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

Incwadi kaJoweli neBandla Lama-Adventist Osuku Lwesikhombisa laseLawodisiya - Inombolo Engamashumi Amathathu Nesithupha

Number Thirty-Six

Inombolo Engamashumi Amathathu Nesithupha

Author

Jeff Pippenger

Published

January 27, 2026

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

Kule “bustle,” uJames White ayichaza njengokuhlakazeka kwamaMillerite kulandela u-Okthoba 22, 1844, uWilliam Miller waba nephupho ngo-1847, kwathi eminyakeni emibili kamuva wabekwa ekuphumuleni.

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

> “Ukuba uWilliam Miller wayengabona ukukhanya komyalezo wesithathu, izinto eziningi ezazibonakala zimnyama futhi ziyimfihlakalo kuye ngabe zachazwa. Kodwa abafowabo babethi banothando olujule kangaka nesithakazelo esikhulu ngaye, waze wacabanga ukuthi wayengenakuzihlukanisa nabo. Inhliziyo yakhe yayithambekela eqinisweni, bese ebheka abafowabo; babeluphikisa. Wayengazihlukanisa yini nalabo ababemi eceleni kwakhe, behlangene naye ekumemezeleni ukuza kukaJesu? Wacabanga ukuthi ngokuqinisekile babengeke bamdukise.

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

> “UNkulunkulu wamvumela ukuba awele ngaphansi kwamandla kaSathane, umbuso wokufa, wamfihla ethuneni kulabo ababemhudula njalo bemsusa eqinisweni. UMose wona ngesikhathi esezongena eZweni Lesithembiso. Kanjalo nami ngabona ukuthi uWilliam Miller wona ngesikhathi esezongena eKhanani lasezulwini, ngokuvumela ithonya lakhe ukuba limelane neqiniso. Abanye bamholisa kulokho; yibo abayakuphendula ngakho. Kodwa izingelosi ziqapha uthuli oluyigugu lwale nceku kaNkulunkulu, futhi uyakuphuma ngokukhala kwecilongo lokugcina.”

> “A Firm Platform

> “Isisekelo Esiqinile ‘Ngabona enye ingelosi inamandla yehla ezulwini, yembethe ifu; uthingo lwenkosazana lwaluphezu kwekhanda layo, nobuso bayo babunjengelanga, nezinyawo zayo zinjengezinsika zomlilo; esandleni sayo yayiphethe incwadi encane ivuliwe; yabeka unyawo lwayo lokunene phezu kolwandle, nolwesobunxele phezu komhlaba, yamemeza ngezwi elikhulu, njengengonyama ebhongayo. Kuthe lapho isimemezile, imidumo eyisikhombisa yakhuluma ngamazwi ayo. . . . Ingelosi engayibona imi phezu kolwandle naphezu komhlaba yaphakamisela isandla sayo sokunene ezulwini, yafunga ngophilayo kuze kube-phakade naphakade, owadala izulu nezinto ezikulo, nomhlaba nezinto ezikuwo, nolwandle nezinto ezikulo, ukuthi akusayikuba khona isikhathi; kepha ngezinsuku zezwi lengelosi yesikhombisa, lapho isizakukhala, imfihlakalo kaNkulunkulu iyakupheleliswa, njengalokho ayekushumayeza izinceku zakhe abaprofethi.’ IsAmbulo 10:1-7. Isandla esasibambe incwadi encane sasivuliwe. Ububanzi bobuso bengelosi, nezinsika zayo zomlilo, kubonisa amandla ayo amakhulu kanye negunya layo. Uthingo olwaluphezu kwekhanda layo luwuphawu lobuNkulunkulu, inkazimulo kaNkulunkulu eyakhanya evela ebusweni bayo. Ukuma kwayo, olunye unyawo phezu komhlaba nolunye phezu kolwandle, kukhombisa ububanzi obubanzi besimemezelo sayo. Yayikhala ngezwi elikhulu, njengengonyama ebhongayo. Izwi layo laliwubufakazi obuzwakalayo, obugunyazayo obuvela kuNkulunkulu. Lokho okuqukethwe yisincwadi esincane, kwase kuwukwambulwa okwengeziwe kweqiniso elihlobene nesigameko sokugcina emlandweni waleli zwe. “Lokho kwakuyisibonakaliso sokuthi umlayezo wayezoqondakala, futhi kungabikho isaba sokuphutha. Kufanele kulalelwe izwi lawo. Lizwakala ngokugunyazwa kukaKristu, futhi kufanele kuhlonishwe njengelizwi lakhe uqobo. Isandla sikaNkulunkulu sivula incwadi encane, futhi ngaleyo ndlela sibonisa ukuthi uNkulunkulu uyifaka indaba yakhe ezahlukweni ezivulekile zaleso siprofetho.”—Manuscript Releases, vol. 21, p. 437. Ngelosi Yenkontileka yayikhomba ukuqedwa kwesikhathi esingokwesiprofetho ngokuphathelene nomlayezo ka-1842. Lelohlelo lwesikhathi olwadlula, lwafinyelela kusukela ku-457 B.C. kwaze kwaba ku-1844. Isandla saleyo ngelosi sasiphakanyisiwe njengoba ifunga ngesifungo esiphindwe kabili, sifungela uNkulunkulu ophilayo ukuthi ngeke kusaba khona ukulibala esikhathini. Lokho kufunga kuveza ukuthi kwakungeke kusaba khona ukubambezeleka futhi, nokuthi isikhathi sesikhathi esingokwesiprofetho sase sifinyelele ekugcwalisekeni kwaso. Ngamanye amazwi, lowo mlayezo owawuzomenyezelwa uqhubeke kwakuyoba umlayezo wesikhathi sabo sangaleso sikhathi, ohlanganisa isikhathi sokugcwaliseka kwaleyo mibono kusukela ku-1842 kuya ku-1844. Kwakungeke kusaba khona esinye isigijimi esinikeziwe sesikhathi esiqondile esingokwesiprofetho. Le ngelosi enamandla eyayiyala ngobuqotho obukhulu ukuthi akusayikuba khona isikhathi, yayimi phezu kwepulatifomu eqinile, enganyakaziswa. Yayimemeza emhlabeni nakolwandle, ukuze kuboniswe ukuthi umhlaba wayezokwelulwa kabanzi ngezwi layo. — Manuscript 59, 1900. Bafundile futhi bakhonjiswa ukuthi umcimbi omkhulu nonesabekayo obekumele uhlolwe kangaka ngokulangazela, kwakuwukudlula kwesikhathi ngo-1844. Babephakathi kwezimfihlakalo ezihlobene nesAmbulo sikaJohane, okwakungafanele zivalwe noma zifihlwe, kodwa zembulwe nokuthi ukuhlasela okuvuthayo kukaSathane kwakuza phezu kwabo. Futhi lapho bebona ukungabi nalutho kwezikhundla zabo zangaphambili, banqaba ukunyathela izisekelo zokubalwa kwabo kweziprofetho kwasekuqaleni. Kuwo wonke amahlelo abantu babebonakala bephakathi kobumnyama noma ekukhanyeni. Isimemezelo sengelosi yokuqala nelesibili sase silethwe ezinsukwini zabo nasemazweni abo; futhi kwakungekho ukubuyisela emuva ezimemezelweni ezinkulu ezingokwesiprofetho ezazisanda kwenziwa. Babebone ukuphelela ngokumangalisayo emlandweni wezizwe nasezindaweni zazo kwezinto ezazifanekiselwa yiwo, futhi babebekwe phezu kwePulatifomu Eqinile, Yeqiniso Elingunaphakade.”—Ibid., p. 457.

