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

Incwadi kaYoweli neBandla labaSeventh-day Adventist laseLawodikea - Inani Lamashumi Amathathu anesihlanu

Number Thirty-Five

Inani Lamashumi Amathathu Anesihlanu

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.

Kwiphepha lama-81 le-Early Writings (kwaye “81” iluphawu loMbingeleli oMkhulu omnye ongcwele kunye nababingeleli abangamashumi asibhozo), iphupha lesibini likaWilliam Miller libhaliwe. NjengoNebhukadenetsare, uWilliam Miller wayenamaphupha amabini. Iphupha lesibini likaNebhukadenetsare kwisahluko sesine sikaDaniyeli, libekwe ngaphakathi komxholo “wamaxesha asixhenxe” kaMoses akuLevitikus 26. UMiller wasebenzisa isahluko sesine sikaDaniyeli ukubonakalisa “amaxesha asixhenxe” akuLevitikus 26 xa wayefundisa i-2,520, nangona wayeyibiza ngokuba “ngamaxesha asixhenxe.” UMiller akazange aqonde ukuba wayenziwe umfuziselo ngoNebhukadenetsare, kodwa iintsuku zikaNebhukadenetsare eziyi-2,520 kwisahluko sesine zimelwe zombini ligama elithi “sasaza” kunye nenyaniso yokuba zenzeka ‘amaxesha asixhenxe,’ ngaphambi kokuba indoda yebrashi yothuli ifike ephupheni likaMiller.

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.”

UMiller ubizwa ngokuba “nguBawo uMiller” nguDade White, kodwa kungekhona ngendlela yobuhedeni njengoko amaKatolika esenza, koko ngendlela yobupatriyarka, efana noBawo uAbraham. UMiller ungumfuziselo; ungumntu womnqophiso, emele uthotho lwemifuziselo yeBhayibhile ecaleni kwendlela eya kumnqophiso wokugqibela kunye nekhulu elinamashumi amane anesine amawaka. UYoweli uyasazisa ukuba ngemihla yokugqibela amadoda amakhulu aya kuphupha amaphupha, yaye uWilliam Miller ngumdala wembali yethu, kananjalo ungumlimi owazalisekisa isiprofeto sikaWilliam Tyndale esithi, “Ukuba uThixo uyasindisa ubomi bam, kungekudala ndiza kwenza ukuba inkwenkwe eqhuba ikhuba yazi ngakumbi ngeZibhalo kunawe.”

> “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.

> “UThixo wathumela ingelosi yaKhe ukuba ichukumise intliziyo yomfama owayengakholelwa eBhayibhileni, ukuze amkhokelele ekuphandeni iziprofeto. Iingelosi zikaThixo zamhambela rhoqo loo mnyulwa, ukuze zikhokele ingqondo yakhe, zize zivulele ukuqonda kwakhe iziprofeto ezazihleli zimnyama ebantwini bakaThixo. Isiqalo somxokelelwane wenyaniso sanikwa kuye, waza wakhokelwa ukuba aphande ikhonkco emva kwekhonkco, wada wajonga eLizwini likaThixo emangalisiwe, elincomela. Wabona apho umxokelelwane ogqibeleleyo wenyaniso. Elo Lizwi wayekhe aligqala njengelingaphefumlelwanga ngoku lavuleka phambi kombono wakhe ngobuhle balo nangozuko lwalo. Wabona ukuba inxalenye enye yeSibhalo icacisa enye, yaye xa isiqendu esinye sasivaliwe ekuqondeni kwakhe, wafumana kwenye indawo yeLizwi oko kwakusicacisa. Waligqala iLizwi elingcwele likaThixo ngovuyo, nangentlonipho enzulu, nangenkwantyo engcwele.” Early Writings, 230.

Miller was the farmer who fulfilled Tyndale’s prophecy, and his first publication of the prophetic knowledge he had assembled from the unsealing of Daniel 8:14 was in 1831, two hundred and twenty years after the publication of the King James Version of the Bible. John Wycliff, William Tyndale and the publication of the King James Bible in 1611, represent three waymarks that begins the two-hundred-and-twenty-year prophecy that ends when Tyndale’s plow boy would open God’s Word to the first angel’s message, that was to be followed by two other angels. That first angel arrived in 1798 and the third in 1844. Wycliff, Tyndale and King James connect to the farmer who would fulfill Tyndale’s prediction, and who would symbolize the history of three angels from 1798 unto 1844.

UMiller wayengumlimi owazalisekisa isiprofeto sikaTyndale, yaye ukupapasha kwakhe kokuqala ulwazi lwesiprofeto awayeluqokelele ekutyhilweni kukaDaniyeli 8:14 kwaba ngowe-1831, kwiminyaka engamakhulu amabini anamashumi amabini emva kokupapashwa kweKing James Version yeBhayibhile. UJohn Wycliff, uWilliam Tyndale, nokupapashwa kweKing James Bible ngowe-1611, bamele amatye ezikhumbuzo amathathu aqalisa isiprofeto seminyaka engamakhulu amabini anamashumi amabini esiphela xa inkwenkwana kaTyndale yokulima yayiza kuvula iLizwi likaThixo kwisigidimi sengelosi yokuqala, esasilandelwa zezinye iingelosi ezimbini. Loo ngelosi yokuqala yafika ngowe-1798, neyesithathu ngowe-1844. UWycliff, uTyndale, noKing James banxulumana nomlimi owayeza kuzalisekisa ukuqikelela kukaTyndale, nowayeza kufuzisela imbali yeengelosi ezintathu ukususela ngowe-1798 kuse kowe-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.

Ukufunyanwa kukaWilliam Miller kwe-alpha kwakuyiminyaka engama-2,520 yeLevitikus amashumi amabini anesithandathu, kwaye ukufunyanwa kwakhe kwe-omega kwakuyiminyaka engama-2,300 kaDaniyeli 8:14. Ukusasazwa kukaYuda kweminyaka engama-2,520 kwaqala ngo-677 BC kwaza kwaphela ngo-1844. Iminyaka engama-2,300 kaDaniyeli 8:14 yaphela ngo-1844. Zombini zaphela kunye ngo-1844, kwaye indawo yokuqala yokufunyanwa kwe-alpha ne-omega kukaWilliam Miller yayohlulwe yiminyaka engamakhulu amabini anamashumi amabini. “Amakhulu amabini anamashumi amabini” ngumfuziselo kaWilliam Miller, phezu kwamangqina amabini. Ukufunyanwa kwe-alpha ne-omega kukaMiller kumelwe ngu-1798 no-1844. Ukusasazwa kweminyaka engama-2,520 ngokuchasene nobukumkani basemantla kwaphela ngo-1798, kwaye kwiminyaka engamashumi amane anesithandathu kamva, ngo-1844, iminyaka engama-2,300 yaphela.

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.

Iminyaka eyi-2,520 eyaphela ngo-1798 iphawula loo mhla, yaye eyi-2,520 emelene noYuda, eyaphela ngo-1844, ivelisa ixesha leminyaka engamakhulu amabini anamashumi amabini. Oku kuthetha ukuba eyi-2,520 emelene noSirayeli ivelisa ixesha lesiprofeto leminyaka engamashumi amane anesithandathu, yaye eyi-2,520 emelene noYuda ivelisa ixesha lesiprofeto leminyaka engamakhulu amabini anamashumi amabini. I-alpha yelo xesha ngu-677 BC, yaye i-omega ngu-457 BC, okuthetha ukuba i-alpha yexesha leminyaka engamashumi amane anesithandathu neyexesha leminyaka engamakhulu amabini anamashumi amabini imelwe yi-2,520, yaye i-omega yemigca yomibini yi-2,300. Ezo “zokusasazwa” zimbini zeminyaka eyi-2,520 zinika amangqina amabini exesha eliqala nge-2,520 lize liphele nge-2,300. Yomibini loo migca ichaza izifumaniso zika-alpha no-omega zikaWilliam Miller.

> “William Miller’s Dream

> “Iphupha likaWilliam 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.

> “Ndaphupha ukuba uThixo, ngesandla esingabonwayo, wandithumelela ibhokisi encinane eyayenziwe ngobugcisa obumangalisayo, imalunga nee-intshi ezilishumi ubude, yaye imalunga nezintandathu ngokulingana, yenziwe nge-ebhoni neeperile ezazifakwe ngaphakathi ngobugcisa obumangalisayo. Kwakuncanyathiselwe kuyo isitshixo. Ndakhawuleza ndasithabatha isitshixo ndaza ndayivula ibhokisi; ndaza, ndamangaliswa ndothuka, ndafumanisa ukuba izele zizo zonke iindidi nobukhulu bobucwebe, iidayimani, amatye anqabileyo, neemali zegolide nezesilivere zazo zonke iintlobo nobukhulu nexabiso, zilungelelaniswe kakuhle kwiindawo zazo ezahlukeneyo ngaphakathi ebhokisini; yaye, zicwangciswe ngaloo ndlela, zazibonakalisa ukukhanya nozuko olwalulinganiswa kuphela lilanga.”

> “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.

> “Ndacinga ukuba yayingengomsebenzi wam ukonwabela lo mbono umangalisayo ndedwa, nangona intliziyo yam yayizele luvuyo ngenxa yokukhazimla, ubuhle, nexabiso lezinto ezazikuwo. Ngoko ke ndawubeka phezu kwetafile esembindini egumbini lam, ndaza ndasasaza ilizwi lokuba bonke ababenomnqweno banokuza babone owona mbono uzukileyo nowona ukhanyayo wakha wabonwa ngumntu kobu bomi.

> “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.

> “Abantu baqalisa ukungena, ekuqaleni bebembalwa ngenani, kodwa besanda bade baba sisihlwele. Xa babeqala ukukhangela ebhokisini, babemangaliswa baze badanduluke luvuyo. Kodwa xa ababukeli babesanda, wonke umntu waqalisa ukuziphazamisa izacholo, ezikhupha ebhokisini aze azichithachithe phezu kwetafile.

> “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.

