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

Incwadi kaJoweli neBandla lama-Adventist oSuku lwesiKhombisa laseLawodikeya - Inombolo Engamashumi Amathathu Nanhlanu

Number Thirty-Five

Inombolo Engamashumi Amathathu Nanhlanu

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.

Ekhasini 81 le-*Early Writings* (futhi “81” liwuphawu loMpristi Omkhulu oyedwa wobuNkulunkulu nabapristi abangamashumi ayisishiyagalombili), kubhalwe iphupho lesibili likaWilliam Miller. NjengoNebukadinesari, uWilliam Miller wayenamaphupho amabili. Iphupho lesibili likaNebukadinesari esahlukweni sesine sikaDaniyeli, libekwe ngaphakathi komongo “wezikhathi eziyisikhombisa” zikaMose kuLevitikusi 26. UMiller wasebenzisa uDaniyeli isahluko sesine ukubonisa “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha lapho efundisa i-2,520, nakuba ayeyibiza ngokuthi “izikhathi eziyisikhombisa.” UMiller akazange aqaphele ukuthi wayefanekiswe nguNebukadinesari, kodwa izinsuku eziyi-2,520 zikaNebukadinesari esahlukweni sesine zimelelwa kokubili yigama elithi “hlakaza” nangeqiniso lokuthi zenzeka ‘izikhathi eziyisikhombisa,’ ngaphambi kokuba umuntu onebhulashi lothuli afike ephusheni 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 ngokuthi “uBaba uMiller” nguDade White, kodwa hhayi ngendlela yobuhedeni njengoba kwenza amaKatolika, kodwa ngendlela yobuphatriyaka, efana nobaba u-Abrahama. UMiller uyisibonakaliso; ungumuntu wesivumelwano, omele uchungechunge lwezibonakaliso zeBhayibheli endleleni eya esivumelwaneni sokugcina nabayikhulu namashumi amane nane ezinkulungwane. UJoweli uyasazisa ukuthi ezinsukwini zokugcina amadoda amadala ayakuphupha amaphupho, kanti uWilliam Miller ungumuntu omdala womlando wethu, futhi futhi ungumlimi owagcwalisa isiprofetho sikaWilliam Tyndale esithi, “Uma uNkulunkulu engisindisa ukuphila kwami, kungakadluli iminyaka eminingi ngiyakwenza ukuba umfana oqhuba igeja azi imiBhalo ngaphezu kwakho.”

> “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.

> “UNkulunkulu wathuma ingelosi yaKhe ukuba isebenze enhliziyweni yomlimi owayengakaze alikholwe iBhayibheli, ukuze amholele ekucwaningeni iziprofetho. Izingelosi zikaNkulunkulu zazimvakashela kaningi lowo okhethiweyo, ukuze ziqondise ingqondo yakhe futhi zivulele ukuqonda kwakhe iziprofetho ezazihlale zimnyama kubantu bakaNkulunkulu. Ukuqala kochungechunge lweqiniso kwanikezwa yena, futhi waholelwa ukuba aqhubeke ecwaninga isixhumanisi emva kwesixhumanisi, waze wabheka ngezimanga nangokuncoma eZwini likaNkulunkulu. Wabona lapho uchungechunge oluphelele lweqiniso. LeloZwi ayekade elibheka njengelingaphefumulelwanga manje lavuleka phambi kombono wakhe ngobuhle balo nangenkazimulo yalo. Wabona ukuthi enye ingxenye yoMbhalo ichaza enye, futhi lapho isahluko esisodwa sivalekile ekuqondeni kwakhe, wathola kwenye ingxenye yeZwi lokho okwachaza sona. Wabheka iZwi elingcwele likaNkulunkulu ngenjabulo nangokuhlonipha okujulile kakhulu kanye nokwesaba okungcwele.” 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 owagcwalisa isiprofetho sikaTyndale, futhi ukushicilelwa kwakhe kokuqala kolwazi lwesiprofetho ayeluqoqile ekuvulweni kukaDaniyeli 8:14 kwaba ngo-1831, eminyakeni engamakhulu amabili namashumi amabili ngemva kokushicilelwa kweKing James Version yeBhayibheli. UJohn Wycliff, uWilliam Tyndale kanye nokushicilelwa kweKing James Bible ngo-1611, bamele izimpawu zomlando ezintathu eziqala isiprofetho seminyaka engamakhulu amabili namashumi amabili esiphela lapho umfana kaTyndale wegeja evulela iZwi likaNkulunkulu umlayezo wengelosi yokuqala, owawuzolandelwa ezinye izingelosi ezimbili. Leyo ngelosi yokuqala yafika ngo-1798, kanti eyesithathu ngo-1844. UWycliff, uTyndale noKing James bahlangana nomlimi owayezogcwalisa ukubikezela kukaTyndale, futhi owayezoba uphawu lomlando wezingelosi ezintathu kusukela ku-1798 kuze kube ngu-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.

Ukutholakala kuka-alfa kukaWilliam Miller kwakuyiminyaka eyi-2,520 kaLevitikusi amashumi amabili nesithupha, futhi ukutholakala kwakhe kuka-omega kwakuyiminyaka eyi-2,300 kaDaniyeli 8:14. Ukuhlakazeka kukaJuda kweminyaka eyi-2,520 kwaqala ngo-677 BC kwaphela ngo-1844. Iminyaka eyi-2,300 kaDaniyeli 8:14 yaphela ngo-1844. Kokubili kwaphela kanyekanye ngo-1844, futhi indawo yokuqala yokutholakala kuka-alfa no-omega kukaWilliam Miller yayihlukaniswe ngeminyaka engamakhulu amabili namashumi amabili. “Amakhulu amabili namashumi amabili” ayiwuphawu lukaWilliam Miller, phezu kofakazi ababili. Ukutholakala kuka-alfa no-omega kukaMiller kumelwe ngu-1798 no-1844. Ukuhlakazeka kweminyaka eyi-2,520 okumelene nombuso wasenyakatho kwaphela ngo-1798, futhi eminyakeni engamashumi amane nesithupha kamuva, ngo-1844, iminyaka eyi-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 engu-2,520 eyaphela ngo-1798 iyaluphawula lolo suku, kanti iminyaka engu-2,520 ephikisana noJuda, eyaphela ngo-1844, ikhiqiza isikhathi seminyaka engamakhulu amabili namashumi amabili. Lokhu kusho ukuthi iminyaka engu-2,520 ephikisana no-Israyeli ikhiqiza isikhathi sesiprofetho seminyaka engamashumi amane nesithupha, futhi iminyaka engu-2,520 ephikisana noJuda ikhiqiza isikhathi sesiprofetho seminyaka engamakhulu amabili namashumi amabili. I-alpha yaleso sikhathi ingu-677 BC, kanti i-omega ingu-457 BC, okusho ukuthi i-alpha yesikhathi seminyaka engamashumi amane nesithupha neyesikhathi seminyaka engamakhulu amabili namashumi amabili imelwe ngu-2,520, futhi i-omega yazo zombili lezo zintambo ingu-2,300. Lokho kuhlakazeka okubili “kwe-2,520” kunikeza ofakazi ababili besikhathi esiqala ngo-2,520 siphethe ngo-2,300. Zombili lezo zintambo zikhomba ukutholakala kwe-alpha ne-omega kukaWilliam Miller.

> “William Miller’s Dream

> “Iphupho 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.

> “Ngaphupha ukuthi uNkulunkulu, ngesandla esingabonakaliyo, wangithumela ibhokisi elincane elakhiwe ngobuciko obumangalisayo, elingaba ngamayintshi ayishumi ubude nanguyisithupha ngobubanzi, lenziwe nge-ebony nangamaparele afekethiswe ngobuciko obungavamile. Kulelo bhokisi kwakunamathiselwe ukhiye. Ngaso leso sikhathi ngawuthatha ukhiye ngavula ibhokisi; lapho, ngamangala futhi ngashaqeka, ngafica ligcwele zonke izinhlobo nobukhulu bobucwebe, amadayimane, amatshe ayigugu, nezinhlamvu zemali zegolide nezesiliva zobukhulu bonke nezamanani onke, kuhlelwe kahle ngobuhle ezindaweni zako ezehlukene ebhokisini; futhi njengoba kwakuhleliwe kanjalo, kwakubonakalisa ukukhanya nenkazimulo okwakulinganiswa ilanga kuphela.

