The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.

ብርሃናት ሕልሚ ዊልያም ሚለር ካብቲ ኣብ ታሪኽ ሚለራውያን ዝበርሁ እምነ ክቡራት ዓሰርተ ዕፅፊ ዝበርሁ ክኾኑ እዮም። ሚለራውያን ነቲ ኣብ ታሪኾም ዝወሰኸ ፍልጠት ዝነበሮም ምርዳእ ትኽክል እዩ ነይሩ፣ ግናኸ ዘይተማልአ እዩ ነይሩ። ምርዳኦም ኣብ ኣዝዩ ትኽክለኛ ታሪኻዊ ኣቀማምጣ ምስ ይቕመጥ፣ ዝያዳ ከቢድ ትርጉማት ይገልጽ፤ ምኽንያቱ ነቲ ብእምነ ክቡራት ዝተወከሉ ትንቢታዊ ሓቅታት ብቻ ኣይሰፍሕን እዩ፣ ነገር ግና ነተን ዓሰርተ ደናግል ናይ መወዳእታ ዘመን ፈተና ውን ይፈጥር እዩ። ምርዳእ ሚለራውያን ኣብተን ክልተ ናይ ፈለማ ፓይነር ቻርትታት (1843 እና 1850) ተወኪሉ ኣሎ። ክልቲአን ቻርትታት ኣፈጻጽማ ናይቲ ኣብ ሃባቁቅ ምዕራፍ ክልተ ዝተነበየ ሰሌዳታት ነበራ፣ እቲ ቻርትታት ኣፈጻጽማ ናይ ሃባቁቅ ምንባሩ፣ ከምኡውን እቶም ባዕሎም ሓቅታት መሰረታዊ ሓቅታት ኣድቨንቲዝም ምንባሮም፣ ብመንፈስ ትንቢት ብኸምኡ ተለልዮም ነበሩ።

The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.

ڕوونبوونەوەی هەندێک لە ڕاستییە بنەڕەتییەکان لە شکۆدا زیاد بوو، کاتێک میلیرییەکان دوای ناامێدییە گەورەی ٢٢ی ئۆکتۆبەری ١٨٤٤، بۆ تێگەیشتنێک لە پیرۆزگای ئاسمانی و ئەو ڕاستییانەی پەیوەستن بە پیرۆزگا ڕێبەری کران. بەڵام گواستنەوەی ئەدوێنتیزم بۆ دۆخی لاودیکیا لە ساڵی ١٨٥٦، و ڕەتکردنەوەی کۆتاییانەی «حەوت جار» لە ١٨٦٣، ئەوانی بردە ناو چۆڵەوانیی لاودیکیا. لە دوای ١٨٥٠کانەوە هیچ ڕاستییەکی گرنگ لەلایەن ئەدوێنتیزمەوە نەهاتووەتە دەرەوە. ئەگەر لەم بانگەشەیە گومان دەکەیت، ئەوا دیاری بکە بۆچی هەڵەیە.

The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.

ꯃꯤꯂꯂꯤꯔꯥꯏꯠꯁꯤꯡꯅꯥ ꯗꯥꯅꯤꯌꯦꯜ ꯑꯅꯤ ꯃꯔꯝꯗꯥ ꯈꯔ ꯑꯁꯦꯡꯕꯥ ꯈꯪꯂꯕꯅꯤ, ꯑꯗꯨꯕꯨ ꯃꯈꯣꯏꯒꯤ ꯈꯪꯂꯕꯥ ꯑꯗꯨ ꯃꯑꯣꯡ ꯑꯄꯥꯡꯕ ꯑꯃꯅꯤ। ꯑꯦꯗꯕꯦꯟꯇꯤꯁꯝꯅꯥ ꯃꯤꯂꯂꯤꯔꯥꯏꯠꯁꯤꯡꯒꯤ ꯈꯪꯂꯕꯥ ꯑꯗꯨꯗꯒꯤ ꯍꯦꯟꯒꯠꯄꯥ ꯉꯝꯈꯤꯗꯦ। ꯉꯁꯤ ꯗꯥꯅꯤꯌꯦꯜ ꯆꯥꯞꯇꯔ ꯑꯅꯤꯗꯥ ꯃꯤꯌꯣꯠꯂꯤꯕꯥ ꯂꯩꯕꯥ ꯑꯍꯨꯝꯁꯤꯡꯒꯤ ꯂꯩꯉꯥꯛ ꯃꯄꯥꯟꯗꯥ ꯎꯕꯥ ꯌꯥꯏ, ꯃꯁꯤꯒꯥ ꯂꯣꯏꯅꯅꯥ ꯅꯦꯕꯨꯀꯠꯅꯦꯖꯔꯒꯤ ꯃꯪꯈꯤꯕꯥ ꯁꯨꯄꯅꯥ ꯑꯗꯨꯒꯤ ꯑꯔꯨ-ꯑꯄꯨꯟ ꯈꯪꯍꯟꯅꯕꯥ ꯗꯥꯅꯤꯌꯦꯜꯅꯥ ꯍꯥꯏꯖꯔꯛꯄꯥ ꯑꯗꯨꯒꯤ ꯄꯥꯟꯗꯝꯁꯨ ꯎꯕꯥ ꯌꯥꯏ। ꯃꯁꯤꯒꯤ ꯑꯔꯨ-ꯑꯄꯨꯟ ꯑꯗꯨꯅꯥ ꯑꯔꯣꯏꯕꯥ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯑꯔꯨ-ꯑꯄꯨꯟ ꯑꯗꯨ ꯃꯤꯌꯣꯠꯂꯤ, (ꯃꯥꯏ ꯄ꯭ꯔꯣꯐꯦꯠ ꯄꯨꯝꯅꯃꯛꯅꯥ ꯑꯔꯣꯏꯕꯥ ꯅꯨꯃꯤꯠꯁꯤꯡ ꯑꯗꯨ ꯁꯦꯡꯗꯣꯛꯂꯤ), ꯑꯗꯨꯒꯥ ꯑꯔꯣꯏꯕꯥ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯑꯔꯨ-ꯑꯄꯨꯟ ꯑꯗꯨꯅꯤ ꯌꯣꯍꯟꯅꯥ “ꯌꯦꯁꯨ ꯈ꯭ꯔꯤꯁꯇꯒꯤ ꯔꯤꯕꯦꯂꯦꯁꯟ” ꯍꯥꯏꯅꯥ ꯁꯦꯡꯗꯣꯛꯄꯥ ꯑꯗꯨꯅꯤ। ꯑꯔꯨ-ꯑꯄꯨꯟ ꯑꯗꯨ “ꯃꯇꯝ ꯑꯗꯨ ꯅꯈꯤꯕꯨ ꯃꯐꯝ ꯊꯣꯛꯂꯦ” ꯍꯥꯏꯕꯥ ꯃꯇꯝꯗꯥ, ꯄ꯭ꯔꯣꯕꯦꯁꯟ ꯂꯣꯏꯁꯤꯟꯕꯒꯤ ꯃꯃꯥꯡꯗꯥ, ꯎꯟꯁꯤꯟꯕ ꯐꯥꯎꯗꯣꯛꯂꯤ; ꯑꯗꯨꯒꯥ ꯃꯁꯤ ꯍꯧꯖꯤꯛꯁꯨ ꯎꯟꯁꯤꯟꯕ ꯐꯥꯎꯗꯣꯛꯂꯤ, ꯎꯕꯥ ꯈꯟꯕꯥ ꯈꯨꯗꯣꯡꯆꯥꯕꯁꯤꯡꯒꯤꯗꯃꯛ।

