama ukugqiba umsebenzi, kodwa akwaba nampumelelo. Uvuswa kwakhona ngo-2023, kuba unguEliya owabulawayo esitratweni kunye noMoses. Wafa ngo-1849, waza waphinda wafa ngoJulayi 18, 2020.

His dream was given in 1847, then the Lord stretched forth His hand a second time and published the 1850 chart. When the Lord stretches forth His hand a second time in the history of the one hundred and forty-four thousand, Miller is resurrected.

Iphupha lakhe lanikwa ngowe-1847, kwandula ke iNkosi yolula isandla saYo okwesibini yaza yapapasha itshathi yowe-1850. Xa iNkosi yolula isandla saYo okwesibini kwimbali yabangamakhulu alikhulu anamashumi amane anesine amawaka, uMiller uyavuswa.

The starting point for the scattering of both Israel and Judah is set forth in Isaiah.

Indawo yokuqala yokuchithwa kukaSirayeli noYuda yomibini ibekwe encwadini kaIsaya.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Ngokuba intloko yeSiriya iyiDamasko, nentloko yeDamasko inguRezini; yaye zingekapheli iminyaka emashumi mathandathu anesihlanu, uEfrayim uya kwaphulwa, ukuze angabi sabantu. Nentloko kaEfrayim yiSamariya, nentloko yeSamariya ingunyana kaRemaliya. Ukuba aniyi kukholwa, inene aniyi kuzinziswa. Isaya 7:8, 9.

The prophecy was given in 742 BC, and nineteen years later, in 723 BC Israel was scattered by the Assyrians, and then forty-six years later Judah was scattered by Babylon. The three dates represent a period of nineteen years, followed by forty-six years. When those two prophecies ended in 1798 and 1844 respectively, the nineteen-year period at the beginning from 742 BC unto 723 BC was the alpha nineteen years, that represented the omega nineteen years from 1844 unto 1863.

Isiprofeto sanikwa ngowama-742 BC, yaye kwiminyaka elishumi elinesithoba kamva, ngowama-723 BC, uSirayeli wachithachithwa ngama-Asiriya, kwaza emva koko kwiminyaka engamashumi amane anesithandathu kamva uYuda wachithachithwa yiBhabheli. Le mihla mithathu imele ixesha leminyaka elishumi elinesithoba, elalandelwa yiminyaka engamashumi amane anesithandathu. Xa ezo ziprofeto zimbini zaphela ngowe-1798 nangowe-1844 ngokulandelelana, ixesha leminyaka elishumi elinesithoba ekuqaleni, ukusuka ngowama-742 BC kuse ngowama-723 BC, laliliyiminyaka elishumi elinesithoba ye-alpha, emela iminyaka elishumi elinesithoba ye-omega ukusuka ngowe-1844 kuse ngowe-1863.

Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.

UMiller wasweleka kwiminyaka emihlanu yokuqala ye-omega, yaye kwiminyaka elishumi elinesithoba neyesixhenxe kamva kwapapashwa amanqaku kaHiram Edson angomxholo othi “amaxesha asixhenxe.” Kwiminyaka esixhenxe kamva “amaxesha asixhenxe” akhatywa. U-1856 kwakufanele abe kukutywinwa okwakungaphambi komthetho weCawa ka-1863, kodwa akwaba njalo.

The third angel arrived in 1844, 1888 and at 9/11. Sister White identified that when the great buildings of New York City came down, the first three verses of Revelation eighteen would be fulfilled.

Ingelosi yesithathu yafika ngowe-1844, ngowe-1888 nango-9/11. USister White wabonisa ukuba xa izakhiwo ezikhulu zeSixeko saseNew York zisiwa phantsi, iindinyana ezintathu zokuqala zeSityhilelo ishumi elinesibhozo ziya kuzaliseka.

## Revelation 18

ISityhilelo 18

Verse ONE—And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

IVESI YOKUQALA—Ke kaloku emva kwezi zinto ndabona enye ingelosi isihla ivela ezulwini, inegunya elikhulu; yaza ihlabathi lakhanyiswa bubuqaqawuli bayo.

Verse TWO—And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

IVESI YESIBINI—Wakhala ngamandla, ngezwi elikhulu, esithi, Iwile, iwile, iBhabheli enkulu, yaba yindawo yokuhlala yeedemon, yaba yinqaba yoomoya bonke abangcolileyo, nentolongo yeentaka zonke ezingcolileyo nezithiyekileyo.

Verse THREE—For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

Ivesi YESITHATHU—Kuba zonke iintlanga zisele kwiwayini yengqumbo yohenyuzo lwalo, nookumkani bomhlaba benze uhenyuzo nalo, nabarhwebi bomhlaba batyebile ngobuninzi bobunewunewu balo.

