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

Ìwé Joẹli àti Ìjọ Aláfẹnukò Ọjọ́ Keje ti Laodicea - Nọ́mbà Márùndínlógójì

Number Thirty-Five

Nọ́mbà Ọgbọ̀n-ún Dín Lọ́gbọ̀n

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.

Ní ojú-ìwé 81 nínú Early Writings (àti pé “81” jẹ́ àmì àpẹẹrẹ Olórí Àlùfáà àtọ̀runwá kan àti àádọ́rin àlùfáà), àlá kejì William Miller ni a kọ sílẹ̀. Bíi Nebukadinésárì, William Miller ní àlá méjì. Àlá kejì Nebukadinésárì nínú orí kẹrin ìwé Dáníẹ́lì ni a gbé kalẹ̀ láàrín àyíká “ìgbà méje” ti Mósè nínú Lefitiku 26. Miller lo orí kẹrin ìwé Dáníẹ́lì láti fi ṣàlàyé “ìgbà méje” ti Lefitiku ogún-mẹ́fà nígbà tí ó ń kọ́ni nípa 2,520, bí ó tilẹ̀ jẹ́ pé ó ń pè é ní “ìgbà méje.” Miller kò mọ̀ pé a ti fi í ṣe àpẹẹrẹ nípa Nebukadinésárì, ṣùgbọ́n 2,520 ọjọ́ Nebukadinésárì nínú orí kẹrin ni a ṣojú fún nípasẹ̀ ọ̀rọ̀ náà “túká,” àti nípasẹ̀ òtítọ́ pé ó ṣẹlẹ̀ ní ‘ìgbà méje,’ kí ọkùnrin amúbúrúsì erùpẹ̀ tó dé nínú àlá Miller.

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

Sísítà Wáítì pe Miller ní “Bàbá Miller,” ṣùgbọ́n kì í ṣe ní ọ̀nà keferi bí àwọn Kátólíìkì ṣe ń ṣe é, bí kò ṣe ní ọ̀nà àwọn bàbá ńlá, gẹ́gẹ́ bí bàbá Ábúráhámù. Miller jẹ́ ààmì; ọkùnrin májẹ̀mú ni í ṣe, tí ó dúró fún ọ̀wọ́ àtẹ̀léra àwọn ààmì Bíbélì ní ojú ọ̀nà sí májẹ̀mú ìkẹyìn pẹ̀lú ẹgbẹ̀rún lọ́nà mẹ́rìnlélógójì. Joẹli jẹ́ kí a mọ̀ pé ní àwọn ọjọ́ ìkẹyìn, àwọn àgbàlagbà yóò máa lá àlá, àti pé William Miller ni àgbàlagbà nínú ìtàn wa, àti pẹ̀lú agbe náà tí ó mú àsọtẹ́lẹ̀ William Tyndale ṣẹ, èyí tí ó sọ pé, “Bí Ọlọ́run bá dá ẹ̀mí mi sí, kí ọdún púpọ̀ má tó kọjá, èmi yóò jẹ́ kí ọmọkùnrin tí ń wa ìtúlẹ̀ mọ Ìwé Mímọ́ ju ìwọ lọ.”

> “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.

> “Ọlọ́run rán áńgẹ́lì Rẹ̀ láti ṣiṣẹ́ lórí ọkàn àgbẹ̀ kan tí kò tíì gba Bíbélì gbọ́, kí ó lè tọ́ ọ lọ láti wá àwọn àsọtẹ́lẹ̀ náà. Àwọn áńgẹ́lì Ọlọ́run máa ń bẹ ẹnìkan àyànfẹ́ yẹn lójú ní ìgbà púpọ̀, láti tọ́ ọkàn rẹ̀ sóna àti láti ṣí àwọn àsọtẹ́lẹ̀ tí ó ti jẹ́ òkùnkùn rí fún àwọn ènìyàn Ọlọ́run sí ìmọ̀ rẹ̀. A fi ìbẹ̀rẹ̀ ẹ̀wọ̀n òtítọ́ náà fún un, a sì darí i lọ láti máa wá ojú-ọ̀nà ìsopọ̀ kan lẹ́yìn òmíràn, títí tí ó fi wo Ọ̀rọ̀ Ọlọ́run pẹ̀lú ìyanu àti ìmórírì. Ó rí nínú rẹ̀ ẹ̀wọ̀n òtítọ́ pípé kan. Ọ̀rọ̀ náà tí ó ti kà sí èyí tí kò ní ìmísí, ṣí sílẹ̀ níwájú ìran rẹ̀ nísinsin yìí nínú ẹwà àti ògo rẹ̀. Ó rí i pé apá kan nínú Ìwé Mímọ́ ń ṣàlàyé apá kejì, àti pé nígbà tí ẹsẹ kan bá dí sí ìmọ̀ rẹ̀, ó rí nínú apá mìíràn nínú Ọ̀rọ̀ náà ohun tí ó ṣàlàyé rẹ̀. Ó wo Ọ̀rọ̀ mímọ́ Ọlọ́run pẹ̀lú ayọ̀ àti pẹ̀lú ọ̀wọ̀ jíjinlẹ̀ jùlọ àti ìbẹ̀rù mímọ́.” Early Writings, 230.

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

Miller ni àgbẹ̀ tí ó mú àsọtẹ́lẹ̀ Tyndale ṣẹ, ìtẹ̀jáde àkọ́kọ́ rẹ̀ ti ìmọ̀ àsọtẹ́lẹ̀ tí ó ti kó jọ láti inú ṣíṣí Daniel 8:14 sì ni ọdún 1831, lẹ́yìn ọdún igba méjìlélógún [220] lẹ́yìn ìtẹ̀jáde King James Version ti Bíbélì. John Wycliff, William Tyndale, àti ìtẹ̀jáde King James Bible ní 1611, dúró gẹ́gẹ́ bí àmì ọ̀nà mẹ́ta tí ó bẹ̀rẹ̀ àsọtẹ́lẹ̀ ọdún igba méjìlélógún [220] náà, tí ó parí nígbà tí ọmọkùnrin atulẹ̀ Tyndale yóò ṣí Ọ̀rọ̀ Ọlọ́run sí ìhìnrere áńgẹ́lì àkọ́kọ́, èyí tí áńgẹ́lì méjì mìíràn yóò tẹ̀lé. Áńgẹ́lì àkọ́kọ́ náà dé ní 1798, èkejì sì ní 1844. Wycliff, Tyndale àti King James ní ìsopọ̀ pẹ̀lú àgbẹ̀ tí yóò mú àsọtẹ́lẹ̀ Tyndale ṣẹ, àti ẹni tí yóò ṣàpẹẹrẹ ìtàn àwọn áńgẹ́lì mẹ́ta láti 1798 títí dé 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.

Ìṣàwárí alpha ti William Miller ni ọdún 2,520 ti Lefitiku ogún-le-mẹ́fà, ìṣàwárí omega rẹ̀ sì ni ọdún 2,300 ti Dáníẹ́lì 8:14. Ìtúká 2,520 ti Juda bẹ̀rẹ̀ ní ọdún 677 ṣáájú Kírísítì ó sì parí ní 1844. Ọdún 2,300 ti Dáníẹ́lì 8:14 parí ní 1844. Àwọn méjèèjì parí pọ̀ ní 1844, àti pé ibi ìbẹ̀rẹ̀ àwọn ìṣàwárí alpha àti omega ti William Miller yà síra wọn ní ọdún igba ó lé ogún. “Igba ó lé ogún” jẹ́ ààmì ti William Miller, lórí ẹlẹ́rìí méjì. Àwọn ìṣàwárí alpha àti omega ti Miller ni a ṣojú wọn nípasẹ̀ 1798 àti 1844. Ìtúká 2,520 sí ìjọba àríwá parí ní 1798, ọdún mẹ́rìndínlọ́gbọ̀n lẹ́yìn náà, ní 1844, ni ọdún 2,300 parí.

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.

Ọdún 2,520 tí ó parí ní 1798, ń samisi ọjọ́ náà; àti pé ọdún 2,520 sí Júdà, tí ó parí ní 1844, ń mú àkókò ọdún igba méjìlélógún wá. Èyí túmọ̀ sí i pé 2,520 sí Ísírẹ́lì ń mú àkókò àsọtẹ́lẹ̀ ọdún mẹ́rìndínlọ́gọ́rin wá, àti pé 2,520 sí Júdà ń mú àkókò àsọtẹ́lẹ̀ ọdún igba méjìlélógún wá. Alfa àkókò náà ni 677 BC, omega sì ni 457 BC, èyí tí ó túmọ̀ sí i pé alfa àkókò ọdún mẹ́rìndínlọ́gọ́rin náà àti ti àkókò ọdún igba méjìlélógún náà ni 2,520 ń ṣojú, omega àwọn ìlà méjèèjì náà sì ni 2,300. Àwọn “ìtúká” méjèèjì ti ọdún 2,520 ń pèsè ẹlẹ́rìí méjì fún àkókò kan tí ó bẹ̀rẹ̀ pẹ̀lú 2,520 tí ó sì parí pẹ̀lú 2,300. Àwọn ìlà méjèèjì wọ̀nyí ń fi àwọn ìṣàwárí alfa àti omega ti William Miller hàn.