The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.

Ayetar Millerite kqisä “the daily” na kitabu chä Daniel tömoki piny ke luŋa ni en bɛ̈n, kë cïï 1901, Adventism acï tɛ̈n kedhiee yic bï puɔth jam cïï cëŋ rëër, ke cïï 1930s, Adventism acï rot bï looi piny tën näk Protestant acï luel lëu, yen alëu ni “the daily” ee këdäät ci Kërisdho kuëny ë kuɛ̈ny ci gäm. Näk satanic kënë, ye Spirit of Prophecy alueel, aa bï yic “angels that had been expelled from heaven.” Ŋɔthin, näk Millerite bɛ̈n ci “the daily,” a lëu bï nyuɔth aa kë cï nhom paganism köl baai kɛ̈k, ago aa kë cï nhom cïɛ̈t Adventism, yen acï tɛ̈n kedhiee strong delusion piny ë yen cïï rot nhialic vérité.

The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.

꧋ꦥꦫ​ ꦩꦶꦭꦼꦫꦶꦠ꧀ ꦏꦶꦤꦤ꧀ꦠꦸꦤ꧀ ꦩꦶꦁ ꦠꦁꦒꦭ꧀ ꦪꦁ ꦧꦼꦤꦂ ꦒꦸꦤꦚ꧀ꦠꦶ ꦥꦸꦁꦏꦱꦤꦺ ꦊꦮꦶꦃ ꦏꦠꦿꦶ ꦲꦠꦸꦱ꧀ ꦠꦲꦸꦤ꧀, ꦭꦤ꧀ ꦄꦣ꧀ꦮꦺꦤ꧀ꦠꦶꦱ꧀ꦩ꧀, ꦱꦼꦒꦼꦫ ꦱꦼꦠꦼꦭꦃ ꦥꦚꦶꦮꦺꦴ ꦒꦼꦝꦺ, ꦔꦏꦺꦴꦤꦶ ꦥꦛꦼꦏ꧀ ꦪꦁ ꦭꦼꦧꦶꦃ ꦲꦺꦴꦠꦺꦴꦱ꧀ ꦏꦁ ꦲꦏꦥꦠ꧀ ꦏꦫꦺꦴ ꦮꦠꦏ꧀ꦤꦶꦏ ꦠꦼꦔꦏ꧀; ꦤꦩꦸꦤ꧀, ꦏꦫꦤꦺ ꦥꦔꦠꦺꦲꦤ꧀ ꦩꦫꦶꦁ “ꦥꦶꦠꦸ ꦥꦿꦱ꧀”, ꦩꦸꦭꦻ ꦠꦲꦸꦤ꧀ 1856 ꦏꦲꦶꦁꦒ 1863, ꦲꦺꦴꦫ ꦤꦭꦭꦶꦃ ꦏꦺꦁꦒꦶꦁ ꦲꦩ꧀ꦥꦸꦤ꧀ ꦫꦶꦤ꧀ꦢꦶꦏꦶ, ꦮꦺꦴꦁ-​ꦮꦺꦴꦁ ꦲꦶꦏꦸ ꦲꦺꦴꦫ ꦩꦶꦠꦺꦴꦤꦶ ꦥꦛꦼꦏ꧀ ꦪꦁ ꦩꦗꦸ ꦱꦏ ꦥꦲꦩ꧀ ꦪꦁ ꦢꦶꦏ꧀ꦭꦻꦩ꧀ ꦱꦺꦧꦒꦻ ꦠꦶꦪꦁꦒꦁ ꦥꦸꦱꦠ꧀ ꦭꦤ꧀ ꦥꦸꦤ꧀ꦢ꦳ꦱꦶꦤꦺ. ꦱꦏꦶꦤꦶ, “ꦥꦶꦠꦸ ꦥꦿꦱ꧀” ꦥꦸꦤꦶꦏ ꦢꦥꦠ꧀ ꦏꦿꦶꦺꦴꦤꦶ, (ꦧꦩ꧀ꦥꦸꦤ꧀ ꦏꦁ ꦕꦏꦺꦥ꧀ ꦏꦁꦒꦺ ꦤꦼꦁꦒꦭꦶ), ꦱꦼꦧꦒꦻ ꦏꦁ ꦏꦠꦺꦴꦤ꧀ ꦲꦸꦧꦼꦁꦤ꧀ꦤꦺ ꦱꦏꦫ ꦭꦁꦱꦸꦁ ꦏꦫꦺꦴ ꦱꦼꦠꦶꦪꦥ꧀ ꦥꦼꦫꦶꦮꦺꦴꦢꦺ ꦮꦺꦏ꧀ꦠꦸ ꦱꦏ ꦮꦠꦏ꧀ꦤꦶꦏ ꦏꦠꦿꦶ ꦲꦠꦸꦱ꧀ ꦠꦲꦸꦤ꧀.

The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.