> “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.

> “Ngacabanga ukuthi kwakungewona umsebenzi wami ukujabulela ngedwa lo mbono omangalisayo, nakuba inhliziyo yami yayigcwele intokozo ngenxa yokucwazimula, ubuhle, kanye nenani lalokho okwakuqukethwe kuwo. Ngakho-ke ngawubeka phezu kwetafula eliphakathi ekamelweni lami, ngase ngimemezela ukuthi bonke ababenesifiso babengafika bazobona umbono okhazimulayo futhi ocwebezelayo kunayo yonke eyake yabonwa ngumuntu kulokhu kuphila.

> “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 baqala ukungena, ekuqaleni bebebalwa, kodwa banda kwaze kwaba isixuku. Lapho beqala ukubuka ngaphakathi ebhokisini, babemangala futhi bememeza ngenjabulo. Kodwa lapho ababukeli sebandile, wonke umuntu waqala ukuphazamisa amagugu, ewakhipha ebhokisini futhi ewasakazela phezu kwetafula.

> “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.

> “Ngase ngiqala ukucabanga ukuthi umnikazi wayeyophinde afune kimi ibhokisi namagugu; futhi uma ngivuma ukuba kuhlakazeke, ngangingasoze ngaphinda ngawabuyisela ezindaweni zawo ebhokisini njengakuqala; futhi ngezwa ukuthi ngangingasoze ngakwazi ukubhekana nalokho engangizobekwa icala ngakho, ngokuba kwakuyoba kukhulu ngokwedlulele. Ngase ngiqala ukunxusa abantu ukuba bangawathinti, nokuba bangawakhiphi ebhokisini; kodwa lapho ngiqhubeka ngibancenga, kwaba yilapho behlakaza khona kakhulu; futhi manje babebonakala sebewahlakaza kulo lonke igumbi, phansi naphezu kwazo zonke izingcezu zefenisha ekulelo gumbi.”

> “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.

> “Ngase ngibona ukuthi phakathi kwamagugu eqiniso nezinhlamvu zemali eziyiqiniso ababewachithachithile, babexube inqwaba engenakubalwa yamagugu omgunyathi nezinhlamvu zemali ezingezamanga. Ngathukuthela kakhulu ngenxa yokuziphatha kwabo okuphansi nokungabongi kwabo, ngabakhuza ngabalahla ngenxa yalokho; kodwa lapho ngiqhubeka ngibakhuza, yilapho beqhubeka kakhulu behlakaza amagugu omgunyathi nezinhlamvu zemali ezingamanga phakathi kweziyiqiniso.”

> “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.

> “Ngase ngicasuka emphefumulweni wami wemvelo, ngaqala ukusebenzisa amandla omzimba ukuze ngibakhiphele ngaphandle ekamelweni; kodwa lapho ngisakhupha oyedwa, kungene abathathu abanye, balethe ukungcola, namasakabuli, nesihlabathi, nazo zonke izinhlobo zemfucumfucu, kwaze kwambozwa wonke amagugu eqiniso, amadayimane, nezinhlamvu zemali, okwakungasabonwa nhlobo. Baphinde badabula ibhokisi lami laba yizicucu, balisakaza phakathi kwemfucumfucu. Ngacabanga ukuthi kwakungekho muntu owawunaka usizi lwami noma ulaka lwami. Ngadangala ngokuphelele, ngaphela amandla enhliziyweni, ngahlala phansi ngakhala.

> “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.

> “Ngesikhathi ngikhala kanjalo futhi ngililela ukulahlekelwa kwami okukhulu kanye nokuziphendulela enginakho, ngakhumbula uNkulunkulu, ngase ngithandaza ngobuqotho ukuba angithumele usizo.

> “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.

> “Masinyane umnyango wavuleka, kwangena indoda egumbini; lapho bonke abantu balishiya; yona-ke, iphethe ibhulashi lokususa uthuli esandleni sayo, yavula amafasitela, yaqala ukukhuhla uthuli nodoti egumbini.

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

> “Ngakhala kuye ukuba ayeke, ngokuba kwakukhona amagugu ayigugu athile ehlakazekile phakathi kwemfucumfucu.

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

> “Wangitshela ukuba ‘ngingesabi,’ ngoba wayezo ‘banakekela’.”

> “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.

> “Khona-ke, eselokhu eshanela uthuli nemfucumfucu, namatshe ayigugu angamanga kanye nezinhlamvu zemali zomgunyathi, konke kwaphakama kwaphuma ngefasitela njengamafu, umoya wakuthwala wakususa. Phakathi kwalokho kuphithizela ngavala amehlo ami isikhashana; kwathi lapho ngiwavula, imfucumfucu yayisinyamalele yonke. Amatshe ayigugu ayigugu ngempela, amadayimane, nezinhlamvu zemali zegolide nezesiliva, kwakulele kusakazeke ngobuningi egumbini lonke.”

> “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.

> “Wabe esebeka phezu kwetafula ibhokisi, elalilikhulu kakhulu futhi lihle kakhulu kunalelo langaphambili, waqoqa amagugu, amadayimane, nezinhlamvu zemali, ngezandla ezigcwele, wakuphonsa konke ebhokisini, kwaze kwangasala nakukodwa, nakuba amanye amadayimane ayengengaphezu kobukhulu benhloko yenaliti.

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

> “Wabe esengibiza ukuba ‘ngize ngibone.’”

> “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.

> “Ngabheka ngaphakathi ebhokisini, kodwa amehlo ami aphuphuthekiswa yilowo mbono. Ayecwebezela ngobukhazikhazi obuphindwe kayishumi kunobokuqala. Ngacabanga ukuthi ayekhuhliwe esihlabathini yizinyawo zalabo bantu ababi ababewahlakaza futhi bawanyathela othulini. Ayebekwe ngokuhleleka okuhle ebhokisini, yilowo nalowo endaweni yawo, kungekho zimpawu ezibonakalayo zemizamo yomuntu owawafaka phakathi. Ngamemeza ngenxa yenjabulo enkulu, futhi lokho kumemeza kwangivusa.” 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.

Kusukela ekhasini elithi “81,” uphawu lwabapristi, iphupho likhomba umlando womsebenzi webandla lamaLaodicea lamaSeventh-day Adventist wokubhidliza amaqiniso ayisisekelo aqoqwa ubuNkulunkulu ngobuntu bukaWilliam Miller. Umlando uphela lapho uMiller “ememeza ngentokozo enkulu kakhulu” futhi lokho kumemeza “kwamvusa.” Umlando omelwe ephusheni uphetha ngesikhathi sokumemeza okukhulu kwengelosi yesithathu, okuyisicoco soKumemeza Kwaphakathi Nobusuku. Ukulandisa komlando kwephupho likaMiller kuphinde kumele izimpawu zomlando wamaMillerite, ngakho-ke kuphinde kumele nomlando ohambisanayo wenhlangano yabayikhulu namashumi amane nane ezinkulungwane. Okubaluleke ngokufanayo ukuthi ukumelwa komlando ephusheni kuqukethe futhi i-fractal yesiprofetho yomlando owaqala ukuphindwa 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.”

Amagugu eqiniso aqashelwa emlandweni wabantu abayizinkulungwane eziyikhulu namashumi amane nane afakwa embhalweni womphakathi ngo-2004, kwase kuphinde kwenziwa kanjalo ngo-2012, lapho ukwethulwa kwamaThebula kaHabakuki kwaqoqa iqembu elalimiselwe ukuba lihlakazeke. Lawo maqiniso abekwa etafuleni ngo-2004, ngokwethulwa kokuqala kwamaqiniso ayesevulwe uphawu ngo-1989. “Abambalwa” bawucabangela umlayezo ngaleso sikhathi, kodwa ngo-2012, uchungechunge lwezethulo ezingama-95 olwalunesihloko esithi AmaThebula kaHabakuki lwaletha isixuku, ngoba “abantu baqala ukungena, ekuqaleni bebembalwa ngesibalo, kodwa banda baba isixuku.”

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.

Kusukela ngowe-2012 kuze kube nguJulayi 18, 2020, lawo maqiniso ahlakazeka kancane kancane futhi ambozwa ngemfucumfucu. NgoJulayi 18, 2020, abasekeli bomlayezo weziThebula zikaHabakuki bahlakazwa isikhathi esiyizinsuku ezintathu nengxenye.