> “William Miller’s Dream

> “Àlá William Miller Mo lá pé Ọlọ́run, nípasẹ̀ Ẹ̀mí Mímọ́, rán ọ̀kan mi lọ sí ilé ìtaja ohun ìyebíye kan, níbi tí wọ́n ti ti kó gbogbo irú àti iye ohun ìyebíye jọ. Mo wọ inú ilé náà, mo sì yà á sí mímọ́ ní ìwòye rẹ̀. Ní gbogbo ọ̀nà ni àwọn ohun iyebíye àti ẹlẹ́wàà ti fọ́n ká; dáìmọ́ndì, wúrà, fàdákà àti àwọn owó irin iyebíye ni wọ́n fi kó sípò nínú ìtẹ́lọ́rùn pẹ̀lú, tí ń tú ìmọ́lẹ̀ jáde ní ògo. Mo rí pé èyí kò lè jẹ́ ohun ilẹ̀ ayé; mo sì gbé ojú mi sókè láti wo ẹni tí ó ni ilé ìtaja náà. Ojú tí mo rí jẹ́ onírẹ̀lẹ̀, ó sì lẹ́wà. Lẹ́sẹ̀kẹsẹ̀ ni mo mọ̀ ọ́. Ó jẹ́ ọ̀rẹ́ àti Olùràpadà mi. Láìpẹ́, mo rà àwọn ohun-ọṣọ àti ohun iyebíye wọ̀nyí, mo sì bẹ̀rẹ̀ sí í fi wọ́n ka kiri. Nígbà náà ni mo rí àwọn míì tún wọ ilé náà, wọ́n sì bẹ̀rẹ̀ sí í ṣọ̀ọ́ṣì gbogbo ohun tí ó wà níbẹ̀. Mo pe àkíyèsí sí ohun tí wọ́n ń ṣe. Wọ́n ń tẹ̀ mọ́ àwọn ohun iyebíye náà lórí ẹsẹ̀, wọ́n sì ń tú àwọn owó irin iyebíye náà ká láàárín erùkèrúdò àti eérí. “Ó dà bíi pé wọ́n kàn ohun gbogbo rú sínú dídọ̀tí, àti eérí ti ẹsẹ̀ ẹlẹ́ṣẹ̀, àti fi ìbáwí inú búburú àti ìmọtara-ẹni-nìkan wọn tẹ wọn mọ́lẹ̀.” Mo bínú gidigidi; Olúwa sì wò mí, ó sì wí pé, “Wo dáadáa, kí o má sì ṣàlàyé ohun tí òpin rẹ̀ kò tíì dé.” Lẹ́yìn náà, ó gbe aṣọ-ikele kan sókè, mo sì wọ inú yàrá mìíràn, níbi tí mo ti rí pé gbogbo ohun tí wọ́n ti kà sí egbin tí wọ́n sì ti tẹ mọ́lẹ̀ ni a ti gbé sínú rẹ̀. Ìjì líle iyanu àti ìtẹ̀lẹ̀ òjò kan wá, erùkèrúdò náà sì fò, àti bí igbi omi okun ni ó ti bá a lọ. Ní àkókò díẹ̀, yàrá yìí tún dà bíi ti tẹ́lẹ̀ nínú gbogbo ògo rẹ̀. Lẹ́yìn náà, mo rí pé àwọn ohun iyebíye náà ti tàn ká lórí ilẹ̀ ilé náà, bíi irawọ̀, lọ́nà àìlónkà. Ó pe ọkùnrin kan wá, aṣọ rẹ̀ sì dà bíi ti akọ̀wé. Ó mú àpótí kan ní ọwọ́ rẹ̀, ó sì sọ fún un pé, “Kó gbogbo àwọn ohun iyebíye wọ̀nyí jọ. Wọ́n kì yóò ṣègbé.” Ó sì bẹ̀rẹ̀ sí í kó wọn jọ, lọ́wọ́ọ́wọ́ọ́, pẹ̀lú àwọn dáìmọ́ndì dídán àti àwọn owó iyebíye, ṣe ni ó ń ju wọn sínú àpótí náà. Nígbà tí mo wo iye díẹ̀ tí ó kù, mo rò nínú ara mi pé, “Tí èyí bá jẹ́ gbogbo wọn, kì yóò pẹ́ tí yóò fi kó wọn jọ.” Ṣùgbọ́n ó ń kó wọn jọ báyìí, títí gbogbo wọn fi wà nínú àpótí náà, bí ó tilẹ̀ jẹ́ pé mo nígbà míì ro pé ó yẹ kí ó ti kún ju. Lẹ́yìn náà, ó gbé e sórí ejika rẹ̀, ó sì lọ kúrò. Nígbà náà ni mo wo Olúwa náà, ó sì wí pé, “Ilé tí a ti fọ́ mọ́lẹ̀ náà ni láti mú ìṣúra tòótọ́ wá sínú ìmúlò àti ìbámu tó pé. Ìṣúra wọ̀nyí ni a ti fọ́n ká, a sì ti tẹ mọ́lẹ̀ láàárín erùkèrúdò, gẹ́gẹ́ bí ìtọ́kàntọ́kànwá ohun ènìyàn; ṣùgbọ́n nísinsìnyí a ó kó wọn jọ, a sì gbé wọn lọ sí ibi tí wọ́n kì yóò tún jẹ́ àrùnṣé mọ́. Olúwa náà fi ohun ilé ìtaja wọ̀nyí hàn mí, wọ́n sì pọ̀ gan-an, ẹlẹ́wàà sì ni; mo sì yà pé ìwọ̀nba díẹ̀ nínú wọn ni a ti kó jọ, ìwọ̀nba díẹ̀ náà ni a kó lọ. Nígbà náà ni mo rí pé a fi àwọn ìwọ̀n àwọ̀n gílíìsì tí a dà mọ́ra mú un kọ́ sórí ilẹ̀ ilé náà; nítorí náà, mo rí pé a kò lè rí àwọn kan lára àwọn ohun tí ó dára jùlọ níwájú wa láìsí ìṣàwárí púpọ̀ ati jinlẹ̀. A fi àwọn apoti sínú gbogbo ìgún ilé náà, láìsí àkóso tàbí ìtójú; mo sì ní ìmọ̀lára pé bí ẹnikẹ́ni bá lè wo inú àwọn apoti wọ̀nyí, ó lè rí àwọn ohun iyebíye ti a kó síbẹ̀ tí ó bá èyí tí a kó jọ tí a sì mú lọ mu pẹ̀lú. Mo béèrè fún Olúwa ìdí tí a fi fi wọ́n síbẹ̀ báyìí, tí a sì fi jẹ́ kí wọ́n wà níbẹ̀ tó gun tó bẹ́ẹ̀; Ó sì wí pé, “Ní àkókò tí a yàn fún Ọlọ́run, yóò sì rán àwọn ẹni tí yóò ṣiṣẹ́ ní ilé ìtaja yìí, tí yóò sì ní àwọn àkọ́kọ́rọ́ irinṣẹ́ tí yóò fi ṣí àwọn apoti wọ̀nyí, kí wọ́n sì mú àwọn ohun iyebíye tí ó wà nínú wọn jáde, kí wọ́n lè lo. Wọ́n kì yóò ṣiṣẹ́ fún èrè ayé, bí kò ṣe fún ògo Ọlọ́run.” Èyí dá mi lójú pé gbogbo ohun èlò àti ohun ìyebíye tí Olúwa ti fi hàn mi ni a ò tíì rí, bẹ́ẹ̀ ni a ò sì lè rí wọn títí tí àkókò tí a yàn yóò fi dé, nígbà tí a ó wó ilé náà lulẹ̀. Nípa bẹ́ẹ̀ ni yóò gbé diẹ̀ lára àwọn òṣìṣẹ́ rẹ̀ kalẹ̀ láti ṣiṣẹ́ nínú ilé náà.”

> “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.

> “Mo lá àlá pé Ọlọ́run, nípa ọwọ́ kan tí a kò rí, rán àpótí kékeré kan tí a fi ọgbọ́n àgbàyanu ṣe sí mi, tí gígùn rẹ̀ tó nǹkan bí ìnṣì mẹ́wàá, tí ìwọ̀n rẹ̀ sì jẹ́ mẹ́fà lórí mẹ́rin, tí a fi igi ébónì àti àwọn pèálì gbìn sínú rẹ̀ lọ́nà àgbàyanu. Kọ́kọ́rọ́ kan sì wà mọ́ àpótí náà. Lójú ẹsẹ̀ mo mú kọ́kọ́rọ́ náà, mo sì ṣí àpótí náà; nígbà náà, sí ìyanu àti ìrònú mi, mo rí i pé ó kún fún gbogbo irú àti ìwọ̀n ọ̀ṣọ́ iyebíye, dáyámọ́ǹdì, àwọn òkúta iyebíye, àti owó wúrà àti fàdákà ti gbogbo ìwọ̀n àti iye, tí a sì tò wọ́n kalẹ̀ rẹwà gidigidi ní ipò wọn kọ̀ọ̀kan nínú àpótí náà; ní báyìí tí a sì ti tò wọ́n kalẹ̀, wọ́n ń tan ìmọ́lẹ̀ àti ògo kan padà, èyí tí kò sí ohun tí ó lè bá a dọ́gba bí kò ṣe oòrùn.”

> “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.

> “Mo rò pé kì í ṣe ojúṣe mi láti gbádùn ìran àgbàyanu yìí ní tèmi nìkan, bí ó tilẹ̀ jẹ́ pé ọkàn mi kún fún ayọ̀ gidigidi nítorí ìmọ́lẹ̀ rẹ̀, ẹwà rẹ̀, àti iyebíye ohun tí ó wà nínú rẹ̀. Nítorí náà mo gbé e lé orí tábìlì àárín inú yàrá mi, mo sì jẹ́ kí a mọ̀ pé gbogbo ẹni tí ó bá ní ìfẹ́ lè wá kí ó sì wo ìran tí ó lọ́lá jùlọ, tí ó sì ń tàn yòò jùlọ, tí ènìyàn tí rí rí ní ayé yìí.

> “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.

> “Àwọn ènìyàn bẹ̀rẹ̀ sí í wọlé, ní ìbẹ̀rẹ̀ díẹ̀ nínú iye, ṣùgbọ́n wọ́n ń pọ̀ sí i títí di ogunlọ́gọ̀. Nígbà tí wọ́n kọ́kọ́ wo inú àpótí náà, ìyàlẹ́nu yóò bà wọ́n, wọn yóò sì ké fún ayọ̀. Ṣùgbọ́n nígbà tí iye àwọn olùwòran pọ̀ sí i, olúkúlùkù bẹ̀rẹ̀ sí í da àwọn ohun ọ̀ṣọ́ iyebíye náà láàmú, nípa mímú wọn jáde kúrò nínú àpótí náà àti fífọ́n wọn ká lórí tábìlì.”

> “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.

> “Mo bẹ̀rẹ̀ sí í ronú pé ẹni tí ó ni àpótí náà yóò tún béèrè àpótí náà àti àwọn ohun ọ̀ṣọ́ iyebíye náà lọ́wọ́ mi; àti pé bí mo bá jẹ́ kí wọ́n fọ́n ká, èmi kì yóò tún lè fi wọ́n sí ipò wọn nínú àpótí náà gẹ́gẹ́ bí iṣáájú mọ́; mo sì nímọ̀lára pé èmi kì yóò lè dojú kọ ìjíyà ìdáhùn náà láéláé, nítorí yóò pọ̀ gidigidi. Nígbà náà ni mo bẹ̀rẹ̀ sí í bẹ àwọn ènìyàn náà pé kí wọ́n má ṣe fọwọ́ kàn wọ́n, tàbí kí wọ́n má ṣe mú wọ́n jáde kúrò nínú àpótí náà; ṣùgbọ́n bí mo ti ń bẹ̀bẹ̀ sí i tó, ni wọ́n túbọ̀ ń fọ́n wọn ká sí i; àti nísinsin yìí ó dà bí ẹni pé wọ́n ń fọ́n wọn ká sí gbogbo ibi nínú yàrá náà, lórí ilẹ̀ àti lórí gbogbo ẹ̀yà ohun èlò inú yàrá náà.

> “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.

> “Lẹ́yìn náà, mo rí i pé láàrín àwọn iyebíye gidi àti owó gidi ni wọ́n ti tú iye àìníye àwọn iyebíye èké àti owó àrò jáde ká. Inú mi bí gidigidi sí ìwà ìkà àti àìmọrírì wọn, mo sì bá wọn wí, mo sì kẹ́gàn wọn nítorí èyí; ṣùgbọ́n bí mo ṣe ń bá wọn wí tó, bẹ́ẹ̀ ni wọ́n tú àwọn iyebíye èké àti owó èké náà ká sí láàrín àwọn ti gidi.”

> “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.

> “Nígbà náà, inú bà mí gidigidi nínú ọkàn ti ara mi, mo sì bẹ̀rẹ̀ sí í lo agbára ti ara láti lé wọn jáde kúrò nínú yàrá náà; ṣùgbọ́n bí mo ti ń lé ọ̀kan jáde, mẹ́ta míì á wọlé, wọn á sì mú ẹ̀gbin àti ìyẹ́ igi àti iyanrìn àti onírúurú àkójọpọ̀ àwú̀jọ̀páìdì wá, títí wọ́n fi bo gbogbo àwọn ọ̀ṣọ́ iyebíye tòótọ́, dáyámọ́ǹdì, àti owó-ẹyọ, tí gbogbo wọn sì di mímú kúrò ní ojú ẹni. Wọ́n tún fa àpótí mi ya sí wẹ́wẹ́, wọ́n sì tú un káàkiri láàárín àwú̀jọ̀páìdì náà. Mo rò pé kò sí ènìyàn kankan tí ó ka ìbànújẹ́ mi tàbí ìbínú mi sí. Mo rẹ̀wẹ̀sì pátápátá, ìrẹ̀wẹ̀sì sì ba ọkàn mi gidigidi, mo sì jókòó sílẹ̀, mo sunkún.”

> “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.

> “Nígbà tí mo sì wà báyìí ní ẹkún àti ìṣòro ọkàn nítorí àdánù ńlá mi àti ìjìyàjẹ́ mi, mo rántí Ọlọ́run, mo sì fi tìtara gbàdúrà pé kí Ó rán ìrànlọ́wọ́ sí mi.

> “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.

> “Lójúkan náà ni ilẹ̀kùn ṣí, ọkùnrin kan sì wọ inú yàrá náà, nígbà tí gbogbo ènìyàn sì fi í sílẹ̀ kúrò nínú rẹ̀; òun náà, ní ọwọ́ rẹ̀ ti di fìlà ìgbálẹ̀ eruku, ṣí àwọn fèrèsé, ó sì bẹ̀rẹ̀ sí í fẹ eruku àti àwókù jáde kúrò nínú yàrá náà.

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

> “Mo ké pe ó dáwọ́ dúró, nítorí pé àwọn iyebíye òkúta kan wà tí a ti fọ́nká káàkiri láàárín àwókù náà.

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

> “Ó sọ fún mi pé, ‘má bẹ̀rù,’ nítorí pé òun yóò ‘tọ́jú wọn.’”

> “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.

> “Nígbà náà, bí ó ti ń fọ erùpẹ̀ àti àkìtàn, àwọn ohun ọ̀ṣọ́ ìyebíye èké àti owó ẹyọ èké, gbogbo wọn dìde, wọ́n sì jáde nípasẹ̀ fèrèsé bí awọsanma, afẹ́fẹ́ sì gbé wọn lọ. Ní àárín ìrúkèrúdò náà mo pa ojú mi díẹ̀; nígbà tí mo sì tún ṣí wọn, gbogbo àkìtàn náà ti lọ pátápátá. Àwọn ohun ọ̀ṣọ́ ìyebíye tòótọ́, àwọn dáyámọ́ǹdì, àwọn owó ẹyọ wúrà àti fàdákà, wà ní títàn káàkiri yàrá náà ní ọ̀pọ̀lọpọ̀.”