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

> “Ngabona ibandla labantu elalimi lilondolozekile kahle futhi liqinile, linganiki nhlobo ukwesekwa kulabo ababefuna ukuphazamisa ukholo olumisiwe lomzimba. UNkulunkulu wabheka phezu kwabo ngokuvuma. Ngakhonjiswa izinyathelo ezintathu—imiyalezo yengelosi yokuqala, eyesibili, neyesithathu. Ingelosi eyayihamba nami yathi, ‘Maye kulowo oyakunyakazisa ibhulokhi noma aphazamise iphini lale miyalezo. Ukuqonda okuyiqiniso kwale miyalezo kubaluleke kakhulu empilweni. Isiphetho semiphefumulo sixhomeke endleleni eyamukelwa ngayo.’ Ngaphinde ngaholelwa phansi ngale miyalezo, ngabona ukuthi abantu bakaNkulunkulu babeyithenge ngentengo enkulu kangakanani imfundo yabo yesipiliyoni. Yayitholwe ngokuhlupheka okukhulu nangokulwisana okunzima. UNkulunkulu wayebahole izinyathelo ngezinyathelo, waze wabamisa phezu kwesiteji esiqinile, esinganyakaziseki. Ngabona abantu ngabanye besondela kuleso siteji behlola isisekelo. Abanye, ngokuthokoza, bangena kuso ngokushesha. Abanye baqala ukusola isisekelo. Babefisa ukuba kwenziwe ukulungiswa, khona-ke isiteji sasiyoba siphelele ngokwengeziwe, nabantu babejabula kakhulu. Abanye behla esitejini ukuze basihlole, bamemezela ukuthi sabekwa ngokungalungile. Kodwa ngabona ukuthi cishe bonke bema beqinile phezu kwesiteji futhi banxusa labo ababehambile kuso ukuba bayeke ukukhononda kwabo; ngoba uNkulunkulu wayenguMakhi Omkhulu, futhi babelwa naye. Balandisa ngomsebenzi omangalisayo kaNkulunkulu, owawubaholele esitejini esiqinile, futhi ngobunye baphakamisa amehlo abo ezulwini, ngezwi elikhulu badumisa uNkulunkulu. Lokhu kwathinta abanye balabo ababekhononde futhi bashiya isiteji, nabo ngobuso obuthobekile baphinda bangena kuso.” Early Writings, 258.

## Miller’s Wonderful Works

Imisebenzi Emangalisayo kaMiller

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

“Umsebenzi omangalisayo” kaWilliam Miller waholela “esisekelweni esiqinile” esasi “yisizinda esiqinile, esinganyakaziswa.” “Isisekelo” saleso “sizinda esinganyakaziswa,” kanye nokuhlaselwa okwalandela kokubili “isizinda” kanye “nesisekelo” okwangeniswa ngemva kokufa kukaMiller ngo-1849, kuyakhonjwa ephusheni lakhe.

William Miller is the symbol of the foundations of Adventism.

UWilliam Miller uwuphawu lwezisekelo ze-Adventism.

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

Yena futhi uyisibonakaliso somlando wamaMillerite kusukela ngo-1798 kuze kube ngu-1863.

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

Yena futhi uyisibonakaliso somlando wamaMillerite kusukela ngo-1798 kuze kube ngu-1844.

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

Futhi uyisifanekiselo somlando wezingelosi ezintathu kusukela ngo-1798 kuze kube ngumthetho weSonto.

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

Ufanekiswa yiminyaka engamashumi amane nesithupha kusukela ngo-1798 kuze kube ngu-1844.

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

Ufanekiselwa ngenombolo ethi “220,” maqondana no-2,520 no-2,300.

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

Umelwe “yizikhathi eziyisikhombisa”—u-2,520.

He is represented by the 2,300.

Umelwe yilezi zi-2 300.

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

Amaphupho amabili kaMiller amelwa ngokwesibonakaliso ngamaphupho amabili kaNebukhadinezari esahlukweni sesibili nasesahlukweni sesine sikaDaniyeli.

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

Inkathi ka-1798 iqala ngoNebukhadinezari futhi iphetha ngo-1863 ngoBelishazari.

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

Inkathi ka-1798 kuya emthethweni weSonto iqala ngoNebukadinesari futhi iphela ngoBelishasari.

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

Njengophawu lomlando wamaMillerite, uyisibonakaliso sezisekelo, ezimelela amaqiniso atholakala phakathi kokutholakala kwe-alpha kwama-2,520 nokutholakala kwe-omega kwama-2,300. Ephawula ngephupho likaWilliam Miller, uJames White wathi “ukhiye” kwakuyindlela kaMiller yokufunda iBhayibheli. Leyo ndlela yokusebenza ingukhiye kaDavide owabekwa ehlombe likaMiller, ngoba wethula isiprofetho seminyaka eyi-2300 esaphela lapho u-Isaya 22:22 egcwaliseka ngo-Okthoba 22, 1844.