Ang ámuëyad a patapúlo ta siyám nga tawón ay mangiwanwanag iti siklo ti daga a sumardeng iti tunggal maikapito a tawón, a maulit iti pito a daras. Ti uppat a gasút ken siyám a pulo a tawón ket saanna laeng a mangitudo iti maysa a panawen ti pannakapadas para iti kadaanan nga Israel, no di ket ibagana met no manu a tawón ti yaalsa a maibusor iti bilin a palubosan ti daga a sumardeng ti mapaspasamak tapno maurnong ti sibubukel a pitopúlo a tawón a naiparit iti daga ti panagsardengna (nga isu ti panawen ti pannakakayaw para iti dayta a mismo a yaalsa). Ti lawas a pinasingkedan ni Cristo ti tulag ket naurnos babaen ti tallo ket kagudua a tawón agingga iti kruz ken tallo ket kagudua a tawón kalpasan ti kruz. Iti dayta a lawas, urnongen ni Cristo dagiti amin a tattao, ta kinunana a no maitan-ok Isuna, urnongenna dagiti amin a tattao.

Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.

Añan juyasun jichhaxa aka uraqin taripäwipawa; jichhaxa aka uraqin apnaqiripaxa anqaru jaqunukutäniwa. Nayasti, uraqit jachʼanchatäyä ukhaxa, taqi jaqinakaruw nayaru jawstʼä. Juan 12:31, 32.

The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.

Kristo a tinnekki a dɔxɔ la, ka mɔgɔw ka a yɛrɛ ma mɔgɔ bɛɛ, o waati la tile mugan filɛ ni kɛmɛ fila ni mugan mugan bɛ sigi ka taa san mugan filɛ ni kɛmɛ fila ni mugan mugan ma, min na Ala ye a jamana murutinenw versprese, ka kɛ a dɔxɔ la kɔlɔsi ye. “Waati wolonwula” min kɛra Isirayɛli ka foroba kɔrɔ la, o ye san mugan filɛ ni kɛmɛ fila ni mugan mugan ka versprese ye, min daminɛna avant Jésus-Christ 723 la ka ban 1798 la. San 538 bɛ periodi fila fara, ka kɛ periodi fila ye min bɛ taa kelen kɔ, o bɛɛ kelen-kelen ye san kɛmɛ kelen ni biitan mugan. Periodi fɔlɔ bɛ taamasiyɛn kɛ ka sɛnso kɔrɔ ni jama dɔgɔya kɛra paganisme fɛ; ani filanan bɛ taamasiyɛn kɛ ka dɔgɔya min kɛra papalisme fɛ.

The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.

«تەختە عەمەکان»ی حەوتە، کە بریتییە لە دوو هەزار و پێنج سەد و بیست ساڵ لە دژی شانشینی باشوور، کە لە ساڵی 677 پ.ز دەستی پێ کرد و لە 1844 کۆتایی هات، لە 22ی ئۆکتۆبەری 1844 کۆتایی هات. ئەمە هێمای نەفرەتی پەیمانە، و بە دەنگدانی کەڕنای یوویلی کۆتایی هات، ئەو کەڕنایەی کە دەبوو لە ڕۆژی کفارەتدا لێ بدرێت. ڕۆژی کفارەتی دژەنمونەیی کە لە 22ی ئۆکتۆبەری 1844 دەستی پێ کرد، ماوەیەکی کات نیشان دەدات. ئەو ماوەی حوکمی لێکۆڵینەوەیییە، و لە ماوەی ئەو کاتەدا دەبوو کەڕنای یوویلی پەیوەست بە بازنەی پیرۆزی حەوت لێ بدرێت.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Ne baʼyooni boʼotaaniyaʼi séptimo ángel kaʼacheʼ, tuʼux ku káajaltaʼal u yóokʼol tʼaan, letiʼeʼ ku tsʼokok u túumben tsʼíibaloʼob Dios, bey xan tu tʼaanaj tiʼ u yáantik u yáanal máakoʼob, le profetasoʼob. Apocalipsis 10:7.

The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.

Юһанна уонна 1844 сыл олунньу 22 күнүттэн саҕаланан дорҕооннообут сэттин трууба, Левит 25-с бөлөххө көрдөрүллүбүт ыйык сэттэ цикл юбилейнай труубатын бэлиэлиир. Миллериттар икки муҥус сүүстээх сыллаах бырабыасайа кэмин ыйытыытагар түмүгэр сөпкө буолбуттар, уонна Адвентизм Улахан Кутталтан кэннэ ону туһунан өссө элбэхти өйдөөбүт, ол эрээри Миллер «дьухуойа» — икки муҥус сүүстээх сыл кэмэ — бүгүн он төгүл ыраахтык сырдыктыыр. Икки муҥус сүүстээх сыл кэми иһигэр көстөр сэттэ кэм барытын бырабыасайа быһыытынан хас биирдии бэлиэтэ, Левит 25 уонна 26-с бөлөхтөрүнээҕи икки тыыһыынча биэс сүүс уонна сүүрбэ сылга («сэттэ төгүл») түүһэ турар туһаайыыны кытта тупсаҕай бырабыасайа сибээстээх.

The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.

Milleritsakuqa janiw ukham amuyapkānti, kunatï protestantismo apóstata ukat catolicismo ukax sapkäna uka arunakaru, sañäni, “markaman lunthatirinakapa”, khitinakatï “jach’anchasipkäna”, ukat “jaqontatäpki” ukax Antiochus Epiphanes ukar uñtasit uñacht’äwïnwa sasina; ukat jupanakax chiqaparu sayt’atäpxi. Jupanakax yatipxarakïnwa ukat arxatapxarakïnwa uka chiqa yatichäwi: Diosan profético arupanxa Roma ukaw “markaman lunthatirinakapa, khitinakatï visión ukar sayt’ayapki” sas uñacht’ayata, janiw mä jan uñt’at, historia tuqitxa jisk’a wakiskir mä rey sirio ukaxa, khititï visión ukar sayt’aykaspäna, ukati.

Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.

اَڄ اَیونٹسٹ الٰہیات دان یہ سکھائن ٿا تہ “تنهنجي قوم جا ڦورو” اَنتيوخس اَپيڦانِس آهي. اَڄ اُهو دليل، جيڪو ميلرائيٽ تاريخ ۾ هن ڳالهه جي نمائندگي ڪندو هو تہ اڳوڻا عهد وارا ماڻهو، جيڪي پاسي ڪيا پئي ويا، نہ سمجهي سگهيا ۽ نہ سمجهي ٿي سگهيا اُن رؤيا کي (جيڪا “تنهنجي قوم جا ڦورو” جي صحيح سمجھہ سان قائم ٿئي ٿي)، وري هڪ ڀيرو اُنهن اڳوڻن عهد وارن ماڻهن جي طرفان دهرايو پيو وڃي، جيڪي وري هڪ ڀيرو پاسي ڪيا پيا وڃن.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

May liwayway no kapahayagan, naluluya an katawhan; alagad mapalad an nagsusunod han Kasugoanan. Proverbs 29:18.