The mighty first angel came down with a message in his hand and John was commanded to go and take the little book and eat it. That first angel performs the same work as the angel of Revelation eighteen who lightens the earth with its glory. This is because the first angel is the alpha and the third angel is the omega, and the beginning always illustrates the end.

Ingelosi yokuqala enamandla yehla inomlayezo esandleni sayo, yaye uYohane wayalelwa ukuba aye kuyithabatha incwadi encinane aze ayidle. Loo ngelosi yokuqala yenza umsebenzi ofanayo nalowo wengelosi yesiTyhilelo ishumi elinesibhozo ekhanyisa ihlabathi ngozuko lwayo. Oku kungenxa yokuba ingelosi yokuqala iyi-alpha, yaye ingelosi yesithathu iyi-omega, kwaye isiqalo sisoloko sibonakalisa isiphelo.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “UYesu wathuma ingelosi enamandla ukuba yehle ize ilumkise abemi bomhlaba ukuba balungiselele ukubonakala kwaKhe kwesibini. Njengoko le ngelosi yaphumayo ebusweni bukaYesu ezulwini, ukukhanya okuqaqambe ngokugqithileyo nokunozuko olukhulu kwahamba phambi kwayo. Ndaxelelwa ukuba umsebenzi wayo wawukukhokela umhlaba ukuba ukhanyiswe ngozuko lwayo nokulumkisa umntu ngomsindo ozayo kaThixo.” Early Writings, 245.

The first angel is verse one of Revelation eighteen.

Ingelosi yokuqala yivesi yokuqala yeSityhilelo seshumi elinesibhozo.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

Yaye emva kwezi zinto ndabona enye ingelosi isihla ivela ezulwini, inegunya elikhulu; waza umhlaba wakhanyiswa bubuqaqawuli bayo.

The second angel is verse two of Revelation eighteen.

Ingelosi yesibini yivesi yesibini yeSityhilelo ishumi elinesibhozo.

And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

Wakhwaza ngamandla ngezwi elinamandla, esithi, Iwile, iwile iBhabheli enkulu, yaza yaba yindawo yokuhlala yeedemoni, nenqaba yayo yonke imimoya engcolileyo, nesibiyelo sazo zonke iintaka ezingcolileyo nezithiyekileyo.

The third angel is verse three of Revelation eighteen.

Ingelosi yesithathu yivesi yesithathu yesiTyhilelo ishumi elinesibhozo.

For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

Ngokuba zonke iintlanga ziselwe yiwayini yengqumbo yohenyuzo lwakhe, nookumkani bomhlaba bahenyuzile naye, nabarhwebi bomhlaba bazityebisile ngobuninzi bobunewunewu bakhe.

All the kings commit fornication with the whore at the Sunday law, as typified in verse three. The second angel’s message is that Babylon is fallen, and that is verse two. The first angel’s mission was to lighten the earth with his glory and that is verse one. Verse one is 9/11. Verse two is the separation process that has been going on throughout mankind since 9/11, and verse three is the Sunday law. For this reason, 9/11 is the third angel’s message, and so is the Sunday law. 9/11 is the warning of the approaching Sunday law as represented in the first three verses, and the other voice of verse four is the Sunday law. The first voice of Revelation eighteen is the warning of the approaching Sunday law, and that warning changes to a living reality at the Sunday law.

Bonke ookumkani bakrexeza nehenyukazi emthethweni weCawa, njengoko kufuziselwa kwindinyana yesithathu. Isigidimi sengelosi yesibini sesokuba iBhabheli iwile, yaye leyo yindinyana yesibini. Umsebenzi wengelosi yokuqala yayikukukhanyisa ihlabathi ngozuko lwayo, yaye leyo yindinyana yokuqala. Indinyana yokuqala yi-9/11. Indinyana yesibini yinkqubo yokwahlula ebisiqhuba phakathi koluntu lonke ukususela nge-9/11, yaye indinyana yesithathu ngumthetho weCawa. Ngenxa yesi sizathu, i-9/11 sisigidimi sengelosi yesithathu, yaye kunjalo nomthetho weCawa. I-9/11 sisilumkiso somthetho weCawa osondelayo njengoko umelwe ziindinyana ezintathu zokuqala, yaye elinye ilizwi lendinyana yesine ngumthetho weCawa. Ilizwi lokuqala leSityhilelo seshumi elinesibhozo sisilumkiso somthetho weCawa osondelayo, yaye eso silumkiso siguquka sibe yinyaniso ephilayo emthethweni weCawa.

9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.

Ukususela ku-9/11 ukuya emthethweni weCawa ngeCawa kufanekiswa lixesha le-alpha elithi “yiza ubone” lephupha likaMiller ukuya kwi-omega ethi “yiza ubone.” Phakathi ko-9/11 nomthetho weCawa ngeCawa, amatye anqabileyo abekwa phezu kwetafile kaMiller embindini wegumbi, asasazwa aze angcwatywe, aze emva koko abuyiselwe yindoda enebhrashi yokungcola. Ingelosi eyehla ngowe-1840 inencwadi encinane yaba yingelosi yokuqala ne-alpha eyamela ingelosi eyehla ngo-9/11. Loo ngelosi ichongiwe kwisahluko seshumi, xa uYohane exelelwa ukuba incwadi iya kuba mnandi, kodwa ijike ibe krakra.