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

Amaqiniso aqala ukwambulwa kusukela ku-2023 kuya phambili, yilawo maqiniso ayesekhonjisiwe kakade ezethulweni ze-Habakkuk’s Tables 95, futhi manje lawo maqiniso asebekwa ngaphakathi kohlaka olusha lwe-“Qiniso.”

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

Ubizo lwezwi ehlane ngoJulayi 2023 lwabonisa ukuthi ukukhala nokulila kwakuyimfuneko kulabo ababemelwe ukuphenduka ngenxa yesimemezelo sangoJulayi 18, 2020. Labo ababeyokuba phakathi kwezintombi ezihlakaniphileyo kwakumelwe baphenduke bevumelana nomkhuleko kaDaniyeli isahluko sesishiyagalolunye, okuwumkhuleko walabo abakuLevitikusi 26 abaqaphela ukuthi bahlakazekile.

When Miller states, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”

Lapho uMiller ethi, “Ngenkathi ngisakhala kanjalo futhi ngilila ngenxa yokulahlekelwa kwami okukhulu nokubophezela kwami ekulandiseni, ngakhumbula uNkulunkulu, ngase ngithandaza ngokujulileyo ukuba angithumelele usizo. Masinyane umnyango wavuleka, kwangena indoda ekamelweni, abantu bonke base bephuma kulo; yona-ke, iphethe ibhulashi lokususa uthuli ngesandla sayo, yavula amafasitela, yaqala ukususa uthuli nemfucumfucu ekamelweni.”

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

Umnyango owavuleka kwakuyinhliziyo kaMiller ngesikhathi “ekhuleka ngokuzimisela” ecela “usizo.” UJesu, njengoFakazi Weqiniso eLaodikeya, ungqongqotha ezinhliziyweni efuna ukungena. Lapho umnyango uvuleka kwaqala inqubo yokwahlukanisa. Lapho umnyango uvuleka, “namafasitela” avuleka futhi, futhi “amafasitela” angamafasitela asezulwini.

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

UJohane wabona amafasitela ezulu evulwa esahlukweni seshumi nesishiyagalolunye seSambulo lapho iNkosi imisa ibutho laYo lamahhashi amhlophe, masinyane nje emva kokuba umakoti esezilungisile. Lelo butho liyibutho likaHezekeli elisukuma liphendule embikweni womoya wasempumalanga onolaka. Lelo butho liyibandla elinqobayo eliguquka lisuke ebandleni elilwayo liye ebandleni elinqobayo lapho sekuqediwe ukwahlukaniswa kukakolweni nokhula. Lokho kwahlukaniswa kuboniswa futhi njengokuguquka kusuka ekuhlangenwe nakho kwaseLawodikeya kuya ekuhlangenwe nakho kwaseFiladelfiya. UMiller wavula inhliziyo yakhe wavumela uFakazi Weqiniso ukuba angene, lapho Ehlukanisa ukolweni nokhula, ngaleyo ndlela evusa ibutho laKhe lamahhashi amhlophe ukuba liphile.

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

Ngomhla ka-31 Disemba 2023 indoda yeBhulashi Lothuli yangena ekamelweni emva kokuba abantu sebephumile, yaqala umsebenzi wokukhipha udoti wamaphutha, ngesikhathi ibeka amaqiniso amadala amaTafula kaHabakuki ohlakeni olusha lweqiniso.

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

> “UMsindisi wayengazelanga ukuzochitha lokho ababekukhulumile obaba bokholo nabaprofethi; ngokuba Yena uqobo wayekhulumile ngabo laba bantu abamelelayo. Onke amaqiniso ezwi likaNkulunkulu avela kuYe. Kodwa lawa magugu ayigugu kakhulu ayebekwe ezimisweni ezingamanga. Ukukhanya kwawo okuyigugu kwakwenziwe ukuba kusekele iphutha. UNkulunkulu wayefisa ukuba asuswe kulezo zimiso zephutha abuyiselwe esakhiweni seqiniso. Lo msebenzi wawungenziwa kuphela yisandla sobuNkulunkulu. Ngokuxhumana kwalo nephutha, iqiniso laliselikhonza udaba lwesitha sikaNkulunkulu nesomuntu. UKristu wayefikile ukulibeka lapho liyokhazimulisa khona uNkulunkulu, futhi lenze umsebenzi wensindiso yesintu.” The Desire of Ages, 287.

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

Elinye lamaqiniso okuqala afundiswa ngo-2024 kwakuyincazelo yokudumala kwangoJulayi 18, 2020. Umugqa phezu komugqa kwaqashelwa ukuthi ukudumala kokuqala kwemigqa yonke yenguquko kwakhomba uJulayi 18, 2020 njengophawu lwendlela oluyinhloko emzekelisweni wezintombi eziyishumi. Isihloko sokudumala saba “ukhiye” wokuvula iqiniso lendawo engcwele; kanti ekudumaleni okukhulu kwango-1844, indawo engcwele yayingu“khiye” owavula ukudumala.

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

Indoda yebhulashi lothuli, futhi enguNgonyama yesizwe sakwaJuda, yaqala ukuvula izimpawu zomyalezo Wokukhala Kwasebusuku ngowe-2023. Manje sesifikile endaweni ephusheni likaMiller lapho Ebeka khona ibhokisi elikhulu phezu kwetafula futhi ephonsa kulo amaqiniso azokhanya ngokuphindwe kayishumi kunelanga. Elinye lalawo magugu liyisambulo sokuthi Ungubani ekulandisweni kwesiprofetho.

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

Lapho isiprofetho sivulwa, UnguNgonyama yesizwe sakwaJuda, othatha amaqiniso amadala awabeke ohlakeni olusha lwezinyathelo ezintathu “zeqiniso.” Lolo hlaka lubanjwe ndawonye nguKristu njengo-Alfa no-Omega, owokuqala nowokugcina. NjengeZwi likaNkulunkulu, wahlela zonke izingxenye zeZwi laKhe. NjengoPalmoni waklama yonke imikhakha yayo yaba yisibalo.