> “Ndaqalisa ukucinga ukuba umninizo wayeza kuphinda afune ibhokisi namatye anqabileyo esandleni sam; yaye ukuba ndawavumela asasazeke, ndandingasayi kuphinda ndikwazi ukuwabuyisela ezindaweni zawo ebhokisini njengangaphambili; ndaza ndaziva ukuba andisayi kuze ndikwazi ukumelana noxanduva olo, kuba lwaluya kuba lukhulu gqitha. Ndandula ke ukuqala ukubongoza abantu ukuba bangawaphathi, bangawakhuphi ebhokisini; kodwa okukhona ndandibabongoza, kokukhona babesanda ukuwasasaza; yaye ngoku kwakubonakala ngathi bawasasaza kuwo wonke umzi, emgangathweni nakuzo zonke iziqwenga zefanitshala ezazisegumbini.”

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> “Ndabona ngoko ukuba phakathi kwamatye anqabileyo okwenene neengqekembe zemali zokwenene babechithachithe isixa esingenakubalwa samatye anqabileyo obuxoki neengqekembe zemali zomgunyathi. Ndavutha kakhulu ngumsindo ngenxa yesenzo sabo esisezantsi nokungabi nombulelo kwabo, ndaza ndabakhalimela ndabacekisa ngenxa yoko; kodwa okukhona ndibakhalimelayo, kokukhona babesasaza amatye anqabileyo obuxoki neengqekembe zemali zobuxoki phakathi kwezokwenene.

> “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.

> “Ndandula ke ndacaphuka emphefumlweni wam ongowasemzimbeni, ndaza ndaqalisa ukusebenzisa amandla omzimba ukubakhuphela ngaphandle kwegumbi; kodwa ngoxa ndandimkhupha omnye, kwakungena abathathu abangakumbi baze bangenise uthuli neentlama zokhuni nesanti nazo zonke iintlobo zenkunkuma, bada bagubungela zonke iijuweli zokwenene, iidayimani, neengqekembe, ezazisuke zingasabonakali. Kananjalo bayikrazula yaziingceba ibhokisi yam baza bayisasaza phakathi kwenkunkuma. Ndacinga ukuba akukho namnye umntu uwuqaphelayo umvandedwa wam okanye ingqumbo yam. Ndadimazeka ngokupheleleyo ndatyhafa umoya, ndahlala phantsi ndalila.

> “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.

> “Ndakha ndalila ndaza ndazila ngenxa yelahleko yam enkulu nembopheleleko yam, ndamkhumbula uThixo, ndaza ndathandaza ngokunyanisekileyo ukuba andithumelele uncedo.

> “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.

> “Kwaoko umnyango wavuleka, kwaza kwangena indoda egumbini; abantu bonke bakuba bemkile kulo, yaza yona, inebrashi yokutshayela ukungcola esandleni sayo, yavula iifestile, yaqalisa ukutshayela ukungcola nenkunkuma iphume egumbini.

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

> “Ndakhala kuye ukuba ayeke, kuba kwakukho amatye anqabileyo axabisekileyo athe saa phakathi kwenkunkuma.

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

> “Wandixelela ukuba ‘ndingoyiki,’ kuba wayeya ‘kubanyamekela’.”

> “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.

> “Ke, lo gama wayekhuhla uthuli nenkunkuma, amatye anqabileyo obuxoki neengqekembe zomgunyathi, zonke zaphakama zaphuma ngefestile njengelifu, yaza imimoya yazithwala yazimka. Embindini waloo ngxokozelo ndawavala amehlo am umzuzwana; ndathi ndakuwavula, inkunkuma yayisele iphelile yonke. Amatye anqabileyo exabiso, iidayimani, iingqekembe zegolide nezesilivere, zazithe saa ngobuninzi kulo lonke igumbi.

> “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.

> “Wandula ke wabeka phezu kwetafile ibhokisi, elikhulu kakhulu nelihle ngakumbi kunelokuqala, waqokelela izacholo, iidayimani, iingqekembe, ngezandla ezizeleyo, waziphosa ebhokisini, de akwabikho nanye eshiyekileyo, nangona ezinye zeedayimani zazingengaphezu kwencam yepini.”

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

> “Wandibiza ke ngoko ukuba ‘ndize ndibone.’”

> “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.

> “Ndakhangela ngaphakathi ebhokisini, kodwa amehlo am akhazimlwa ngulo mbono. Ayekhazimla ngokuphindwe kalishumi uzuko lwawo lwangaphambili. Ndacinga ukuba ayehlanjululwe entlabathini ziinyawo zaloo bantu bangendawo ababewasasazile baza bawanyathela eluthulini. Ayecwangciswe ngolungelelwano oluhle ngaphakathi ebhokisini, ngalinye lisendaweni yalo, kungekho mqondiso ubonakalayo wemizamo yomntu owawaphosayo apho. Ndakhwaza ngenxa yovuyo olukhulu, yaye olo khwazo lwandivusa.” Early Writings, 81–83.

Beginning on page “81,” a symbol of the priests, the dream identifies the history of the Laodicean Seventh-day Adventist church’s work of destroying the foundational truths assembled by Divinity through the humanity of William Miller. The history ends when Miller “shouted with very joy” and the shout “awoke” him. The history represented in the dream concludes at the loud cry of the third angel, which is the climax of the Midnight Cry. The historical narrative of Miller’s dream also represents the waymarks of the Millerite history, and it therefore also represents the parallel history of the movement of the one hundred and forty-four thousand. Just as significant is that the dream’s historical representation also contains a prophetic fractal of the history that began to repeat in 2023.

Ukuqala kwiphepha “81,” uphawu lwababingeleli, iphupha lichaza imbali yomsebenzi webandla lamaSeventh-day Adventist laseLawodikea yokutshabalalisa iinyaniso zesiseko ezahlanganiswa buButhixo ngobuntu bukaWilliam Miller. Imbali iphela xa uMiller “wakhwaza luvuyo olukhulu kakhulu” yaye loo mkhwazo “wamvusa.” Imbali emelwe ephupheni ifikelela esiphelweni kumsindo omkhulu wengelosi yesithathu, ongowona msitho uphambili woMkhosi Wasezinzulwini Zobusuku. Ingxelo yembali yephupha likaMiller ikwamele neempawu zendlela zembali yamaMillerite, yaye ngoko ke ikwamele nembali ehambelanayo yentshukumo yabo ikhulu elinamashumi amane anesine amawaka. Okubaluleke ngokulinganayo kukuba umelo lwembali olusephupheni luqulethe nefraktali yesiprofeto yembali eyaqala ukuphinda ngo-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.”

Amatye anqabileyo enyaniso awaqatshelwayo kwimbali yabantu abalikhulu elinamashumi amane anesine amawaka abekwa kwirekhodi yoluntu ngowama-2004, aze aphinda kwakhona ngowama-2012, xa ukunikezelwa kweeTheyibhile zikaHabakuki kwaqokelela iqela elalimiselwe ukusasazeka. Ezo nyaniso zabekwa phezu kwetafile ngowama-2004, ngomboniso wokuqala weenyaniso ezazityhiliwe ngowe-1989. “Abambalwa” bawuqwalasela umyalezo ngelo xesha, kodwa ngowama-2012, uthotho lweentetho ezingama-95 olunesihloko esithi ITheyibhile zikaHabakuki lwazisa isihlwele, kuba “abantu baqalisa ukungena, ekuqaleni bebembalwa ngenani, kodwa besanda de baba sisihlwele.”

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.

Ukususela ngowama-2012 kwada kwangumhla we-18 kuJulayi, 2020, ezo nyaniso zathi ngokuthe ngcembe zasasazwa zaza zagqunywa yinkunkuma. Ngomhla we-18 kuJulayi, 2020, abaxhasi besigidimi seeThebhile zikaHabakuki basasazwa isithuba seentsuku ezintathu nesiqingatha.

> 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.

> Kwaye xa bathe bayigqiba ubungqina babo, irhamncwa elinyukayo liphuma enzonzobileni liya kulwa nabo, liboyise, libabulale. Izidumbu zabo ziya kulala esitratweni sesixeko esikhulu, esithi ngokomoya sibizwe ngokuba yiSodom neYiputa, apho neNkosi yethu yabethelelwa emnqamlezweni. Kwaye abantu beentlanga nezizalwana neelwimi neentlanga baya kuzibona izidumbu zabo iintsuku ezintathu ezinesiqingatha, yaye abayi kuvuma ukuba izidumbu zabo zibekwe emangcwabeni. Abo bahleli emhlabeni baya kuvuya ngabo, bagcobe, bathumelelane izipho; kuba aba baprofeti babini babebathuthumbisa abo bahleli emhlabeni. ISityhilelo 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.

NgeSabatha, umhla wama-30 kuDisemba 2023, iFuture for America yadibana kwintlanganiso ye-Zoom kwintlanganiso yayo yokuqala kawonke-wonke ukususela ngomhla we-18 kuJulayi 2020. Umhla wama-30 kuDisemba 2023 uziintsuku ezili-1,260 emva komhla we-18 kuJulayi 2020, okanye “iintsuku ezintathu nesiqingatha.” Ngoxa uEliya noMoses babefile esitratweni, elinye iqela “liyavuya.” IFuture for America yayisele ibuyele ekupapasheni umyalezo wesiprofeto ngoJulayi ka-2023, kuba umyalezo owawumele ngoko uye kuwo wonke umhlaba, ngenxa yemfuneko yesiprofeto, wawufanele ukuvela “entlango.” Iintsuku ezintathu nesiqingatha, okanye iintsuku ezili-1,260, ziyintlango.

> 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.

> Yaye umfazi wasabela entlango, apho wayenendawo ayilungiselelweyo nguThixo, ukuze bondliwe khona iintsuku eziliwaka elinamakhulu amabini anamashumi amathandathu. ISityhilelo 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.

“Intlango” “ziintsuku eziliwaka elinamakhulu amabini anamashumi amathandathu,” eziziintsuku eziyi-1,260, ekwangokunjalo “ziintsuku ezintathu ezinesiqingatha,” kwaye imelwe kwisiTyhilelo 12:6, yaye “126” sisishumi se-1,260. Enye yeenyaniso ezimangalisayo ezatyhilwayo ngelo xesha yayiyimfuneko yenguquko ekuzalisekisweni komthandazo “wamaxesha asixhenxe” kuLevitikus amashumi amabini anesithandathu.

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.