John was representing the movement of the first angel, represented by the Millerites, and he was also illustrating the movement of the one hundred and forty-four thousand. First and foremost, he represented the latter days, as prophets always do. For this reason, he was told in advance that the book was going to be sweet and then bitter. The Millerites did not know this in advance, but the one hundred and forty-four thousand are required to know this.

UYohane wayemele intshukumo yesithunywa sokuqala, emelwe ngamaMillerite, yaye wayekwabonakalisa intshukumo yabaliwaka elinamakhulu amane anamashumi amane anesine. Okokuqala nokubalulekileyo, wayemele imihla yokugqibela, njengoko abaprofeti besoloko besenza. Ngenxa yesi sizathu, waxelelwa kwangaphambili ukuba incwadi yayiza kuba mnandi, ize ke emva koko ibe krakra. AmaMillerite ayengayazi le nto kwangaphambili, kodwa kwabaliwaka elinamakhulu amane anamashumi amane anesine kuyafuneka ukuba bayazi le nto.

Miller, as the messenger of the first angel is the premier symbol of one who ate the little book. As a miller he was to separate the wheat from the chaff, then process the grain into flour, and make the bread that was to be eaten. He shared the bread by placing it in the center of his room and calling all who would to “come and see.” But as a symbol of the one who took the book out of the angel’s hand, Miller like unto John, is addressing the latter days of the third angel, more than the early days of the first angel. In his dream he begins by informing us that he received his message by an unseen hand. The first angel in Revelation ten has a little book in his hand, but the angel of Revelation eighteen, which is the omega to the alpha of 1840, has no book represented in his hand, and that is the book that Miller received—the book from an unseen hand. Miller’s “come and see” is 9/11, and the dirt brush man’s “come and see” is the Sunday law.

UMiller, njengomthunywa wesithunywa sokuqala, ungumfuziselo oyintloko walowo wadla incwadi encinane. Njengomgayi wayemelwe kukwahlula ingqolowa emakhobokweni, aze ke ayigalele loo ngqolowa ibe ngumgubo, enze isonka esasimele sidliwe. Wabelana ngesonka ngokusibeka embindini wegumbi lakhe, ebiza bonke ababethanda ukuba “beze babone.” Kodwa njengomfuziselo walowo wayithabathayo incwadi esandleni sesithunywa, uMiller, njengoko kwakunjalo ngoYohane, ubhekisa ngakumbi kwimihla yokugqibela yesithunywa sesithathu kunasekuqaleni kwemihla yesithunywa sokuqala. Ephupheni lakhe uqala ngokusazisa ukuba wawamkela umyalezo wakhe ngesandla esingabonwayo. Isithunywa sokuqala kwiSityhilelo seshumi siphethe incwadi encinane esandleni saso, kodwa isithunywa seSityhilelo seshumi elinesibhozo, esiyi-omega kwi-alpha ka-1840, asinancwadi imelwe esandleni saso, yaye yileyo ncwadi awayamkelayo uMiller—incwadi evela esandleni esingabonwayo. Ukuthi kukaMiller “yizani nibone” ngu-9/11, yaye ukuthi kwendoda enebrashi yokungcola “yizani nibone” ngumthetho weCawa.

Between the alpha and omega “come and see” you have the second angel’s message, for the alpha is 9/11, which is verse one of chapter eighteen, and verse two is the second angel that concludes at verse three, which is the Sunday law and the omega “come and see.” In Miller’s dream the second angel, and the fall of Babylon is represented by the seven times the word scatter is employed, while the overall narrative identifies truth being overcome with error.

Phakathi kwe-alpha ne-omega ethi “yiza ubone” unomyalezo wengelosi yesibini, kuba i-alpha yi-9/11, eyivesi yokuqala yesahluko seshumi elinesibhozo, yaye ivesi yesibini yiyo ingelosi yesibini ephela kwivesi yesithathu, engumthetho weCawa nange-omega ethi “yiza ubone.” Ephupheni likaMiller ingelosi yesibini, nokuwa kweBhabheli, zimelwe zizihlandlo ezisixhenxe apho kusetyenziswe khona igama elithi scatter, ngoxa ibali liphela lichaza inyaniso yoyiswa yimpazamo.

The first and third angels descended with the message that must be taken and eaten on August 11, 1840 and 9/11 respectively. The two dates correspond to verse one of Revelation eighteen.