> “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.

> “Lẹ́yìn náà ó gbé àpótí ìṣúra kan sórí tábìlì, tí ó tóbi púpọ̀ sí i, tí ó sì lẹ́wà jù ti àtẹ́lẹ̀yìnwá lọ, ó sì kó àwọn ohun ọ̀ṣọ́ iyebíye, àwọn dáyámọ́ǹdì, àwọn ẹyọ owó, ní ìwọ̀n ọwọ́ kíkún, ó sì ju wọ́n sínú àpótí náà, títí kò fi sí èyíkéyìí tí ó ṣẹ́ kù, bí ó tilẹ̀ jẹ́ pé díẹ̀ nínú àwọn dáyámọ́ǹdì náà kò tóbi ju orí abẹ́rẹ́ lọ.”

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

> “Lẹ́yìn náà ó sì pè mí pé kí n ‘wá, kí o sì rí i.’”

> “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.

> “Mo wo inu apoti náà, ṣùgbọ́n ojú mi rẹ́wẹ̀sì nítorí ìran náà. Wọ́n ń tàn pẹ̀lú ògo tí ó pọ̀ ní ìgbà mẹ́wàá ju ti tẹ́lẹ̀ lọ. Mo rò pé a ti fọ́ wọn nínú iyanrìn nípasẹ̀ ẹsẹ̀ àwọn ènìyàn búburú wọ̀nyẹn tí wọ́n ti tú wọn ká, tí wọ́n sì tẹ̀ wọ́n sínú erùpẹ̀. A sì tò wọ́n ní ìtòlẹ́sẹẹsẹ ẹlẹ́wà nínú apoti náà, olúkúlùkù ní ipò rẹ̀, láìsí àmì kankan tí ń fi ìrora ọkùnrin tí ó ju wọ́n sínú rẹ̀ hàn. Mo kígbe nítorí ayọ̀ pátápátá, ìkígbe náà sì jí mi.” 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.

Ní ìbẹ̀rẹ̀ ní ojú-ìwé “81,” gẹ́gẹ́ bí ààmì àwọn àlùfáà, àlá náà ń fi ìtàn iṣẹ́ ìjọ Seventh-day Adventist ti Laodicea hàn nínú bí wọ́n ṣe ń pa àwọn òtítọ́ ìpìlẹ̀ run, àwọn òtítọ́ tí Ọlọ́run pèsè jọ nípasẹ̀ ẹ̀dá ènìyàn William Miller. Ìtàn náà parí nígbà tí Miller “kígbe pẹ̀lú ayọ̀ púpọ̀ gan-an,” àti pé ìkígbe náà “jí” i. Ìtàn tí àlá náà ṣàfihàn parí ní ìgbà ìkéde líle ti áńgẹ́lì kẹta, èyí tí ó jẹ́ gíga-ọ̀kan ìkígbe Àárín Òru. Ìtàn ìṣẹ̀lẹ̀ ìgbàanì nínú àlá Miller tún ṣàfihàn àwọn àmì ọ̀nà ti ìtàn àwọn Millerite, nítorí náà ó tún ṣàfihàn ìtàn afiwéra ti ìṣísẹ̀ ẹgbẹ́ ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún. Kò kéré sí i ní pàtàkì pé ìṣàfihàn ìtàn inú àlá náà tún ní fractal àsọtẹ́lẹ̀ kan ti ìtàn tí ó bẹ̀rẹ̀ sí í tún ara rẹ̀ ṣe ní ọdún 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.”

Àwọn iyebíye òtítọ́ tí a mọ̀ nínú ìtàn àwọn ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà ni a fi sínú àkọsílẹ̀ gbangba ní ọdún 2004, lẹ́yìn náà sí i tún ní ọdún 2012, nígbà tí ìfihàn Àwọn Tábìlì Hábákúkù kó ẹgbẹ́ kan jọ tí a ti pinnu rẹ̀ láti fọ́n ká. Àwọn òtítọ́ wọ̀nyí ni a gbé kalẹ̀ sórí tábìlì ní ọdún 2004, pẹ̀lú ìfihàn àkọ́kọ́ àwọn òtítọ́ tí a ti tú èdìdì wọn sílẹ̀ ní ọdún 1989. “Díẹ̀” ni wọ́n gba ìránṣẹ́ náà yẹ̀wò nígbà náà, ṣùgbọ́n ní ọdún 2012, àtòjọ ìfihàn márùn-ún-dín-lọ́gọ́rùn-ún [95] tí a pe ní Àwọn Tábìlì Hábákúkù mú ogunlọ́gọ̀ ènìyàn wá wọlé, nítorí “àwọn ènìyàn bẹ̀rẹ̀ sí í wọlé wá, ní ìbẹ̀rẹ̀ díẹ̀ ní iye, ṣùgbọ́n tí ń pọ̀ sí i di ogunlọ́gọ̀.”

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.

Láti ọdún 2012 títí dé ọjọ́ kẹtàlá oṣù Keje, 2020, àwọn òtítọ́ wọ̀nyẹn ni a tú ká ní ìlọsíwájú, a sì bo wọ́n pẹ̀lú ìdọ̀tí. Ní ọjọ́ kẹtàlá oṣù Keje, 2020, àwọn alátìlẹ́yìn ìránṣẹ́ àtẹ̀jáde Tẹ́bìlì Habakkuk ni a tú ká fún àkókò ọjọ́ mẹ́ta àtààbọ̀.

> 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.

> Nígbà tí wọ́n bá sì parí ẹ̀rí wọn, ẹranko tí ń gòkè wá láti inú ọ̀gbun àìnísàlẹ̀ yóò bá wọn jagun, yóò sì ṣẹ́gun wọn, yóò sì pa wọ́n. Òkú wọn yóò sì dubulẹ̀ ní òpópónà ìlú ńlá náà, èyí tí a ń pè ní ti ẹ̀mí ní Sódómù àti Ejibiti, níbi tí a sì ti kan Olúwa wa mọ́ àgbélébùú. Àwọn ènìyàn nínú àwọn ènìyàn àti àwọn ẹ̀yà àti àwọn ahọ́n àti àwọn orílẹ̀-èdè yóò sì máa wo òkú wọn fún ọjọ́ mẹ́ta àtààbọ̀, wọn kì yóò sì jẹ́ kí a fi òkú wọn sínú ibojì. Àwọn tí ń gbé lórí ilẹ̀ ayé yóò sì yọ̀ lórí wọn, wọn yóò sì yọ ayọ̀, wọn yóò sì máa fi ẹ̀bùn ránṣẹ́ sí ara wọn; nítorí àwọn wòlíì méjì wọ̀nyí ń jẹ àwọn tí ń gbé lórí ilẹ̀ ayé níyà. Ìfihàn 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.

Ní ọjọ́ Sábáìtì, Oṣù Kejìlá ọjọ́ 30, ọdún 2023, Future for America darapọ̀ mọ́ ìpàdé Zoom kan fún ìpàdé gbangba àkọ́kọ́ rẹ̀ láti ọjọ́ 18 Oṣù Keje, ọdún 2020. Ọjọ́ 30 Oṣù Kejìlá, ọdún 2023 jẹ́ ọjọ́ 1,260 lẹ́yìn ọjọ́ 18 Oṣù Keje, ọdún 2020, tàbí “ọjọ́ mẹ́ta àtààbọ̀.” Nígbà tí Élíjàh àti Mósè wà ní òkú ní ojú pópó, ẹgbẹ́ kejì ń “yọ̀.” Future for America ti padà sí ṣíṣe àtẹ̀jáde ìhìn iṣẹ́ àsọtẹ́lẹ̀ náà ní Oṣù Keje ọdún 2023, nítorí ìhìn náà tí nígbà náà yóò lọ sí gbogbo ilẹ̀ ayé, nípa àìní ti àsọtẹ́lẹ̀, ní láti wá láti “aginjù.” Ọjọ́ mẹ́ta àtààbọ̀, tàbí ọjọ́ 1,260, jẹ́ aginjù.

> 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.

> Obìnrin náà sì sá lọ sínú aginjù, níbi tí ó ní ibi tí Ọlọ́run ti pèsè sílẹ̀ fún un, kí wọ́n lè bọ́ ọ níbẹ̀ fún ẹgbẹ̀rún kan ó lé igba méjì ó lé ọgọ́ta ọjọ́. Ìṣípayá 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.

“Aginjù” ni “ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, ọgọ́ta ọjọ́,” èyí tí í ṣe ọjọ́ 1,260, èyí tí ó sì tún jẹ́ “ọjọ́ mẹ́ta àtààbọ̀,” a sì ṣe àfihàn rẹ̀ nínú Ìfihàn 12:6, àti pé “126” jẹ́ ìdámẹ́wàá 1,260. Ọ̀kan nínú àwọn òtítọ́ àgbàyanu tí a tú sílẹ̀ nígbà náà ni àìní ìrònúpìwàdà gẹ́gẹ́ bí ìmúṣẹ àdúrà “ìgbà méje” nínú Lefitiku ogún-ún mẹ́fà.

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.

Ọjọ́ 1,260 náà pẹ̀lú jẹ́ ààmì ọjọ́ 2,520. “Àkókò méje” lòdì sí ìjọba àríwá bẹ̀rẹ̀ ní 723 ṣáájú Sànmánì Kristi ó sì parí ní 1798. Àárín rẹ̀ ni 538, bẹ́ẹ̀ ni a sì fi mú ọdún 1,260 jáde nínú èyí tí ìbọ̀rìṣà tẹ tẹ́ńpìlì mímọ́ àti ogun rẹ̀ mọ́lẹ̀, lẹ́yìn èyí ni 1,260 mìíràn tí ẹ̀sìn pàápàá tẹ tẹ́ńpìlì mímọ́ àti ogun rẹ̀ mọ́lẹ̀. Ìtòlẹ́sẹẹsẹ àsọtẹ́lẹ̀ yìí bá ọjọ́ 1,260 mu láti ìgbà ìrìbọmi Kristi títí dé orí àgbélébùú, èyí tí ọjọ́ àsọtẹ́lẹ̀ 1,260 tẹ̀ lé títí dé ọdún 34 Sànmánì Kristi, nígbà tí ìhìnrere lọ sọ́dọ̀ àwọn Kèfèrí. Nítorí náà, lórí ẹlẹ́rìí méjì, 1,260 jẹ́ apá kan nínú ọjọ́ 2,520, tàbí “àkókò méje” ti Mósè nínú Lefitiku ogún-ún àti mẹ́fà.

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.”

Ohùn náà ní àkókò aginjù tí ó bẹ̀rẹ̀ ní ọjọ́ Ìsinmi, July 18, 2020 títí dé ọjọ́ Ìsinmi, December 30, 2023 bẹ̀rẹ̀ sí í ké ní July ọdún 2023, àti pé nígbà tí àkókò “aginjù” náà parí ní ọjọ́ Ìsinmi, December 30, 2023, àjíǹde Mose àti Elijah dé. Ìhìnrere ohùn náà fi hàn pé àmì ọ̀nà àwọn ìdààmú àkọ́kọ́ tó jọra nínú gbogbo ìgbésẹ̀ ìtúnṣe ṣàlàyé àsọtẹ́lẹ̀ èké ti July 18, 2020, nínú àyíká òwe àwọn wúńdíá mẹ́wàá. Ó pe àwọn ọkùnrin àti àwọn obìnrin sí ìrònúpìwàdà tí àdúrà Lefitiku ogún-ìkẹfà dúró fún. Àlá Miller dúró fún ìrònúpìwàdà náà gan-an nígbà tí ó kọ pé, “Nígbà tí mo wà báyìí, tí mo ń sunkún tí mo sì ń ṣọ̀fọ̀ nítorí àdánù ńlá mi àti ojúṣe ìdáhùn mi, mo rántí Ọlọ́run, mo sì fi tìtara gbàdúrà pé kí Ó rán ìrànlọ́wọ́ sí mi.”

## Come and See

Wá, kí o sì Wo

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.”

Ala Miller ni a pín sí méjì nípasẹ̀ ọ̀rọ̀ méjì tí ó sọ pé, “wá kí o sì rí.” Ní ìgbà àkọ́kọ́, Miller ń pe àwọn ènìyàn pé, “wá kí ẹ sì rí”; ní ìgbà kejì, “ọkùnrin ìgbálẹ̀ erùpẹ̀” náà sì pe Miller pé kó wá kí ó sì rí. “Wá kí o sì rí” jẹ́ ààmì àsọtẹ́lẹ̀ tí ń fi òtítọ́ àsọtẹ́lẹ̀ kan tí a ti ṣí sílẹ̀ hàn. Ọ̀kọ̀ọ̀kan nínú àwọn èdìdì mẹ́rin àkọ́kọ́ ní àṣẹ náà pé, “wá kí o sì rí.”