Iintsuku eziyi-1,260 zikwaluphawu lweentsuku eziyi-2,520. “Amaxesha asixhenxe” achasene nobukumkani basemantla aqala ngo-723 BC aza aphela ngo-1798. Umbindi wawo ngu-538, ngaloo ndlela kusungulwa iminyaka eyi-1,260 apho ubuhedeni bawayinyathela phantsi ingcwele nomkhosi, kwalandela eminye eyi-1,260 apho ubupapa bawayinyathela phantsi ingcwele nomkhosi. Esi sakhiwo sesiprofeto siyahambelana neentsuku eziyi-1,260 ukusuka ekubhaptizweni kukaKristu ukuya emnqamlezweni, ezilandelwa zezinye iintsuku zesiprofeto eziyi-1,260 ukuya kutsho ku-34 AD, xa ivangeli yaya kwiiNtlanga. Ngaloo ndlela, phezu kwamangqina amabini, u-1,260 yinxalenye yeentsuku eziyi-2,520, okanye “amaxesha asixhenxe” kaMoses eLevitikus amashumi amabini anesithandathu.

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.”

Ilizwi kwisithuba sentlango, ixesha elaqala ngeSabatha, Julayi 18, 2020, lada lafika kwiSabatha, Disemba 30, 2023, laqalisa ukukhala ngoJulayi ka-2023; yaye xa ixesha “lentlango” laphelayo ngeSabatha, Disemba 30, 2023, kwafika uvuko lukaMoses noEliya. Umyalezo welo lizwi wachaza ukuba uphawu lwendlela lokudana kokuqala okufanayo kuzo zonke iintshukumo zohlaziyo lwaluchaza uqikelelo olungelulo lukaJulayi 18, 2020, kwimeko yomzekeliso weentombi ezilishumi. Wabiza amadoda nabafazi enguqukweni emelwe ngumthandazo weLevitikus amashumi amabini anesithandathu. Iphupha likaMiller limela kanye loo nguquko xa ebhala esithi, “Ngoxa ndandilila ndize ndimbambazele ngenxa yelahleko yam enkulu nangenxa yoxanduva lwam, ndamkhumbula uThixo, ndaza ndathandaza ngokunyanisekileyo ukuba andithumelele uncedo.”

## Come and See

Yizani Nibone

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.”

Iphupha likaMiller lahlulwe ngamabinzana amabini athi “yiza ubone.” Ngexesha lokuqala uMiller umema abantu ukuba “beze babone,” kanti ngexesha lesibini “indoda enebrashi yothuli” imema uMiller ukuba eze abone. “Yiza ubone” luphawu lwesiprofeto oluchaza inyaniso yesiprofeto etyhilweyo. Izitywina ezine zokuqala ngasinye siqulethe umyalelo othi “yiza ubone.”

> 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.

> Ndabona xa iMvana ivula olunye lwamatywina, ndaza ndeva, ngathi sisandi sendudumo, esinye sezidalwa ezine sisithi, Yiza uze ubone. … Xa ke yayivule itywina lesibini, ndeva isidalwa sesibini sisithi, Yiza uze ubone. … Xa ke yayivule itywina lesithathu, ndeva isidalwa sesithathu sisithi, Yiza uze ubone. … Xa ke yayivule itywina lesine, ndeva ilizwi lesidalwa sesine lisithi, Yiza uze ubone. IsiTyhilelo 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.

Ekuqaleni kwephupha likaMiller, amazwi athi “yiza uze ubone” ayialfa, yaye ukuphela kwawo athi “yiza uze ubone” yiomega. Iphupha lichaza ukutyhilwa ekuqaleni kwephupha njengamatye anqabileyo athi, xa “elungelelanisiwe abonakalisa ukukhanya nozuko olwalulingana nelanga kuphela.” Xa uKristu wamemela uMiller ukuba “yiza uze ubone” iomega, uMiller uthi, “amehlo am akhazimliswa ngumbono lowo. Ayekhanya ngokuphindwe kalishumi kunozuko lwawo lwangaphambili.” Ukukhanya kwealfa kwakunjengelanga, yaye ukukhanya kweomega kwakuphindwe kalishumi kunelanga.

## Scatter

Chithachitheka

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.”

Ukuzila kukaMiller nokuguquka kwakhe kubonakaliswa ekupheleni kwexesha elaqala ngelithi “yiza ubone” lokuqala, nelokugqibela elithi “yiza ubone.” Ngexesha eliqala ngokuba uMiller atyhile umyalezo ebantwini aze kamva liphele ngokuba uKristu atyhile umyalezo kuMiller, igama elithi “sabalalisa” limelwa “izihlandlo ezisixhenxe.” UMiller uya kulisebenzisa kwakhona elo gama, kodwa phakathi kokutyhilwa kokuqala nokokugqibela, “sabalalisa” livakaliswa “izihlandlo ezisixhenxe.” IBhayibhile ichaza umgwebo “wezihlandlo ezisixhenxe” ngegama elithi, “sabalalisa.”

> 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.

> Ndiya kunichithachitha phakathi kweentlanga, ndize ndirhole ikrele emva kwenu; nelizwe lenu liya kuba yinkangala, nezixeko zenu zibe yinkangala. Levitikus 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.

Inyaniso yokuqala kanye uMiller awayifumanayo yayile “zihlandlo zisixhenxe” zikaLevitikus amashumi amabini anesithandathu, yaye ephupheni lakhe ixesha eliphakathi kokupapashwa kwesigidimi sikaMiller nokupapashwa kwesigidimi sikaKristu, zonke iinyaniso ezisisiseko ezimelwe ngumsebenzi kaWilliam Miller zaziza kugutyungelwa yinkunkuma neengqekembe zomgunyathi zabefundisi bezakwalizwi boBuadventist boMhla weSixhenxe baseLawodike. Oko kulahlwa kweenyaniso ezisisiseko kumelwe njengeentshabalaliseko ezisixhenxe ngaphakathi kwembali ephakathi kwe-alpha ne-omega. Ezi “zihlandlo zisixhenxe” zingumfuziselo womsebenzi kaWilliam Miller, wona ke ongamaziko eSeventh-day Adventism, ekuthi kuwo iintsuku ezi-2,300 zikaDaniyeli 8:14 zibe yintsika ephakathi kanye yaso eso siseko. Oko kuchaza ukuba iminyaka eyi-2,520 yokuchithachitheka, eyayiyeyokuqala, okanye ukufunyanwa kwe-alpha kukaWilliam Miller, iphawula ukuqala kwexesha elaphela ngokufunyanwa kwe-omega kukaWilliam Miller, oko kukuthi iintsuku ezi-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.

Xa ubuAdventi bamaSabatha baseLawodike babeka bucala “amaxesha asixhenxe” ngowe-1863, babeka bucala into yokuqala eyafunyanwa nguWilliam Miller, eyayiza kuba kukufumanisa kwakhe kwe-alpha nokufumanisa kwakhe okusisiseko. Okokugqibela ekufumaniseni kukaMiller yayiziintsuku ezi-2 300, ezazikukufumanisa kwakhe kwe-omega nokufumanisa kwakhe kwesiphatho esingasentla sesakhiwo. “Amaxesha asixhenxe” awaphela ngowe-1798 abonakalisa ama-2 520, yaye iintsuku ezi-2 300 zaphawulwa ngowe-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.

Ngumntu onebrashi yokucoca ukungcola oqokelela amatye anqabileyo emva kokuba ethe saa izihlandlo ezisixhenxe. Emva koko ibhokisi yawo iba nkulu ngakumbi, ibe ntle ngakumbi, yaye ikhanye ngokuphindwe kalishumi ngakumbi kunelanga. Ishumi luphawu lovavanyo, yaye ngoko loo matye anqabileyo akhanya kuvavanyo olungaphezu komhla welanga, ngoko ke iphupha likaMiller liqala ngo-1798 lize liphele kwisikhalo esikhulu sengelosi yesithathu emthethweni weCawa.

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.

Imbali yamaMillerite ukususela ngowe-1798 kude kube ngowe-1863 ikwayimbali ukususela ngowe-1798 kude kube ngumthetho weCawa osondelayo ngokukhawuleza. Imbali emelwe ephupheni likaWilliam Miller eyenzeka phakathi kokuba uMiller athi “yiza ubone” kude kube lixesha apho indoda yeBhrashi yoThuli ithi “yiza ubone,” yiyo yomibini ixesha elisusela ngowe-1798 kude kube ngowe-1863, kanjalo nexesha elisusela ngowe-1798 kude kube ngumthetho weCawa. Umgca ophela ngowe-1863 yifraktali yesiprofeto yomgca oqala ngowe-1798 uze uphele ngomthetho weCawa. Yomibini loo migca imelwe ephupheni likaMiller.

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.

Umnyango ovaliweyo ngomhla wama-22 ku-Oktobha 1844 ufuzisela umnyango ovaliweyo ngexesha lomthetho weCawa. Isiprofeto seminyaka engama-2,300 esazalisekiswa ngo-1844 sifuzisela umthetho weCawa.

> “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.

> “Ukuza kukaKristu njengombingeleli wethu omkhulu ukuya kweyona ndawo ingcwele, ngenxa yokuhlanjululwa kwengcwele, njengoko kuboniswe kuDaniyeli 8:14; ukuza koNyana womntu kuMdala weMihla, njengoko kubekwe kuDaniyeli 7:13; nokuza kweNkosi etempileni yaYo, njengoko kwaprofetwayo nguMalaki, ziinkcazo zesiganeko esinye; yaye oku kukwamelwe kukuza komyeni emtshatweni, njengoko kuchazwe nguKristu emzekelisweni weentombi ezilishumi, kuMateyu 25.” Imbambano Enkulu, 426.

## Lines

Imigca

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.

I-omega yezinto ezafunyanwa nguMiller yayisisiprofeto seminyaka eyi-2,300, ngoko ke zombini u-1844 nomthetho weCawa zimelelwa yiminyaka eyi-2,300. Oku kuthetha ukuba u-2,520 yi-alpha yaye u-2,300 yi-omega yayo yomibini imigca; umgca omnye uphetha ngo-1863, yaye omnye umgca uphetha kumthetho weCawa. Kuyo yomibini imigca isiprofeto sika-2,520 siyi-alpha, kwanilitye lesiseko. I-fractal ka-1798 ukuya ku-1863 kwimbali esisiseko yabaMillerite, ikwahambelana nenye i-fractal kwi-omega, imbali yelitye lembombo yabaliwaka elikhulu elinamakhulu amane anamashumi amane anesine.

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.