Iingelosi yokuqala neyesithathu zehla nomyalezo omelwe ukuthatyathwa uze udliwe ngomhla we-11 ka-Agasti, 1840 nango-9/11 ngokulandelelana. Le mihla mibini iyangqinelana nendima yokuqala yeSityhilelo ishumi elinesibhozo.

The foundational truths were published in May of 1842, with the 1843 pioneer chart as the alpha of Habakkuk’s two tables. In 2012 Habakkuk’s Tables were published, aligning with May of 1842.

Iinyaniso ezisisiseko zapapashwa ngoMeyi ka-1842, yaye itshathi yovulindlela ka-1843 yaba yi-alpha yeetafile ezimbini zikaHabakuki. Ngo-2012 kwapapashwa iiThebhile zikaHabakuki, zihambelana noMeyi ka-1842.

The Millerite’s experienced their first disappointment on April 19, 1844, typifying July 18, 2020. At that point the second angel arrived, and his arrival aligned with verse two of Revelation eighteen. That disappointment marked the end of the first angel. There the second angel arrived, the tarrying time in the virgin’s parable began. The history of the first angel is to run parallel with the history of the second, and when applied in this fashion, the arrival of the second angel is aligned with the arrival of the first angel in 1840 and 9/11.

AmaMillerite afumana ukuphoxeka kwawo kokuqala ngoAprili 19, 1844, okufanekisela uJulayi 18, 2020. Ngelo xesha ingelosi yesibini yafika, yaye ukufika kwayo kwahambelana nendima yesibini yeSityhilelo ishumi elinesibhozo. Oko kuphoxeka kwaphawula ukuphela kwengelosi yokuqala. Apho ingelosi yesibini yafika, kwaqalisa ixesha lokulibaziseka kumzekeliso weentombi. Imbali yengelosi yokuqala imele ukuhamba ngaxeshanye nembali yengelosi yesibini, yaye xa isetyenziswa ngale ndlela, ukufika kwengelosi yesibini kuhambelana nokufika kwengelosi yokuqala ngo-1840 nango-9/11.

A tarrying time arrived at 9/11, which was typified by April 19, 1844. At 9/11 the four winds of Islam were released, and then held in check. Those four winds of John are the rough winds of Isaiah, and the east wind of prophecy, and the sealing angel ascends from the east. When He ascends, He cries out “hold, hold, hold, hold” four times according to Sister White. The tarrying time that begins with the arrival of the second angel is represented as the four winds being held in check until the one hundred and forty-four thousand are sealed.

Ixesha lokulibaziseka lafika nge-9/11, elalifanekiselwa ngu-Epreli 19, 1844. Nge-9/11 imimoya emine yamaSilamsi yakhululwa, yaza emva koko yabanjwa yathintelwa. Loo mimoya mine kaYohane iyimimoya erhabaxa kaIsaya, kwanomoya wasempuma wesiprofeto, yaye ingelosi yokutywinwa inyuka ivela empuma. Xa inyuka, ikhwaza isithi “bamba, bamba, bamba, bamba” izihlandlo ezine ngokukaDade White. Ixesha lokulibaziseka eliqala ngokufika kwengelosi yesibini limelwe njengemimoya emine ebanjwe yathintelwa de kutywinwe ikhulu elinamashumi amane anesine amawaka.

After the first disappointment, Samuel Snow was led to put together the message of the Midnight Cry, thus typifying the voice in the wilderness in July of 2023.

Emva kodano lokuqala, uSamuel Snow wakhokelwa ukuba adibanise umyalezo woKhalelo lwaseBusuku baPhakathi, ngaloo ndlela emela ngokomfuziselo ilizwi lasentlango ngoJulayi ka-2023.

At the Exeter camp meeting, the separation of the virgins based upon the testing oil, purged and also purified the Millerites in agreement with the work of the Messenger of the Covenant. The Exeter camp meeting represented the sealing, for the work then went forward like a tidal wave, or a mighty army, until the third angel arrived on October 22, 1844. The key of the history is the separation.

Kwintlanganiso yentente yase-Exeter, ukwahlulwa kweentombi ngokusekelwe kwioli yokuvavanywa, kwacoca kwaza kwahlanjululwa namaMillerite, ngokungqinelana nomsebenzi woMthunywa woMnqophiso. Intlanganiso yentente yase-Exeter yamel’ ukutywina, kuba umsebenzi waqhubekela phambili njengeliza elikhulu lolwandle, okanye njengomkhosi onamandla, de kwafika ingelosi yesithathu ngo-Oktobha 22, 1844. Isitshixo sembali kukwahlulwa.

The second angel does a work of separating when it arrives, as it did at the first disappointment, and it ended with the separation of October 22. In the middle of the two separations the second angel’s message was proclaimed. The second angel is a progressive separation until the final test of the oil. The final test of oil leads to the litmus test of the third angel. That litmus test was the cross for Jesus, and the Garden of Gethsemane, meaning the “garden of the oil press” preceded the litmus test of the cross, and the test of the virgin’s oil preceded the close door of 1844.