> 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.

> Mo sì rí i pé nígbà tí Ọdọ́-Àgùntàn náà ṣí ọ̀kan nínú àwọn èdìdì náà, mo sì gbọ́, bí ẹni pé ariwo àrá ni, ọ̀kan nínú àwọn ẹ̀dá alààyè mẹ́rin náà wí pé, Wá kí o sì wo. … Àti nígbà tí ó ṣí èdìdì kejì náà, mo gbọ́ ẹ̀dá alààyè kejì náà wí pé, Wá kí o sì wo. … Àti nígbà tí ó ṣí èdìdì kẹta náà, mo gbọ́ ẹ̀dá alààyè kẹta náà wí pé, Wá kí o sì wo. … Àti nígbà tí ó ṣí èdìdì kẹrin náà, mo gbọ́ ohùn ẹ̀dá alààyè kẹrin náà wí pé, Wá kí o sì wo. Ìfihàn 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.

“Wá sì wò ó” tí ó wà ní ìbẹ̀rẹ̀ àlá Miller ni alpha, àti “wá sì wò ó” tí ó wà ní òpin rẹ̀ ni omega. Àlá náà fi hàn pé ìṣíṣí èdìdì ní ìbẹ̀rẹ̀ àlá náà jẹ́ àwọn iyebíye tí, nígbà tí a “ṣètò wọn, wọ́n fi ìmọ́lẹ̀ àti ògo kan hàn tí kò sí ohun tí ó dọ́gba pẹ̀lú rẹ̀ bí kò ṣe oòrùn.” Nígbà tí Kristi pè Miller pé kí ó “wá sì wò ó” omega náà, Miller sọ pé, “ohun tí mo rí dá ojú mi lójú gidigidi. Wọ́n ń tàn pẹ̀lú ògo tí ó tó ìgbà mẹ́wàá ti ti ìṣáájú wọn.” Ìmọ́lẹ̀ alpha dàbí oòrùn, àti ìmọ́lẹ̀ omega jẹ́ ìgbà mẹ́wàá ti oòrùn.

## Scatter

Túká

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.”

Ìbànújẹ́ àti ìrònúpìwàdà Miller ni a ṣojú ní òpin àkókò tí ó bẹ̀rẹ̀ pẹ̀lú “wá kí o sì rí” àkọ́kọ́, àti “wá kí o sì rí” ìkẹyìn. Nínú àkókò tí ó bẹ̀rẹ̀ pẹ̀lú bí Miller ṣe tú ìdìdì ìránṣẹ́ kan sí àwọn ènìyàn, tí ó sì parí pẹ̀lú bí Kristi ṣe tú ìdìdì ìránṣẹ́ kan sí Miller, ọ̀rọ̀ náà “fọ́n ká” ni a ṣojú “ìgbà méje.” Miller yóò tún lo ọ̀rọ̀ náà lẹ́ẹ̀kansi, ṣùgbọ́n láàárín ìtútùdìdì àkọ́kọ́ àti ìkẹyìn, “fọ́n ká” ni a sọ jáde “ìgbà méje.” Bíbélì ṣe ìdánimọ̀ ìdájọ́ “ìgbà méje” pẹ̀lú ọ̀rọ̀ náà, “fọ́n ká.”

> 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.

> Èmi yóò sì tú yín ká láàárín àwọn orílẹ̀-èdè, èmi yóò sì fà idà yọ lẹ́yìn yín; ilẹ̀ yín yóò sì di ahoro, àwọn ìlú yín yóò sì di ìdahoro. Lefitiku 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.

Òtítọ́ àkọ́kọ́ pátápátá tí Miller ṣàwárí ni “àkókò méje” ti Lefitiku ogún-dín-lọ́gbọ̀n, àti nínú àlá rẹ̀, àkókò tó wà láàárín ìgbà tí a tẹ ìhìnrere Miller jáde àti ìgbà tí a tẹ ìhìnrere Kristi jáde, ni gbogbo àwọn òtítọ́ ìpìlẹ̀ tí iṣẹ́ William Miller dúró fún ni a ó fi pàǹtírí àti owó àròpọ̀ ti àwọn onímọ̀-ìsìn ti Adventist Ọjọ́ Keje ti Laodikea bò. Ìkọ̀sílẹ̀ àwọn òtítọ́ ìpìlẹ̀ wọ̀nyí ni a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ìtúká méje nínú ìtàn tó wà láàárín alfa àti omega. “Àkókò méje” jẹ́ àmì iṣẹ́ William Miller, èyí tí, ní ẹ̀wẹ̀, jẹ́ àwọn ìpìlẹ̀ ti Adventism Ọjọ́ Keje, nínú èyí tí ọjọ́ 2,300 ti Daniẹli 8:14 jẹ́ ọ̀pá àárín ìpìlẹ̀ náà gan-an. Ohun tí èyí fi hàn ni pé ọdún 2,520 ti ìtúká, tí ó jẹ́ àwárí àkọ́kọ́, tàbí alfa, ti William Miller, ń samisi ìbẹ̀rẹ̀ àkókò kan, tí ó parí pẹ̀lú àwárí omega ti William Miller, èyí tí ó jẹ́ ọjọ́ 2,300 náà.

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.

Nígbà tí Ìjọ Adventist Ọjọ́ Keje ti Laodicea fi “àwọn àkókò méje” sílẹ̀ ní ọdún 1863, wọ́n fi ìṣàwárí àkọ́kọ́ William Miller sílẹ̀, èyí tí yóò jẹ́ ìṣàwárí alfa rẹ̀ àti ìṣàwárí ìpìlẹ̀ rẹ̀. Ẹ̀yìn ìṣàwárí Miller ni ọjọ́ 2,300, èyí tí ó jẹ́ ìṣàwárí omega rẹ̀ àti ìṣàwárí òkúta-ìparí rẹ̀. “Àwọn àkókò méje” tí ó parí ní 1798 ni wọ́n samisi 2,520, a sì samisi ọjọ́ 2,300 náà ní 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.

Ọkùnrin amúgbálẹ̀gbẹ̀ ni ó ń kó àwọn òkúta iyebíye jọ lẹ́yìn tí wọ́n bá ti tú ká ní ìgbà méje. Nígbà náà ni àpótí náà tóbi síi, ó sì rẹwà síi, ó sì ń tàn ní ìmọ́lẹ̀ tó pọ̀ ní ìgbà mẹ́wàá ju oòrùn lọ. Mẹ́wàá jẹ́ àmì ìdánwò, nítorí náà àwọn òkúta iyebíye wọ̀nyẹn ń tàn nígbà ìdánwò lórí ọjọ́ oòrùn; bẹ́ẹ̀ ni àlá Miller bẹ̀rẹ̀ ní 1798, ó sì parí ní igbe ńlá ti áńgẹ́lì kẹta ní òfin Ọjọ́ Àìkú.

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.

Ìtàn àwọn ọmọ-ẹ̀yìn Miller láti ọdún 1798 títí dé 1863 jẹ́ pẹ̀lú ìtàn láti 1798 títí dé òfin Àìkú tí ń bọ̀ láìpẹ́. Ìtàn tí a ṣàpẹẹrẹ nínú àlá William Miller, tí ó wà láàárín ìgbà tí Miller sọ pé “wá kí o sì rí” títí dé ìgbà tí ọkùnrin Fẹ́lẹ̀ Dìtì náà sọ pé “wá kí o sì rí,” jẹ́ méjèèjì àkókò láti 1798 títí dé 1863, àti pẹ̀lú àkókò láti 1798 títí dé òfin Àìkú. Ìlà tí ó parí ní 1863 jẹ́ fractal asọtẹ́lẹ̀ ti ìlà tí ó bẹ̀rẹ̀ ní 1798 tí ó sì parí ní òfin Àìkú. A ṣàpẹẹrẹ àwọn ìlà méjèèjì wọ̀nyí nínú àlá Miller.

The closed door on October 22, 1844 typifies the closed door at the Sunday law. The prophecy of 2,300 years that was fulfilled in 1844, typifies the Sunday law.

Ilẹ̀kùn tí a ti pa ní ọjọ́ kẹrìnlélógún, oṣù kẹwàá, ọdún 1844, jẹ́ àpẹẹrẹ ìlẹ̀kùn tí a ó pa nígbà òfin Ọjọ́ Àìkú. Àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrínlélọ́gọ́rin (2,300) tí ó ṣẹ ní ọdún 1844, jẹ́ àpẹẹrẹ òfin Ọjọ́ Àìkú.

> “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.

> “Wíwá Kristi gẹ́gẹ́ bí Àlùfáà Àgbà wa sí ibi mímọ́ jùlọ, fún ìwẹ̀nùmọ́ ibi mímọ́ náà, tí a fi hàn nínú Dáníẹ́lì 8:14; wíwá Ọmọ ènìyàn sí ọ̀dọ̀ Àgbàjọ Ọjọ́, gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Dáníẹ́lì 7:13; àti wíwá Olúwa sí tẹ́ńpìlì Rẹ̀, tí Málákì sọ tẹ́lẹ̀, wọ́n jẹ́ àpèjúwe ìṣẹ̀lẹ̀ kan náà; èyí sì tún jẹ́ aṣojú nípa wíwá ọkọ ìyàwó sí ibi ìgbéyàwó, gẹ́gẹ́ bí Kristi ti ṣàpèjúwe rẹ̀ nínú òwe àwọn wúńdíá mẹ́wàá, ti Mátíù 25.” The Great Controversy, 426.

## Lines

Àwọn ìlà

The omega of Miller’s discoveries was the 2,300-year prophecy, so both 1844 and the Sunday law are represented by the 2,300 years. This means that the 2,520 is the alpha and the 2,300 is the omega of both lines; one line concludes in 1863, and the other line concludes at the Sunday law. On both lines the 2,520 prophecy is the alpha, and or the foundation stone. The fractal of 1798 unto 1863 in the foundational history of the Millerites, also aligns with another fractal in the omega, capstone history of the one hundred and forty-four thousand.

Omega àwọn àwárí Miller ni àsọtẹ́lẹ̀ ọdún 2,300, nítorí náà mejeeji 1844 àti òfin Ọjọ́ Àìkú ni a ṣojú fún nípasẹ̀ ọdún 2,300. Èyí túmọ̀ sí pé 2,520 ni alpha, àti 2,300 ni omega, ti àwọn ìlà méjèèjì; ìlà kan parí ní 1863, ìlà kejì sì parí ní òfin Ọjọ́ Àìkú. Lórí àwọn ìlà méjèèjì, àsọtẹ́lẹ̀ 2,520 ni alpha, tàbí òkúta ìpìlẹ̀. Fractal láti 1798 títí dé 1863 nínú ìtàn ìpìlẹ̀ àwọn Millerite, tún bá fractal mìíràn mu nínú omega, ìtàn òkúta àtàrí ilé ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000].

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.

Ní 9/11 ni Ọlọ́run pè àwọn ènìyàn Rẹ̀ láti padà sí àwọn ọ̀nà àtijọ́ ti Jeremiah, tí wọ́n jẹ́ àwọn ìpìlẹ̀, tí a sì tún fi aṣojú ìtàn ìpìlẹ̀ hàn wọ́n, ẹni tí a sì tún fi ìṣàwárí alpha ìpìlẹ̀ rẹ̀ ti “àwọn ìgbà méje” hàn. “Àwọn ìgbà méje” jẹ́ àmì àwọn ìpìlẹ̀ àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì, àti ní 9/11 ìdìdì ẹgbẹ́ náà bẹ̀rẹ̀ pẹ̀lú ìfìránṣẹ́ ìdánwò ti àwọn ìpìlẹ̀, tí a ṣojú rẹ̀ nínú òtítọ́ ìpìlẹ̀ àkọ́kọ́ pátápátá ti William Miller àti Adventism. Ní 9/11 ni àkókò ìdìdì bẹ̀rẹ̀, àti ní òfin Sunday tí ń bọ̀ láìpẹ́ àkókò ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì yóò parí.

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.