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

Lapho uPetru eseKhesariya Filiphi, ngehora lesithathu, Uziveza njengoPalmoni, egcizelela “ama-fractal esiprofetho.” Esinye sezambulo zokugcina zikaKristu njengeNkosi yesiprofetho, ukugcizelela ama-fractal esiprofetho njengoba emelwe nguPetru kuMathewu 16:18, okuyisibonakaliso sika-1.618, esibizwa ngokuthi isilinganiso segolide emvelweni, kodwa “ama-fractal esiprofetho” nguPalmoni.

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

Sisanda kuqala ukuhlonza amafrakthali esiprofetho atholakala phakathi kwesonto elingcwele lika-27 kuya ku-34. Ngaphambi kokuba sibuyele lapho sisendleleni yethu eya encwadini kaJoweli, bekudingeka ukuthi ukugcizelelwa kwamafrakthali esiprofetho kwengezwe ekucabangeleni kwethu iphupho likaMiller.

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

Isikhathi esisukela ekubizeni kukaMiller abantu ukuba “beze nibone,” noKristu, njengendoda yebhulashi lothuli ebiza uMiller ukuba “eze abone,” singu-1798 kuze kube ngumthetho weSonto, kodwa siqukethe i-fractal ngaphakathi kwalowo mlando wonkana, okuyisikhathi esisukela ku-1798 kuze kube ngu-1863. Siqukethe enye i-fractal esukela ku-9/11 kuze kube ngumthetho weSonto, nenye futhi esukela ku-2023 kuze kube ngumthetho weSonto.

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

Lapho uMiller evala amehlo akhe phakathi kokuxokozela, wayemele umlando ka-1849, lapho iNkosi yayizama ukuqeda umsebenzi, kodwa kwaba yize. Uvusiwe ngo-2023, ngokuba ungu-Eliya owabulawa emgwaqweni kanye noMose. Wafa ngo-1849, wase ephinde wafa ngoJulayi 18, 2020.

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

Iphupho lakhe lanikezwa ngo-1847, kwase kuthi iNkosi yelula isandla saYo okwesibili futhi yashicilela ishadi lika-1850. Nxa iNkosi yelula isandla saYo okwesibili emlandweni wabayiziinkulungwane eziyikhulu namashumi amane nane, uMiller uyavuswa.

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

Isiqalo sokuhlakazeka kuka-Israyeli noJuda siyabekwa ku-Isaya.

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

> Ngokuba inhloko yeSiriya iyiDamaseku, nenhloko yeDamaseku inguRezini; futhi eminyakeni engamashumi ayisithupha nanhlanu u-Efrayimi uyakwephulwa, aze angabe esaba yisizwe. Nenhloko ka-Efrayimi iyiSamariya, nenhloko yeSamariya iyindodana kaRemaliya. Uma ningakholwa, impela aniyikumiswa. Isaya 7:8, 9.

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

Isiprofetho sanikezwa ngo-742 BC, kwathi eminyakeni eyishumi nesishiyagalolunye kamuva, ngo-723 BC, u-Israyeli wasakazwa ngabase-Asiriya, kwase kuthi eminyakeni engamashumi amane nesithupha kamuva uJuda wasakazwa yiBhabhiloni. Lezi zinsuku ezintathu zimelela inkathi yeminyaka eyishumi nesishiyagalolunye, elandelwa yiminyaka engamashumi amane nesithupha. Lapho lezo ziprofetho ezimbili ziphela ngo-1798 nango-1844 ngokulandelana, inkathi yeminyaka eyishumi nesishiyagalolunye ekuqaleni kusukela ku-742 BC kuze kube ku-723 BC yayiyiminyaka eyishumi nesishiyagalolunye ye-alpha, eyayimelela iminyaka eyishumi nesishiyagalolunye ye-omega kusukela ku-1844 kuze kube ku-1863.

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

UMiller washona eminyakeni emihlanu ekuqaleni kwe-omega, eminyakeni eyishumi nesishiyagalolunye; kwathi eminyakeni eyisikhombisa kamuva kwashicilelwa izihloko zikaHiram Edson eziphathelene “nezikhathi eziyisikhombisa.” Emva kweminye iminyaka eyisikhombisa “izikhathi eziyisikhombisa” zachithwa. U-1856 kwakufanele kube ngukubekwa uphawu olwandulela umthetho weSonto wango-1863, kodwa akwenzekanga.

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

Ingelosi yesithathu yafika ngo-1844, ngo-1888 nango-9/11. USister White wakhomba ukuthi lapho izakhiwo ezinkulu zaseDolobheni laseNew York ziwohloka, amavesi amathathu okuqala eSambulo ishumi nesishiyagalombili ayogcwaliseka.

## Revelation 18

IsAmbulo 18

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

Ivesi LOKUQALA—Kwathi emva kwalezi zinto ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; nomhlaba wakhanyiswa yinkazimulo yayo.

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

Ivesi LESIBILI—Wamemeza ngezwi elikhulu nelinamandla, wathi: Liwile, liwile iBabiloni elikhulu, seliphenduke indawo yokuhlala yamadimoni, nomphongolo wawo wonke umoya ongcolileyo, nesibaya sazo zonke izinyoni ezingcolileyo nezinengekayo.

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

Ivesi LESITHATHU—Ngokuba zonke izizwe ziphuzile iwayini yolaka lobufebe balo, namakhosi omhlaba enze ubufebe nalo, nabathengisi bomhlaba bacebe ngobuningi bobukhazikhazi balo.

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

Ingelosi yokuqala enamandla yehla inomlayezo esandleni sayo, futhi uJohane wayalwa ukuba aye athathe incwadi encane ayidle. Leyo ngelosi yokuqala yenza umsebenzi ofanayo nowengelosi yesAmbulo ishumi nesishiyagalombili ekhanyisa umhlaba ngenkazimulo yayo. Lokhu kungenxa yokuthi ingelosi yokuqala iyi-alpha kanti ingelosi yesithathu iyi-omega, futhi isiqalo sihlala simelela isiphetho.

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

> “UJesu wathuma ingelosi enamandla ukuba yehle izoxwayisa abakhileyo emhlabeni ukuba bazilungiselele ukubonakala Kwakhe kwesibili. Njengoba ingelosi isuka ebukhoneni bukaJesu ezulwini, ukukhanya okukhazimula kakhulu nokunenhlonipho enkulu kwahamba phambi kwayo. Ngatshelwa ukuthi umsebenzi wayo kwakuwukukhanyisela umhlaba ngenkazimulo yayo nokuxwayisa umuntu ngolaka lukaNkulunkulu oluzayo.” Early Writings, 245.