Ngo-9/11 uThixo wabiza abantu baKhe ukuba babuyele kwiindlela zakudala zikaYeremiya, eziziziseko, ezithi zona kwakhona zimelwe sisithunywa sembali esisiseko, esimele kwakhona ukufunyanwa kwakhe kwe-alpha okuyisiseko “kwamaxesha asixhenxe.” “Amaxesha asixhenxe” luphawu lweziseko zabalikhulu elinamashumi amane anesine amawaka, yaye ngo-9/11 ukutywinwa kwelo qela kwaqalisa ngomyalezo wokuvavanywa weziseko, omelwe yeyona nyaniso yokuqala kanye esisiseko kaWilliam Miller ne-Adventism. Ngo-9/11 ixesha lokutywinwa laqalisa, yaye kumthetho weCawa oza kufika kungekudala ixesha lokutywinwa kwabalikhulu elinamashumi amane anesine amawaka liyagqitywa.

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.

Loo mbali yifrakthali eqala ngo-2,520 ize iphele ngo-2,300, yaye ngenxa yoko loo mbali ngumgca wesithathu wembali yesiprofeto omelwe ephupheni likaWilliam Miller. I-2,520 yazaliseka ngo-1798, yaza i-2,300 ngo-1844. Umsebenzi omelwe yile migca mibini ngumsebenzi kaKristu wokudibanisa ubuThixo baKhe nobuntu bethu. Ngumsebenzi wokuguqula umoni abe ngongcwele, ubuyisele indalo ephakamileyo kwitrone yayo efanelekileyo phezu kwendalo esezantsi. Ngenxa yesi sizathu, umzimba womntu uthabatha iintsuku eziyi-2,520 ukuze uvelise ngokutsha ngokupheleleyo yonke iseli emzimbeni, yaye kwalo mzimba kanye kusekelwe kwiichromosome ezingama-23 zendoda ezidityaniswe nee-chromosome ezingama-23 zomfazi. Zizonke zivelisa itempile ephilayo, emelwe njengenani elithi “46,” elixesha elisusela ku-1798 ukuya ku-1844, elixesha lephupha likaWilliam Miller ukusuka kwi-2,520 ngo-1798 ukuya kwi-2,300 ngo-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.

Iphupha likaWilliam Miller likwaqulethe enye ifraktali ebalulekileyo. Ukusukela ngo-9/11 kuse kuye kutsho kumthetho weCawa kukho ifraktali ka-1798 kuse kuye kutsho kumthetho weCawa, njengoko kunjalo ngo-1798 kuse kuye kutsho ku-1863. U-2023 kuse kuye kutsho kumthetho weCawa uyifrakthali ka-9/11 kuse kuye kutsho kumthetho weCawa, yaye le yimbali apho yonke imigca engaphakathi ephupheni likaMiller yalatha kuyo njenge-omega yazo zonke. Eli lelona xesha apho iinyaniso zokuqala zikhuliswa ngokuphindwe kalishumi ngaphezu kwelanga.

## The Two Bustles

Iziqholo Ezibini

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.

Ngowe-1840, igama elithi “bustle” (njengesibizo) lalisetyenziswa ngokuqhelekileyo ukubhekisela kwisenzo esinamandla, esixakekileyo, okanye esinengxolo—amaxesha amaninzi sinentsingiselo yokuphithizela, imincili, ukungxama, okanye ukuxhalaba. Lalisalatha kushukumo oludlamkileyo, isiphithiphithi, okanye ukuphithizela apha naphaya, nokuba phakathi kwesihlwele, ekhayeni, emarikeni, okanye ngexesha lesiganeko esithile. Ngoko ke “bustle” ephupheni likaMiller ibiya kuchaza ukuphithizela kwangoko komsebenzi, imincili, okanye umsebenzi ongxamisekileyo owawusenzeka kanye ngelo xesha—eso siphithiphithi okanye eso saxhobo sethutyana semeko okanye sesihlandlo sangoku.

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.”

UMiller uthi, “Ngoko ke, ngoxa wayekukuhla uthuli nenkunkuma, amatye anqabileyo obuxoki neengqekembe zomgunyathi, konke kwaphakama kwaza kwaphuma ngefestile njengelifu, yaye umoya wakuthwala wakusa kude. Ekuqhubekekeni kwaloo ngxokolo ndawavala amehlo am umzuzwana; ndathi ndakuwavula, inkunkuma yayisuswe yonke.”

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.

“Ingxokozelo” ichaza amanqaku amabini ephupheni likaMiller; elokuqala xa isihlwele sisasaza amatye anqabileyo, ize eyesibini ibe xa indoda enebhrashi yothuli ivula iifestile ize iqalise ukutshayela ikhuphe amatye anqabileyo obuxoki. Ingxokozelo yokuqala ne-alpha kukugqunywa kwamatye anqabileyo, yaye eyesibini ne-omega yingokubuyiselwa kwamatye anqabileyo. Ngexesha lengxokozelo, uMiller wawavala amehlo akhe. UMiller walaliswa ekuphumleni ngowe-1849, kanye kwelo nqanaba apho uKristu wayesolula khona isandla saKhe okwesibini ukuze aqokelele intsalela yabantu baKhe. Emva koko uMiller wawavala amehlo akhe, yaye ngowe-1850 iinyaniso zakhe zaphinda zabekwa phezu kwetafile ekuzalisekisweni komyalelo kaHabakuki wokubhala umbono nokuwenza ucace. Ngaloo xesha lengxokozelo, uMiller uwavala amehlo akhe, yaye xa evuka amatye anqabileyo sele ekwinkqubo yokubuyiselwa.

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.

Ingxokozelo yesibini ephupheni lakhe yenzeka xa ibhanile yamawaka alikhulu anamashumi amane anesine ivuswa kwakhona, ihlanjululwa yaye icocwa njengaloo bhanile uZekariya ayichaza njengamatye anqabileyo aphezu kwesithsaba.

> 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.

> Yaye uYehova uThixo wabo uya kubasindisa ngaloo mini njengomhlambi wabantu bakhe; kuba baya kuba njengamatye esithsaba, ephakanyiswe njengomqondiso phezu kwelizwe lakhe. Kuba bukhulu kangakanani na ububele bakhe, bukhulu kangakanani na ubuhle bakhe! Ingqolowa iya kubavuyisa abafana, newayini entsha iintombi. Celani kuYehova imvula ngexesha lemvula yokugqibela; wothi ke uYehova enze amafu aqaqambileyo, abanike izihlambi zemvula, wonke umntu ingca entsimini. Kuba izithixo zithethe amampunge, nabavumisi babone ubuxoki, bathetha amaphupha obuxoki; bathuthuzela ilize; ngenxa yoko bahamba indlela yabo njengomhlambi, bakhathazeka, ngokuba kwakungekho malusi. Umsindo wam wavutha nxamnye nabalusi, ndaza ndazohlwaya iinkunzi zeebhokhwe; kuba uYehova wemikhosi uwutyelele umhlambi wakhe, indlu kaYuda, waza wabenza njengamahashe akhe amahle ekulweni. Zekariya 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.

“Umhlambi wabantu baKhe” ungumqondiso nomfuziselo, yaye ukwakwazi nokuba ngamatye anqabileyo (iingqekembe zobucwebe) esithsabeni. Umhlambi wabantu baKhe uchongwa ngexesha lemvula yasemva kwexesha, kuba umyalelo ngowokuba kucelwe imvula yasemva kwexesha ngexesha lemvula yasemva kwexesha. Umhlambi uthelekiswa ngokuchaseneyo “nomhlambi” owahamba ngendlela yawo, kunokuba uhambe ngendlela yeendlela zakudala zikaYeremiya. Ngexesha lemvula yasemva kwexesha amatye anqabileyo angumhlambi waKhe aya kuba lihashe laKhe elihle emfazweni. Elo “hashe lihle” libandla eloyisayo, elimelwe ngomtshakazi wokuqala wobuKristu, elifuziselwa nguPetros owathi, njengehashe elimhlophe ngexesha lophawu lokuqala, waphuma esoyisa, ukuze oyise.

> 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.

> Ndabona xa iMvana ivula olunye lwezitywina, ndeva, ngathi sisandi sendudumo, esinye kwizidalwa ezine sisithi, Yiza ubone. Ndabona, nanko ihashe elimhlophe; lowo wayelikhwele wayenesaphetha; wanikwa isithsaba; waphuma esoyisa, nokuze oyise. ISityhilelo 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.

Ngoko ke uPetros ungumfuziselo webandla lokuqala lamaKristu labapostile ngexesha lokuthululwa kwemvula yasePentekoste, kwakunye nomfuziselo webandla lokugqibela lamaKristu ngexesha lemvula yokugqibela, eyayifuziselwe kukuthululwa kwemvula yasePentekoste.

> 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.

> Ndabona izulu livulekile, yaye khangela, ihashe elimhlophe; lowo wayehleli phezu kwalo wayebizwa ngokuba nguThembekileyo noYinyaniso, yaye ngobulungisa uyagweba, enze imfazwe. Amehlo akhe ayenjengedangatye lomlilo, yaye entlokweni yakhe kwakukho izithsaba ezininzi; yaye wayenegama elibhaliweyo, ekungekho bani wayelazi ngaphandle kwakhe yedwa. Yaye wayembethe isambatho esintywiliselwe egazini; yaye igama lakhe libizwa ngokuba liLizwi likaThixo. Nemikhosi eyayisezulwini yamlandela ikhwele amahashe amhlophe, inxibe ilinen emhlophe, ecocekileyo. ISityhilelo 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.

Amahashe amhlophe amela umkhosi kaKristu ovuswayo kuHezekile 37, yaye angulo ibandla eloyisileyo, yaye angamatye esithsaba, kuba uKristu umisela ubukumkani Bakhe bozuko ngexesha lemvula yasemva. Njengabameli bobukumkani Bakhe, ikhulu elinamashumi amane anesine amawaka zizacholo ezisesithsabeni, esingumqondiso wobukumkani abamkela ekupheleni kweentsuku ezi-2 300, obo babungo-Oktobha 22, 1844 yaye buya kuba njalo kwakhona ngexesha lomthetho weCawa. Obo bukumkani bamahashe amhlophe buyavuswa ngexesha lemvula yasemva, xa iifestile zezulu zivulwa, kuba uYohane walibona ihashe elimhlophe xa izulu lalivuliwe.

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.