Ìtàn náà jẹ́ fíràkítàlì kan tí ó bẹ̀rẹ̀ pẹ̀lú 2,520 tí ó sì parí pẹ̀lú 2,300, àti pé nítorí náà ìtàn náà ni ìlà kẹta nínú ìtàn àsọtẹ́lẹ̀ tí a ṣàfihàn nínú àlá William Miller. A mú 2,520 ṣẹ ní 1798, àti 2,300 ní 1844. Iṣẹ́ tí a ṣojú fún nípasẹ̀ àwọn ìlà méjèèjì náà ni iṣẹ́ Kristi nínú ìṣọ̀kan ìwà-àtọ̀runwá Rẹ̀ pẹ̀lú ẹ̀dá ènìyàn wa. Òun ni iṣẹ́ ìyípadà ẹlẹ́ṣẹ̀ di ẹni-mímọ́, nípa mímú ìṣẹ̀dá gíga padà sí ìtẹ́ òtítọ́ rẹ̀ lórí ìṣẹ̀dá ìsàlẹ̀. Nítorí èyí, ara ènìyàn ń gba ọjọ́ 2,520 láti tún gbogbo sẹ́ẹ̀lì inú ara ṣe ní pípé, àti pé ara kan náà náà dá lórí kírómósóòmù ọkùnrin 23 tí a darapọ̀ mọ́ kírómósóòmù obìnrin 23. Pẹ̀lú wọn, wọ́n ń mú tẹ́ńpìlì alààyè wá sí ìwàláàyè, èyí tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí nọ́mbà “46,” èyí tí í ṣe àkókò láti 1798 sí 1844, èyí tí í ṣe àkókò àlá William Miller láti 2,520 ní 1798 títí dé 2,300 ní 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.

Àlá William Miller pẹ̀lú ní fractal míràn tí ó ṣe pàtàkì. Láti 9/11 títí dé òfin Ọjọ́-Àìkú jẹ́ fractal kan ti 1798 títí dé òfin Ọjọ́-Àìkú, gẹ́gẹ́ bí 1798 títí dé 1863. 2023 títí dé òfin Ọjọ́-Àìkú jẹ́ fractal kan ti 9/11 títí dé òfin Ọjọ́-Àìkú, èyí sì ni ìtàn tí gbogbo àwọn ìlà inú àlá Miller ń tọ́ka sí gẹ́gẹ́ bí omega wọn gbogbo. Èyí ni àkókò náà níbi tí a ti mú àwọn òtítọ́ ìpilẹ̀ṣẹ̀ ga sókè ní ìlọ́po mẹ́wàá oorun.

## The Two Bustles

Àwọn Ìdí-Òwú Méjì

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.

Ní ọdún mẹ́wàá 1840, ọ̀rọ̀ náà “bustle” (gẹ́gẹ́ bí ọ̀rọ̀-orúkọ) máa ń túmọ̀ sí iṣẹ́ líle tí ó kún fún ìgbéraga ìṣísẹ̀, ìsọ̀kan ìṣe, tàbí ariwo—ní ọ̀pọ̀ ìgbà pẹ̀lú ìmọ̀lára ìdàrúdàpọ̀ kékeré, ìmúnibíni, ìyára, tàbí ìbínúkúnkùn. Ó ń tọ́ka sí ìrìnàjò tàbí ìṣíkiri tí ó láàyè, ìrúkèrúdò, tàbí ìṣísẹ̀ lójúṣe níbí gbogbo, yálà nínú ìjọ ènìyàn, ilé, ọjà, tàbí nígbà ìṣẹ̀lẹ̀ kan pàtó. “Bustle” inú àlá Miller, nítorí náà, yóò ṣàpèjúwe ìṣàn lẹ́sẹ̀kẹsẹ̀ ti ìṣe, ìmúnibíni, tàbí iṣẹ́ kíákíá tí ń ṣẹlẹ̀ ní àkókò náà gan-an—ìrúkèrúdò tàbí ìdàrúdàpọ̀ àkókò díẹ̀ ti ipò tàbí ìṣẹ̀lẹ̀ ìsinsin yẹn.

Miller states, “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone.”

Miller sọ pé, “Nígbà náà, bí ó ti ń fọ́ erùpẹ̀ àti àkúnya, àwọn iyebíye èké àti owó àròsọ gbogbo dìde, wọ́n sì jáde nípasẹ̀ fèrèsé bí àwọsánmà, afẹ́fẹ́ sì gbé wọn lọ. Ní àárín rúkèrúdò náà mo pa ojú mi díẹ̀ fún ìṣẹ́jú kan; nígbà tí mo tún ṣí wọn, gbogbo àkúnya náà ti lọ.”

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.

“Rúkèrúdò” náà tọ́ka sí ibi méjì nínú àlá Miller; èyí àkọ́kọ́ ni nígbà tí ogunlọ́gọ̀ ń tú àwọn iyebíye ká, lẹ́yìn náà sì ni nígbà tí ọkùnrin onífẹ́lẹ̀ ìdọ̀tí ṣí àwọn fèrèsé, tí ó sì bẹ̀rẹ̀ sí í gbá àwọn iyebíye èké jáde. Rúkèrúdò àkọ́kọ́ àti alpha ni ìbòjúbo àwọn iyebíye, rúkèrúdò kejì àti omega sì ni ìmúpadàbọ̀sípò àwọn iyebíye. Ní àkókò rúkèrúdò náà, Miller pa ojú rẹ̀. A fi Miller sínmi ní ọdún 1849, gan-an ní àsìkò tí Kristi ń na ọwọ́ Rẹ̀ jáde ní ìgbà kejì láti kó àṣẹ́kù àwọn ènìyàn Rẹ̀ jọ. Nígbà náà ni Miller pa ojú rẹ̀, àti ní 1850 a tún gbé àwọn òtítọ́ rẹ̀ kalẹ̀ lórí tábìlì kan gẹ́gẹ́ bí ìmúṣẹ àṣẹ Habakkuk láti kọ ìran náà sílẹ̀ kí ó sì mú un hàn gbangba. Ní àkókò rúkèrúdò náà, Miller pa ojú rẹ̀, nígbà tí ó sì jí, àwọn iyebíye náà ti ń bọ̀ sípò padà.

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.

Ìrúkèrúdò kejì nínú àlá rẹ̀ ń ṣẹlẹ̀ nígbà tí a ń jí àsíá ẹgbẹ̀rún mẹ́rìnlélógójì àti ọ̀kẹ́ mẹ́rìnlá dìde, tí a ń fọ́ ọ́ mọ́, tí a sì ń sọ ọ́ di mímọ́ gẹ́gẹ́ bí àsíá tí Sekaráyà fi dá mọ̀ gẹ́gẹ́ bí àwọn iyebíye lórí adé.

> 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.

> Oluwa Ọlọ́run wọn yóò sì gbà wọ́n ní ọjọ́ náà gẹ́gẹ́ bí agbo ẹran àwọn ènìyàn rẹ̀; nítorí wọn yóò dàbí àwọn òkúta adé, tí a gbé ga bí àsíá lórí ilẹ̀ rẹ̀. Nítorí bó ti pọ̀ tó ni oore rẹ̀, àti bó ti pọ̀ tó ni ẹwà rẹ̀! Ọkà yóò mú àwọn ọ̀dọ́kùnrin yọ̀, àti ọtí wáìnì tuntun àwọn ọ̀dọ́bìnrin. Ẹ béèrè lọ́dọ̀ Oluwa fún òjò ní àkókò òjò ìkẹyìn; bẹ́ẹ̀ ni Oluwa yóò ṣe àwọsánmọ̀ tí ń ràn, yóò sì fi ìjò òjò fún wọn, koríko ní pápá fún olúkúlùkù. Nítorí àwọn òrìṣà ti sọ asán, àwọn awòràwọ̀ sì ti rí èké, wọ́n sì ti sọ àwọn àlá èké; wọ́n ń tùnínú lásán: nítorí náà wọ́n lọ ní ọ̀nà wọn bí agbo ẹran, a sì yọ wọ́n lẹ́nu, nítorí kò sí olùṣọ́-àgùntàn. Ìbínú mi ru sí àwọn olùṣọ́-àgùntàn, mo sì fìyà jẹ àwọn akọ ewúrẹ́: nítorí Oluwa àwọn ọmọ-ogun ti bẹ ilé Juda wò, agbo ẹran rẹ̀, ó sì ti sọ wọ́n di ẹṣin rẹ̀ tí ó lẹ́wà nínú ogun. Sekariah 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.

“Agbo-ẹran àwọn ènìyàn Rẹ̀” jẹ́ méjèèjì àpẹẹrẹ asia àti òkúta iyebíye lórí adé. A ń dá agbo-ẹran àwọn ènìyàn Rẹ̀ mọ̀ ní àsìkò òjò àkẹ́yìn, nítorí àṣẹ náà ni pé kí a béèrè fún òjò àkẹ́yìn ní àsìkò òjò àkẹ́yìn. A fi agbo-ẹran náà wé “agbo-ẹran” tí ó tọ ipa ara wọn lọ, dípò ọ̀nà àwọn ọ̀nà àtijọ́ Jeremáyà. Ní àsìkò òjò àkẹ́yìn, àwọn òkúta iyebíye tí í ṣe agbo-ẹran Rẹ̀ yóò jẹ́ ẹṣin rẹ̀ tí ó rẹwà nínú ogun. “Ẹṣin tí ó rẹwà” náà ni ìjọ ajagunmólú, tí a ṣojú fún nínú ìyàwó Kristẹni àkọ́kọ́, tí Peteru ṣàmì sí, ẹni tí, gẹ́gẹ́ bí ẹṣin funfun ní àkókò èdìdì àkọ́kọ́, jáde lọ nípa ìṣẹ́gun àti láti ṣẹ́gun.

> 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.

> Mo sì rí i nígbà tí Ọdọ-Àgùntàn náà ṣí ọ̀kan nínú àwọn èdìdì náà, mo sì gbọ́, bí ẹni pé ariwo àrá ni, ọ̀kan nínú àwọn ẹ̀dá alààyè mẹ́rin náà wí pé, Wá kí o sì rí. Mo sì rí i, sì kíyèsi i, ẹṣin funfun kan sì hàn: ẹni tí ó jókòó lórí rẹ̀ sì ní ọrun; a sì fi adé fún un: ó sì jáde lọ ní iṣẹ́gun, àti láti ṣẹ́gun. Ìfihàn 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.

Nítorí náà, Peteru ni àmì ìṣàpẹẹrẹ ìjọ Kristẹni àkọ́kọ́ ti àwọn àpọ́sítélì nígbà ìtújáde òjò Pẹ́ńtẹ́kọ́sítì, àti àmì ìṣàpẹẹrẹ ìjọ Kristẹni ìkẹyìn nígbà òjò ìkẹyìn, èyí tí a ti ṣàpẹẹrẹ rẹ̀ ṣáájú nípasẹ̀ ìtújáde Pẹ́ńtẹ́kọ́sítì.

> 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.

> Mo sì rí ọ̀run tí a ṣí sílẹ̀, sì kíyèsi i, ẹṣin funfun kan; ẹni tí ó sì jókòó lórí rẹ̀ ni a ń pè ní Olóòtítọ́ àti Olódodo, ó sì ń ṣe ìdájọ́, ó sì ń jagun nínú òdodo. Ojú rẹ̀ dàbí iná tí ń jó, àti lórí orí rẹ̀ ni ọ̀pọ̀ adé wà; ó sì ní orúkọ kan tí a kọ, tí kò sí ẹni tí ó mọ̀ ọ́n bí kò ṣe òun tìkára rẹ̀. A sì fi aṣọ wọ̀ ọ́ tí a ti bọ sínú ẹ̀jẹ̀: a sì ń pe orúkọ rẹ̀ ní Ọ̀rọ̀ Ọlọ́run. Àwọn ọmọ-ogun tí ó wà ní ọ̀run sì ń tọ̀ ọ́ lẹ́yìn lórí àwọn ẹṣin funfun, wọ́n sì wọ aṣọ ọ̀gbọ̀ àlà funfun, mímọ́. Ìfihàn 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.

Àwọn ẹṣin funfun náà dúró fún ọmọ-ogun Kristi tí a jí dìde nínú Ìsíkíẹ́lì 37, wọ́n sì jẹ́ ìjọ ajagunmólú, wọ́n sì jẹ́ òkúta iyebíye nínú adé, nítorí Kristi ń fi ìjọba ògo Rẹ̀ múlẹ̀ ní àkókò òjò àrọ̀. Gẹ́gẹ́ bí aṣojú ìjọba Rẹ̀, ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún náà jẹ́ àwọn iyebíye lórí adé náà, èyí tí í ṣe ààmì ìjọba tí ó gbà ní ìparí ọjọ́ 2,300, èyí tí ó jẹ́ October 22, 1844 àti pé yóò tún rí bẹ́ẹ̀ ní àkókò òfin Ọjọ́-Àìkú. Ìjọba ẹṣin funfun náà ni a gbé dìde ní àkókò òjò àrọ̀, nígbà tí a ṣí àwọn fèrèsé ọ̀run sílẹ̀, nítorí Jòhánù rí ẹṣin funfun náà nígbà tí a ṣí ọ̀run sílẹ̀.