The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.

Millerites‑kuna xasinta yachachirqanku Levitico iskay chunka suqtayuqpi iskay waranqa pichqa pachak iskay chunka wataq (“qanchis kuti”) Bibliapi aswan hatun hinaspa qhipa pacha willakuy kasqanta; ichaqa Laodicea Adventismoqa chay “quri rumi”‑ta 1863 watapi qichurqan. Kunan p’unchawpiqa rikuy atikun, (rikuyta munakkuqkunapaq), mana chayllachu Millerites‑kuna “qanchis kuti”‑ta Bibliapi aswan hatun pacha willakuy hina reqsisqankupi chiqaq kasqankuta, aswanpas “ñakay”, Diospa phiñakuynin kasqan, Israelpa hanaq suyuyninman hinaspa uray suyuyninmanpas hunt’asqa churasqa kasqanta.

Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.

Mayong aldaw, an nagtutugmang mga konklusyon han hadto nga duha nga kasina, nga gin-aadman han libro ni Daniel (sugad man han iba nga mga propeta), nakikita na nga amo an duha nga mga bookend—an siyahan ngan an kataposan—han usa ka panahon nga kap-atan kag unom ka tuig, han pagpatindog ni Cristo han templo han mga Millerita, sugad han ginsisimbolohan han kap-atan kag unom ka adlaw nga pag-ukoy ni Moises didto ha bukid ha pagkarawat han mga instruksyon para han pagpatindog han tabernakulo ha kamingawan; ngan pinaagi man han kap-atan kag unom ka tuig han pagbag-o ni Herodes han templo nga gin-unabi han mga Pariseo ha ira pakighimangraw kan Cristo mahitungod ha Iya “pagkabanhaw” pinaagi han paglinis han usa nga templo nga “ginbungkag” han mga magbaraligya ngan mga parasaliyo hin salapi, ngan sugad man pinaagi han pagkabanhaw han Iya tawhanon nga templo nga ginlarang nga may kap-atan kag unom ka mga kromosoma. Yana, an mga tinikangan nga kamatuoran han mga Millerita sugad la gihapon kakorekto, kondi yana mas hilarom na hira hin napulo ka pilo.

Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.

Ниегӕр дӕр уыд уæй уынд (уыцытæм, кæцытæ фæнды уындæн), æмæ Христос, Даниилы æхсæз сæрмадзинады æртæг фыццæг æвдисæн Пальмони куыд фæцæуыд (Сæйраг Хъисондзинадæн Нымæггæнæг, æви Мæнгæ Хъисондзинадты Нымæггæнæг), уæд Уый равдыста бастдзинад уыцы фæзындæгæй, кæцы æрцыд æртæцæрды мин дыгæз æмæ ссæдз азы фæлгонцæй, æмæ иннæ фæзындæгæй, кæцы æрцыд дыгæз ссæдз æмæ дыгæз азы фæлгонцæй. Цæуы æмæ уыцы дыууæ пророческæй рæстæгты бастдзинад куы базонынц, уæд уынд кæны, æмæ уыдон æппæтæй раст баст сты папæйы хицауджы фæндыссæдз æмæ æхсæз азы рæстæгимæ, кæцы, æвæццæгæн, баст у Даниилы 12-ы фæндыссæдз æмæ дыгæз азы рæстæгимæ, æмæ уый иу æрдæм уæддæр æртыссæдз æмæ цыппæр æмæ фондз азы рæстæгимæ уыцы æрвылбоны æййафæнæй.

The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.

दो दानिय्येल आठ के पद तेरह और चौदह की दो दर्शनों से संबंधित भविष्यद्वाणीगत अवधियों के और भी बहुत से प्रत्यक्ष संबंध हैं, परंतु वे केवल उन्हीं के द्वारा पहचाने जाते हैं जो देखना चाहते हैं। पर आज, उन दो दर्शनों के द्वारा एक साथ लाई गई समस्त समय-अवधियों के संबंधों से भी बढ़कर, पलमोनी के नाम का प्रकाशन है (अद्भुत गणनाकर्ता, अथवा भेदों का गणनाकर्ता)। मिलेराइट इन दो पदों के विषय में सही थे, पर सीमित थे, और आज एडवेंटवाद बस पूर्ण और घोर अंधकार में है।

Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.

Остановитесь и изумитесь; возопите и воскликните: они пьяны, но не от вина; шатаются, но не от крепкого напитка. Ибо Господь излил на вас дух глубокого сна и сомкнул ваши очи; пророков и ваших правителей, прозорливцев, Он покрыл. И стало для вас всякое видение как слова запечатанной книги, которую подают умеющему читать, говоря: «Прочитай это, прошу тебя»; и он отвечает: «Не могу, ибо она запечатана». И подают книгу не умеющему читать, говоря: «Прочитай это, прошу тебя»; и он отвечает: «Я не умею читать». Исаия 29:9–12.

Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.

シスター・ホワイトは、ウィリアム・ミラーが黙示録について「大いなる光」を与えられていたことを示しているが、黙示録第十二章、第十三章、第十七章、および第十八章についての彼の理解は、端的に言って、正しくなかった。それらの誤った理解は二つの聖なる図表には表されていないが、黙示録第九章から表されているもの、すなわちイスラムが三つの禍いによって表象されているという「宝石」は、そこに示されている。

“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

“Irïizïŋ roatni kïrïwöb yö öböth kïrïwöbɣä, Revelation athïk yaa lëu kɔc rëu tɔ̈n kɔc ë piny ke Sacred Scriptures. Tɛ̈n acï lɛ̈k ne athïk yen acï bɛn ke revelation, acï cï bën ke puɔth piɔ̈u baai kɔc kɔ̈ɔ̈r në thok akölic, ba guiir ke yïn në yeŋ de wɔn pinyic ye yic kɔ̈k wɔn käk cï ke raan. Nhialic acï luɔi William Miller në pial thokic ke prophecies, kɔk acï gäm ën tiit piɔ̈u në athïk ke Revelation.” Early Writings, 231.

The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.