Kwisiphithiphithi se-alpha sowe-1849, uMiller wawavala amehlo akhe ekufeni, okwethutyana elincinane. UMiller wayenguEliya, yaye uEliya wafa ngoJulayi 18, 2020, walala esitratweni iintsuku ezili-1,260 wada wafikelela kwisiphithiphithi se-omega, waza ke wavuswa. Ukuvuswa kwakhe kuphawulwa njengokufikayo xa indoda yebrashi yothuli yavula ifestile yezulu ukuze ikhuphe inkunkuma. Umkhosi wamahashe amhlophe uyavuswa xa ifestile yezulu ivulwa, yaye xa oko kusenzeka kuchongwa ukwahlulwa kwenyaniso nobuxoki. Oko kwahlulwa kukwachongwa encwadini kaMalaki.

> 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.

> Zisani zonke izishumi koovimba, ukuze kubekho ukudla endlwini yam; nindivavanye ngoku ngako oku, utsho uYehova wemikhosi, nokuba andiyi kunivulela na iifestile zezulu, ndinithululele intsikelelo, ingabi sakhona indawo yaneleyo yokuyamkela. 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.

Imimoya yabaprofeti iphantsi kwabaprofeti, yaye uYohane kwiSityhilelo, iphupha likaMiller noMalaki banika amangqina amathathu exesha xa iifestile zezulu zivulwa. Ephupheni likaMiller oko kuse-omega wobizo oluthi “yizani nibone.” Uxakeko kwi-alpha lwalungelo xesha kwaqala ukusasazwa, yaye i-omega lixesha ekuqala ngalo ukuqokelelwa.

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.

Phambi kokuba siqhubekele phambili ephupheni likaMiller sifuna ukufaka amagqabaza kaJames White ngelo phupha. UJames White uchaza amatye anqabileyo okwenene njengabantu bakaThixo bokwenene, aze amatye anqabileyo omgunyathi awachaze njengabangendawo. Mna ndichaza amatye anqabileyo njengeenyaniso ezichasaniswa nempazamo. Amatye anqabileyo nawomgunyathi omabini ngumlayezo nabathunywa, ngokuchasaniswa nempazamo nabathunywa bobuxoki.