> 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.

> Lapho sebeyiqedile ubufakazi babo, isilo esenyuka siphuma kwalasha siyakulwa nabo, futhi siyakubahlula, sibabulale. Nezidumbu zabo ziyakulala emgwaqweni womuzi omkhulu, ngokomoya obizwa ngokuthi iSodoma neGibhithe, lapho neNkosi yethu yabethelwa khona. Futhi abavela ezizweni, nasemindenini, nasezilimini, nasezizweni zonke bayakuzibona izidumbu zabo izinsuku ezintathu nengxenye, futhi abayikuvuma ukuba izidumbu zabo zibekwe emathuneni. Futhi abahlezi emhlabeni bayakujabula ngabo, bathokoze, bathumelelane izipho; ngokuba laba baprofethi ababili babahlupha abahlezi emhlabeni. IsAmbulo 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, ngoDisemba 30, 2023, i-Future for America yahlanganyela emhlanganweni we-Zoom emhlanganweni wayo wokuqala womphakathi selokhu kwaba nguJulayi 18, 2020. UDisemba 30, 2023 uyizinsuku ezingu-1,260 emva kukaJulayi 18, 2020, noma “izinsuku ezintathu nohhafu.” Ngenkathi u-Eliya noMose babesefile emgwaqweni, elinye iqembu “liyajabula.” I-Future for America yayisibuyele ekushicileleni umlayezo wesiprofetho ngoJulayi ka-2023, ngokuba umlayezo owawuzoya emhlabeni wonke ngaleso sikhathi kwakudingeka, ngenxa yesidingo sesiprofetho, ukuba uvele “ehlane.” Izinsuku ezintathu nohhafu, noma izinsuku ezingu-1,260, ziyihlane.

> 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.

> Owesifazane wabalekela ehlane, lapho enendawo ayilungiselwe uNkulunkulu, ukuze bamondle khona izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha. IsAmbulo 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.

“Ihlane” lithiwa “izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha,” okungukuthi, izinsuku ezingu-1,260, futhi futhi “izinsuku ezintathu nengxenye,” njengoba kufanekiselwa kusAmbulo 12:6, kanti “126” kuyisishiyagalombili sika-1,260. Elinye lamaqiniso amangalisayo elavulwa ngaleso sikhathi kwakuyisidingo sokuphenduka ekugcwalisekeni komthandazo “wezikhathi eziyisikhombisa” kuLevitikusi amashumi amabili nesithupha.

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.

Izinsuku eziyi-1,260 nazo ziyisibonakaliso sezinsuku eziyi-2,520. “Izikhathi eziyisikhombisa” ezamelana nombuso wasenyakatho zaqala ngo-723 BC zaphela ngo-1798. Iphakathi lingu-538, ngaleyo ndlela kwakhiwa iminyaka eyi-1,260 lapho ubuqaba banyathela phansi indawo engcwele nebandla, kulandelwe eminye eyi-1,260 lapho ubuPapa banyathela phansi indawo engcwele nebandla. Lesi sakhiwo sesiprofetho sihambisana nezinsuku eziyi-1,260 kusukela ekubhapathizweni kukaKristu kuya esiphambanweni, okulandelwa yizinsuku eziyi-1,260 zesiprofetho kuze kube ngu-34 AD, lapho ivangeli laya kwabeZizwe. Ngakho-ke, phezu kofakazi ababili, u-1,260 uyingxenye yezinsuku eziyi-2,520, noma “izikhathi eziyisikhombisa” zikaMose zikaLevitikusi amashumi amabili nesithupha.

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.”

Isikhathi sezwi ehlane, esaqala ngeSabatha, Julayi 18, 2020 kwaze kwaba ngeSabatha, Disemba 30, 2023, saqala ukukhala ngoJulayi ka-2023; futhi lapho isikhathi “sehlane” siphela ngeSabatha, Disemba 30, 2023, ukufika kokuvuka kukaMose no-Eliya kwafika. Umlayezo wezwi wabonisa ukuthi uphawu lwendlela lokudumazeka kokuqala okufanayo kuzo zonke izinyakazo zokuvuselelwa lwachaza ukubikezela kwamanga kukaJulayi 18, 2020, esimweni somfanekiso wezintombi eziyishumi. Wabiza amadoda nabesifazane ekuphendukeni okumelelwa ngumthandazo kaLevitikusi amashumi amabili nesithupha. Iphupho likaMiller limelela khona lokho kuphenduka lapho eloba ethi, “Ngenkathi ngikhala kanjalo futhi ngilila ngenxa yokulahlekelwa kwami okukhulu kanye nokuba nesibopho kwami, ngakhumbula uNkulunkulu, futhi ngathandaza ngobuqotho ukuthi Angithumele usizo.”

## Come and See

Wozani 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.”

Iphupho likaMiller lihlukaniswe yizisho ezimbili ezithi “woza ubone.” Ngokokuqala uMiller umema abantu ukuba “woza ubone,” kanti ngokwesibili “indoda enebhulashi lothuli” imema uMiller ukuba eze abone. “Woza ubone” luwuphawu lwesiprofetho olukhomba iqiniso lesiprofetho elivuliwe. Izimpawu ezine zokuqala ngasinye sazo siqukethe umyalo othi “woza 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.

> Ngabona lapho iWundlu livula olunye lwezimpawu, ngezwa, kungathi ngumsindo wokuduma kwezulu, esinye sezidalwa ezine sithi: Woza ubone. … Kwathi seluvule uphawu lwesibili, ngezwa isidalwa sesibili sithi: Woza ubone. … Kwathi seluvule uphawu lwesithathu, ngezwa isidalwa sesithathu sithi: Woza ubone. … Kwathi seluvule uphawu lwesine, ngezwa izwi lesidalwa sesine lithi: Woza ubone. IsAmbulo 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.

Ukuthi “woza ubone” ekuqaleni kwephupho likaMiller kungu-alpha, kanti ukugcina kokuthi “woza ubone” kungu-omega. Iphupho lichaza ukwambulwa kokuqala kwephupho njengamatshe ayigugu okwathi lapho “ehlelwe kahle akhanyisa ukukhanya nenkazimulo okwakulinganiswa yilanga kuphela.” Lapho uKristu emema uMiller ukuba “woza ubone” i-omega, uMiller uthi, “amehlo ami akhazimula ngenxa yalokho engakubona. Kwakhanya ngokuphindwe kayishumi kunenkazimulo yako yokuqala.” Ukukhanya kwe-alpha kwakunjengelanga, kanti ukukhanya kwe-omega kwakuphindwe kayishumi kunelanga.

## Scatter

Sakaza

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.”

Ukulila nokuphenduka kukaMiller kumelwa ekupheleni kwesikhathi esaqala ngokuthi “woza ubone” kokuqala, kanye nokuthi “woza ubone” kokugcina. Esikhathini esiqala ngokwambula kukaMiller umlayezo kubantu bese siphetha ngokwambula kukaKristu umlayezo kuMiller, igama elithi “hlakaza” limelwa “izikhathi eziyisikhombisa.” UMiller uyolisebenzisa futhi leli gama, kodwa phakathi kokwambula kokuqala nokokugcina, elithi “hlakaza” livezwa “izikhathi eziyisikhombisa.” IBhayibheli lihlanganisa ukwahlulela kwe“zikhathi eziyisikhombisa” negama elithi, “hlakaza.”

> 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.

> Ngiyakunihlakaza phakathi kwabezizwe, ngidonse inkemba emva kwenu; izwe lenu liyakuba yincithakalo, nemizi yenu ibe yincithakalo. Levitikusi 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.

Iqiniso lokuqala ngqa uMiller alithola kwakuyilelo “lezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, futhi ephusheni lakhe isikhathi esiphakathi kokushicilelwa kombiko kaMiller nokushicilelwa kombiko kaKristu, wonke amaqiniso ayisisekelo amelwe ngumsebenzi kaWilliam Miller kwakumelwe ambozwe yimfucumfucu nezinhlamvu zemali zomgunyathi zezazi zemfundiso zenkolo zeLaodicean Seventh-day Adventism. Lokho kwenqatshwa kwamaqiniso ayisisekelo kuvezwa njengokuhlakazeka okuyisikhombisa emlandweni ophakathi kwe-alpha ne-omega. “Izikhathi eziyisikhombisa” ziyisibonakaliso somsebenzi kaWilliam Miller, wona futhi oyizisekelo zeSeventh-day Adventism, lapho; izinsuku eziyi-2,300 zikaDaniyeli 8:14 ziyinsika emaphakathi yalowo kanye umongo. Lokhu kuveza ukuthi iminyaka eyi-2,520 yokuhlakazeka, eyayiyisambulo sokuqala, noma se-alpha, sikaWilliam Miller, ibeka uphawu lokuqala kwenkathi eyaphela ngesambulo se-omega sikaWilliam Miller, okwakuyizinsuku eziyi-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.