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.

Nínú ìṣekúṣe alpha ti ọdún 1849, Miller pa ojú rẹ̀ ní ikú, fún ìṣẹ́jú díẹ̀. Miller ni Elijah, Elijah sì kú ní ọjọ́ kejidínlógún, oṣù keje, ọdún 2020, ó sì dubulẹ̀ ní ojú pópó fún ọjọ́ 1,260 títí tí ó fi dé ìṣekúṣe omega, nígbà náà ni a jí i dìde. Àmì jíjìde rẹ̀ ni pé ó dé nígbà tí ọkùnrin fífọ́ erùpẹ̀ ṣí fèrèsé ọ̀run láti gbá àkísà jáde. A gbé ogun àwọn ẹṣin funfun dìde nígbà tí a ṣí fèrèsé ọ̀run, àti nígbà tí èyí bá ṣẹlẹ̀, a mọ ìyàtọ̀ láàárín òtítọ́ àti èké. A tún fi ìyàtọ̀ náà hàn nínú ìwé Malachi.

> 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.

> Ẹ mú gbogbo ìdámẹ́wàá wá sínú ilé ìṣúra, kí oúnjẹ lè wà nínú ilé mi, kí ẹ sì fi èyí dán mi wò nísinsin yìí, ni Olúwa àwọn ọmọ-ogun wí, bí èmi kì yóò ṣí àwọn fèrèsé ọ̀run sí yín, kí n sì tú ìbùkún jáde fún yín, títí kò fi ní sí àyè tó láti gbà á. 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.

Àwọn ẹ̀mí àwọn wòlíì wà lábẹ́ àkóso àwọn wòlíì, àti Johanu nínú Ìfihàn, àlá Miller, àti Malaki pèsè ẹlẹ́rìí mẹ́ta nípa àkókò tí a ṣí àwọn fèrèsé ọ̀run sílẹ̀. Nínú àlá Miller, ó jẹ́ ní omega ìpè náà pé, “wá sì rí i.” Ìrókèré ní alpha ni nígbà tí ìtúká bẹ̀rẹ̀, àti omega ni nígbà tí ìkójọpọ̀ bẹ̀rẹ̀.

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.

Kí a tó tẹ̀síwájú sí i nínú àlá Miller, a fẹ́ fi àlàyé James White lórí àlá náà kún un. James White mọ àwọn ohun ọ̀ṣọ́ iyebíye tòótọ́ náà gẹ́gẹ́ bí àwọn ènìyàn tòótọ́ ti Ọlọ́run, ó sì mọ àwọn ohun ọ̀ṣọ́ iyebíye èké náà gẹ́gẹ́ bí àwọn ènìyàn búburú. Èmi sì mọ àwọn ohun ọ̀ṣọ́ iyebíye náà gẹ́gẹ́ bí àwọn òtítọ́ ní ìfiwéra pẹ̀lú aṣìṣe. Àwọn ohun ọ̀ṣọ́ iyebíye àti àwọn ohun ọ̀ṣọ́ iyebíye èké jẹ́ ìránṣẹ́ náà pẹ̀lú àwọn olùròyìn náà, ní ìfiwéra pẹ̀lú aṣìṣe àti àwọn olùròyìn èké.

> “BROTHER MILLER’S DREAM

> “ÀLÁ ARÁKÙNRIN MILLER Mo lá àlá kan tí mo rántí pé Ọlọ́run fún mi ní àkókò tí ayọ̀ àti ìbànújẹ́ jọ wà láàrín wa. Gbogbo wa sì tàn káàkiri láti di irúgbìn fún Ọ̀rọ̀ náà. Nínú àlá yìí, mo rí i pé mo gba àpótí kékeré kan tí ó jọ oníṣẹ́ ọnà-ọ̀gbìn fi ń fi ohun-ọ̀ṣọ́ sínú rẹ̀. Nígbà tí mo ń rìn láàárín igbó, mo ń rọ́pò gbogbo irúgbìn ewéko kékeré tí mo lè rí sínú àpótí yìí. Bí mo ṣe ń lọ, mo rí díẹ̀ nínú wọn tí mo rántí, àti púpọ̀ tí n kò rántí. Nígbà tí àpótí mi di kún, mo padà sí ilé. Nígbà tí mo ṣí àpótí náà, mo rí i pé irúgbìn kékeré náà ti bàjẹ́, tí wọ́n ti kú, bí ó tilẹ̀ jẹ́ pé wọ́n kò dàbí pé wọ́n ti bàjẹ́ tó bẹ́ẹ̀ nígbà tí mo kó wọn jọ. Èyí mú kí inú mi bàjẹ́ gidigidi. Mo wẹ ìró mi, mo sì ń sọkún. “Mo tún bẹ̀rẹ̀ sí í ṣàkójọ irúgbìn. Ṣùgbọ́n mo kó àwọn irúgbìn kékeré pọ̀ ju bó ṣe yẹ, mo sì ń mì wọ́n lọ́wọ́ mi àti sínú àpótí, títí tí wọ́n fi rẹ̀ mí. Nígbà tí mo tún dé ilé, mo tú wọn jáde sórí tábìlì láti wo wọn. Mo rí ìbànújẹ́ mi àkọ́kọ́ náà padà. Wọ́n dàbí ẹni pé wọ́n ti gbẹ́, wọ́n sì ti kú. Ṣùgbọ́n ààrín ìdọ̀tí àti ìyọ̀ tí mo ti kó pọ̀ mọ́ wọn, mo rí díẹ̀ nínú àwọn irúgbìn tí ó fẹ́rẹ̀ẹ́ dàgbà díẹ̀, tí wọ́n sì ń hù bí ẹni pé wọ́n yóò jáde. Nígbà náà ni mo jí láti inú àlá náà. “Ọjọ́ mẹ́fà lẹ́yìn èyí, ní ìwọ̀-oòrùn ọ̀sán, mo jókòó ní iloro ilé, mo sì ń ronú lórí àwọn nǹkan Ọlọ́run. Mo ń dúró de ọkọ mi láti bọ láti inú igbó. Mo sì ń nímọ̀lára yàtọ̀ gan-an níwájú gbogbo ará ilé. Lójijì, mo nímọ̀lára bí ẹni pé a gbé mi ga sókè ju ilé lọ, mo sì wo sí ìhà ìlà-oòrùn, níbi tí mo ti rí àwọsánmà funfun kan, tí mo rò pé ó tóbi díẹ̀ bí àpótí agbára mẹ́ta. Nípa ìgbàgbọ́, mo mọ̀ pé àmi náà ni Èyí tí Ọmọ ènìyàn ń tẹ̀ lé. “Mo mọ̀ pé ọ̀pọ̀ àwọn ènìyàn yóò pe àwọsánmà yẹn ní àwọsánmà dídùn láì mọ ohun tí ó jẹ́. Mo rí i bí ó ti sún mọ́lé, tí ó sì ń tàn káàkiri. Kò ní ìmọ́lẹ̀ oníṣégun tàbí ìmọ́lẹ̀ oòrùn, ṣùgbọ́n ó ń dàbí èyí tí ìmọ́lẹ̀ Ọlọ́run wà lórí. Bí ó ti ń sún mọ́ wa, mo rí àwọn ẹṣin dídùn mẹ́ta tí wọ́n dì mọ́ i. Awo kékeré kan wà ní àárín, ìgbésẹ̀ méjì sí i sì ga-an lẹ́yìn rẹ̀, nínú èyí tí mo rí àwọn áńgẹ́lì bó ṣe dàbí ẹni pé wọ́n wà. Gbogbo wọn sì ń kọrin orin dídùn jùlọ. Awo ńlá àti lẹ́wà kan sì ga-an lókè àwọsánmà yẹn, lórí èyí tí mo rí Olùgbàlà wa. Irungbọ̀n Rẹ̀ funfun bí yìnyín ni, bẹ́ẹ̀ ni irun orí Rẹ̀. Aṣọ Rẹ̀ sì jọ iná. Àwo yìí wà lókè kẹ̀kẹ́ oníná. Àwọsánmà náà sì dé sórí ilẹ̀ ayé. Èyí ni Jerusalẹmu Titun, tí mo rí bí ó ti ń sọ̀kalẹ̀ láti ọ̀run. Nígbà náà ni mo sọ pé, ‘Ẹ wò! Ilé mímọ́ náà ti ń bọ̀. Ilú Mímọ́ náà ń sọ̀kalẹ̀.’ Ó sì dé, ó dúró síbi tí a ti dúró. “Níbẹ̀ ni mo rí ibi alárinrin jùlọ, tí a fi ògo lé ni gíga, lára gbogbo ohun tí ojú mi rí rí. N kò lè ṣe àpejuwe rẹ̀. Ìràwọ̀ ọwọ́ ọwọ́ rẹ̀ dàbí fàdákà àti wúrà tí a fi kún-un, tí a sì dí mọ́ àwọn òkúta oníyebíye. Ọ̀pọ̀ nǹkan ló wà níbẹ̀ tí n kò lè ṣe àpejuwe rẹ̀. Ó dàbí ẹni pé mo ti wọ inú ògo náà. Mo rí àwọn olórí ilé àti àwọn ará ilé wa tí wọn ti kọjá lọ. Kò pé, mo sì rí Baba mi pẹ̀lú ìdílé rẹ̀, àti àwọn arákùnrin àti arábìnrin mi.”

> “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.

> “A tẹ ìrán tí ó tẹ̀lé e yìí jáde nínú Advent Herald, láti ọdún méjì ó lé jù báyìí. Nígbà náà ni mo rí i pé ó fi ìrírí wa ti ìbọ̀wọ̀ kejì ti ìgbà àtijọ́ hàn kedere, àti pé Ọlọ́run fi ìrán náà fún àǹfààní agbo ẹran tí ó tú ká.”

> “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.

> “Lára àwọn àmì ìsúnmọ́ pẹ̀lú ọjọ́ ńlá àti ẹ̀rù Olúwa, Ọlọ́run ti fi àlá sílẹ̀. Wò ó ní Joel 2:28–31; Acts 2:17–20. Àlá lè wá ní ọ̀nà mẹ́ta; àkọ́kọ́, ‘nípasẹ̀ ọ̀pọ̀lọpọ̀ ìṣòwò.’ Wò ó ní Ecclesiastes 5:3. Èkejì, àwọn tí ó wà lábẹ́ ẹ̀mí ìbàjẹ́ àti ìtànjẹ Satani, lè ní àlá nípasẹ̀ ipa rẹ̀. Wò ó ní Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. Ẹ̀kẹta sì ni pé, Ọlọ́run ti máa ń kọ́ àwọn ènìyàn rẹ̀ nígbà gbogbo, ó sì ṣì ń kọ́ wọn sí i ní ìwọ̀n kan tàbí òmíràn nípasẹ̀ àlá, èyí tí ń wá nípasẹ̀ iṣẹ́ àwọn áńgẹ́lì àti Ẹ̀mí Mímọ́. Àwọn tí ó dúró nínú ìmọ́lẹ̀ òtítọ́ tí ó mọ́ yóò mọ̀ nígbà tí Ọlọ́run bá fún wọn ní àlá; irú àwọn bẹ́ẹ̀ kì yóò sì jẹ́ kí a tàn wọ́n jẹ, kí a sì fà wọ́n ṣìnà nípasẹ̀ àlá èké.”

> “‘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.

> “‘Ó sì wí pé, Ẹ gbọ́ ọ̀rọ̀ mi báyìí; bí wòlíì bá wà láàárín yín, èmi Olúwa yóò fi ara mi hàn án nínú ìran, èmi yóò sì bá a sọ̀rọ̀ nínú àlá.’ Nọ́mbà 12:6. Jékọ́bù sì wí pé, ‘Áńgẹ́lì Olúwa bá mi sọ̀rọ̀ nínú àlá kan.’ Jẹ́nẹ́sísì 31:2. ‘Ọlọ́run sì tọ Lábánì ará Síríà wá nínú àlá ní òru.’ Jẹ́nẹ́sísì 31:24. Kà àwọn àlá Jóṣẹ́fù, [Jẹ́nẹ́sísì 37:5–9,] lẹ́yìn náà sì ka ìtàn amóríyá ti ìmúṣẹ wọn ní Ejibiti. ‘Ní Gíbíónì ni Olúwa farahàn fún Sólómọ́nì nínú àlá ní òru.’ 1 Àwọn Ọba 3:5. Àwòrán ńlá tí ó ṣe pàtàkì gidigidi ti orí kejì ìwé Dáníẹ́lì ni a fi fún un nínú àlá, bẹ́ẹ̀ náà ni àwọn ẹranko mẹ́rin, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, ti orí keje. Nígbà tí Hẹ́rọ́dù wá ọ̀nà láti pa Ọmọ-ọwọ́ Olùgbàlà run, a kìlọ̀ fún Jóṣẹ́fù nínú àlá pé kí ó sá lọ sí Ejibiti. Mátíù 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.