«Мәшеккәтен ярық» деген айтылым Қарындас Уайттың жазбаларында өте мәнді. Миллер Аян кітабындағы шіркеулерді, мөрлерді және кернейлерді түсінді, өйткені қасиетті періштелер бұл тақырыптарда «оның ойын бағыттады». Миллерге берілген «мәшеккәтен ярық» екі қасиетті тақтада бейнеленді, ал сол «мәшеккәтен ярық» болған ілімдік ақиқаттар оның түсінде «асыл тастар» деп танылды. Адвентизмге сол «мәшеккәтен ярық» берілді, бірақ ол 1863 жылдан бастап оны жалған асыл тастармен бүркемелей бастады. «Ярық» қағидасы мынау: «ярық» — Мәсіхтің жеке адамды немесе бір халықты соттау үшін қолданатыны.

Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.

मनक मते नहि, “ज्योति” तँ कोनो लोकक न्याय करैत अछि, मुदा ओ “ज्योति” सेहो, जकरा ओ सभ पाबि सकैत छल यदि ओ सभ विरोध नहि केने रहित (जेकाँ ओ सभ 1856 मे केने छल, बहुत उदाहरणसभ मे सँ मात्र एकटा रूपेँ)। “ज्योति” सँ सम्बद्ध दोसर गुण ई अछि जे जकरा “ज्योति” अस्वीकार कएल जाइत अछि, से अनुरूप परिमाणक अन्धकार उत्पन्न करैत अछि। एड्वेंटवादे ईश्वरदत्त ओ “महान् ज्योति” अस्वीकार कएलक आ ओहिना ओकरेँ ढाँकि देलक, जे मिलर केँ देल गेल छल आ जे एड्वेंटवादक आधारसभक प्रतिनिधित्व करैत अछि।

“One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

“Yeh jo satah ke neeche dekhta hai, jo sab insanon ke dilon ko parhta hai, un logon ke baare mein jinhen “bohat roshni” mili hai, farmata hai: ‘Woh apni akhlaqi aur roohani haalat ke sabab na ranjida hain aur na hairan-o-pareshan.’ Haan, unhon ne apni hi raahon ko ikhtiyar kiya hai, aur un ki jaan ko un ki makrooh baton se lutf aata hai. Main bhi un ke liye unhi ki gumrahiyan ikhtiyar karunga, aur un par wohi kuch le aaunga jis se woh darte hain; is liye ke jab Main ne pukara, to kisi ne jawab na diya; jab Main bola, to unhon ne na suna: balki unhon ne meri nigah mein burai ki, aur us cheez ko ikhtiyar kiya jis se Main khush na tha.’ ‘Khuda un par sakht gumrahi bhejega, taake woh jhoot par iman le aayen,’ is liye ke unhon ne ‘haq ki muhabbat qabool na ki, taake nijat paate,’ ‘balki narastbazi se khush hue.’ Yasa‘yah 66:3, 4; 2 Thessaluniyon 2:11, 10, 12.”

“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

«Учитель небесний запитав: “Яка сильніша омана може звести розум, ніж удавання, ніби ви будуєте на правильній основі й що Бог приймає ваші діла, тоді як насправді ви чините багато чого за світською політикою і грішите проти Єгови? О, це велике зведення, чарівлива омана, яка оволодіває умами, коли люди, які «колись пізнали істину», приймають форму побожности за її дух і силу; коли вони гадають, що вони багаті, і збагатилися, і ні в чому не мають потреби, тоді як насправді вони мають потребу в усьому.”» Свідчення, том 8, 249, 250.

Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.

ឡាវឌីសេអា ដែលជាអ្វីដែលអាដវិន្ទិសបានក្លាយទៅជា​នៅឆ្នាំ 1856 តំណាងឲ្យអ្នកទាំងឡាយដែលធ្លាប់បានទទួល «ពន្លឺដ៏អស្ចារ្យ» ប៉ុន្តែត្រូវបានកំណត់ឲ្យទទួល «ការលួងលោមឲ្យវង្វេងយ៉ាងខ្លាំង» នៃ Second Thessalonians ខណៈពេលគ្រប់ពេលទាំងអស់ជឿថា មូលដ្ឋានក្លែងក្លាយដែលពួកគេបានសង់ឡើងតាមរយៈការនាំចូលកាក់ក្លែងក្លាយ និងត្បូងក្លែងក្លាយ គឺត្រូវបានព្រះជាម្ចាស់តែងតាំង ប៉ុន្តែតាមពិតវាជាមូលដ្ឋានមួយដែលបានសង់លើខ្សាច់។ អាដវិន្ទិសគឺជា «ក្រុមជំនុំមួយដែលបានមានពន្លឺដ៏អស្ចារ្យ ភស្តុតាងដ៏អស្ចារ្យ» ប៉ុន្តែជាក្រុម «ជំនុំ» មួយដែលបានបោះបង់ «សារដែលព្រះអម្ចាស់» បាន «ផ្ញើ» ហើយចាប់តាំងពីពេលនោះមកបានទទួល «សេចក្ដីអះអាងដែលខ្វះហេតុផលបំផុត និងសេចក្ដីសន្មត់ខុសៗ និងទ្រឹស្តីខុសៗ»។

“Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

«Арыглан гэнбиэлэһэн бэшэ үйлэдэгшэд Бурханда эсэргүүсэжэ байна. Тэдэ нэгэ амисхалаар Христосыешье, энэ дэлхэйн бурханиешье магтана. Гаднаһаа Христосые хүлээн абана гэһэн дүрэ үзүүлбэшье, тэдэ Вараввае тэвэрэн абажа, үйлэ хэрэгүүдээрээ: „Энэ Хүн бэшэ, харин Варавва“ гэжэ хэлэнэ. Эдэ мүрнүүдые уншагшад булта анхаралтай байг. Сатана өөрынгөө юу хэжэ шадаха тухай һайрхан бардажа байна. Тэрэ Христос Өөрынгөө сүмэ дотор байг лэ гэжэ зальбаран гуйһан нэгэдэлые һандаргаха гэжэ һанана. Тэрэ иигэжэ хэлэнэ: „Би ошожо, хэнииешье мэхэлжэ шадахалби, тэдэниие шүүмжэлхэ, зэмэлхэ, худалаар мушхан гуйвуулха гэжэ, хуурмаг һүнэһэн болохоб.“ „Ихэ гэрэлтэй,“ ехэ баримтатай байһан нэгэ сүм дотор мэхын хүбүүн ба худал гэршэлэлгэ хүлээн абтагдаг лэ һаа, тэрэ сүм Эзэнэй эльгээһэн мэдээсэлые голожо, ухаангүй элирхэйлэлнүүдые, худал таамаглалнуудые, худал онол шэнжэнүүдые хүлээн абаха. Сатана тэдэнэй тэнэглэл дээрэ энеэнэ, юундэб гэхэдэ, үнэн гэжэ юун бэ гэдгийгэ тэрэ мэдэнэ.»