Lapho ubu-Adventism boSuku lwesiKhombisa baseLawodikeya bebeka eceleni “izikhathi eziyisikhombisa” ngo-1863, babeka eceleni ukutholakala kokuqala kukaWilliam Miller, okwakuyoba ukutholakala kwakhe kwe-alpha kanye nokutholakala kwakhe okuyisisekelo. Okokugcina kokutholakala kukaMiller kwakuyizinsuku eziyi-2,300, okwakuyikutholakala kwakhe kwe-omega kanye nokutholakala kwakhe okuyitshe lesivalo. “Izikhathi eziyisikhombisa” ezaphetha ngo-1798 zaziphawula i-2,520, kanti izinsuku eziyi-2,300 zaphawulwa ngo-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.

Ngumuntu wesixubho sothuli oqoqayo amagugu ngemva kokuba esakazekile izikhathi eziyisikhombisa. Khona-ke ibhokisi lobucwebe liba likhulu kakhulu futhi libe lihle ngokwedlulele, futhi likhanye ngokuphindwe kayishumi ukwedlula ilanga. Ishumi liwuphawu lokuvivinywa, ngakho-ke lawo magugu akhanya ekulingweni phezu kosuku lwelanga; ngaleyo ndlela iphupho likaMiller liqala ngo-1798 futhi liphele ekukhaleni okukhulu kwengelosi yesithathu emthethweni weSonto.

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.

Umlando wamaMillerite kusukela ngowe-1798 kuze kube ngowe-1863 futhi uwumlando osukela ngowe-1798 kuze kube ngumthetho weSonto osuzayo maduze. Umlando omelelwe ephusheni likaWilliam Miller, owenzeka kusukela lapho uMiller ethi “woza ubone” kuze kube yilapho indoda yeBhulashi Lothuli ithi “woza ubone,” uyisikhathi esisukela ngowe-1798 kuze kube ngowe-1863, futhi futhi uyisikhathi esisukela ngowe-1798 kuze kube ngumthetho weSonto. Ulayini ophela ngowe-1863 uyifraktali engokwesiprofetho yolayini oqala ngowe-1798 futhi uphele emthethweni weSonto. Yomibili leyo migqa imelelwe ephusheni 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 ovaliwe ngo-Okthoba 22, 1844 umele ngomfanekiso umnyango ovaliwe emthethweni weSonto. Isiprofetho seminyaka engu-2,300 esagcwaliseka ngo-1844 simele ngomfanekiso umthetho weSonto.

> “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 njengomPristi wethu Omkhulu eNdaweni eNgcwele kakhulu, ngenxa yokuhlanzwa kwendlu engcwele, okuvezwe kuDaniyeli 8:14; ukuza kweNdodana yomuntu kuMdala Wezinsuku, njengoba kwethulwe kuDaniyeli 7:13; kanye nokuza kweNkosi ethempelini laYo, okwabikezelwa nguMalaki, kuyizincazelo zesigameko esisodwa; futhi lokhu futhi kumelwe ukuza komyeni emshadweni, okwachazwa nguKristu emfanekisweni wezintombi eziyishumi, kuMathewu 25.” The Great Controversy, 426.

## Lines

Imigqa

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 yokutholakele kukaMiller kwakuyisiprofetho seminyaka eyi-2,300, ngakho-ke kokubili u-1844 nomthetho weSonto bamelwe yiminyaka eyi-2,300. Lokhu kusho ukuthi u-2,520 uyialfa futhi u-2,300 uyii-omega yayo yomibili imigqa; umugqa owodwa uphetha ngo-1863, kanti omunye umugqa uphetha emthethweni weSonto. Kuyo yomibili imigqa isiprofetho sika-2,520 siyialfa, futhi noma siyitshe lesisekelo. I-fractal ka-1798 kuya ku-1863 emlandweni oyisisekelo wamaMillerite, iphinde ihambisane nenye i-fractal emlandweni we-omega, oyitshe lokuphetha, wabayizinkulungwane eziyikhulu namashumi amane nane.

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 uNkulunkulu wabiza abantu baKhe ukuba babuyele ezindleleni zakudala zikaJeremiya, okuyizona izisekelo, zona futhi ezimelwe yisithunywa somlando oyisisekelo, sona futhi esimelwe ukutholakala kwaso kwe-alpha okuyisisekelo kwe-“zikhathi eziyisikhombisa.” “Izikhathi eziyisikhombisa” ziwuphawu lwezisekelo zabayizinkulungwane eziyikhulu namashumi amane nane, futhi ngo-9/11 ukubekwa uphawu kwalelo qembu kwaqala ngomyalezo wokuvivinya wezisekelo, omelwe yiqiniso lokuqala ngqa eliyisisekelo likaWilliam Miller nele-Adventism. Ngo-9/11 kwaqala isikhathi sokubekwa uphawu, futhi emthethweni weSonto ozayo maduze isikhathi sokubekwa uphawu sabayizinkulungwane eziyikhulu namashumi amane nane siyaphetha.

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.

Lowo mlando uyifrakthali eqala ngo-2,520 uphethe ngo-2,300, ngakho-ke lowo mlando uyilayini yesithathu yomlando wesiprofetho emelwe ephusheni likaWilliam Miller. I-2,520 yagcwaliseka ngo-1798, kanti i-2,300 ngo-1844. Umsebenzi omelwe yileyo migqa emibili ungumsebenzi kaKristu wokuhlanganisa ubuNkulunkulu Bakhe nobuntu bethu. Ungumsebenzi wokuguqula isoni sibe ngongcwele, ubuyisele imvelo ephakeme esihlalweni sayo esifaneleyo phezu kwemvelo ephansi. Ngenxa yalesi sizathu, umzimba womuntu uthatha izinsuku ezingu-2,520 ukuze uvuselele ngokuphelele wonke amaseli asemzimbeni, futhi lowo mzimba ofanayo wakhelwe phezu kwama-chromosome esilisa angu-23 ahlanganiswe nama-chromosome esifazane angu-23. Ndawonye akhiqiza ithempeli eliphilayo, elimelwa njengenombolo “46,” okuyisikhathi esisukela ku-1798 kuya ku-1844, okuyisikhathi sephupho likaWilliam Miller kusukela ku-2,520 ngo-1798 kuze kufike ku-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.

Iphupho likaWilliam Miller liqukethe futhi olunye uhlangothi oluphindaphindekayo olufanele ukuqashelwa. Kusukela ku-9/11 kuze kube ngumthetho weSonto kunokuphindaphindeka komlando ka-1798 kuze kube ngumthetho weSonto, njengaku-1798 kuze kube ngu-1863. U-2023 kuze kube ngumthetho weSonto kuwukuphindaphindeka kuka-9/11 kuze kube ngumthetho weSonto, futhi lona ngumlando yonke imigqa engaphakathi ephusheni likaMiller ekhomba kuwo njengowomega wayo yonke. Lesi yisikhathi lapho amaqiniso okuqala ekhuliswa ngokuphindwe kayishumi njengelanga.

## The Two Bustles

Amabastali Amabili

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.

Ngawo-1840, igama elithi “bustle” (njengebizo) lalivame ukusho umsebenzi onamandla, omatasa, noma onomsindo—kaningi linomqondo wokuxakeka, ukujabula, ukuphuthuma, noma ukuphazamiseka. Lalibhekisela ekunyakazeni okuphilayo, isiphithiphithi, noma ukuzulazula ngokumatasa, kungaba esixukwini, emzini, emakethe, noma ngesikhathi somcimbi othile. Ngakho-ke, i-“bustle” yephupho likaMiller ibingachaza ukuqubuka okusheshayo komsebenzi, ukujabula, noma umsebenzi ophuthumayo owawenzeka khona manjalo ngaleso sikhathi—ukunyakaza noma isiphithiphithi sesikhashana sesimo noma sesigameko samanje.