The first angel is verse one of Revelation eighteen.

Ingelosi yokuqala iyivesi lokuqala lesAmbulo ishumi nesishiyagalombili.

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

Kwathi emva kwalezi zinto ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; nomhlaba wakhanyiswa yinkazimulo yayo.

The second angel is verse two of Revelation eighteen.

Ingelosi yesibili ivesi lesibili lesAmbulo ishumi nesishiyagalombili.

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

Wakhala ngamandla ngezwi elikhulu, wathi: Liwile, liwile iBabiloni elikhulu, futhi seliyindawo yokuhlala yamademoni, nomhume wabo bonke omoya abangcolileyo, nesibaya sazo zonke izinyoni ezingcolileyo nezinengekayo.

The third angel is verse three of Revelation eighteen.

Ingelosi yesithathu ivesi lesithathu lesAmbulo isahluko seshumi nesishiyagalombili.

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

Ngokuba zonke izizwe ziphuzile iwayini lolaka lobufebe bakhe, namakhosi omhlaba aphingile naye, nabathengisi bomhlaba bacebile ngokuchichima kobumnandi bakhe.

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

Wonke amakhosi afeba nesifebe emthethweni weSonto, njengoba kufanekisiwe evesini lesithathu. Umlayezo wengelosi yesibili uthi iBabiloni liwile, futhi lokho kuyivesi lesibili. Umsebenzi wengelosi yokuqala kwakuwukukhanyisa umhlaba ngenkazimulo yayo, futhi lokho kuyivesi lokuqala. Ivesi lokuqala lingu-9/11. Ivesi lesibili liyinqubo yokwehlukanisa ebilokhu iqhubeka phakathi kwesintu sonke selokhu kwaba ngu-9/11, kanti ivesi lesithathu liwumthetho weSonto. Ngenxa yalesi sizathu, u-9/11 ungumlayezo wengelosi yesithathu, futhi kanjalo nomthetho weSonto unjalo. U-9/11 uyisexwayiso somthetho weSonto osondelayo njengoba umelelwe emavesini amathathu okuqala, kanti lelo elinye izwi levesi lesine liwumthetho weSonto. Izwi lokuqala lesAmbulo isahluko 18 liyisexwayiso somthetho weSonto osondelayo, futhi leso sixwayiso siguquka sibe yiqiniso eliphilayo emthethweni weSonto.

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

U-9/11 kuya emthethweni weSonto kufanekiswa yisikhathi se-alpha esithi “woza ubone” sephupho likaMiller kuya ku-omega ethi “woza ubone.” Phakathi kuka-9/11 nomthetho weSonto amagugu abekwa phezu kwetafula likaMiller maphakathi negumbi, ehlakazekile futhi engcwatshiwe, bese ebuyiselwa yindoda yebhulashi lothuli. Ingelosi eyehla ngo-1840 inencwadi encane yayiyingelosi yokuqala ne-alpha eyamela ingelosi eyehla ngo-9/11. Leyo ngelosi ikhonjwa esahlukweni seshumi, lapho uJohane etshelwa khona ukuthi incwadi yayiyoba mnandi, kodwa iphenduke ibe muncu.

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

UJohane wayemele ukunyakaza kwengelosi yokuqala, okwamelelwa amaMillerite, futhi wayebuye abonakalise ukunyakaza kwabangukhulu namashumi amane nane ezinkulungwane. Ngaphezu kwakho konke, wayemele izinsuku zokugcina, njengoba abaprofethi benza njalo. Ngenxa yalesi sizathu, watshelwa kusengaphambili ukuthi incwadi yayizoba mnandi bese iba muncu. AmaMillerite ayengakwazi lokhu kusengaphambili, kodwa abangukhulu namashumi amane nane ezinkulungwane kudingeka bakwazi lokhu.

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

UMiller, njengesithunywa sengelosi yokuqala, ungumfuziselo oyinhloko walowo owadla incwadi encane. Njengomgayi, kwakumelwe ahlukanise ukolweni namakhoba, abese ecubungula okusanhlamvu kube ufulawa, enze nesinkwa esasizakudliwa. Wabelana ngesinkwa ngokusibeka phakathi nendawo yegumbi lakhe, ebiza bonke ababethanda ukuba “beze babone.” Kodwa njengomfuziselo walowo owathatha incwadi esandleni sengelosi, uMiller, efana noJohane, ukhuluma ngezinsuku zokugcina zengelosi yesithathu, ngaphezu kokukhuluma ngezinsuku zokuqala zengelosi yokuqala. Ephusheni lakhe uqala ngokusazisa ukuthi wamukela isigijimi sakhe ngesandla esingabonwayo. Ingelosi yokuqala yesAmbulo ishumi inencwadi encane esandleni sayo, kodwa ingelosi yesAmbulo ishumi nesishiyagalombili, okuyi-omega ku-alpha ka-1840, ayinancwadi emelwe esandleni sayo, futhi yileyo ncwadi uMiller ayemukela—incwadi evela esandleni esingabonwayo. Ukuthi kukaMiller “wozani nibone” kungu-9/11, kanti ukuthi kwendoda yebhulashi lothuli “wozani nibone” kuwumthetho weSonto.

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

Phakathi kwe-alpha ne-omega ethi “woza ubone” unomyalezo wengelosi yesibili, ngoba i-alpha ingu-9/11, okuyivesi lokuqala lesahluko seshumi nesishiyagalombili, kanti ivesi lesibili liyingelosi yesibili ephetha evesini lesithathu, okuyiSunday law ne-omega ethi “woza ubone.” Ephusheni likaMiller ingelosi yesibili, nokuwa kweBabiloni, kumelwe yizikhathi eziyisikhombisa lapho kusetshenziswa khona igama elithi scatter, kuyilapho indaba iyonkana ikhomba iqiniso linqotshwa yiphutha.

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

Ingelosi yokuqala neyesithathu zehla nomlayezo okufanele uthathwe udliwe ngomhlaka 11 Agasti 1840 nango-9/11 ngokulandelana. Lezi zinsuku ezimbili zihambisana nevesi lokuqala leSambulo isahluko 18.