Ingelosi yesibini yenza umsebenzi wokwahlula xa ifika, njengoko yenzayo ekudanisekeni kokuqala, yaye yaphela ngokwahlulwa kuka-Oktobha 22. Phakathi kwezo zahlulo zimbini, isigidimi sengelosi yesibini sabhengezwa. Ingelosi yesibini lulwahlulo oluqhubekekayo kude kuse kuvavanyo lokugqibela lweoli. Uvavanyo lokugqibela lweoli lukhokelela kuvavanyo lokuqinisekisa lwengelosi yesithathu. Olo vavanyo lokuqinisekisa lwalungumnqamlezo kuYesu, yaye uMyezo waseGetsemane, okuthetha “umyezo wesixovulelo seoli,” wandulela olo vavanyo lokuqinisekisa lomnqamlezo, yaye uvavanyo lweoli yeentombi lwandulela ukuvalwa komnyango kowe-1844.

The final test, followed by judgment was the tenth test for ancient Israel. They were then assigned to die in the wilderness. Whether Kadesh, Gethsemane or Exeter; the final test before judgment, where the two classes are separated, identifies a final test post 2023, that precedes the closed-door judgment of the Sunday law. That final test is the sealing. A final or last test infers a first test.

Uvavanyo lokugqibela, olulandelwa ngumgwebo, lwaba luvavanyo lweshumi kuSirayeli wamandulo. Emva koko banikelwa ukuba bafe entlango. Nokuba kuseKadeshe, eGetsemane okanye e-Exeter; uvavanyo lokugqibela phambi komgwebo, apho iindidi ezimbini zahlulwa khona, lubonisa uvavanyo lokugqibela emva kowama-2023, olwandulela umgwebo womnyango ovaliweyo womthetho weCawa. Olo vavanyo lokugqibela kukutywinwa. Uvavanyo lokugqibela okanye lokusibela lubonisa ubukho bovavanyo lokuqala.

In 2023, the tarrying time ended as the Lion of the tribe of Judah unsealed the vision that was to tarry, by removing His hand. Then began the work of Samuel Snow.

Ngowama-2023, ixesha lokulibaziseka laphela njengoko iNgonyama yesizwe sakwaYuda yatyhila umbono owawumele ukulibaziseka, ngokususa isandla saYo. Kwaza kwaqala umsebenzi kaSamuel Snow.

If we align the period of the first and second angels in parallel to one another they identify the descent of an angel with a message that tests God’s people by their response to the command to take and eat the message. The foundational message is then placed into the public, until the foundational message fails. Then the third angel arrives. The period of the third angel is the nineteen years that were the omega nineteen years of 742 BC unto 723 BC.

Ukuba sibeka ixesha lesithunywa sokuqala nelesesibini ngokuhambelanayo, zichaza ukwehla kwesithunywa esinomyalezo ovavanya abantu bakaThixo ngokusabela kwabo kumyalelo wokuba bathabathe bawudle umyalezo. Umyalezo osisiseko ke ubekwa esidlangalaleni, de umyalezo osisiseko usilele. Emva koko kufika isithunywa sesithathu. Ixesha lesithunywa sesithathu yiminyaka elishumi elinesithoba eyayiyiminyaka elishumi elinesithoba ye-omega, ukususela ku-742 BC kuse ku-723 BC.

The period of 1844 unto 1863, and the period of 742 BC to 723 BC run parallel to one another, and also parallel to the periods of the first and second angels. Those four lines of prophetic history align with 9/11 unto the Sunday law. Those five lines are the history of Miller’s alpha “come and see” and Christ’s omega “come and see.”

Ixesha lika-1844 ukuya ku-1863, kunye nexesha lika-742 BC ukuya ku-723 BC, lihamba ngokuhambelana omnye nomnye, yaye likwahambelana namaxesha engelosi yokuqala neyesibini. Ezo migca mine zembali yesiprofeto zihambelana no-9/11 ukuya kumthetho weCawa. Ezo migca mihlanu ziyimbali ka-alpha kaMiller ethi “yizani nibone” kunye no-omega kaKristu ethi “yizani nibone.”

## Four times Seven

Amaxesha amane Esixhenxe

Rightly understood Leviticus twenty-six identifies the “seven times,” four times, and the “seven times” is a symbol of Miller and his message. In 1842, Miller’s understanding of the “seven times” was enshrined upon the 1843 chart that Sister White states, “was directed by the hand of the Lord,” and “should not be altered.” Seven years later Miller died in 1849, and seven years later the message of the “seven times” is put into the record by Hiram Edson, and seven years later it is rejected.