“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

«Многоҳо бо машъали нубуввати дурӯғин дар дастҳои худ бар минбарҳои мо хоҳанд истод, машъале ки аз машъали ҷаҳаннамии Шайтон афрӯхта шудааст. Агар шакку беимонӣ парвариш ёбад, ходимони вафодор аз миёни он қавме дур карда хоҳанд шуд, ки гумон мекунанд бисёр медонанд. “Агар ту медонистӣ, — гуфт Масеҳ, — ақаллан дар ҳамин рӯзи худ, он чизҳоеро, ки ба сулҳи ту тааллуқ доранд! вале акнун онҳо аз чашмони ту пинҳон шудаанд.”»

“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

“Gaaruu, hundeen Waaqayyoo jabaatee dhaabbata. Gooftaan warra kan Isaa ta’an ni beeka. Tajaajilaan qulqulleeffame afaan isaa keessatti gowwoomsaa tokko illee hin qabaatin. Inni akka guyyaa ifaa ta’uu qaba, xurii hamaa hunda irraa bilisa. Tajaajilli fi maxxansi qulqulleeffame ifa dhugaa dhaloota jallate kana irratti ibsuudhaan humna ta’a. Obboloota, ifa; ifa caalaa nu barbaachisa. Xurumbaa Xiyoon keessatti afuufaa; tulluu qulqulluu irratti akeekkachiisa labsaa. Waan Gooftaan saba Isaatti jedhu dhaga’uuf, loltoota Gooftaa garaa qulqulleeffameen walitti qabaa; inni warra dhaga’u hundumaaf ifa dabalataa kenneeraatii. Isaan hidhatanii qophaa’anii gara lolaatti haa bahani—gargaarsa Gooftaa isa jabaa irratti haa dhaqqaban. Waaqayyo mataan Isaa Israa’eliif hojii ni hojjeta. Arrabni sobaa hundinuu callifama. Harki ergamootaa malaan gowwoomsaa qophaa’an ni kuffisa. Daangaan eegumsaa Seexanaa gonkumaa hin injifatu. Injiifannoon ergaa ergamaa sadaffaatti ni dabalama. Akkuma Ajajaan loltoota Gooftaa dallaa Yerikoo diige, akkasuma sabni Gooftaa ajaja Isaa eegdu ni mo’a; wantoonni morman hundinuus ni mo’amu. Lubbuun tokko illee tajaajiltoota Waaqayyoo warra ergaa samii irraa ergameen gara isaanii dhufan irratti hin gungumin. Ammaas hanqina isaanii hin barbaadinaa, ‘Isaan baay’ee cimsanii dubbatu; baay’ee jabeessanii dubbatu’ jettanii. Isaan jabeessanii dubbachuu danda’u; garuu kun barbaachisaa miti ree? Yoo isaan sagalee Isaa yookaan ergaa Isaa hin dhageenye, Waaqayyo gurra warra dhaga’anii ni hollachiisa. Inni warra dubbii Waaqayyoo morman ni balaaleffata.”

“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

“Satanak kunat taʼa naqlayasewwan mʉra simi galtek ʉlʉn etlʉwʉs wʉrta, qaji, ina dʉmʉs ay ʉkkʉrnetta, ina sʉbbʉnna qettan qaaqisida kʉyaysankka. Garu Qʉlʉmta Mʉrata yʉwʉdan dʉmʉsa yʉwʉna. Ina dʉmʉs ay gidda dʉmʉs yʉwʉdan balaballe yitʉwa yʉwʉna. Garu issi dʉmʉsi qidada haachchuwan wʉrta qʉlʉmta dʉrʉsankka agan ay qofiisankka; aysika qʉlʉmta qaadat qaaqi, qandat qaaqi, ʉkkʉrnetti gidda boollanka. Wottu wottuwa gidda Qʉlʉmta dʉmʉs yʉwʉsi kaʼdʉwase, hani kʉrʉtka yʉwʉna, issi dʉmʉsi balaballees qajjotunka—Ayi azazose kʉnnankka giixatunka qoppan dʉmʉsi, bʉshsha qalla mʉrʉ qʉnchettin gidda haachchu qidada kʉnnan qaalatunka. Qʉlʉmta Ayi Ayfuwase dʉmʉsa gidda qʉddankka, qoppantunka. Yite Ayi Qaalata lallantunka; yite yʉna tarumpetta mala qaaqantunka. Qʉlʉmta yite kushiy gidda qʉrʉsankka, wʉrta haylay gaʼankka. Yite dʉmʉsa bʉddado yiteta besantunka, Yaqob gʉta danduwa yiteta besantunka.” Testimonies to Ministers, 409–411.

To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.

Imeb pwe ong melele “mehn nan ael” en Seitan pwe iei eu kilel en Krais, iei me kapinga “Krais o kot en ei sappa ni pein eu ngil.” “Mengei re padahng pwe re ale Krais, metakla re kolehng Barabbas, o ren ar wiawia re inda, ‘Kaidehn Iei, pwe Barabbas.’” Mehlel ko me kileldi nan tan Miller in meingehng pwe “takai,” o pil me kaweidier ni mwomw eu ni tapul rairair riau ko, iei “maram lapalap,” me Miller ahpw ale, o me Adventism ahpw likamwihala.

They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.

Sila mfa sɔre Kristo no sɛ wɔde Satana agyiraehyɛde na ɛreyɛ, na wɔka sɛ wogyina Onyankopɔn fapem so, bere a ɛyɛ atoro fapem a ɛde nnaadaa kɛse ba wɔn nyinaa so a wogyina saa nkyerɛkyerɛ nhyehyɛe a ɛyɛ mfomso no so no. Biribiara foforo nni owia ase, na nnɛyi Israel de, ɔretuata tete Israel anammɔn a nkɔmhyɛ kyerɛe no so kɛkɛ.

“One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?