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, “Kwathi-ke, ngesikhathi ekhukhula uthuli nemfucumfucu, amagugu angamanga nezinhlamvu zemali zomgunyathi, konke kwasukuma kwaphuma ngefasitela njengefu, umoya wakuthwala wakusa kude. Kuleso siphithiphithi ngavala amehlo ami umzuzwana nje; kwathi lapho ngiwavula, yonke imfucumfucu yayisinyamalele.”

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.

“Ukuphithizela” kukhomba amaphuzu amabili ephusheni likaMiller; elokuqala yileso lapho isixuku sihlakaza amagugu, bese kuba yileso lapho umuntu ophethe ibhulashi lothuli evula amafasitela futhi eqala ukukhukhulela ngaphandle amagugu angamanga. Ukuphithizela kokuqala nokungu-alpha kungukumbozwa kwamagugu, kanti ukuphithizela kwesibili nokungu-omega kungukubuyiselwa kwamagugu. Phakathi nalokho kuphithizela, uMiller wavala amehlo akhe. UMiller wabekwa ekuphumuleni ngo-1849, okuyiyona kanye inkathi lapho uKristu ayelulela khona isandla saKhe okwesibili ukuba aqoqe insali yabantu baKhe. UMiller wabe esevala amehlo akhe, kwathi ngo-1850 amaqiniso akhe abuye abekwa etafuleni ekugcwalisekeni komyalo kaHabakuki wokuba kubhalwe umbono futhi wenziwe ucace. Phakathi naleyo nkathi yokuphithizela, uMiller uvala amehlo akhe, futhi lapho evuka amagugu asesimweni sokubuyiselwa.

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.

Ukuphithizela kwesibili ephusheni lakhe kwenzeka ngesikhathi ifulegi labayizinkulungwane eziyikhulu namashumi amane nane livuswa, lihlanzwe futhi licwengisiswa njengefulegi uZakariya alichaza njengamatshe ayigugu phezu komqhele.

> 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.

> INkosi uNkulunkulu wabo iyakusindisa ngalolo suku njengomhlambi wabantu bayo; ngokuba bayakuba njengamatshe omqhele, ephakanyisiwe njengesibonakaliso phezu kwezwe layo. Ngokuba bukhulu kanjani ubuhle bayo, bukhulu kanjani nobuhle bayo! amabele ayakuthokozisa izinsizwa, newayini elisha izintombi. Celani eNkosini imvula ngesikhathi semvula yokugcina; khona iNkosi iyakwenza amafu akhazimulayo, ibanike izihlambi zemvula, yilowo nalowo utshani ensimini. Ngokuba izithombe zikhulume okuyize, nababhuli babone amanga, balandisa amaphupho amanga; baduduza ngeze; ngalokho bahamba njengomhlambi, bahlupheka, ngokuba kwakungekho malusi. Intukuthelo yami yavutha ngokumelene nabelusi, ngajezisa izimpongo; ngokuba uJehova Sebawoti uwuvakashele umhlambi wakhe, indlu kaJuda, wayenza yaba njengehhashi lakhe elihle empini. Zakariya 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” uyisibonakaliso kanye namatshe ayigugu emqhele. Umhlambi wabantu baKhe uyabonakaliswa ngesikhathi semvula yokugcina, ngokuba umyalo uwukuba kucelwe imvula yokugcina ngesikhathi semvula yokugcina. Umhlambi uqhathaniswa “nomhlambi” owazihambela ngendlela yawo siqu, kunokuba uhambe ngendlela yezindlela zasendulo zikaJeremiya. Ngesikhathi semvula yokugcina, amagugu angumhlambi waKhe ayoba yihhashi laKhe elihle empini. Lelo “hhashi elihle” liyibandla elinqobileyo, elimelwe kumlobokazi wokuqala wobuKristu, elifanekiselwa nguPetru owathi, njengehhashi elimhlophe esikhathini sophawu lokuqala, waphuma enqoba futhi eyakunqoba.

> 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.

> Ngase ngibona lapho iWundlu livula olunye lwezimpawu, ngezwa, kungathi ngumsindo wokuduma kwezulu, esinye sezidalwa ezine sithi: Woza ubone. Ngase ngibona, bheka, nansi ihhashi elimhlophe; nohlezi phezu kwalo wayenomnsalo; wanikwa umqhele; waphuma enqoba, futhi ukuze anqobe. IsAmbulo 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.

Ngakho-ke uPetru unguphawu lwebandla lokuqala lamaKristu labaphostoli ngesikhathi sokuthululwa kwezimvula ngePentekoste, futhi unguphawu lwebandla lokugcina lamaKristu ngesikhathi semvula yokugcina, eyafaniswa kusengaphambili ngokuthululwa kwezimvula ngePentekoste.

> 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.

> Ngabona izulu livulekile, bheka, nali ihhashi elimhlophe; nalowo owayehlezi phezu kwalo wabizwa ngokuthi Uthembekile noQinisileyo, futhi ngokulunga uyahlulela futhi wenza impi. Amehlo akhe ayenjengelangabi lomlilo, nasenhloko yakhe kwakukhona imiqhele eminingi; futhi wayenegama elilotshiwe, elalingaziwa muntu, ngaphandle kwakhe yena kuphela. Futhi wayembethe isembatho esicwiliswe egazini; negama lakhe libizwa ngokuthi IZwi LikaNkulunkulu. Namabutho ayesezulwini ayemlandela phezu kwamahhashi amhlophe, embethe ilineni elicolekileyo, elimhlophe nelihlanzekileyo. IsAmbulo 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.

Amahhashi amhlophe amele ibutho likaKristu elivuswayo kuHezekeli 37, futhi ayilo ibandla elinqobileyo, futhi ayizinsika emqheleni, ngokuba uKristu umisa umbuso Wakhe wenkazimulo ngesikhathi semvula yezinsuku zokugcina. Njengabameleli bombuso Wakhe, abayizinkulungwane eziyikhulu namashumi amane nane bangamagugu emqheleni, okuyisibonakaliso sombuso awamukelayo ekupheleni kwezinsuku eziyizi-2,300, okwaba kokubili ngu-Okthoba 22, 1844 futhi kuyophinde kube njalo emthethweni weSonto. Lowo mbuso wamahhashi amhlophe uvuswa ngesikhathi semvula yezinsuku zokugcina, lapho amafasitela ezulu evulwa, ngokuba uJohane wabona ihhashi elimhlophe lapho izulu livulwa.

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.

Esiphithiphithini se-alpha sango-1849, uMiller wavala amehlo akhe ekufeni, isikhashana esincane. UMiller wayengu-Eliya, futhi u-Eliya wafa ngoJulayi 18, 2020, walala emgwaqweni izinsuku eziyi-1,260 waze wafinyelela esiphithiphithini se-omega, wayesevuswa. Ukuvuswa kwakhe kuphawulwa njengokufika ngesikhathi indoda yebhulashi lothuli ivula amafasitela ezulu ukuze ikhukhule imfucumfucu. Ibutho lamahhashi amhlophe liyavuswa lapho ifasitela lezulu livulwa, futhi lapho lokho kwenzeka kubonakala ukwehlukaniswa kweqiniso nokwamanga. Lokho kwehlukaniswa kuphinde kubonakale 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.

> Lethani konke okweshumi endlini yokulondolozela, ukuze kube khona ukudla endlini yami, ningilinge manje ngalokho, usho uJehova Sebawoti, ukuthi angiyikunivulela yini amafasitela ezulu, nginithululele isibusiso, kuze kungabi khona indawo eyanele yokusamukela. 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 yabaprofethi iyathobela abaprofethi, kanti uJohane encwadini yeSambulo, iphupho likaMiller, kanye noMalaki banikeza ofakazi abathathu besikhathi lapho amafasitela ezulu evulwa. Ephusheni likaMiller lokhu kuse-omega yokubizelwa kokuthi “woza ubone.” Isiphithiphithi e-alpha sasingesikhathi lapho ukusakazeka kwaqala khona, kanti i-omega yisikhathi lapho ukubuthana kuqala khona.

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.