> “BROTHER MILLER’S DREAM

> “IPHUPHA LOMZALWANE UMILLER Ndiphuphe ukuba uThixo, ngobabalo lwakhe olungunaphakade, wandithuma ngomkhaphi ukuze andibonise iziganeko ezithile ezidlulayo emhlabeni. Ndaboniswa kuqala ihlabathi lasemhlabeni. Kwakukho inani elikhulu kakhulu labantu, njengentlabathi yolwandle. Babezimisele kwindlela emxinwa, yaye babephuthuma phambili ngokungxama. Apha naphaya emacaleni endlela kwakukho izibane ezininzi ezibengezelayo; yaye bonke abo babephuthuma phambili babenotyekelo olukhulu lokuyiphambuka indlela baze baye kwezo zibane. Ndaza ndathi kumkhaphi wam, “Bathini na aba bantu?” Wathi yena kum, “Ngabasebenzi bokuzibekela ilungelo. Zonke ezi zibane ezininzi zibonisa iindlela ezahlukeneyo neziphambanisayo zokuhlangulwa; yaye ukuba unokukhangela ngokuqaphela, uya kubona ukuba baye babekwa ngabom ecaleni kwendlela ngulo ungendawo, ukuze, ukuba kunokwenzeka, atsalele apha aye phaya bonke abo bangenayo inyaniso emilonyeni yabo.” Ndabona ukuba, kanye njengoko umkhaphi wam wayetshilo, xa la maqela amakhulu abantu ayesondela kwizibane, ayekhawuleza ukutyeshela ngokukhawuleza izikhokelo ecaleni kwendlela, aze anyathele kwizibane. Yaye xa benjenjalo, ngephanyazo iliso labo lalibonakala livuleka; yaye babekhawuleza babonane ngokukhawuleza, baze baqalise ukumemezana besithi, “Le yeyona ndlela ilungileyo kunene.” Kodwa kwangalo mzuzu ukuwa kwabo kwakusisidenge njengakwakunjalo ukungaboni kwabo ngaphambili, kuba babekhawuleza ukuwa baze banyamalale ezantsi phakathi kwezibane nezo zingxobongqondo zazibonakala ngathi zinyibilika zize zingabikho. Kuba izibane zaziqhuma emacaleni endlela njengoko izitshabalalisi ezininzi zibaleka zisiya ekutshatyalalisweni, ziqaqambisa indlela yazo ukuya phambili. Ndaza ndafuna ukwazi ukuba ngaba la maqela mabini abantu aya kuhlala eninzi njalo. Umkhaphi wam wathi, “Khangela uye apho.” Ndaye ndabona umjelo omde wabantu uphuma kwicala elahlukileyo lebala. Kwaye xa befika kwizibane kwakubonakala ngathi babezama ukuzigwema. Yaye, kanye xa omnye wawela kwisibane, ngoko nangoko amakhulu amaninzi ngakumbi ayetsalela ekupambukeni. Kodwa xa omnye wokuqhubeka ngokungagungqiyo, kulungile ukuba ubone indlela yonke inani lolo didi lalibonakala lisomelele ngakumbi kunangaphambili. Ke loo mthetho wawubonakala ngathi kukuba, kamsinya nje xa umntu etshatyalaliswa, omnye wayethatha indawo yakhe; yaye abo baqhubekela phambili babonakala ngathi bangabangabafayo. Kwenye indawo ethe qelele endleleni ndabona umntu omi esitulweni esiphakamileyo, izandla zakhe zomelele zibambelele emanzini akrakra adanduluka kubonakala ngathi aphuma emoyeni. Ndambuza umkhaphi wam ukuba ngubani na lo mfo. Wathi, “Ngumvukeli omkhulu.” Ndandisafuna ukuhlolisisa ngakumbi xa ndabona isiganeko esingaqhelekanga. Ngesinye isihlandlo la manzi acacileyo amnandi ayetshintsha abe yintwasahlobo embi, yaye ngokukhawuleza emva koko umntu endandimjonga wayebonakala ehlike kwaye emehlweni akhe kubonakala ihlazo nomona omnyama. Wayephosa amadlozi okanye amabhakazana emlonyeni walo mthombo; yaye ngokukhawuleza emva koko la madlozi ayejika abe ziimpethu ezingcolileyo. Zazifumanisa indlela yazo emanzini, ziwonakalisa aza abonakala engamanzi awaneleyo nelungelo kakhulu njengawaseMara. Ndaye ndabona amawaka amaninzi ezigidi zabantu asele emthonjeni. Yaye abakusela emanzini ngeli xesha elo aphesheya babonakala ngathi bafumana ungcoliseko oluthile, kuba babonakala bedakumbile kwaye bethandabuza emoyeni, yaye babonakala benomdla omkhulu wokumamela kulo mntu wayesemthonjeni. Noko kunjalo, ngalo lonke elo xesha babebonakala benqwenela kakhulu ukufikelela emanzini. Kwaye kwakusoloko kukho umjelo omde wabantu usiya kuwo, uze usuke kuwo umjelo omfutshane. Ndaza ndabona ukuba amanzi emlanjeni ayesempilweni kakhulu. Yaye ke, emva kwethutyana, lowo wayengcolisile amanzi wajonga ngesimilo esonwabileyo phezulu kumakholwa amaninzi apho. Waza waqalisa ukutshiza kwakhona, yaye kwabakho inyambalala enkulu yeembungu ezinobuthi eziwa emthonjeni; yaye amanzi aba mbi ngakumbi ngokuphindwe kashumi kunangaphambili. Ndathi kumkhaphi wam, “Kuthetha ukuthini na oku?” Wathi, “Amanzi omjelo lowo ziinkolo zothando; amanzi acwengileyo aphuma emthonjeni emele inyaniso yeVangeli. Loo mntu umi ngasemthonjeni nguPopu waseRoma. Ezi zinambuzane neziqaqa ziphuma emlonyeni wakhe ziikardinali, ababingeleli, nabefundisi; yaye amanzi ahlukaniseke kangaka athe aphuma emthonjeni ziimfundiso zabo zenkohliso, ezisetyenziswa nguSathana ukonakalisa iinyaniso ezinyulu zeVangeli.” Emva koko ndabona amawaka amaninzi ebuyela emva emthonjeni, yaye babonakala benganeliseki siselo ababesisele kulo mlambo. Ndaza ndajonga kwakhona endleleni emxinwa, ndaza ndabona ukuba kwakukho abantu abazizigidi ezininzi ngoku behamba kuyo. Yaye, njengoko ndandisakubona kwasekuqaleni, umjelo wawusoloko usiba mfutshane kuwo. Kodwa inani lilonke lalibonakala ngathi liyanda, ngaphandle kokuba mhlawumbi eli xesha abantu babebonakala benxunguphele ngakumbi kunangaphambili. Yaye ke ndazibuza kumkhaphi wam ukuba kuthetha ukuthini oku, yaye ukuba ngubani na lowo usoloko ecutha loo mjelo uthe ubabaleke usiya emthonjeni. “Yindoda yesono,” watsho yena, “unyana wentshabalalo. Njengoko usiya emthonjeni, uvakalisa iimfundiso zakhe eziphosakeleyo ezihlanjalazayo. Yaye bonke abo bavumayo ukuba bakholiswe ziimfundiso zakhe, yaye bangemi bomelele enyanisweni, baphambukiswa nguye kuwo umendo wesibhakabhaka.” Ndaza ndathi kumkhaphi wam, “Ndicela undixelele ukuba kutheni na aba bantu belishwa bexhaphaka kangaka endleleni emxinwa kangaka? Yaye kutheni bedakumbile kangaka nje?” Wathi yena, “Umendo ngowesibhakabhaka; kwaye bonke abo bahamba kuwo basemendweni obheka esixekweni esitsha, iYerusalem entsha. Kwaye intlungu nembandezelo abanayo zonke zivela kwizilingo neembandezelo ezininzi ekufuneka bedlule kuzo de bakwazi ukungena apho. Kodwa yibukele kakuhle, yaye uya kubona ukuba iinkxwaleko zabo ziya kukhawuleza ukuphela, yaye baya kufumana uvuyo olungenakupheliswa.” Ngoko ndaza ndajonga ngononophelo, ndaza ndabona emgama izixeko ezimbini ezinkulu. Yaye umkhaphi wam wathi kum, “Esinye sisixeko esikhulukazi saseBhabheli, esinye yiYerusalem entsha.” Ndaza ndabona ukuba isixeko saseBhabheli sasimi ngasesandleni sasekhohlo salo mendo umxinwa. Kwaye saba yindawo yokuphambukela yabaninzi kakhulu. Umoya wayo wawubonakala ngathi uyatyhafisa kakuhle, yaye ukuphuma kwayo kwakukrakra kangangokuba amakhulu amawaka babonakala bedanyaza baza banyanzeliswa ekupambukeni. Emva koko ndabona emva kwabo umqolomba omnyama owawubonakala ngathi uzala loo msi mtshabalalisayo. Kwaye xa ndabuza intsingiselo yawo, umkhaphi wam wandixelela ukuba wawungumngxuma ongenasiphelo. “Abo baphambukayo,” watsho yena, “baza kuwela kulo mngxuma, yaye baya kunyamalala ngonaphakade. Kuba, njengoko ndisitsho kuwe, zonke ezi zibane neziphambukiso zibekwe ngabom nguSathana ukuze anikele ukonakala nokutshatyalaliswa kwabaninzi.” Ndazibuza ukuba kutheni abantu besoloko benyaniseka ukuvuma ukulingwa, ngakumbi xa umendo omxinwa wawubonakala uthe ngqo njengendlela yentshabalalo. “Khawubukele,” watsho umkhaphi wam, “yaye uya kubona unobangela.” Ngoko ndaza ndabukela. Yaye ndabona omnye emva komnye ehliseka endleleni baze batshone ngoko nangoko. Emva koko, lowo wayesandul’ ukuwa wayedla ngokubuya aze atsalele abanye ukuba baye apho wayephambukele khona; yaye ngamanye amaxesha amawaka amaninzi ayedideka nguye aze alahleke. Wathi umkhaphi wam, “Ngoku uyabona unobangela. Bonke abo batshona emkhondweni ngabavakali beVangeli ekwenziweni. Xa bephuma, kwaye bebonwa ngabanye abantu, ngokukhawuleza benza ukuba umendo ube semgangathweni ngendlela efanelekileyo, baze ngalo moya omnye batsale abanye ukuba balandele umzekelo wabo. Yaye, njengoko ubona, bahlala benqwenela ukubuyela kwakhona.” Ndaza ndathi kumkhaphi wam, “Kutheni na lowo umendo usiba mfutshane ngolu hlobo?” Wathi yena, “Ngumendo wokuphila; kwaye bambalwa abawufumanayo. Bonke abo bakwelo cala lasekunene bendlela ngamakholwa enyaniso; yaye oku umendo usoloko usiba mfutshane kuwo kuthetha ukuba amakholwa enyaniso ayesanda ukungcangcazela esondela ebukumkanini bamazulu, kwaye, xa ekhangela ngasemva, apho athe aphuma khona, ayamangaliswa kukubona ukunyaniseka nokungakholwa kwawo kuqina kakhulu kunokuba bekunjalo xa aqala. Njengoko ulwandle lubonakala luncipha kumhambi owulishiyayo, kunjalo nomhlaba ubukeka mncinane kumaKristu njengoko esondela emazulwini. Ukholo lwawo luyanda, iimfuno zawo ziyanda, amathemba awo ayakhanya ngakumbi, ububele bawo butyeba, yaye amathemba nobungqina bawo buyakhuliswa kunye nenkqubela yawo. Le yiyona nto yenza umendo ubonakale umfutshane kuwo.” Kwakukho indawo ezininzi endleleni apho ubumnyama babonakala bukhulu kakhulu. Kwaye njengoko ndabona amaqela ahlukeneyo esondela kwezo ndawo, babebonakala benxunguphele, yaye bamemeza kakhulu kuThixo ukuba abasindise. Yaye kwakungekho mntu ndambona ewa kwezo ndawo zenkungu nobumnyama. Kodwa kwakubakho amawaka amaninzi awayetyhafa aze acinge ukuba awasoze akwazi ukudlula. Waze umkhaphi wam wandixelela ukuba oko kubonisa ukuba ngamanye amaxesha abantu bakaThixo bayenziwa badlule kwimilingo yobumnyama obukhulu, ebonakala kubo ngathi akukho nto inokuqhawula isiphelo sabo ngaphandle kongenelelo oluthe ngqo lukaThixo. Kodwa uthembekile ekubeni akayi kubavumela ukuba bahendwe ngaphezu kwamandla abo okumelana nako; kwaye xa bona, ngokuzithoba okupheleleyo, bebongoza uNcedo lwakhe ebunzimeni babo, uya kubomeleza aze ababonelele ukuba bakwazi ukuqhubela phambili. Yaye kwakhona ndabona ukuba, xa umendo wawutyhutyha kwiindawo apho amaza omlilo ayedubula phezulu kuyo yonke indawo, abagqithi babonakala behamba ngendlela engaqhelekanga, kwaye phantse bonke babesithi gqi ngokungathi bahamba ngokutsiba. Emva koko ndabona ukuba amehlo abo ayesoloko ejonge kwinto enkulu ezulwini kanye ngaphezu kweYerusalem entsha, kwaye eyayibonakala ngathi idanyaza ngobuqaqawuli obungabalekiyo. Yaye xa bedlula kwezo ndawo zinobungozi, amehlo abo ayesoloko ejonge kuloo nto inobuqaqawuli phezulu, yaye kungengenxa yoko kuphela ukuba babephumelela ukudlula ngokukhuselekileyo. Kwaye ndabona ukuba, kwakamsinya nje emva kokudlula kwiindawo ezineemivumbo zomlilo, iingubo zabo zazibonakala zikhanya ngokuqaqamba ngokuphindwe kasixhenxe kunangaphambili. Ndaza ndabuza umkhaphi wam intsingiselo yalo mbonakalo; yaye wathi, “Le yimifanekiso yamakholwa ecinezelweyo anqumla kwizithando zentshutshiso, yaye ngalo lonke elo xesha agcina amehlo awo ethe nqo kutyelelo oluzayo olungenakulahlwa. Yiyo loo nto uwabona ehamba ngokutsiba; kuba xa bekhangela phezulu kubuqaqawuli obuzayo, bajonge ukuxinezeleka kwabo okwangoku njengento engafanelekanga ukuba ithelekiswe. Kwaye njengoko uphawule, iingubo zabo zikhanya ngokuqaqamba ngakumbi emva kokudlula kwiindawo ezinjalo, kuba iimbandezelo nezonakaliso zonke zisebenza ekungeneni kokholo lwekristu nokomeleza ubungcwele bokwenene.” Ngoko emva koko ndabona ukuba babeza kwindawo enkulu kakhulu, apho isango eliphezulu lalivulekile endleleni. Yaye kulo lonke olo mendo andizange ndibone mntu uwileyo okanye wabuyela emva xa efikile apho. Kwaye xa befika apho, babonakala bengakwazi ukucinezela uvuyo lwabo. Emva koko kwakubakho amawaka amaninzi bephakamisa izandla zabo ekudumiseni okuphuphuma. Yaye xa bedlula esangweni, izambatho zabo zazibonakala zinobumhlophe obungenakuchazwa, zize zikhanyiswe ngobuqaqawuli obukhazimlayo. Emva koko ndabona ukuba umendo wawubonakala usiba banzi ngakumbi kunangaphambili. Kwaye lo mbono waloo nto inobuqaqawuli ngasentla kwesixeko wawubonakala ukhanya ngamandla awayekude kakhulu ngakumbi kunangaphambili. Ndambuza umkhaphi wam ukuba ithetha ukuthini na le nto bayibonayo. Wathi, “Yimbasa engonakaliyo, nesithsaba sobuqaqawuli esingafiyo. Yaye wena ubona umendo ubonakala ubanzi ngakumbi ngasekupheleni kuba onke amakholwa aza kufika ekuhambeni kwexesha esondela emangcwabeni. Kwaye amangcwaba alithafa elimsinga wakuya emazulwini. Yibukele kakuhle indlela abenza ngayo ngoku.” Ngoko ndaza ndabukela. Yaye ndabona ukuba bonke babehamba ngendlela efanayo, kodwa ngokungathi babebaleka ukuya kufikelela kwimbasa eyayimi phambi kwamehlo abo. Yaye abo babebonakala beze bemxinwa baye babonakala bekhawuleza kakhulu apha. Yaye kwakubonakala ngokungathi bonke ababafileyo abasele behambe endleleni ixesha elide baqalisa ngoku ukuvuyela inkangeleko yesixeko. Emva koko ndabona ukuba, xa omnye efikela emlanjeni omkhulu owawusele kanye phambi kwesango lesixeko, wanqunyanyiswa kancinci. Yaye apha wonke umntu wayebonakala ngathi ulindele. Kodwa kwakungafunekanga alinde ixesha elide. Kuba kubonakala ngathi, kwakamsinya nje xa ulwandle luqonda ukuba izinyawo zakhe zichukumisa amanzi alo, lwaluvuthuza lube ngamaza aqaqambileyo, aze olo didi luthi luthi ngoohambo luphuthume luwele luye kwelinye icala. Yaye xa omnye ewele, wayebonakala ngathi unyukela phezulu ngokungathi unamaphiko ezingelosi. Naye wonke umntu xa efikela emlanjeni wayedla ngokutsiba ngentlombe engcwele. Yaye umkhaphi wam wandixelela ukuba lo mlambo wawungumfanekiso wokufa, kwaye loo nto yayibonisa ukuba bonke abo basweleka eNkosini bafanele ukutsiba ngovuyo, kuba ukufa kwabo kungumnyango wobomi obungunaphakade. “Khawubukele kwaye,” watsho yena, “uza kubona into engakumbi.” Ngoko ndaza ndabukela. Yaye emva kokuba banqumle umlambo, ndabona ukuba bahlangatyezwa linqwelo okanye inqwelo-zithuthi eyayikhanywa bubuqaqawuli obunamandla; yaye xa bengena kuyo, babonakala ngathi badanyaza ngaphezu kokuba babenjalo ngaphambili. Yaye ngoxa inqwelo yanduluka inyuka ngayo phezulu, abantu abangcwele babonakala ngathi bangena kanye kumbono waloo nto inobuqaqawuli engentla kwesixeko. Yaye kwakungekapheli xesha lide ndabona ukuba inqwelo ibafaka ngaphakathi kwesixeko. Yaye xa bengena, zonke izixeko zasezulwini zazibonakala ziphuphuma ngodumo, yaye isixeko sonke sasivakalisa ngokungathi ngamazwi ayizigidi ezilishumi, “Makabongwe uYehova!” Ndaza ndajonga ekugqibeleni kumbono waloo nto inobuqaqawuli engentla kwesixeko, yaye ndabona ukuba yiMvana, “ekhangeleka ngathi ibulewe.” Yaye, kanye njengokuba iliso lam laphumla kuyo, loo nto inobuqaqawuli obungenasichazo yayikhupha imijelo emikhulu yokukhanya okungapheliyo phezu kwazo zonke iindwendwe ezakhe. Emva koko amehlo am avulwa, ndaza ndaqonda ukuba ndandiphuphile.”—Advent Herald.