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

Amaqiniso ayisisekelo ashicilelwa ngoMeyi ka-1842, kanti ishadi lamaphayona lika-1843 laliyialfa yamatafula amabili kaHabakuki. Ngo-2012 kwashicilelwa i-Habakkuk’s Tables, kuhambisana noMeyi ka-1842.

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

AmaMillerite abhekana nokudumala kwawo kokuqala ngo-Ephreli 19, 1844, okufanekisela uJulayi 18, 2020. Ngaleso sikhathi ingelosi yesibili yafika, futhi ukufika kwayo kwahambisana nevesi lesibili leSambulo 18. Lokho kudumala kwaphawula ukuphela kwengelosi yokuqala. Lapho ingelosi yesibili yafika khona, kwaqala isikhathi sokulibala emzekelisweni wezintombi. Umlando wengelosi yokuqala kufanele ugijime ngokuhambisana nomlando wengelosi yesibili, futhi lapho kusetshenziswa ngaleyo ndlela, ukufika kwengelosi yesibili kuhambisana nokufika kwengelosi yokuqala ngo-1840 nango-9/11.

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

Kwafika isikhathi sokulibala ngo-9/11, esasifanekiselwa ngu-Ephreli 19, 1844. Ngo-9/11 imimoya emine yamaSulumane yakhululwa, yase ibanjwa ivinjelwe. Leyo mimoya emine kaJohane iyiyo imimoya enamandla ka-Isaya, kanye nomoya wasempumalanga wesiprofetho, futhi ingelosi ebekayo uphawu iyenyuka ivela empumalanga. Lapho Yenyuka, imemeza ithi “bamba, bamba, bamba, bamba” izikhathi ezine ngokukaDade White. Isikhathi sokulibala esiqala ngokufika kwengelosi yesibili simelwe njengokubanjwa kwemimoya emine ivinjelwe kuze kube yilapho abayizinkulungwane eziyikhulu namashumi amane nane bebekwa uphawu.

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

Emva kokudumala kokuqala, uSamuel Snow waholelwa ukuba ahlanganise umlayezo Wokukhala Kwaphakathi Kwamabili, ngaleyo ndlela emelela izwi elikhalayo ehlane ngoJulayi ka-2023.

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

Emhlanganweni wekamu lase-Exeter, ukuhlukaniswa kwezintombi ngokusekelwe emafutheni okuhlola kwahlanza futhi kwaphinde kwacwengisisa amaMillerite ngokuvumelana nomsebenzi weSithunywa seSivumelwano. Umhlangano wekamu lase-Exeter wawumela ukubekwa uphawu, ngoba umsebenzi waqhubekela phambili njengegagasi elikhulu lolwandle, noma njengebutho elinamandla, kwaze kwafika ingelosi yesithathu ngo-Okthoba 22, 1844. Isihluthulelo somlando singukwahlukaniswa.

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

Ingelosi yesibili yenza umsebenzi wokwahlukanisa lapho ifika, njengoba yenza ngesikhathi sokudumala kokuqala, futhi yaphetha ngokwahlukana kwango-October 22. Phakathi kwalokho kuhlukaniswa okubili umyalezo wengelosi yesibili wamemezelwa. Ingelosi yesibili iyinqubo eqhubekayo yokwahlukanisa kuze kube uvivinyo lokugcina lwamafutha. Uvivinyo lokugcina lwamafutha luholela ovivinyweni oluyisilinganiso esiveza iqiniso lwengelosi yesithathu. Lolo vivinyo oluyisilinganiso esiveza iqiniso lwaluyisiphambano kuJesu, futhi iNsimu yaseGetsemane, okusho “insimu yesikhamo samafutha,” yandulela uvivinyo oluyisilinganiso esiveza iqiniso lwesiphambano, futhi uvivinyo lwamafutha entombi lwandulela umnyango ovaliwe ka-1844.

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

Isivivinyo sokugcina, esalandelwa ukwahlulelwa, sasiyisivivinyo seshumi kwa-Israyeli wasendulo. Base benqunyelwa ukuba bafe ehlane. Noma kunguKadeshi, iGetsemane noma i-Exeter; isivivinyo sokugcina ngaphambi kokwahlulelwa, lapho izigaba ezimbili zihlukaniswa khona, sikhomba esivivinyweni sokugcina emva kuka-2023, esandulela ukwahlulela komnyango ovaliwe komthetho weSonto. Leso sivivinyo sokugcina siwukubekwa uphawu. Isivivinyo sokugcina noma sokugcina kunazo zonke sisho ngokusobala isivivinyo sokuqala.

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

Ngo-2023, isikhathi sokulibala saphela njengoba iNgonyama yesizwe sakwaJuda yakhulula uphawu embonweni owawuzolibala, ngokususa isandla saYo. Kwabe sekuqala umsebenzi kaSamuel Snow.

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

Uma siqondanisa isikhathi sengelosi yokuqala nengesengelosi yesibili ngokuhambisanayo komunye nomunye, zikhomba ukwehla kwengelosi enomyalezo ovivinya abantu bakaNkulunkulu ngokusabela kwabo emyalweni wokuba bathathe badle umyalezo. Umthetho oyisisekelo ube usubekwa obala emphakathini, kuze kube yilapho lowo myalezo oyisisekelo wehluleka. Bese kufika ingelosi yesithathu. Isikhathi sengwele yesithathu yiminyaka eyishumi nesishiyagalolunye eyayiyiminyaka eyishumi nesishiyagalolunye ye-omega kusukela ngo-742 BC kuya ku-723 BC.

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

Isikhathi sika-1844 kuya ku-1863, kanye nesikhathi sika-742 BC kuya ku-723 BC, sihamba ngokuhambisana esinye nesinye, futhi siphinde sihambisane nezikhathi zengelosi yokuqala neyesibili. Leyo migqa emine yomlando wesiprofetho ihambisana no-9/11 kuya emthethweni weSonto. Leyo migqa emihlanu iwumlando ka-alpha kaMiller othi “woza ubone” kanye no-omega kaKristu othi “woza ubone.”