«አንድ ጉዳይ ነፍሴን ያስጨንቃታል፤ ይህም በብርሃንና በእውነት ላይ ቀጣይ መቃወም ምክንያት የጠፋው፣ እንዲሁም በንቁ ሥራ የተሰማሩ ሰዎች በተከማቸ ማስረጃ ላይ ማስረጃ ቢቀርብላቸውም፣ እግዚአብሔር የላከውን የመልእክቱን ሥራ ለማቃለል ተጽእኖ ያደረጉት ሰዎች ተጽእኖ፣ የእግዚአብሔር ፍቅር ታላቅ እጥረት ነው። ወደ አይሁድ ሕዝብ እጠቁማለሁና እጠይቃለሁ፤ ወንድሞቻችንን እስከ ምሕረት ዘመን መጨረሻ ድረስ በዚያው የዓይነ ስውር መቃወም መንገድ እንዲያልፉ እንተዋቸውን? እውነተኛና ታማኝ ጠባቂዎች የሚያስፈልጉት ሕዝብ ካለ፣ ዝም የማይሉ፣ እግዚአብሔር የሰጣቸውን ማስጠንቀቂያዎች እየነገሩ ቀንና ሌሊት የሚጮኹ፣ እነርሱም ሰባተኛ ቀን አድቬንቲስቶች ናቸው። ታላቅ ብርሃን የተቀበሉ፣ የተባረኩ እድሎች ያገኙ፣ እንደ ቀፐርናሆምም በመብት አንጻር እስከ ሰማይ ከፍ ያሉ እነዚህ ሰዎች፣ የተሰጣቸውን ብርሃን ታላቅነት የሚመጥን ጨለማ ላይ በአለመጠቀማቸው ይተዋሉን?»

“I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.

“ကျွန်ုပ်တို့၏ ညီအစ်ကိုတို့သည် အထွေထွေညီလာခံ၌ စုဝေးကြမည့်အခါ၊ လောဒိကိယအသင်းတော်သားတို့အား ပေးအပ်ထားသော သတင်းစကားကို နားထောင်ကြရန် ကျွန်ုပ် တိုက်တွန်းလိုပါသည်။ သူတို့၏ မျက်စိကန်းခြင်းအခြေအနေသည် မည်မျှကြီးမားလှသနည်း။ ဤအကြောင်းအရာကို သင်တို့၏ အာရုံသို့ အကြိမ်ကြိမ် ယူဆောင်တင်ပြပြီးဖြစ်သော်လည်း၊ သင်တို့၏ ဝိညာဉ်ရေးအခြေအနေနှင့် ပတ်သက်သော မကျေနပ်မှုသည် ပြုပြင်ပြောင်းလဲမှု ဖြစ်ပေါ်စေရန် လုံလောက်အောင် နက်ရှိုင်း၍ နာကျင်ပြင်းထန်ခြင်းမရှိသေးပါ။ ‘သင်က၊ ငါသည် ချမ်းသာ၍ ဥစ္စာတိုးပွားပြည့်စုံလျက်၊ အဘယ်အရာမျှ မလိုဟု ဆိုသော်လည်း၊ ကိုယ်တိုင်သည် ဆင်းရဲဒုက္ခရောက်သူ၊ သနားဖွယ်သူ၊ ဆင်းရဲသူ၊ မျက်စိကန်းသူ၊ အဝတ်ဗလာဖြစ်သူ ဖြစ်ကြောင်းကို မသိ။’ ကိုယ်ကိုယ်ကို လှည့်ဖြားခြင်း၏ အပြစ်သည် ကျွန်ုပ်တို့၏ အသင်းတော်များအပေါ်၌ တည်ရှိနေသည်။ လူများစွာ၏ ဘာသာရေးအသက်တာသည် မုသားဖြစ်သည်။” Manuscript Releases, volume 16, 106, 107.

“Capernaum” was the city which Jesus chose as his own city.

«Капернаум» — місто, яке Ісус обрав Своїм власним містом.

“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

«У Капернаумі Ісус перебував у проміжках між Своїми мандрівками туди й сюди, і це місто стало відомим як «Його власне місто». Воно лежало на берегах Галилейського моря і поблизу меж прекрасної Генісаретської рівнини, якщо не на самій її території». Бажання віків, 252.

Christ chose Capernaum as he had chosen Jerusalem of old.

Cristo pinili na an Capernaum sugad han iya pagpili hadto han una ha Jerusalem.

And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.

आणि त्याच्या पुत्राला मी एक वंश देईन, जेणेकरून माझा सेवक दावीद याला यरुशलेममध्ये, त्या नगरात जे मी माझे नाव तेथे ठेवण्यासाठी निवडले आहे, माझ्यासमोर सदैव एक दिवा असावा. १ राजे ११:३६.

Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.

Քրիստոսը 1844 թվականին ընտրեց ադվենտիզմը որպես Իր քաղաքը, և 1863 թվականին ադվենտիզմը վերակառուցել էր «Երիքով» քաղաքը՝ Լաոդիկեական հարմարավետության և բարեկեցության խորհրդանիշը։ Ինչպես հին Իսրայելի դեպքում, այնպես էլ՝ արդի Իսրայելի։ Ադվենտիզմը հավատում է, թե իրենք Աստծո հատուկ քաղաքի քաղաքացիներն են, սակայն մերժել են այն «մեծ լույսը», որը քաղաքացիության ապացույցն է տալիս։ Ինչպես Սելովում՝ Հեղիի, Օփնիի և Փենեհեսի օրերում, ադվենտիզմը ևս պիտի դատվի ըստ այն «մեծ լույսի», որը նրանց տրվել էր ընդունելու հնարավորություն։