> “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.

> “Iphupha elilandelayo lapapashwa kwi-Advent Herald, ngaphezu kweminyaka emibini edlulileyo. Ngelo xesha ndabona ukuba lalityhila ngokucacileyo amava ethu adlulileyo okunqula ukuza kwesibini, nokuba uThixo walinika eli phupha ngenjongo yokunceda umhlambi osasazekileyo.

> “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.

> “Phakathi kwemiqondiso yokusondela kwemini enkulu neyoyikekayo yeNkosi, uThixo ubeke amaphupha. Khangela uYoweli 2:28–31; IZenzo 2:17–20. Amaphupha anokufika ngeendlela ezintathu; okokuqala, ‘ngenxa yobuninzi bemisebenzi.’ Khangela INtshumayeli 5:3. Okwesibini, abo baphantsi komoya ongcolileyo nenkohliso kaSathana banokuba namaphupha ngenxa yempembelelo yakhe. Khangela iDuteronomi 8:1–5; uYeremiya 23:25–28; 27:9; 29:8; uZekariya 10:2; uYuda 8. Okwesithathu, uThixo usoloko efundisile, yaye usafundisa abantu bakhe ngaphezulu okanye ngaphantsi ngamaphupha, afika ngokusebenza kweengelosi noMoya oyiNgcwele. Abo bema ekukhanyeni okucacileyo kwenyaniso baya kwazi xa uThixo ebanika iphupha; yaye abanjalo abayi kulukuhliswa baze bakhokelelwe ekulahlekeni ngamaphupha obuxoki.”

> “‘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.

> “Wathi, Yivani ngoku amazwi am; ukuba kukho umprofeti phakathi kwenu, mna Yehova ndiya kuzenza ndaziwe kuye embonweni, ndithethe naye ephupheni.” Numeri 12:6. Wathi uYakobi, “Ingelosi kaYehova yathetha kum ephupheni.” Genesis 31:2. “UThixo weza kuLabhan umSiriya ephupheni ebusuku.” Genesis 31:24. Funda amaphupha kaYosefu, [Genesis 37:5–9,] wandule ke ibali elinomdla lokuzaliseka kwawo eYiputa. “EGibheyon uYehova wabonakala kuSolomon ephupheni ebusuku.” 1 Kumkani 3:55. Umfanekiso omkhulu obalulekileyo wesahluko sesibini sikaDaniyeli wanikwa ephupheni, kwanjalo namarhamncwa amane, njl. esahluko sesixhenxe. Xa uHerode wayefuna ukutshabalalisa uMsindisi oselusana, uYosefu walunyukiswa ephupheni ukuba asabele eYiputa. Mateyu 2:13.

> “‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.

> “‘Kwaye kuya kuthi, NGEENTSUKU ZOKUGQIBELA, utsho uThixo, Ndiya kuthulula kuMoya wam phezu kwayo yonke inyama; oonyana benu neentombi zenu baya kuprofeta, amadodana enu asematsha aya kubona imibono, namadoda enu amakhulu aya kuphupha amaphupha.’ IZenzo 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.

> “Isipho sesiprofeto, ngamaphupha nangemibono, apha sisiqhamo soMoya oyiNgcwele, yaye ngemihla yokugqibela siya kubonakaliswa ngokwaneleyo ukuze sibe ngumqondiso. Sesinye sezipho zebandla leendaba ezilungileyo.”

> “‘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.

> “‘Wanika abanye ukuba babe ngabapostile; abanye babe NGABAPROFETI; abanye babe ngabavangeli; abanye babe ngabefundisi nabafundisi-ntsapho; ukuze abangcwele bagqibeleliswe, ukuze kwenziwe umsebenzi wolungiselelo, ukuze kwakhiwe umzimba kaKristu.’ Efese 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.

> “‘Yaye uThixo umisile abathile ebandleni, okokuqala abapostile, okwesibini ABAPROFETI,’ njl. 1 Korinte 12:28. ‘Ningakudeli UKUPROFETA.’ 1 Tesalonika 5:20. Khangelani kanjalo nakwiZenzo 13:1; 21:9; Roma 7:6; 1 Korinte 14:1, 24, 39. Abaprofeti okanye ukuprofeta kungokokwakhiwa kwebandla likaKristu; yaye akukho bungqina bunokukhutshwa eLizwini likaThixo bokuba kwakufanele kuphele ngaphambi kokuba abavangeli, abalusi nabafundisi baphele. Kodwa uthi umchasi, ‘Bekukho imibono namaphupha obuxoki amaninzi gqitha kangangokuba andinako ukuthembela kuyo nantoni na yaloo hlobo.’ Kuyinyaniso ukuba uSathana uneyakhe into efuzelweyo. Wayesoloko enabaprofeti bobuxoki, yaye ngokuqinisekileyo sinokubalindela ngoku kweli lixa lakhe lokugqibela lenkohliso noloyiso. Abo bazikhanyelayo ezo zityhilelo zikhethekileyo ngenxa yokuba ikhona into efuzelweyo, banokuthi ngokulinganayo baqhube kancinane phambili baze bakhanyele ukuba uThixo wakha wazityhila emntwini ngephupha okanye ngombono, kuba into efuzelweyo ibisoloko ikhona.”

> “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.

> “Amaphupha nemibono sisixhobo uThixo azityhila ngaso emntwini. Ngaso esi sixhobo wathetha kubaprofeti; usibekile isipho sobuprofeti phakathi kwezipho zebandla levangeli, yaye uwadwelise amaphupha nemibono kunye neminye imiqondiso ‘YEENTSUKU ZOKUGQIBELA.’ Amen.

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

> “Injongo yam kula mazwi angentla ibikukususa iinkcaso ngendlela engokweZibhalo, nokulungiselela ingqondo yomfundi oko kulandelayo.

> “WM. MILLER,

> “WM. MILLER,

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

> “Low Hampton, N. Y. Dis. 3, 1847.” James White, Iphupha likaMzalwana uMiller, 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. ‘Ibhokisi’ limela iinyaniso ezinkulu zeBhayibhile, ezinxulumene nokuza kwesibini kweNkosi yethu uYesu Kristu, ezanikwa uMzalwana uMiller ukuba azipapashele ihlabathi.

> “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. ‘Isitshixo esasincanyathiselwe’ yayiyindlela yakhe yokutolika iLizwi lesiprofeto—ethelekisa isibhalo nesibhalo—iBhayibhile iyiyo ngokwayo umtoliki wayo. Ngesi sitshixo uMzalwana uMiller wavula ‘ibhokisi,’ okanye inyaniso enkulu yokufika kukaKristu ehlabathini.

> “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. ‘Amatye anqabileyo, iidayimani, njl.,’ ‘azo zonke iintlobo nobukhulu’ ezazithi ‘zilungelelaniswe kakuhle kakhulu kwiindawo zazo ezahlukahlukeneyo ebhokisini’ zimele abantwana bakaThixo, [Malaki 3:17,] abavela kuzo zonke iicawa, nakwphantse kuzo zonke izikhundla neemeko zobomi, abamamkela ukholo lokuza kukaKristu, baza babonakala bethabatha ukuma okunesibindi kwizikhundla zabo ezahlukahlukeneyo, kwinjongo engcwele yenyaniso. Ngoxa babehamba ngolu hlobo, ngamnye enikela ingqalelo emsebenzini wakhe, ehamba ngokuthobeka phambi koThixo, ‘babonakalisa ukukhanya nozuko’ ehlabathini, olwalulinganiswa kuphela libandla leentsuku zabapostile. Umyalezo, [ISityhilelo 14:6,7,] wahamba, ngokungathi kunjalo, phezu kwamaphiko omoya, yaye isimemo esithi, ‘Yizani, kuba zonke izinto sezilungile ngoku,’ [Luka 14:17,] sasasazeka ngamandla nangempumelelo.

> “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. ‘Abantu baqalisa ukungena, ekuqaleni bebembalwa ngenani, kodwa banda de baba sisihlwele.’ Xa imfundiso yokuza kukaKristu yayiqala ukushunyayelwa nguMzalwana uMiller, nabanye abambalwa kakhulu, yaba nempembelelo encinane kakhulu, yaye bambalwa kakhulu abavuswayo yiyo; kodwa ukususela kowe-1840 ukuya kowe-1844, naphi na apho yayishunyayelwa khona, uluntu lonke lwavuseleleka.

> “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. Xa ingelosi ephaphazelayo [ISityhilelo 14:6–7] yaqalisa okokuqala ukushumayela iindaba ezilungileyo ezingunaphakade, ‘Moyikeni uThixo, nimnike uzuko; kuba ilixesha lomgwebo wakhe lifikile,’ abaninzi bamemelela luvuyo ngenxa yokubona kusondela ukuza kukaYesu, nokubuyiselwa kwezinto, abathi kamva bachasa, bagxeka, baza bayihlekisa inyaniso eyathi kancinane ngaphambili yabazalisa luvuyo. Baziphazamisa baza bazichithachitha izacholo. Oku kusisa ekwindla lowe-1844, xa kwaqalisa ixesha lokuchithachitheka.”

> “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.

> “Qaphelani oku: Yayingabo abo bakha ‘bamemeza ngovuyo’ abaye bazikhathaza baza bazisasaza izacholo. Kwaye akakho nabani na oye waluchithachitha umhlambi ngempumelelo engako, waza wawukhokelela ekulahlekeni ukususela ngowe-1844, njengabo bakha bashumayela inyaniso, bavuya ngayo; kodwa ke ukususela ngoko bayiphikayo umsebenzi kaThixo, nokuzaliseka kwesiprofeto kumava ethu adlulileyo okufika kukaKristu.