## Four times Seven

Izikhathi Ezine Eziyisikhombisa

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

Uma kuqondwa ngokufanele, uLevitikusi amashumi amabili nesithupha ukhomba “izikhathi eziyisikhombisa,” izikhathi ezine, kanti “izikhathi eziyisikhombisa” ziyisifanekiselo sikaMiller nomlayezo wakhe. Ngo-1842, ukuqonda kukaMiller “kwezikhathi eziyisikhombisa” kwafakwa ngokusemthethweni eshadini lika-1843 uDade White athi “laqondiswa yisandla seNkosi,” futhi “akufanele liguqulwe.” Eminyakeni eyisikhombisa kamuva uMiller washona ngo-1849, kanti eminye iminyaka eyisikhombisa kamuva umyalezo “wezikhathi eziyisikhombisa” wafakwa embhalweni nguHiram Edson, kwathi eminye iminyaka eyisikhombisa kamuva wenqatshwa.

In 1842 the first table of Habakkuk was published.

Ngo-1842 kwashicilelwa itafula lokuqala likaHabakuki.

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

Ngo-1849 isithunywa se-alpha se-“seven times” eshadini lika-1843 siyafa.

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

Ngo-1856 isithunywa se-omega se-“zikhathi eziyisikhombisa” esisekhadini sango-1850 siyashaywa indiva.

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

Ngo-1863 amathebula amabili kaHabakuki enqatshwa, kwase kushicilelwa ishadi lika-1863.

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

Ishadi elingcwele elashicilelwa ekuqaleni neshadi lomuntu elashicilelwa ekugcineni. Phakathi nendawo, kubonwa izithunywa ezimbili, ngoba umlayezo wesibili ngaso sonke isikhathi uba nokuphindeka kabili.

## First angel

Ingelosi yokuqala

In 1842 the first table of Habakkuk was published.

Ngo-1842 kwashicilelwa itafula lokuqala likaHabakuki.

## Second angel

Ingelosi lesibili

In 1849 the old messenger of the 1843 chart dies.

Ngo-1849 isithunywa esidala seshadi lika-1843 siyafa.

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

Ngo-1856 isithunywa esisha seshadi lika-1850 asinanakwa.

## Third angel

Ingelosi lesithathu

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

Ngo-1863 umlayezo wenqatshwa, kwase kushicilelwa ishadi lika-1863.

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

Inkathi yeminyaka engamashumi amabili nanye emele izimpawu ezine ze-“izikhathi eziyisikhombisa,” ezihlukaniswe ngokulinganayo ngeminyaka eyisikhombisa phakathi kwazo. Umlayezo we-alpha uyashicilelwa (1842), isithunywa se-alpha siyafa (1849), isithunywa se-omega asinanakwa (1856), futhi umlayezo we-omega uyanqatshwa (1863), okufanekisa u-2012; Julayi 18, 2020; u-2023; kanye nomthetho weSonto ozayo maduze. Ukufa kukaMiller ngo-1849 kuhambisana noJulayi 18, 2020. Isithunywa, kanye nomlayezo, kwavuswa ngo-2023. Umlayezo we-omega manje usavulwa uphawu, futhi ulandelwa ngumthetho weSonto wango-1863.

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

Enhlanganweni yamaMillerite, umlayezo wamiswa, kwase kuthi isithunywa sife. Enhlanganweni efanayo ngomfanekiso, umlayezo wamiswa, kwase kuthi umlayezo ufe. Umlayezo wavuswa ngo-1856 nango-2023. Ukuhlubuka kuyisihloko sika-1863, futhi ukunqoba kuyisihloko somlingani wako emthethweni weSonto. Ngaphambi kokuhlubuka nokunqoba komthetho weSonto noka-1863, kwethulwa ukwambulwa kokungavalwa kokukhanya kwe-omega kwetshe eliyinhloko le-“izikhathi eziyisikhombisa” zika-1856, njengoba kunjalo kusukela ngo-2023.

We will continue in the next article.

Sizoqhubeka esihlokweni esilandelayo.

## William Miller: 1782–1849

UWilliam Miller: 1782–1849

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

> UWilliami: “intando” kanye “nesigqoko sokuzivikela”— “umvikeli oqinile ngokuzimisela”, “umlondolozi onqumayo”, noma “iqhawe elinentando eqinile.”

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

> UMilleri: umuntu osebenzisa isigayo, ikakhulukazi isigayo esigaya okusanhlamvu kube ufulawa.

## Strong-willed warrior

Iqhawe elinenkani eqinile

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

> “Umlimi oqotho, onenhliziyo ethembekileyo, owayeseholelwe ekungabazeni igunya lobuNkulunkulu leMibhalo, kodwa nokho efisa ngobuqotho ukwazi iqiniso, wayengumuntu uNkulunkulu amkhetha ngokukhethekile ukuba ahole ekumemezelweni kokubuya kukaKristu kwesibili. Njengabanye abaningi abaguquli benkolo, uWilliam Miller ebusheni bakhe wayelwe nobumpofu, ngaleyo ndlela wafunda izifundo ezinkulu zokukhuthala nokuzidela. Amalungu omndeni aphuma kuwo ayebonakala ngomoya wokuzimela nowokuthanda inkululeko, ngamandla okubekezela, nangokuthanda izwe ngokushisekela—izimfanelo ezazivelele futhi esimilweni sakhe. Uyise wayengukaputeni ebuthweni leMpi Yenguquko, futhi imihlatshelo ayenzayo emizabalazweni nasekuhluphekeni kwaleso sikhathi esinesiyaluyalu ingalandelwa njengeyabangela izimo eziminyene zokuphila kukaMiller esemncane.”

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

> “Wayenomzimba owawuqinile, futhi ngisho nasebuncaneni wanikeza ubufakazi bamandla engqondo angaphezu kwavamile. Njengoba ekhula, lokhu kwabonakala nakakhulu. Ingqondo yakhe yayisebenza futhi ikhule kahle, futhi wayenokulangazelela okubukhali kolwazi. Nakuba engazange ajabulele izinzuzo zemfundo yasekolishi, uthando lwakhe lokutadisha nomkhuba wokucabanga ngokucophelela nokuhlaziya ngokusondele kwamenza umuntu wokwahlulela okuqinile nemibono ebanzi. Wayenesimilo sokuziphatha esingenakusolwa nedumela elifiselekayo, ehlonishwa ngokuvamile ngobuqotho, ukongamela, nokupha. Ngokusebenza kanzima nangokuzinikela wakuthola kusenesikhathi ukwaneliseka kwempilo, nakuba imikhuba yakhe yokutadisha yaqhubeka igcinwa. Wafeza imisebenzi ehlukahlukene yezakhamuzi neyezempi ngendlela ehloniphekile, futhi izindlela eziya engcebweni nodumo zabonakala zivuleke kakhulu phambi kwakhe.” The Great Controversy, 317.