“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

“Chikati pa ŵana ŵa Chiuta awo ŵakujitemwa kuti mbake, chipulikano chikulongora kuti kuzizipizga kwalongoreka pachoko chomene, mazgu ghanandi ghakuwawa ghayowoyeka, ndipo kuchenjezga kwakali kwafumiskika pa awo mbakuchita chipulikano chithu yayi. Ŵanandi ŵalaŵiska awo ŵali mu matchalitchi ghanyake nga mbakwananga ŵakuru, apo Fumu yikulaŵiska nthena yayi pa iwo. Awo ŵakulaŵiska nthena pa mamembala gha matchalitchi ghanyake, ŵakwenera kujiyuyura pasi pa woko lankhongono la Chiuta. Awo iwo ŵakuŵasuska panyake ŵakaŵa na ungweru uchoko waka, mwaŵi uchoko, na mwaŵi na vitumbiko vichoko. Usange ŵakaŵa na ungweru uwo mamembala ghanandi gha matchalitchi ghithu ŵakaŵa nawo, panyake ŵakafikira panthazi mwaluŵiro chomene, ndipo ŵakimirira makora chomene chipulikano chawo panthazi pa charu. Pa awo ŵakujikuzga na ungweru wawo, kweni ŵakutondeka kwenda mwa uwo, Khristu wakuti, ‘Kweni ine nkhumuphalirani imwe, ku Ture na Sidoni kuzamuzizipizgika chomene pa zuŵa la cheruzgo kuluska imwe. Ndipo iwe, Kaperinayumu [Ŵa Seventh-day Adventist, awo ŵakaŵa na ungweru ukuru], iwe uwo wakukwezgeka kufika kuchanya [pa nkhani ya mwaŵi], uzamukhizgika kufika ku gehena: pakuti usange milimo yankhongono, iyo yachitika mwa iwe, yikachitikenge mu Sodom, watingi wakhalilire mpaka lero. Kweni ine nkhumuphalirani imwe, kuti ku charu cha Sodom kuzamuzizipizgika chomene pa zuŵa la cheruzgo kuluska iwe.’ Pa nyengo yira Yesu wakazgora na kuyowoya kuti, ‘Nkhukumuwongani imwe, Aŵiske, Fumu ya kuchanya na charu chapasi, chifukwa mwabisa vinthu ivi ku ŵavinjeru na ŵamahara [mu kuwona kwawo iwoŵene], ndipo mwavivumbura ku ŵana ŵachoko.’”

“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

“‘Kunena, nansa pakuti mwachita ntchito zonsezi, ati Ambuye, ndipo ndinalankhula kwa inu, kudzuka m’mawa ndi kulankhula, koma simunamve; ndipo ndinakuitanani, koma simunayankhe; choncho ndidzachita ku nyumba iyi, imene yatchedwa ndi dzina langa, imene inu mukukhulupirira, ndi ku malo amene ndinakupatsani inu ndi makolo anu, monga ndinachitira ku Silo. Ndipo ndidzakutayani pamaso panga, monga ndinatayira abale anu onse, ndiko kuti mbeu yonse ya Efereimu.’”

“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

“ꞌÑunhʉ ṯhꞌʉ hñäki bi hmäntsꞌiꞌbya gatho hmädi tsi ma ga hñeni, ne geꞌu bi benga nuꞌbu, hinda benga ngu xki benga ya institucióni xi ja ya mundo, sino ngu bi manda Dios. Geꞌu bi benga nuꞌbu, ngu ya da ṯoṯe hñädi ma xudi pa bi ña̱hni xudi, pa gatho ya hmäntsꞌiꞌbya xi ja ma thogi bi mpöte. Nu ya hñuni ma Dios, ya testimonios del Espíritu bi zʉni geꞌi; ha nja̱tho, hñu ya jäi himbi e̱nga hñätho pa ya reproofs, ya warnings, ne ya counsels.”

“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

«اید اکنون این را بشنوید، ای قومِ احمق و بی‌فهم، که چشم دارید و نمی‌بینید، و گوش دارید و نمی‌شنوید: آیا از من نمی‌ترسید؟ خداوند می‌گوید؛ آیا از حضور من نمی‌لرزید، من که ریگ را به حکم جاودانی حدِّ دریا قرار دادم تا از آن نگذرد؛ و هرچند امواجش خود را به تلاطم افکنند، توان غلبه ندارند؛ و هرچند خروش کنند، از آن نمی‌توانند گذشت؟ اما این قوم دلی سرکش و یاغی دارند؛ برگشته‌اند و رفته‌اند. و در دل خود نمی‌گویند: اکنون از یهوه، خدای خود، بترسیم، که باران را، هم بارانِ اول و هم بارانِ آخر، در موسم آن می‌بخشد؛ و هفته‌های معیّنِ حصاد را برای ما محفوظ می‌دارد. گناهان شما این چیزها را برگردانیده است، و خطایای شما چیزهای نیکو را از شما بازداشته است.... ایشان به دعوای یتیم رسیدگی نمی‌کنند، با آنکه کامیاب می‌شوند؛ و حقِّ نیازمندان را داوری نمی‌نمایند. آیا برای این امور مکافات نکنم؟ خداوند می‌گوید؛ و آیا جان من از چنین امتی انتقام نگیرد؟»

“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

«Rabbi shunday deyishga majbur bo‘ladimi: “Sen bu xalq uchun ibodat qilma, ular uchun na faryod va na duo ko‘targin, na Menga shafoat qilgin; chunki Men seni eshitmayman”? “Shuning uchun yomg‘irlar to‘xtatib qo‘yildi, va keyingi yomg‘ir bo‘lmadi.... Endi shu vaqtdan boshlab Menga: Ey Otam, Sen yoshligimning yo‘lboshchisisan, deb iltijo qilmaysanmi?”» Review and Herald, August 1, 1893.

We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.

Tapan pasakarianmi ya panangutarmi iti “dakkel a lawag” a naited kenni William Miller maipanggep iti libro ti Apocalipsis iti sumaruno nga artikulo.

“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.

« Christo waxat biyyaatti dhufee amantii dhugaa fakkeenyaan agarsiisuuf, akkasumas qajeelchota garaa fi hojii namootaa bulchuu qaban ol kaasuu yeroo dhufe, sobni warra ifa guddaa qabaatanii turan irratti hamma kanaa gadi fageenyaan hidhatee ture; kanaaf isaan siʼachi ifa sana hin hubanne, akkasumas aadaa isaanii dhugaaaf dhiisuuf fedhii hin qaban ture. Isaan barsiisaa samii morman; aadaa fi kalaqa ofii isaanii akka tursiifatanitti, Gooftaa ulfinaa fannisan. Hafuurri inniuma kun harʼas addunyaa keessatti mulʼachaa jira. Namoonni aadaan isaanii akka hin jeeqamneef, sirni haaraan akka hin galchineef, dhugaa qorachuuf fedhii hin qaban. Namummaa keessatti dogoggoruuf saaxilamummaan yeroo hunda ni jira; namoonnis yaada fi beekumsa namaa olitti ol kaasuu irratti uumamaan ni jallatu; yeroo kanatti wanti Waaqummaa fi bara baraa taʼe hin hubatamu, hin dinqisiifatamus. » Counsels on Sabbath School Work, 47.