> “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. ‘Amatye anqabileyo omgunyathi neengqekembe zomgunyathi’ ezazisasazwe phakathi kwezokwenene, ngokucacileyo zimela abaguqukileyo bobuxoki, okanye ‘abantwana abangabasemzini,’ [Hosea 5:7] ukususela oko umnyango wavalwayo ngo-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. ‘Uthuli neenkuni ezisikiweyo, isanti nazo zonke iintlobo zenkunkuma,’ zimele iimpazamo ezahlukeneyo nezininzi eziye zaziswa phakathi kwabakholwa ekufikeni kwesibini, ukususela ekwindla ka-1844. Apha ndiya kuqwalasela ezimbalwa zazo.

> “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. Isikhundla abathi abanye ‘babalusi’ basithabatha ngokuzidla ngoko nangoko emva kokuba kunikwe isikhalo saphakathi kobusuku, sokuba amandla anyibilikisayo, anzulu, kaMoya oyiNgcwele awayehamba nentshukumo yenyanga yesixhenxe ayeyimpembelelo yemesmerism. UGeorge Storrs wayephakathi kwabokuqala ukuthabatha esi sikhundla. Khangela imibhalo yakhe ekupheleni kuka-1844, kwi-Midnight-Cry, eyayipapashwa ngelo xesha eNew York City. UJ. V. Himes, kwiNkomfa yaseAlbany entwasahlobo ka-1845, wathi intshukumo yenyanga yesixhenxe yavelisa imesmerism enobunzulu beenyawo ezisixhenxe. Oku ndixelelwe ngulowo wayekhona, noweva elo lizwi. Abanye nabo abathabatha inxaxheba ebonakalayo kwisikhalo senyanga yesixhenxe, ukususela ngoko bayibize loo ntshukumo ngokuba yayingumsebenzi kaMtyholi. Ukubhekisa umsebenzi kaKristu noMoya oyiNgcwele kuMtyholi, ngemihla yoMsindisi wethu, kwakukukunyelisa, yaye kukukunyelisa nangoku. 2. Iinzame ezininzi malunga nexesha elichanekileyo. Kuba iintsuku ezingama-2300 zaphela ngo-1844, amaxesha amaninzi amiselwe, ngabantu abohlukeneyo, ukuze abe sisiphelo sazo. Ngokwenza oku basuse ‘imiqondiso yomda,’ baza baphosa ubumnyama nokuthandabuza phezu kwayo yonke intshukumo ye-advent. 3. Ispiritualism nazo zonke iingcinga zayo ezingento nezigabadeleyo. Eli qhinga likaMtyholi, elifezekise umsebenzi owoyikekayo wokufa, limelwe ngokufanelekileyo kakhulu ‘ziingceba zokucanda,’ kunye ‘nazo zonke iintlobo zenkunkuma.’ Abaninzi kwabo basela ityhefu ye-spiritualism bayivuma inyaniso yamava ethu e-advent angaphambili, yaye ngale nyaniso abaninzi benziwe bakholwa ukuba i-spiritualism yayisisiqhamo sendalo sokukholwa ukuba uThixo wayeyalathisa iintshukumo ezinkulu ze-advent ngo-1843 nango-1844. UPetros, ethetha ngabo babeza ‘kungenisa iimfundiso ezilahlekisayo ezitshabalalisayo, bade bamkhanyele neNkosi eyabathengayo,’ uthi ‘NGESIZATHU SABO INDLELA YENYANISO IYA KUTSHO KAKUBI NGAYO.’ 4. US. S. Snow esithi ungu ‘Eliya umProfeti.’ Lo mntu, ekuhambeni kwakhe okungaqhelekanga nokungalawulekanga, naye udlale indima yakhe kulo msebenzi wokufa, yaye ikhondo lakhe liye labanotyekelo lokuzisa indawo eyinyaniso yabangcwele abalindileyo ekudunyazweni kakubi ezingqondweni zemiphefumlo emininzi enyanisekileyo.”

> “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.

> “Kolu luhlu lweemfundiso eziphosakeleyo ndinganokongeza nezinye ezininzi ngakumbi, ezinjengale ‘minyaka eliwaka’ yeSityhilelo 20:4, 7, ekuthiwa yayikwixesha eladlulayo, i-144,000 yeSityhilelo 7:4; 14:1, abo ‘abavukayo baphuma emangcwabeni’ emva kovuko lukaKristu, imfundiso yokungasebenzi, imfundiso yokutshatyalaliswa kweentsana, njalo njalo. Ezi mpazamo zasasazwa ngenkuthalo enkulu, zaza zanyanzeliswa phezu komhlambi olindileyo, kangangokuba, ngexesha uMzalwana uMiller wayenalo iphupha, amatye anqabileyo okwenyaniso ‘ayengasabonakali emehlweni,’ yaye amazwi omprofeti ayesebenza—‘Kwaye ugwebo lubuyiselwe umva, nobulungisa bume kude,’ njalo njalo. Bona uIsaya 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.

> “Ngelo xesha kwakungekho phephandaba lama-Advent kweli lizwe elalikhusela unobangela wenyaniso yangoku. I-‘Day-Dawn’ yaba yeyokugqibela ukukhusela indawo eyinyaniso yomhlambi omncinane; kodwa yafa kwiinyanga eziliqela ngaphambi kokuba iNkosi inike uMzalwana uMiller eli phupha; yaye kwidabi layo lokugqibela lokufa yalathisa abangcwele abadiniweyo nabancwinayo ku-1877, ngoko yayisasele ikwikamva leminyaka engamashumi amathathu, njengexesha lokuhlangulwa kwabo kokugqibela. Yeha! yeha! Akumangalisi ukuba uMzalwana uMiller ephupheni lakhe, ‘wahlala phantsi walila’ ngenxa yale meko ilusizi yezinto.

> “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. Ibhokisi, limela inyaniso yokuza kukaKristu eyapapashwa nguMzalwana uMiller ehlabathini, njengoko ibonakaliswa ngumzekeliso weentombi ezilishumi. Mateyu 25:1–11. Okokuqala ixesha, 1843, okwesibini, ixesha lokulibaziseka, okwesithathu, isikhalo saphakathi kobusuku, ngenyanga yesixhenxe, 1844, yaye okwesine, umnyango ovaliweyo. Akukho namnye ofunde amaphepha eSecond Advent ukususela ngo-1843, onokukhanyela ukuba uMzalwana uMiller uwakhuthazile la manqaku mane abalulekileyo kwimbali yokuza kukaKristu. Le nkqubo yenyaniso ehambelanayo okanye ‘ibhokisi’ iqhawulwe yaziingceba, yaza yachithachithwa phakathi kwenkunkuma ngabo baye bayilahla eyabo amava, baza baziphika kwa ezo nyaniso kanye ababezishumayela ngenkalipho engaka ehlabathini kunye noMzalwana uMiller.”

> “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. Indoda enebhrashi ‘yokucoca ubumdaka’ imela ukukhanya okucacileyo kwenyaniso yangoku, njengoko kubekwe elubala sisigidimi sengelosi yesithathu, [ISityhilelo 14:9–12,] esele sicoca ngoku iimpazamo zisuke kwintsalela. Umsebenzi wenyaniso yangoku waqalisa ukuvuseleleka entwasahlobo ka-1848, yaye ukususela ngelo xesha kude kube ngoku ubunyuka yaye buzuza amandla. ‘Ibhrashi yokucoca ubumdaka’ ibihamba, yaye iimpazamo bezisuka zidlule zimke phambi kokukhanya okucacileyo kwenyaniso, yaye amanye amatye axabisekileyo, ekungekudala kakhulu eyegutyungelwe bubumnyama nempazamo aza angabonakali emehlweni, ngoku ame ekukhanyeni okucacileyo kwenyaniso yangoku.”

> “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.

> “Lo msebenzi wokukhupha amatye anqabileyo, nokususa impazamo, ukhula ngokukhawuleza, yaye umiselwe ukuqhubeka ngamandla andayo, kude kube bangcwele bonke bephengululiwe, bamkele uphawu loThixo ophilayo. Thelekisa oku nesahluko samashumi amathathu anesine sikaHezekile, yaye uya kubona ukuba uThixo uthembisile ukuqokelela umhlambi wakhe owawuchithakele kulo mhla umnyama nowamafu, ukususela ngo-1844. Phambi kokuba uYesu eze, ‘umhlambi omncinane’ uya kuqokelelwa ungene ‘kubunye bokholo.’ UYesu ngoku uyazihlambululela ‘isizwe esikhethekileyo, esinenzondelelo yemisebenzi emihle,’ yaye xa esiza uya kufumana ‘ibandla lakhe lingenabala, nangenamibimbi, nento enjalo.’ ‘Ophethe ifotsholo yokwela esandleni sakhe, uya kulicokisa ngokupheleleyo ibala lakhe lokubhulela, ayihlanganisele engobozini ingqolowa yakhe, njl.’ Mateyu 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. Ibhokisi lesibini, ‘elikhulu kakhulu kwaye lihle ngakumbi kunelokuqala,’ ekwaqokelelwa kulo ‘amatye anqabileyo,’ ‘iidayimani’ neengqekembe ezazithe saa, limela intsimi ebanzi yenyaniso ephilayo yangoku apho umhlambi obethe saa uya kuqokelelwa khona, oko kukuthi i-144,000, bonke benetywina likaThixo ophilayo. Akukho nanye kwezo dayimani zinqabileyo eya kushiywa ebumnyameni. Nangona ezinye zingekho nkulu kunentloko yenaliti, aziyi kuhoywa, zize zishiywe ngaphandle ngalo mhla xa uThixo esenza amatye akhe anqabileyo. [Malaki 3:16–18] Unako ukuthumela iingelosi zakhe aze azikhawulezise njengoko wamkhupha uLote eSodom. ‘INkosi iya kuwugqiba ngokukhawuleza umsebenzi wayo emhlabeni.’ ‘Iya kuwufinyeza ngobulungisa.’ Bona kumaRoma 9:28.” James White, Amanqaku asezantsi ephupheni likaMzalwana uMiller.

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