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

> “Ukwazi uNkulunkulu akutholakali ngaphandle komzamo wengqondo, ngaphandle komkhuleko wokucela ukuhlakanipha ukuze nihlukanise, enhlamvini emsulwa yeqiniso, amakhoba abantu noSathane abaye bamela kabi ngawo izimfundiso zeqiniso. USathane nenhlangano yakhe yabasebenzeli abangabantu bazamile ukuhlanganisa amakhoba ephutha nokolweni weqiniso. Kufanele sifune ngenkuthalo ingcebo efihliwe, futhi sifune ukuhlakanipha okuvela ezulwini ukuze sehlukanise okuqanjwe ngabantu nemiyalo kaNkulunkulu. UMoya oNgcwele uyakusiza umfuni wamaqiniso amakhulu nayigugu ahlobene necebo lensindiso. Ngingathanda ukugcizelela kubo bonke iqiniso lokuthi ukufunda imiBhalo ngokunganaki akwenele. Kufanele sicwaninge, futhi lokhu kusho ukwenza konke okushiwo yilelo zwi. Njengoba umvukuzi ewuhlola ngomdlandla umhlaba ukuze athole imithambo yegolide, kanjalo nani kufanele nilihlole izwi likaNkulunkulu ukuze nithole ingcebo efihliwe uSathane asenesikhathi eside ezama ukuyifihlela umuntu. INkosi ithi, ‘Uma umuntu ethanda ukwenza intando yakhe, uyakukwazi ngemfundiso.’ Johane 7:17, Revised Version.

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

> “Izwi likaNkulunkulu liyiqiniso nokukhanya, futhi limele libe yisibani ezinyaweni zenu, ukuze linikhombise zonke izinyathelo zendlela kuze kube seminyango yomuzi kaNkulunkulu. Kungalesi sizathu uSathane enze imizamo enjalo yokuphelelwa yithemba yokuvimba indlela ephakanyiselwe abahlengiweyo beNkosi ukuba bahambe kuyo. Akufanele nilethe imibono yenu eBhayibhelini, nenze izimvo zenu zibe yisikhungo okuyolizungeza kuso iqiniso. Kumele nibeke eceleni imibono yenu emnyango wokuphenya, futhi ngezinhliziyo ezithobekile nezithuliwe, nina nificheleke kuKristu, ngomthandazo oqotho, nifune ukuhlakanipha kuNkulunkulu. Kufanele nizizwe ukuthi kumele nazi intando kaNkulunkulu eyembuliwe, ngoba ithinta inhlalakahle yenu siqu yaphakade. IBhayibheli liyisiqondiso eningakwazi ngaso indlela eya ekuphileni okuphakade. Kumele nifise ngaphezu kwakho konke ukuthi nazi intando nezindlela zeNkosi. Akumelwe niphenye ngenhloso yokuthola imibhalo engcwele eningayihumusha ukuze ifakazele izimfundiso zenu; ngoba izwi likaNkulunkulu limemezela ukuthi lokho kuwukuphendukisa imiBhalo ekubhujisweni kwenu uqobo. Kumele nizikhulule kukho konke ukucwasa, nize ngomoya womthandazo ekuphenyeni izwi likaNkulunkulu.” Review and Herald, September 11, 1894.

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

> “UWilliam Miller wazalelwa ePittsfield, eMassachusetts. Imfundo yakhe esemthethweni yaba yizinyanga eziyi-18 kuphela, kodwa wazifundisa yena ngokwakhe ngenxa yomkhuba wakhe oqinile wokufunda. Waqala futhi kusenesikhathi ukubhala, eqamba izinkondlo futhi egcina idayari. Ukufunda kwakhe kwamenza wabhekana nababhali abangakholwa kuNkulunkulu, abamthonya ukuba aphambukele ebudeyizimeni. Waba yimantshi yokuthula eseneminyaka yokugcina yamashumi amabili okuphila kwakhe, futhi walwa eMpini ka-1812. Izigameko eziningana phakathi kwaleyo mpi zaphendulela ingqondo yakhe kuNkulunkulu ongowomuntu siqu. Ngonyaka ka-1816 wayesephendukile, waqala ukufunda iBhayibheli ngokuzimisela okukhulu. Wabhala wathi, ‘ImiBhalo... yaba yinjabulo yami, futhi kuJesu ngathola umngane.’”

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

> “Ngowe-1818, ekutadisheni kwakhe iziprofetho, wafinyelela esiphethweni sokuthi uJesu wayeyobuya ‘cishe ngo-1843.’ Ngo-1831 waqala ukwabelana ngezifundo zakhe obala ezindaweni ezincane, ngemva kokukholelwa okuqinile nokuqondiswa nguNkulunkulu ukuze enze kanjalo. Ngemva kokuhlangana no-J. V. Himes, umhleli ovelele, ngo-1839, kwavuleka indlela yokuba ashumayele ezixukwini ezinkulu emizini emikhulu. Nakuba ayemelene nabantu abaningi, ukushumayela kwakhe, kanye nokwalabo abanye abamukela isigijimi sokuBuya kukaKristu, kwaba nomthelela omkhulu, kwaze kwaba ngabafika ku-100,000 abamukela inkolelo yokufika kukaKristu ngokushesha. U-Ellen Harmon wamuzwa ePortland, eMaine, ngoMashi ka-1840 lapho eneminyaka eyi-12. Walandisa wathi, “UMnu. Miller walandelela iziprofetho ngokunembayo okwashaya ukuqiniseka ezinhliziyweni zabamuzwayo. Wagxila ezikhathini zesiprofetho, waletha nobufakazi obuningi bokuqinisa isikhundla sakhe. Khona-ke ukunxusa nokuxwayisa kwakhe okunesithunzi nokunamandla kulabo ababengakalungeli, kwabamba izixuku sengathi zithakathiwe.” Life Sketches, 20.

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