Xa iqondwa ngokuchanekileyo, iLevitikus amashumi amabini anesithandathu ichaza “amaxesha asixhenxe,” izihlandlo ezine, yaye “amaxesha asixhenxe” aluphawu lukaMiller nesigidimi sakhe. Ngowe-1842, ukuqonda kukaMiller “amaxesha asixhenxe” kwamiselwa kwitshathi ka-1843 awathi uDade White ngayo, “yayikhokelwe sisandla seNkosi,” yaye “ayingafanele iguqulwe.” Kwiminyaka esixhenxe kamva uMiller wafa ngowe-1849, yaye kwiminyaka esixhenxe kamva isigidimi “samaxesha asixhenxe” safakwa kwingxelo nguHiram Edson, yaye kwiminyaka esixhenxe kamva salahlwa.

In 1842 the first table of Habakkuk was published.

Ngo-1842 itafile yokuqala kaHabakuki yapapashwa.

In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.

Ngowe-1849 umthunywa we-alpha “wezihlandlo ezisixhenxe” okwitshati ka-1843 uyafa.

In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.

Ngo-1856 umthunywa ka-omega we-“seven times” okwikhati lika-1850 akahoywanga.

In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.

Ngowe-1863 iitafile ezimbini zikaHabakuki zaliwa, kwaza kwapapashwa itshathi yowe-1863.

A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.

Itshati yobuthixo epapashwe ekuqaleni, neshati yomntu epapashwe ekugqibeleni. Phakathi, kuchongiwe abathunywa ababini, kuba isigidimi sesibini sisoloko sinophindo olumbaxa.

## First angel

Ingelosi yokuqala

In 1842 the first table of Habakkuk was published.

Ngowe-1842 itafile yokuqala kaHabakuki yapapashwa.

## Second angel

Ingelosi yesibini

In 1849 the old messenger of the 1843 chart dies.

Ngowe-1849 kufa umthunywa omdala wetshathi ka-1843.

In 1856 the new messenger of the 1850 chart is ignored.

Ngowe-1856 umthunywa omtsha wetshathi ka-1850 uyatyeshelwa.

## Third angel

Ingelosi yesithathu

In 1863 the message is rejected and the 1863 chart was published.

Ngowe-1863 isigidimi salahlwa, yaye itshathi ka-1863 yapapashwa.

A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.

Ixesha leminyaka engamashumi amabini ananye elimele iisimboli ezine “zezihlandlo ezisixhenxe,” ezahlulwe ngokulinganayo ngeminyaka esixhenxe. Isigidimi se-alpha sipapashwa (1842), umthunywa we-alpha uyafa (1849), umthunywa we-omega uyatyeshelwa (1856), yaye isigidimi se-omega siyaliwa (1863), nto ebonisa ngokomfuziselo u-2012; Julayi 18, 2020; 2023; nomthetho weCawa osondelayo. Ukufa kukaMiller ngo-1849 kuhambelana noJulayi 18, 2020. Umthunywa, nesigidimi, bavuswa ngo-2023. Isigidimi se-omega ngoku siyatyhilwa, yaye silandelwa ngumthetho weCawa ka-1863.

In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.

Kwintshukumo yamaMillerite, umyalezo wamiswa, kwaza ke umthunywa wasweleka. Kwintshukumo ehambelanayo umyalezo wamiswa, kwaza ke umyalezo wasweleka. Umyalezo wavuswa ngowe-1856 nango-2023. Uwexuko luluphawu luka-1863, yaye uloyiso luluphawu lomlingane walo kumthetho weCawa. Phambi kowexuko noloyiso lomthetho weCawa nolo luka-1863, ukutyhilwa kokukhanya kwe-omega yelitye lembombo eliphezulu kwezi “zihlandlo ezisixhenxe” zowe-1856 kubekwe phambili, njengoko bekunjalo ukususela ngo-2023.

We will continue in the next article.

Siya kuqhubeka kwinqaku elilandelayo.

## William Miller: 1782–1849

UWilliam Miller: 1782–1849

> William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”

> William: “intando” kunye “nesigcina-ntloko” — “umkhuseli ozimiseleyo”, “umlondolozi onenkani”, okanye “igorha elinentando eyomeleleyo.”

> Miller: a person who operates a mill, especially. a mill that grinds grain into flour.

> Miller: umntu osebenza isigayo, ngakumbi isigayo esisila ingqolowa ibe ngumgubo.

## Strong-willed warrior

Igorha elinentando eyalo ndlela yayo

> “An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability of endurance, and ardent patriotism—traits which were also prominent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period may be traced the straitened circumstances of Miller’s early life.