> “‘Yóò sì ṣẹ ní ÀWỌN ỌJỌ́ ÌKẸHÌN, ni Ọlọ́run wí, èmi yóò tú nínú Ẹ̀mí mi sórí gbogbo ẹran-ara: àwọn ọmọkùnrin yín àti àwọn ọmọbìnrin yín yóò máa sọtẹ́lẹ̀, àwọn ọ̀dọ́kùnrin yín yóò máa rí ìran, àwọn àgbàlagbà yín yóò sì máa lá àlá.’ Ìṣe 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.

> “Ẹ̀bùn àsọtẹ́lẹ̀, nípasẹ̀ àwọn àlá àti ìran, níbí yìí ni ó jẹ́ èso Ẹ̀mí Mímọ́, àti ní àwọn ọjọ́ ìkẹyìn a ó sì fihàn án lọ́nà tó péye tó fi máa jẹ́ àmì. Ọ̀kan ni ó jẹ́ nínú àwọn ẹ̀bùn ìjọ ìhìnrere.

> “‘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.

> “‘Ó sì fi àwọn kan ṣe àpọ́sítélì; àti àwọn kan WÓLÌÍ; àti àwọn kan oníwàásù ìhìnrere; àti àwọn kan olùṣọ́-àgùntàn àti olùkọ́ni; Fún pípé àwọn ènìyàn mímọ́, fún iṣẹ́ ìránṣẹ́, fún ìkọ́lé ara Kristi.’ Éfésù 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.

> “ ‘Ọlọ́run sì ti fi àwọn kan sílẹ̀ nínú ìjọ, ní àkọ́kọ́ àwọn aposteli, ní ẹ̀ẹ̀kejì ÀWỌN WOLI,’ àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. 1 Kọrinti 12:28. ‘Ẹ má ṣe kẹ́gàn ÀWỌN ÀSỌTẸ́LẸ̀.’ 1 Tẹsalonika 5:20. Wo pẹ̀lú Ìṣe 13:1; 21:9; Róòmù 7:6; 1 Kọrinti 14:1, 24, 39. Àwọn wolíì tàbí àwọn àsọtẹ́lẹ̀ jẹ́ fún ìmúlẹ̀ ìjọ Kristi; kò sì sí ẹ̀rí kankan tí a lè mú jáde láti inú ọ̀rọ̀ Ọlọ́run pé wọ́n ní láti dáwọ́ dúró kí àwọn ajíhìnrere, àwọn olùṣọ́-àgùntàn, àti àwọn olùkọ́ tó dáwọ́ dúró. Ṣùgbọ́n olùkọ̀sílẹ̀ náà wí pé, ‘Ọ̀pọ̀lọpọ̀ ìran àti àlá èké ti wà tó bẹ́ẹ̀ gẹ́ẹ́ tí èmi kò fi lè ní ìgbẹ́kẹ̀lé nínú irú nǹkan bẹ́ẹ̀ rárá.’ Òótọ́ ni pé Satani ní ohun àfarawé tirẹ̀. Ní gbogbo ìgbà ni ó ti ní àwọn wolíì èké, ó sì dájú pé a lè retí wọn nísinsin yìí pẹ̀lú ní àkókò ìkẹyìn yìí ti ìtànjẹ àti ìṣẹ́gun rẹ̀. Àwọn tí ń kọ irú àwọn ìfihàn pàtàkì bẹ́ẹ̀ nítorí pé ohun àfarawé wà, lè pẹ̀lú ìtójú tó dọ́gba lọ sẹ́yìn díẹ̀ sí i, kí wọ́n sì sẹ́ pé Ọlọ́run ti fi ara rẹ̀ hàn fún ènìyàn rí nínú àlá tàbí ìran kan, nítorí ohun àfarawé ti wà ní gbogbo ìgbà.”

> “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.

> “Àwọn àlá àti ìran ni ọ̀nà tí Ọlọ́run ti fi ara rẹ̀ hàn fún ènìyàn. Nípasẹ̀ ọ̀nà yìí ni ó ti bá àwọn wòlíì sọ̀rọ̀; ó ti fi ẹ̀bùn àsọtẹ́lẹ̀ sí àárín àwọn ẹ̀bùn ìjọ ìhìnrere, ó sì ti ka àlá àti ìran pọ̀ mọ́ àwọn àmì mìíràn ti ‘ỌJỌ́ ÌKẸHÌN.’ Àmín.”

> “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.

> “Ète mi nínú àwọn ọ̀rọ̀ tí mo sọ lókè ni láti mú àwọn àtakò kúrò ní ọ̀nà tí ó bá Ìwé Mímọ́ mu, àti láti pèsè ọkàn olùkà fún èyí tí ó tẹ̀lé.

> “WM. MILLER,

> “WM. MILLER,

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

> “Low Hampton, N. Y. Oṣù Kejìlá 3, 1847.” James White, Àlá Arákùnrin Miller, 1–6.

> “1. The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

> “1. ‘Àpótí’ náà dúró fún àwọn òtítọ́ ńláńlá inú Bíbélì, tí ó ní í ṣe pẹ̀lú ìpadàbọ̀ kejì ti Olúwa wa Jésù Kristi, tí a fi fún Arákùnrin Miller láti kéde fún ayé.

> “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. ‘Kọ́kọ́rọ́ tí a so mọ́ ọn’ ni ọ̀nà rẹ̀ ti túmọ̀ Ọ̀rọ̀ àsọtẹ́lẹ̀—nípa fífi ẹsẹ Ìwé Mímọ́ wé ẹsẹ Ìwé Mímọ́—Bíbélì jẹ́ olùtumọ̀ ara rẹ̀ fúnra rẹ̀. Pẹ̀lú kọ́kọ́rọ́ yìí ni Arákùnrin Miller ṣí ‘àpótí’ náà, tàbí òtítọ́ ńlá nípa ìpadàbọ̀ sí ayé.”

> “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. ‘Àwọn ohun ọ̀ṣọ́, dáyámọ́ńdì, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ’ tí ó jẹ́ ti ‘onírúurú àti oníwọ̀n gbogbo’ tí a sì ‘tò ní ẹwà gidigidi sí ipò wọn kọ̀ọ̀kan nínú àpótí náà’ dúró fún àwọn ọmọ Ọlọ́run, [Malaki 3:17,] láti inú gbogbo àwọn ìjọ, àti láti inú fẹ́rẹ̀ẹ́ gbogbo ipò àti ipò-ayé, tí wọ́n gba ìgbàgbọ́ dídé náà, tí a sì rí i pé wọ́n dúró gbangba pẹ̀lú ìgboyà ní ipò wọn kọ̀ọ̀kan, nínú iṣẹ́ mímọ́ ti òtítọ́. Nígbà tí wọ́n ń rìn nínú ètò yìí, olúkúlùkù ń fiyè sí ojúṣe tirẹ̀, tí wọ́n sì ń rìn ní ìrẹ̀lẹ̀ níwájú Ọlọ́run, ‘wọ́n fi ìmọ́lẹ̀ àti ògo kan hàn’ sí ayé, èyí tí a kò rí àfi nínú ìjọ ní ọjọ́ àwọn àpọ́sítélì. Ìránṣẹ́ náà, [Ìfihàn 14:6,7,] lọ bí ẹni pé lórí ìyẹ́ afẹ́fẹ́, ìpè náà sì pé, ‘Ẹ wá, nítorí ohun gbogbo ti ṣètò tán nísinsin yìí,’ [Luku 14:17.] tàn káàkiri pẹ̀lú agbára àti èso.”

> “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. ‘Àwọn ènìyàn bẹ̀rẹ̀ sí í wọlé, ní ìbẹ̀rẹ̀ díẹ̀ ni iye wọn, ṣùgbọ́n wọ́n pọ̀ sí i títí di ogunlọ́gọ̀.’ Nígbà tí ẹ̀kọ́ nípa ìbọ̀ wá náà kọ́kọ́ jẹ́ wàásù láti ọ̀dọ̀ Arákùnrin Miller, àti díẹ̀ gan-an lára àwọn mìíràn, ipa rẹ̀ kéré púpọ̀, àti pé díẹ̀ gan-an ni a jí dìde nípasẹ̀ rẹ̀; ṣùgbọ́n láti ọdún 1840 sí 1844, níbikíbi tí a bá ti ń wàásù rẹ̀, gbogbo àwùjọ ni a rú sókè.”

> “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. Nígbà tí áńgẹ́lì tó ń fò [Ìfihàn 14:6–7] bẹ̀rẹ̀ sí í wàásù ìròyìn ayọ̀ àìnípẹ̀kun ní ìbẹ̀rẹ̀, pé, ‘Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún un; nítorí wákàtí ìdájọ́ rẹ̀ ti dé,’ ọ̀pọ̀ ènìyàn kígbe ayọ̀ ní ìfojúsíwájú wíwá Jésù, àti ìmúpadàbọ̀sípò, àwọn tí lẹ́yìn náà sì tako, tí wọ́n sì fi ṣẹ̀sín, tí wọ́n sì fi ṣe ẹlẹ́yà òtítọ́ tí ó ṣẹ̀ṣẹ̀ kún wọn ní ayọ̀ díẹ̀ ṣáájú. Wọ́n da àwọn ìyebíye rú, wọ́n sì fọ́n wọn ká. Èyí mú wa dé ìgbà ìrẹ́danu ọdún 1844, nígbà tí àkókò ìtúká bẹ̀rẹ̀.”

> “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.

> “Kíyèsí èyí: Àwọn wọ̀nyí gan-an ni àwọn tí wọ́n ti ‘kígbe fún ayọ̀’ rí, ni wọ́n dá ìyọnu sílẹ̀, wọ́n sì fọ́n àwọn ohun-ọ̀ṣọ́ iyebíye náà ká. Kò sì sí ẹnìkan tí ó ti fọ́n agbo ẹran náà ká lọ́nà tó lágbára tó bẹ́ẹ̀, tí ó sì ti mú wọn ṣìnà láti ọdún 1844 wá, bí àwọn tí wọ́n ti wàásù òtítọ́ rí, tí wọ́n sì yọ̀ nínú rẹ̀; ṣùgbọ́n tí wọ́n ti sẹ́ iṣẹ́ Ọlọ́run lẹ́yìn náà, àti ìmúṣẹ àsọtẹ́lẹ̀ nínú ìrírí ìbọ̀wọ̀ wa tí ó ti kọjá.”

> “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. ‘Àwọn ohun ọ̀ṣọ́ èké àti owó àròkọ’ tí a tú ká láàárín àwọn tòótọ́, fi kedere ṣojú àwọn ẹni tí ìyípadà wọn jẹ́ èké, tàbí ‘àwọn ọmọ àjèjì,’ [Hosea 5:7] láti ìgbà tí a ti ilẹ̀kùn náà dé ní 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. ‘Eruku àti ìyẹ̀fun igi, iyanrìn àti onírúurú àkìtàn gbogbo,’ dúró fún onírúurú àti púpọ̀lọpọ̀ àṣìṣe tí a ti mú wọ̀lé láàrín àwọn onígbàgbọ́ nínú ìbọ̀wọ̀ Kejì, láti ìgbà ìrẹ́danu ọdún 1844 wá. Níhìn-ín, èmi yóò ṣe àkíyèsí díẹ̀ nínú wọn.