Ngaphambi kokuba siqhubekele phambili ephusheni likaMiller sifuna ukufaka ukuphawula kukaJames White ngalelo phupho. UJames White ukhomba amagugu eqiniso njengabantu bakaNkulunkulu beqiniso, kanti amagugu omgunyathi njengababi. Mina ngihlonza la magugu njengamaqiniso aphikiswa nephutha. Amagugu namagugu omgunyathi kokubili kungumyalezo nezithunywa zawo, kuphikiswa nephutha nezithunywa zamanga.

> “BROTHER MILLER’S DREAM

> “IPHUPHO LOMFOWETHU UMILLER Ngiphuphe ukuthi uNkulunkulu, ngothando lwakhe olungenamkhawulo, wathumela ingelosi ukuze ingihambise esibayeni; futhi lapho ngingena khona ngathola wonke umndeni wokukholwa usakazeke phezu komhlaba wonke. Kwakukhona oyedwa owayebonakala njengesicukuthwane, futhi inzondo yabonakala ngobuso bakhe. Umhlahlandlela wami wathi kimi, ‘Yena nguMesiya. Qaphela, hamba ngokucophelela.’ Izinyathelo zakhe azizange zibe ngaphezu kwesigxobo esisodwa sobubanzi, futhi umhlaba owayemi kuwo wawubonakala usinesimo sokuvikeleka; nokho, lapho efaka unyawo lwakhe phansi, izitshalo ezinhle nezimbali zazinganyathelwa ngaphansi kwezinyawo. Kwangibonakala sengathi ukhuphuka ngemikhondo emincane embi eyenziwe ngabanye ababeke amalengiso namatshe okuwa kuwo, wabajikijela phansi labo ababehamba ngemikhondo emikhulu ebushelelezi; futhi kwathi njengoba wayekhuphuka, abanye babewe, baze bagingqika baze bafinyelela phansi. Kwakubonakala sengathi kwakusolokhu kunengqondo ebusweni bakhe, kodwa akazange akhulume lutho. Lapho ngizizwa ngimangele, umhlahlandlela wami wangitshela ukuthi ngibheke phezulu. Ngabheka, ngabona indlu enhle kakhulu, eyayisekelwe ngezinsika eziyisikhombisa zonke zifakwe ngegolide elibonakalayo, futhi namagama ayesekelwa phezu kwezinsika ngezinhlamvu zegolide ezikhazimulayo. Lapho ngibona ubuhle bayo obungenakuchazwa, ngafisa ukungena. Kodwa umhlahlandlela wami wathi, ‘Akukabi manje. Buya emva kwesikhashana, bese uyayithola.’ Ngase ngibona indlela eyisicaba, ekhuphukela phezulu, eyayisekelwa esisekelweni esiqinile. Kule ndlela wayebuthene bonke ubuzalwane ababubulindele ngobuqotho ubumnini bukaKristu. Babegqoke okumhlophe, ubuso babo bukhazimula ngenjabulo engcwele, futhi babegxilise amehlo abo kuJesu owayehola indlela phambi kwabo. Kodwa masinyane omunye, owayebonakala emkhulu kunabanye bonke, wabiza kubo ukuba bame, ngesikhathi ethi, ‘UNkulunkulu usinike ukukhanya, futhi asinakunikezwa okunye; kufanele sihambe kukho lokho kuphela.’ Abanye baba nokungabaza, futhi kwavela ukuba labo ababesezansi kwendlela baphikise ukuthi uNkulunkulu wayengakaholeli umndeni wakhe kude kangako ukuthi bangadingi elinye ukukhanya. Khona-ke ngambona uJesu ephakamisa isandla sakhe sokunene esihle, futhi esandleni sakhe kwakukhona ukukhanya okukhazimulayo; kwase kuthi ezwini lakhe elihle kwavela amazwi athi, ‘Qhubekani!’ Sonke sakhothamela phansi, futhi lapho bevuka omunye nomunye babengasathandabuzi. Abanye, ngokudelela okudabukisayo, bathi ngoKristu, ‘Ukukhanya kwakhe sekuphelile. Simlandele ngeze.’ Futhi isixuku sabo saphindeka. Khona-ke mina ngambona lowo owayehamba phambi komndeni wonke, esondela ngasemzansi, phansi komgwaqo, kumuntu owabizwa ngokuthi “umhlaba.” Abanye bakaqala ukumesaba futhi bamphuthele. Emva kwalokho mina ngabona, esikhaleni esingaphezulu komhlaba, isakhiwo esifanayo ncamashí naleso engisibonile kuqala, futhi ngatshelwa ngumhlahlandlela wami ukuthi kwakuyiJerusalema laseZulwini. Kulesi sixeko kwakukhona izinyawo eziningi kangangokuba kwakumangazisa. Njengoba ngangiyibuka, ngacabanga ukuthi bayizinkulungwane ngokuphindaphindiwe izinkulungwane. Kwakubonakala sengathi bonke bagxilise amehlo abo phezu kodonga olukhulu oluphambi kwabo, lapho phezulu ngathi ngibona umuntu omuhle futhi ekhangeleka, ubuso bakhe bukhanya njengelanga emini, futhi eyethi, ‘Labo abanqobile, ngizobenza izinsika endlini kaNkulunkulu wami, futhi ngeke besaphuma futhi.’ Ngesikhathi ekhuluma la mazwi, izinkulungwane eziyishumi ngokuphindwe kashumi zathi, ‘Amen.’ Kube sengathi ukunyakaza komhlaba kwavumela umndeni wakhe ukuba usondele emzini. Lapho ngivuka, ngiyabonga kuNkulunkulu ngokuthi usenika abantu bakhe amaphupho nemibono.”

> “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.

> “Iphupho elandelayo yashicilelwa kuyi-Advent Herald eminyakeni engaphezu kwemibili eyedlule. Ngaleso sikhathi ngabona ukuthi yayiveza ngokucacile okwenzeka kithi esikhathini sethu esedlule sokulindela ukufika kwesibili, nokuthi uNkulunkulu wayinika leli phupho ukuze kusizwe umhlambi ohlakazekile.

> “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 kwezibonakaliso zokusondela kosuku olukhulu nolwesabekayo lweNkosi, uNkulunkulu ubeke amaphupho. Bheka uJoweli 2:28–31; Izenzo 2:17–20. Amaphupho angafika ngezindlela ezintathu; okokuqala, ‘ngobuningi bemisebenzi.’ Bheka uMshumayeli 5:3. Okwesibili, labo abangaphansi komoya ongcolileyo nokukhohliswa kukaSathane bangaba namaphupho ngethonya lakhe. Bheka uDuteronomi 8:1–5; Jeremiya 23:25–28; 27:9; 29:8; Zakariya 10:2; Jude 8. Okwesithathu, uNkulunkulu ubelokhu efundisa, futhi usafundisa abantu bakhe, kancane noma kakhulu, ngamaphupho, afika ngokusebenza kwezingelosi nangoMoya oNgcwele. Labo abemi ekukhanyeni okucacileyo kweqiniso bayokwazi lapho uNkulunkulu ebanika iphupho; futhi abanjalo abayikukhohliswa, baholelwe ekudukeni ngamaphupho amanga.”

> “‘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.

> “‘Wasesethi, Zwanini manje amazwi ami; uma kukhona umprofethi phakathi kwenu, mina Jehova ngizazisa kuye embonweni, ngikhulume naye ngephupho.’ Numeri 12:6. UJakobe wathi, ‘Ingelosi kaJehova yakhuluma kimi ngephupho.’ Genesise 31:2. ‘UNkulunkulu weza kuLabani umSiriya ngephupho ebusuku.’ Genesise 31:24. Funda amaphupho kaJosefa, [Genesise 37:5–9,] bese kuba yindaba ethokozisayo yokugcwaliseka kwawo eGibhithe. ‘EGibeyoni uJehova wabonakala kuSolomoni ngephupho ebusuku.’ 1 AmaKhosi 3:5. Umfanekiso omkhulu obaluleke kakhulu wesahluko sesibili sikaDaniyeli wanikezwa ngephupho, kanye nezilo ezine, nokunye, zesahluko sesikhombisa. Lapho uHerode efuna ukubhubhisa uMsindisi oselusana, uJosefa waxwayiswa ngephupho ukuba abalekele eGibhithe. Mathewu 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.