> “Umlimi othe tye, onentliziyo enyanisekileyo, owayekhe wakhokelelwa ekubeni athandabuze igunya elingcwele leziBhalo, ukanti enqwenela ngokunyanisekileyo ukwazi inyaniso, wayenguloo mntu wakhethwa ngokukhethekileyo nguThixo ukuba akhokele ekuvakalisweni kokubuya kwesibini kukaKristu. Njengabanye abahlaziyi abaninzi, uWilliam Miller ebomini bakhe bokuqala walwa nobuhlwempu, waza ngaloo ndlela wafunda izifundo ezinkulu zokukhuthala nokuzincama. Amalungu osapho awaphuma kulo ayebonakaliswa ngumoya wokuzimela nowokuthanda inkululeko, ngamandla okunyamezela, nangokuthanda ilizwe okutshisayo—iimpawu ezazikwabonakala kakhulu kwisimo sakhe. Uyise wayengukapteni emkhosini woVukelo, yaye kwizincamo awazenzayo emizabalazweni nasekubandezelekeni kwelo xesha lalinengxwabangxwaba kunokulandelwa iimeko ezinzima zobomi bukaMiller bokuqala.

> “He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.” The Great Controversy, 317.

> “Wayenomzimba osemgangathweni, yaye kwasebuntwaneni wabonakalisa ubungqina bamandla engqondo angaphezu kwesiqhelo. Njengoko wayekhula, oku kwabonakala ngakumbi. Ingqondo yakhe yayisebenza, iphuhliswe kakuhle, yaye wayenonxano oluqatha lolwazi. Nangona wayengenazo iingenelo zemfundo yasekholejini, uthando lwakhe lokufunda nomkhwa wokucinga ngononophelo nokuhlalutya ngokusondeleyo kwamenza indoda enesigwebo esiqinileyo neembono ezibanzi. Wayenobuntu bokuziphatha obungenasiphako nodumo olunqwenelekayo, esaziwa ngokubanzi ngokunyaniseka, ukonga, nobubele. Ngamandla okuzimisela nokuzimisela emsebenzini, wafumana kwangethuba ubunakho bokuziphilisa kakuhle, nangona kunjalo imikhwa yakhe yokufunda yaqhubeka igcinwa. Wazalisa izikhundla ezahlukahlukeneyo zoluntu nezomkhosi ngendumiso, yaye iindlela eziya kubutyebi nembeko zabonakala zivuleke banzi phambi kwakhe.” The Great Controversy, 317.

> “The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently search for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do his will, he shall know of the teaching.’ John 7:17, Revised Version.

> “Ulwazi ngoThixo alufumaneki ngaphandle komzamo wengqondo, ngaphandle komthandazo wokucela ubulumko ukuze nahlule, kwingqolowa ecocekileyo yenyaniso, umququ athe ngawo amadoda noSathana bazigqwetha iimfundiso zenyaniso. USathana nembumba yakhe yamagosa angabantu bazamile ukuxuba umququ wempazamo nengqolowa yenyaniso. Simelwe kukuyikhangela ngenkuthalo inqobo efihlakeleyo, size sifune ubulumko obuvela ezulwini ukuze sahlule ukuqanjwa ngabantu kwimiyalelo engcwele. UMoya oyiNgcwele uya kumnceda umphandi wenyaniso ezinkulu nezixabisekileyo ezinxulumene necebo lokuhlangula. Ndingathanda ukugxininisa kubo bonke inyaniso yokuba ukufundwa nje kweZibhalo ngokungakhathali akwanelanga. Simelwe kukuphengulula, yaye oku kuthetha ukwenza konke oko lithethwa lilizwi elo. Njengoko umvukuzi ewuphonononga ngolangazelelo umhlaba ukuze afumane imithambo yegolide yawo, kwangokunjalo nani nimelwe kukuliphengulula ilizwi likaThixo ngenxa yenqobo efihlakeleyo uSathana ekudala kangaka efuna ukuyifihla emntwini. INkosi ithi, ‘Ukuba nabani na ethanda ukwenza ukuthanda kwakhe, uya kwazi ngayo imfundiso.’ Yohane 7:17, Revised Version.”

> “The word of God is truth and light, and is to be a lamp unto your feet, to guide you every step of the way to the gates of the city of God. It is for this reason that Satan has made such desperate efforts to obstruct the path that has been cast up for the ransomed of the Lord to walk in. You are not to take your ideas to the Bible, and make your opinions a center around which truth is to revolve. You are to lay aside your ideas at the door of investigation, and with humble, subdued hearts, with self hid in Christ, with earnest prayer, you are to seek wisdom from God. You should feel that you must know the revealed will of God, because it concerns your personal, eternal welfare. The Bible is a directory by which you may know the way to eternal life. You should desire above all things that you may know the will and ways of the Lord. You should not search for the purpose of finding texts of Scripture that you can construe to prove your theories; for the word of God declares that this is wresting the Scriptures to your own destruction. You must empty yourselves of every prejudice, and come in the spirit of prayer to the investigation of the word of God.” Review and Herald, September 11, 1894.