> “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. Ìdúró tí àwọn kan nínú àwọn ‘olùṣọ́-àgùntàn’ fi ìgbéraga gbé lẹ́sẹ̀kẹsẹ̀ lẹ́yìn tí a ti ké igbe Òru-Àárín, pé agbára mímú-ọkàn-rọ̀ tó lágbára ti Ẹ̀mí Mímọ́ tí ó bá ìṣísẹ̀ oṣù keje lọ jẹ́ ìfàsẹ́yìn mèsìméríkì. George Storrs wà lára àwọn àkọ́kọ́ tí wọ́n gbé ìdúró yìí. Wo àwọn ìkọ̀wé rẹ̀ ní apá ìkẹyìn ọdún 1844, nínú Midnight-Cry, tí a ń tẹ̀ jáde ní ìgbà náà ní Ìlú New York. J. V. Himes, ní Àpéjọ Albany ní ìgbà ìrúwé ọdún 1845, sọ pé ìṣísẹ̀ oṣù keje mú mèsìmérísìmù tó jin ẹsẹ̀ méje wá. Èyí ni a ti sọ fún mi láti ọ̀dọ̀ ẹni kan tí ó wà níbẹ̀, tí ó sì gbọ́ ọ̀rọ̀ náà. Àwọn mìíràn tí wọ́n kó ipa àkànṣe nínú igbe oṣù keje, ti tún kéde láti ìgbà náà pé ìṣísẹ̀ náà jẹ́ iṣẹ́ Èṣù. Ní ọjọ́ Olùgbàlà wa, pípa iṣẹ́ Kristi àti ti Ẹ̀mí Mímọ́ mọ́ Èṣù jẹ́ ọ̀rọ̀-òdì sí Ẹ̀mí Mímọ́, ó sì tún jẹ́ ọ̀rọ̀-òdì sí Ẹ̀mí Mímọ́ nísinsìnyí. 2. Ọ̀pọ̀lọpọ̀ ìdánwò lórí àkókò pàtó. Níwọ̀n bí ọjọ́ 2300 ti parí ní 1844, ọ̀pọ̀lọpọ̀ àkókò ni a ti yàn kalẹ̀, láti ọ̀dọ̀ oríṣìíríṣìí ènìyàn, fún ìparí wọn. Nípa ṣíṣe bẹ́ẹ̀ wọ́n ti yọ àwọn ‘àmì-ààlà’ kúrò, wọ́n sì ti bo gbogbo ìṣísẹ̀ dídé Olúwa ní òkùnkùn àti àní-àní. 3. Spiritualism pẹ̀lú gbogbo àwọn àláfojúsùn àti àṣejù rẹ̀. Ẹ̀tàn Èṣù yìí, tí ó ti ṣe iṣẹ́ ikú tí ó bani lẹ́rù gan-an, ni a dúró gẹ́gẹ́ bí ‘àwọn ìrùsókè igi,’ àti ‘onírúurú ẹ̀gbin gbogbo.’ Ọ̀pọ̀ nínú àwọn tí wọ́n mu májèlé spiritualism wọ inú wọn jẹ́wọ́ òtítọ́ ìrírí wa nípa dídé Olúwa tẹ́lẹ̀, àti nítorí òtítọ́ yìí ni a ti mú ọ̀pọ̀ ènìyàn gbà pé spiritualism ni èso àdánidá ti gbígbàgbọ́ pé Ọlọ́run ni ó darí àwọn ìṣísẹ̀ ńlá ti dídé Olúwa ní 1843 àti 1844. Peteru, nígbà tí ó ń sọ̀rọ̀ nípa àwọn tí yóò ‘mú àwọn ẹ̀kọ́-ìkù wá sínú, àní tí yóò sẹ́ Olúwa tí ó rà wọ́n,’ wí pé ‘NÍTÒRÍ WỌN NI A O FI Ọ̀NÀ ÒTÍTỌ́ SỌ̀RỌ̀ BÚBURÚ NÍPA RẸ̀.’ 4. S. S. Snow tí ń jẹ́wọ́ pé òun ni ‘Elijah Wòlíì.’ Ọkùnrin yìí, nínú ìrìnàjò rẹ̀ àjèjì àti ẹlẹ́rùjẹ̀jẹ̀, ti kó ipa tirẹ̀ pẹ̀lú nínú iṣẹ́ ikú yìí, ọ̀nà rẹ̀ sì ti ní ìtọ́ka sí fífi ipò tòótọ́ fún àwọn mímọ́ tí ń dúró de Oluwa sọ́wọ̀n ní ojú ọ̀pọ̀ ọkàn olóòótọ́.”

> “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.

> “Sí àkójọ àwọn àṣìṣe wọ̀nyí ni èmi lè fi ọ̀pọ̀lọpọ̀ mìíràn kún un, bí ‘ẹgbẹ̀rún ọdún’ tí Ìfihàn 20:4, 7 sọ̀rọ̀ nípa rẹ̀, gẹ́gẹ́ bí ohun tí ó ti ṣẹlẹ̀ ní ìgbà àtijọ́; àwọn 144,000 tí Ìfihàn 7:4; 14:1 mẹ́nu kàn; àwọn tí ‘wọ́n dìde, wọ́n sì jáde láti inú ibojì’ lẹ́yìn àjíǹde Kristi; ẹ̀kọ́ pé a kò gbọdọ̀ ṣiṣẹ́ rárá; ẹ̀kọ́ nípa ìparun àwọn ọmọdé kéékèèké; àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. A tan àwọn àṣìṣe wọ̀nyí ká pẹ̀lú ìsapá ńlá, a sì fi ipa tẹ̀ wọ́n mọ́ agbo-ẹran tí ń dúró de Oluwa, bẹ́ẹ̀ ni ní àkókò tí Àbúrò Miller lá àlá náà, a ti ‘yọ àwọn iyebíye tòótọ́ náà kúrò ní ojú,’ àwọn ọ̀rọ̀ wòlíì náà sì bá ipò náà mu pé—‘A sì ti yi ìdájọ́ padà sẹ́yìn, òdodo sì dúró ní ọ̀nà jíjìn,’ àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Wo Isaiah 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.

> “Ní àkókò yẹn kò sí ìwé ìròyìn Advent kankan ní ilẹ̀ náà tí ó ń gbèjà ìdí òtítọ́ àsìkò yìí. ‘Day-Dawn’ ni ẹni ìkẹyìn tí ó dáàbò bo ipò òtítọ́ ti agbo kékeré náà; ṣùgbọ́n ó kú ní ọ̀pọ̀lọpọ̀ oṣù kí Olúwa tó fi àlá yìí fún Arákùnrin Miller; àti nínú ìjà ìkẹyìn rẹ̀ nígbà tí ikú ń gbé e lọ, ó tọ́ka sí àwọn mímọ́ tí wọ́n ti rẹ̀ tí wọ́n sì ń mí ìrora sí ọdún 1877, nígbà náà ọdún ọgbọ̀n sí iwájú, gẹ́gẹ́ bí àkókò ìdáǹdè ìkẹyìn wọn. Háà! háà! Kì í ṣe ohun àgbàyanu pé Arákùnrin Miller, nínú àlá rẹ̀, ‘jókòó, ó sì sunkún’ nítorí ipò ìbànújẹ́ yìí.”

> “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. Àpótí náà dúró fún òtítọ́ ìpadàbọ̀ tí Arákùnrin Miller tẹ̀ jáde sí ayé, gẹ́gẹ́ bí a ti ṣe àfihàn rẹ̀ nínú àkàwé àwọn wúńdíá mẹ́wàá. Mátíù 25:1–11. Àkọ́kọ́, àkókò náà, 1843; èkejì, àkókò ìdádúró; ẹ̀kẹta, igbe ọ̀gànjọ́, ní oṣù keje, 1844; àti ẹ̀kẹrin, ilẹ̀kùn tí a ti pa. Kò sí ẹni tí ó ti ka àwọn ìwé ìròyìn Ìpadàbọ̀ Kejì láti ọdún 1843 tí yóò sẹ́ pé Arákùnrin Miller ti gbéjàkadi fún àwọn kókó pàtàkì mẹ́rin wọ̀nyí nínú ìtàn ìpadàbọ̀. Ètò òtítọ́ alámuṣepọ̀ yìí, tàbí ‘àpótí,’ ni a ti ya sí wẹ́wẹ́, tí a sì ti fọ́n káàkiri láàrín àwókù, nípasẹ̀ àwọn tí ó ti kọ ìrírí tiwọn sílẹ̀, tí wọ́n sì ti sẹ́ àwọn òtítọ́ gan-an náà tí àwọn, pẹ̀lú Arákùnrin Miller, fi ìgboyà aláìlẹ́rù wàásù sí ayé.”

> “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. Ọkùnrin tí ó ní ‘fẹ́lẹ̀ erùpẹ̀’ dúró fún ìmọ́lẹ̀ kedere ti òtítọ́ ìsinsìnyí, gẹ́gẹ́ bí a ti fi hàn án nípasẹ̀ ìhìnrere áńgẹ́lì kẹta, [Ìfihàn 14:9–12,] èyí tí ń wẹ àwọn àṣìṣe kúrò nísinsìnyí kúrò lára ìyókù. Ìṣẹ̀lẹ̀ òtítọ́ ìsinsìnyí bẹ̀rẹ̀ sí í jí dìde ní ìgbà ìrúwé ọdún 1848, ó sì ti ń gòkè, ó sì ń ní agbára sí i láti àkókò náà títí di ìsinsìnyí. ‘Fẹ́lẹ̀ erùpẹ̀’ náà ti ń ṣiṣẹ́, àwọn àṣìṣe náà sì ti ń kọjá lọ níwájú ìmọ́lẹ̀ kedere ti òtítọ́; àwọn kan nínú àwọn iyebíye òkúta, tí kì í ṣe pẹ́ sẹ́yìn ni òkùnkùn àti àṣìṣe ti bò mọ́lẹ̀ tí wọ́n sì ti yọ wọ́n kúrò ní ojú, nísinsìnyí dúró nínú ìmọ́lẹ̀ kedere ti òtítọ́ ìsinsìnyí.

> “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.

> “Iṣẹ́ yìí ti mímú àwọn iyebíye jáde, àti mímọ́ àṣìṣe kúrò, ń yára pọ̀ sí i, a sì ti pinnu rẹ̀ láti máa lọ síwájú pẹ̀lú agbára tí ń pọ̀ sí i, títí gbogbo àwọn mímọ́ yóò fi jẹ́ àwárí jáde, tí wọn yóò sì gba èdìdì Ọlọ́run alààyè. Fi èyí wé orí kẹrìnlélọ́gbọ̀n ìwé Ẹ́sékíẹ́lì, ìwọ yóò sì rí i pé Ọlọ́run ti ṣèlérí láti kó agbo ẹran rẹ̀ jọ, àwọn tí a ti tú ká ní ọjọ́ òkùnkùn àti àwọsánmà yìí, láti ọdún 1844. Ṣáájú kí Jésù tó dé, a ó kó ‘agbo kékeré’ náà jọ sínú ‘ìṣọ̀kan ìgbàgbọ́.’ Jésù ń wẹ́ ‘fún ara rẹ̀ ènìyàn àkànṣe kan, ẹni tí ó ní ìtara fún iṣẹ́ rere,’ ní báyìí, nígbà tí yóò sì dé, yóò rí ‘ìjọ rẹ̀ láìní àbààwọ́n, tàbí ìwò, tàbí irú nǹkan bẹ́ẹ̀ rárá.’ ‘Ẹni tí ìfẹ́nfẹ́ rẹ̀ wà ní ọwọ́ rẹ̀, yóò sì wẹ ilẹ̀ ìpakà rẹ̀ mọ́ pátápátá, yóò sì kó alikama rẹ̀ sínú àká, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ.’ Mátíù 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. Àpótí kejì tí ó ‘tóbi jù, tí ó sì rẹwà jù ti àtẹ́lẹwọ́ lọ’ sínú èyí tí a kó àwọn ‘ìṣúra,’ ‘dáyámọ́ńdì’ àti owó tí ó tú ká jọ, ń ṣàpẹẹrẹ pápá gbòòrò ti òtítọ́ alààyè ti ìsinsin yìí, sínú èyí tí a ó kó agbo tí ó tú ká jọ, àní 144,000, gbogbo wọn ní èdìdì Ọlọ́run alààyè. Kò sí ọ̀kan nínú àwọn dáyámọ́ńdì iyebíye náà tí a ó fi sílẹ̀ nínú òkùnkùn. Bí ó tilẹ̀ jẹ́ pé àwọn kan kò tóbi ju orí abẹ́rẹ́ lọ, a kì yóò foju kọ́ wọn, kí a sì fi wọn sílẹ̀ ní ọjọ́ yìí nígbà tí Ọlọ́run ń kó àwọn ìṣúra rẹ̀ jọ. [Malachi 3:16–18] Ó lè rán àwọn áńgẹ́lì rẹ̀, kí ó sì yára mú wọn jáde gẹ́gẹ́ bí ó ti mú Lọ́ọ̀tì jáde kúrò ní Sódómù. ‘Iṣẹ́ kúkúrú ni Olúwa yóò ṣe lórí ilẹ̀ ayé.’ ‘Yóò gé e kúrú nínú òdodo.’ Wo Romans 9:28.” James White, Àwọn Àlàyé Ìsàlẹ̀ sí Àlá Arákùnrin Miller.

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