> “‘Kuyakuthi ngezinsuku ZOKUGCINA, kusho uNkulunkulu, ngiyakuthulula uMoya wami phezu kwayo yonke inyama; namadodana enu namadodakazi enu ayakuprofetha, nezinsizwa zenu ziyakubona imibono, namaxhegu enu ayakuphupha amaphupho.’ 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 sokuprofetha, ngamaphupho nangemibono, lapha siyisithelo sikaMoya oNgcwele, futhi ezinsukwini zokugcina siyakubonakaliswa ngokwanele ukuba sibe uphawu. Singenye yezipho zebandla levangeli.

> “‘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.

> “‘Wase ebapha abanye ukuba babe ngabaphostoli; abanye babe NGABAPROFETHI; abanye babe ngabavangeli; abanye babe ngabelusi nabafundisi; ukuze abangcwele bapheleliswe, ukuze kwenziwe umsebenzi wenkonzo, ukuze kwakhiwe umzimba kaKristu.’ Kwabase-Efesu 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.

> “‘UNkulunkulu umisile abathile ebandleni, kuqala abaphostoli, okwesibili ABAPROFETHI,’ njalonjalo. 1 Korinte 12:28. ‘Ningakudeli UKUPHROFETHA.’ 1 Thesalonika 5:20. Bheka futhi Izenzo 13:1; 21:9; Roma 7:6; 1 Korinte 14:1, 24, 39. Abaprofethi noma ukuprofetha kungokokwakha ibandla likaKristu; futhi akukho bufakazi obungavezwa obuvela ezwini likaNkulunkulu bokuthi kwakumelwe kuphele ngaphambi kokuba abavangeli, abefundisi nabaqondisi kuphele. Kodwa umphikisi uthi, ‘Sekube nemibono namaphupho amanga amaningi kakhulu kangangokuba anginakuba nokwethemba kunoma yini yalolo hlobo.’ Kuyiqiniso ukuthi uSathane unokwakhe okuyisifaniso samanga. Uhlale enabaprofethi bamanga, futhi impela singabalindela manje kulesi sikhathi sakhe sokugcina sokukhohlisa nokunqoba. Labo abalahla izambulo ezinjalo ezikhethekile ngenxa yokuthi kukhona okungamanga okufanisayo, bangaya ngokufanele isinyathelo esincane phambili futhi baphike ukuthi uNkulunkulu wake wazambulula kumuntu ngephupho noma ngombono, ngokuba lokho okufanisayo okungamanga bekuhlale kukhona.”

> “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.

> “Amaphupho nemibono kuyindlela uNkulunkulu azambulule ngayo kumuntu. Ngale ndlela wakhuluma kubaprofethi; ubeke isipho sokuprofetha phakathi kwezipho zebandla levangeli, futhi uhlele amaphupho nemibono kanye nezinye izibonakaliso ‘ZEMINSUKU YOKUGCINA.’ 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.

> “Inhloso yami kulawa mazwi angenhla kube wukususa ukuphikisa ngendlela engokomBhalo, nokulungiselela ingqondo yomfundi kulokhu okulandelayo.

> “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, Iphupho LikaMfoweth’ 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’ limelela amaqiniso amakhulu eBhayibheli aphathelene nokubuya kwesibili kweNkosi yethu uJesu Kristu, uMfoweth’ uMiller ayenikwe ukuba awamemezele emhlabeni.

> “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. ‘Ukhiye owawunamathiselwe’ kwakuyindlela yakhe yokuhumusha iZwi lesiprofetho—eqhathanisa umbhalo nombhalo—iBhayibheli lingumhumushi walo uqobo. Ngalo khiye uMfoweth’ uMiller wavula ‘ibhokisi,’ noma iqiniso elikhulu lokufika kukaKristu emhlabeni.

> “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. ‘Amatshe ayigugu, amadayimane, njll.’ ‘ezinhlobo zonke nezilinganiso zonke,’ ‘ahlelelwe kahle kangaka ezindaweni zawo ecaleni’ amelela abantwana bakaNkulunkulu, [Malaki 3:17,] abavela kuwo wonke amabandla, nasezikhundleni nasezimweni zokuphila cishe zonke, abamukela ukholo lokuza kukaKristu, futhi babonakala bema ngesibindi ezikhundleni zabo ezahlukene, emsebenzini ongcwele weqiniso. Ngesikhathi behamba ngale ndlela, yilowo nalowo enaka owakhe umsebenzi, futhi ehamba ngokuzithoba phambi kukaNkulunkulu, ‘babonakalisa ukukhanya nenkazimulo’ emhlabeni, okwakulinganiswa kuphela yibandla ngezinsuku zabaphostoli. Umlayezo, [IsAmbulo 14:6,7,] wahamba, kungathi kunjalo, ngamaphiko omoya, futhi isimemo esithi, ‘Wozani, ngokuba konke sekulungile manje,’ [Luka 14:17,] sasabalala ngamandla nangomphumela.”

> “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 baqala ukungena, ekuqaleni beyingcosana ngenani, kodwa banda baba yixuku.’ Ngesikhathi imfundiso yokufika kukaKristu iqala ukushunyayelwa nguMzalwane uMiller, nabanye abambalwa kakhulu, yayingakawenzi umthelela omkhulu, futhi bambalwa kakhulu ababevuswa yiyo; kodwa kusukela ngowe-1840 kuya kowe-1844, noma kuphi lapho yayishunyayelwa khona, umphakathi wonke wavuswa.

> “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. Lapho ingelosi endizayo [IsAmbulo 14:6–7] iqala kuqala ukushumayela izindaba ezinhle zaphakade, ‘Mesabeni uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile,’ abaningi bamemeza ngentokozo bebhekene nokufika kukaJesu, nokubuyiselwa kwezinto, abathi emuva kwalokho baphikisa, baklolodela, bahlekisa ngeqiniso elalike labagcwalisa ngentokozo esikhashaneni esandulela lokho. Baphazamisa futhi bahlakaza amagugu. Lokhu kusiletha ekwindla ka-1844, lapho isikhathi sokuhlakazeka saqala khona.

> “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 lokhu: Kwakungaba yilabo abake ‘bamemeza ngentokozo’ abahlupha futhi bahlakaza amagugu. Futhi akekho ohlakaze umhlambi ngempumelelo engaka, wawudukisa kusukela ngo-1844, njengalabo abake bashumayela iqiniso, bathokoza kulo; kodwa selokhu baphika umsebenzi kaNkulunkulu, nokugcwaliseka kwesiprofetho ekuhlangenwe nakho kwethu kwangaphambili kwe-advent.

> “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. ‘Amatshe ayigugu omgunyathi nezimali zomgunyathi’ ezahlakazeka phakathi kwezoqobo, ngokusobala zimele abaphendukile bamanga, noma ‘abantwana bezizwe,’ [Hoseya 5:7] selokhu umnyango wavalwa 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. ‘Ukungcola nezinsalela zokugunda, isihlabathi nazo zonke izinhlobo zemfucumfucu,’ kumela amaphutha ahlukahlukene namaningi angeniswe phakathi kwabakholwa ekufikeni kwesibili, kusukela ekwindla ka-1844. Lapha ngizophawula ambalwa kuwo.