> “Ilizwi likaThixo liyinyaniso nokukhanya, yaye limelwe kukuba sisibane ezinyaweni zenu, ukunikhokela onke amanyathelo endleleni kude kuse emasangweni omzi kaThixo. Kungenxa yoku le nto uSathana enze imigudu emikhulu kangaka, engxamisekileyo, yokuthintela indlela eye yaphakanyiselwa abahlawulelweyo beNkosi ukuba bahambe kuyo. Anifanele ukuzisa iingcamango zenu eBhayibhileni, nize nenze izimvo zenu zibe liziko ekufanele ukuba inyaniso ijikeleze kulo. Nimelwe kukubeka bucala iingcamango zenu emnyango wophando, nize, ngeentliziyo ezithobekileyo nezithulisiweyo, isiqu sifihlwe kuKristu, ngomthandazo onyanisekileyo, nifune ubulumko kuThixo. Nimelwe kukuziva ukuba kufuneka nilazi ukuthanda kukaThixo okutyhiliweyo, kuba kuchaphazela impilo-ntle yenu yobuqu, engunaphakade. IBhayibhile sisikhokelo eninokuthi ngaso niyazi indlela eya ebomini obungunaphakade. Nimelwe kukunqwenela ngaphezu kwazo zonke izinto ukuba nikwazi ukuthanda neendlela zeNkosi. Animelwe kuphanda ngenjongo yokufumana izibhalo eninokuzitolika ukuze zingqine iingcamango zenu; kuba ilizwi likaThixo lithi oku kukujija iziBhalo kuse ekutshabalaleni kwenu. Nimelwe kukuzikhulula kuzo zonke iintshisakalo, nize ngomoya womthandazo kuphando lwelizwi likaThixo.” Review and Herald, September 11, 1894.

> “William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’

> “UWilliam Miller wazalelwa ePittsfield, eMassachusetts. Imfundo yakhe yesikolo esisemthethweni yathabatha iinyanga ezili-18 kuphela, kodwa wazifundisa ngokwakhe ngenxa yomkhwa wakhe onamandla wokufunda. Kananjalo waqalisa kwangethuba ukubhala, eqamba imibongo yaye egcina idayari. Ukufunda kwakhe kwamtyhila kubabhali abangakholwayo abamchaphazela bamjolisa kwicala ledeism. Waba ngumgwebi woxolo ekupheleni kweminyaka yakhe yamashumi amabini, yaye walwa kwiMfazwe ka-1812. Amava amaninzi ngexesha lale ngxabano aguqulela ingqondo yakhe kuThixo wobuqu. Ngowe-1816 wayeguqukile, yaye waqalisa ukufunda iBhayibhile ngenzondelelo enkulu. Wabhala wathi, ‘IZibhalo... zaba luvuyo lwam, yaye kuYesu ndafumana umhlobo.’”

> “By 1818 in his study of the prophecies he concluded that Jesus would return ‘about 1843.’ In 1831 he began to share his studies in public in small settings, after strong conviction and providential guidance to do so. After meeting J. V. Himes, a prominent editor, in 1839, the way was opened to preach to large groups in major cities. While opposed by many, his preaching, and that of others who caught the Advent message, made a significant impact, with up to 100,000 accepting belief in the soon coming of Christ. Ellen Harmon heard him in Portland, Maine, in March of 1840 when she was 12 years old. She recounted, “Mr. Miller traced down the prophecies with an exactness that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and brought many proofs to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowds as if spellbound.” Life Sketches, 20.

> “Ngowe-1818, ekufundeni kwakhe iziprofeto, wafikelela kwisigqibo sokuba uYesu wayeza kubuya ‘malunga nowe-1843.’ Ngowe-1831 waqalisa ukwabelana ngezifundo zakhe esidlangalaleni kwiindawo ezincinane, emva kokuqiniseka okunamandla nokukhokelwa koBonelelo ukuba enjenjalo. Emva kokudibana noJ. V. Himes, umhleli odumileyo, ngowe-1839, kwavuleka indlela yokuba ashumayele kumaqela amakhulu kwizixeko ezikhulu. Nangona wayechaswa ngabaninzi, ukushumayela kwakhe, kwakunye nokwabanye abamkela isigidimi sokuBuya, kwaba nefuthe elibonakalayo, kwanokuba babe ngange-100,000 abamkela ukukholwa ekubuyeni kukaKristu okusondeleyo. UEllen Harmon wamva ePortland, eMaine, ngoMatshi ka-1840 xa wayeneminyaka eli-12 ubudala. Wabalisa wathi, “UMnu. Miller walandela iziprofeto ngokuchaneka okwachukumisa iintliziyo zabamvayo ngesigwebo. Wema phezu kwamaxesha eziprofeto, waza wazisa ubungqina obuninzi ukomeleza isikhundla sakhe. Emva koko izibongozo zakhe ezinzulu nezinamandla kwakunye nezilumkiso zakhe kwabo babengakulungelanga, zabamba izihlwele ngokungathi zithakathwe.” Life Sketches, 20.

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