> “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 abanye ‘babelusi’ abasithatha ngokuzidla ngokushesha ngemva kokuba sekukhishwe isimemezelo saphakathi kwamabili, sokuthi amandla anesizotha, ancibilikisa inhliziyo, kaMoya oNgcwele ahambisana nomnyakazo wenyanga yesikhombisa ayeyithonya lokulalisa ngengqondo. UGeorge Storrs wayephakathi kwabokuqala ukuthatha lesi sikhundla. Bheka imibhalo yakhe engxenyeni yokugcina ka-1844, ephephandabeni i-Midnight-Cry, elalinyatheliswa ngaleso sikhathi eDolobheni laseNew York. UJ. V. Himes, eNgqungqutheleni yase-Albany entwasahlobo ka-1845, wathi umnyakazo wenyanga yesikhombisa wakhiqiza ukulaliswa ngengqondo okujule ngamafidi ayisikhombisa. Lokhu ngikutshelwa yilowo owayekhona, wezwa nalawo mazwi. Abanye ababa nengxenye esebenzayo esimemezelweni senyanga yesikhombisa, selokhu bamemezela ukuthi lowo mnyakazo wawungumsebenzi kaDeveli. Ukuthiwa umsebenzi kaKristu noMoya oNgcwele ungokaDeveli kwakuyinhlamba ezinsukwini zoMsindisi wethu, futhi kuyinhlamba namanje. 2. Izivivinyo eziningi ngezikhathi ezithile eziqondile. Njengoba izinsuku ezingu-2300 zaphela ngo-1844, izikhathi eziningi impela sezibekiwe, ngabantu abehlukene, ukuze kube ukuphela kwazo. Ngokwenza lokhu basuse ‘izimpawu zomngcele,’ futhi basakaza ubumnyama nokungabaza phezu kwawo wonke umnyakazo wokufika. 3. Ukukhonza imimoya nabo bonke ubufekethiso bayo nokweqisa kwayo. Leli qhinga likaDeveli, eselenze umsebenzi owesabekayo wokufa, limelelwa ngokufaneleyo ‘yizigodo ezisikiwe,’ kanye ‘nazo zonke izinhlobo zemfucumfucu.’ Abaningi balabo abagwinya ushevu wokukhonza imimoya bavuma iqiniso lokuhlangenwe nakho kwethu kwangaphambili kokufika, futhi ngaleli qiniso abaningi benziwe bakholwe ukuthi ukukhonza imimoya kwakuyisithelo esingokwemvelo sokukholwa ukuthi uNkulunkulu waqondisa iminyakazo emikhulu yokufika ngo-1843 nango-1844. UPetru, ekhuluma ngalabo ababeyoletha ‘izihlubuki ezibhubhisayo, baphike ngisho neNkosi eyabathengayo,’ uthi ‘NGENXA YABO INDLELA YEQINISO IYOKHULUNYWA KABI.’ 4. US. S. Snow ezisho ukuthi ungu-‘Elija umProfethi.’ Lo muntu, ekuhambeni kwakhe okuyinqaba nokungalawuleki, naye udlale indima yakhe kulo msebenzi wokufa, futhi inkambo yakhe ibe nomkhuba wokuletha isikhundla seqiniso sabangcwele abalindileyo ekudumazekeni emehlweni emiphefumulo eminingi eqotho.”

> “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.

> “Kule ncwajana yamaphutha ngingangeza amanye amaningi, njengokuthi ‘iminyaka eyinkulungwane’ yesAmbulo 20:4, 7 isedlule, abangu-144,000 besAmbulo 7:4; 14:1, labo ‘abavuka baphuma emathuneni’ emva kokuvuka kukaKristu, imfundiso yokungasebenzi, imfundiso yokubhujiswa kwezingane ezisencane, njalonjalo, njalonjalo. La maphutha asakazwa ngokukhuthala okukhulu, futhi acindezelwa phezu komhlambi olindileyo ngendlela yokuthi, ngesikhathi uMfoweth’ uMiller ephupha lelo phupho, amagugu eqiniso ‘ayengasaboniwa,’ futhi amazwi omprofethi ayesebenza—‘Ukwahlulela kubuyiselwe emuva, nokulunga kumi kude,’ njalonjalo, njalonjalo. Bheka u-Isaya 56:14.”

> “At that time there was not an advent paper in the land that advocated the cause of present truth. The ‘Day-Dawn,’ was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Brother Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

> “Ngaleso sikhathi kwakungekho ngisho nelilodwa iphepha lama-Advent ezweni elalimelela udaba lweqiniso lamanje. I-‘Day-Dawn’ yaba ngeyokugcina ukuvikela isikhundla esiyiqiniso somhlambi omncane; kodwa yona yafa ezinyangeni eziningana ngaphambi kokuba iNkosi inike uMfoweth’ uMiller leli phupho; futhi emzabalazweni wayo wokugcina wokufa yakhomba abangcwele abakhathele nabebubulayo ku-1877, ngaleso sikhathi eyayiseminyakeni engamashumi amathathu ezayo, njengenkathi yokukhululwa kwabo kokugcina. Maye! maye! Akumangalisi ukuthi uMfoweth’ uMiller ephusheni lakhe, ‘wahlala phansi wakhala’ ngenxa yalesi simo sezinto esidabukisayo.”

> “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, limelela iqiniso lokufika elashicilelwa nguMfoweth’ uMiller emhlabeni, njengoba kubekwe emfanekisweni wezintombi eziyishumi. Mathewu 25:1–11. Okokuqala isikhathi, 1843, okwesibili, isikhathi sokulibala, okwesithathu ukukhala kwaphakathi kwamabili, ngenyanga yesikhombisa, 1844, nokwesine, umnyango ovaliwe. Akekho ofunde amaphepha eSecond Advent kusukela ngo-1843 oyakuphika ukuthi uMfoweth’ uMiller uye wavikela la maphuzu amane abalulekile emlandweni wokufika. Lolu hlelo lweqiniso oluvumelanayo noma ‘ibhokisi’ ludatshulwe lwaba yizicucu, lwaphonswa phakathi kwemfucumfucu yilabo abenqabile okuhlangenwe nakho kwabo uqobo, futhi baphika wona kanye amaqiniso lawo bona, kanye noMfoweth’ uMiller, abawashumayela emhlabeni ngesibindi esingesabi.”

> “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. Umuntu onalesi ‘bhulashi lothuli’ umelela ukukhanya okucacileyo kweqiniso lamanje, njengoba kwambulwa ngomyalezo wengelosi yesithathu, [IsAmbulo 14:9–12,] osemanje uhlambulula amaphutha ewasusa ensalini. Umsebenzi weqiniso lamanje waqala ukuvuseleleka entwasahlobo ka-1848, futhi kusukela kuleso sikhathi kuze kube manje ubulokhu ukhula futhi uqina. ‘Ibhulashi lothuli’ belilokhu lihamba, futhi amaphutha abelokhu edlula esuswa phambi kokukhanya okucacileyo kweqiniso, kanti amanye amagugu ayigugu, okwathi esikhathini esifushane esedlule ayembozwe futhi efihlwe emehlweni ngobumnyama nephutha, manje ame ekukhanyeni okucacileyo kweqiniso lamanje.”

> “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 wokukhipha amagugu, nokuhlanza ususe iphutha, ukhula ngokushesha kakhulu, futhi umiselwe ukuqhubeka ngamandla andayo, kuze kube yilapho abangcwele sebefunisiswe bonke, futhi bemukela uphawu lukaNkulunkulu ophilayo. Qhathanisa lokhu nesahluko samashumi amathathu nane sikaHezekeli, khona uzobona ukuthi uNkulunkulu uthembisile ukuqoqa umhlambi wakhe obuhlakazekile ngalolu suku olumnyama nolunamafu, kusukela ngonyaka ka-1844. Ngaphambi kokuba uJesu eze, ‘umhlambi omncane’ uyakuqoqelwa ‘ebunyeni bokukholwa.’ UJesu manje uhlambululela ‘kuye uqobo abantu abakhethekile, abashisekela imisebenzi emihle,’ futhi lapho efika uyakufumana ‘ibandla lakhe lingenasibala, noma umbimbi, noma okunjalo.’ ‘Ifoloko yakhe yokwela isesandleni sakhe, futhi uyakuhlanza ngokupheleleyo isibuya sakhe, aqoqele ukolweni wakhe esibayeni, njalonjalo.’ Mathewu 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 lesibili ‘elikhulu kakhulu futhi elihle kakhulu kunelokuqala’ okwathi kulo kwaqoqwa khona ‘amagugu,’ ‘amadayimane’ nezinhlamvu zemali ezazihlakazekile, limelela insimu ebanzi yeqiniso eliphilayo lamanje, okuyiyona umhlambi ohlakazekile oyobuthelwa kuyo, yebo, abayizi-144,000, bonke benophawu lukaNkulunkulu ophilayo. Akekho noyedwa kulawo madayimane ayigugu oyosala ebumnyameni. Nakuba amanye engekho makhulu kunenhloko yenaliti, awayikunganakwa futhi ashiywe ngaphandle ngalolu suku lapho uNkulunkulu ehlanganisa amagugu akhe. [Malaki 3:16–18] Angathuma izingelosi zakhe futhi aziphuthumise ziphume, njengoba amkhipha uLoti eSodoma. ‘INkosi iyokwenza umsebenzi omfushane emhlabeni.’ ‘Iyowunqamula ube mfushane ngokulunga.’ Bheka KwabaseRoma 9:28.” James White, Imibhalo yaphansi yePhupho likaMfoweth’ uMiller.

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