On page 81 of Early Writings (and “81” is a symbol of one divine High Priest and eighty priests), William Miller’s second dream is recorded. Like unto Nebuchadnezzar, William Miller had two dreams. Nebuchadnezzar’s second dream in chapter four of Daniel, is set within the context of Moses’ “seven times” of Leviticus 26. Miller employed Daniel chapter four to illustrate Leviticus twenty-six’s “seven times” when he taught the 2,520, though he called it the “seven times.” Miller did not recognize that he had been typified by Nebuchadnezzar, but Nebuchadnezzar’s 2,520 days in chapter four, is represented by both the word “scatter” and the fact that it occurs ‘seven times,’ before the dirt brush man arrived in Miller’s dream.
Afur 81 t-aɣris n *Early Writings* (u “81” d azamul n yiwen umɣar ameqqran n lqiddis d tmanyin n yimeɣranen), yettwajjel usnagas wis sin n William Miller. Am Nebuchadnezzar, William Miller yesɛa sin yisnagasen. Asnagas wis sin n Nebuchadnezzar deg yixef ukkuẓ n Daniel, yettusegza deg usatal n “ṣaɛa tikkal” n Musa deg Leviticus 26. Miller yesseqdec Daniel ixef ukkuẓ i uskan n “ṣaɛa tikkal” n Leviticus mraw d sdis mi yesseɣra 2,520, maca isemma-t “ṣaɛa tikkal.” Miller ur yessin ara belli yettwasegza s tugna n Nebuchadnezzar, maca 2,520 n wussan n Nebuchadnezzar deg yixef ukkuẓ, ttwaseknen s snat n tɣawsiwin: s wawalen “scatter” d s tidet belli d ‘ṣaɛa tikkal,’ send ad yawi urgaz n tbubbest n wakal deg usnagas n Miller.
Miller is called “Father Miller” by Sister White, but not in the pagan way as Catholics do, but in a patriarchal way, like unto father Abraham. Miller is a symbol, he is a covenant man, representing the chain of biblical symbols along the path to the final covenant with the one hundred and forty-four thousand. Joel informs us that in the last days, the old men would dream dreams, and William Miller is the old man of our history, and also the farmer that fulfilled William Tyndale’s prophecy that states, “If God spare my life, ere many years I will cause a boy that driveth the plough shall know more of the Scripture than thou dost.”
ᏣᎳᎩ ᏱᎩ “ᎠᏓᏅᏙ ᎻᎳ” ᎠᏎ ᏗᎧᏃᎮᏗ ᎤᏓᏡᎬ ᏧᏬᏢᏒ ᏗᎧᏃᎮᏗ ᎨᏒ ᎾᏍᎩ ᎦᏚᎩ ᏗᎨᏥᏙᎯ ᎠᏂᎦᏚᎩ ᏣᏂᏍᎩ ᏧᏂᏪᏍᏗ ᎤᎾᏍᏛ ᎢᎬᏁᎸ ᎥᏝ ᎤᏍᏗ ᎾᏍᎩ ᏱᎩ; ᎠᏎ ᏧᏓᏴᏍᏗ ᎤᏓᏅᏙ ᎤᏍᏗ ᎡᏆᎭᎻ ᎤᏓᏅᏙ ᎤᏍᏗ ᎢᏳᏍᏗ. ᎻᎳ ᎤᏤᎵ ᎤᏙᎯᏳᎯ ᏗᏓᎧᎾᏩᏛᎢ ᎠᏓᏟᎶፍᏛ ᎨᏒ, ᎾᏍᎩ ᎪᏪᎵ ᏗᏓᎧᎾᏩᏛᎢ ᎤᎬᏫᏳᎯ ᎠᏂᏙᎯ ᎤᏓᏅᏙ ᎨᏒ, ᎾᏍᎩ ᎠᏓᏅᏙ ᏗᏓᎪᏪᎸ ᏗᏂᏍᏛ ᎠᎴ ᎠᏍᏆᏂᎪᏗ ᎧᏃᎮᏛ ᎤᏓᏅᏙ ᏧᏂᏁᎳᏗᏙᎯ ᎠᏂᏍᎩᏯ ᏅᎩ ᏧᏈ ᏅᎦᏍᎪᎯ ᎠᏂᏁᎳᏗᏙᎯ. ᏦᎵ ᎢᎩᏃᏁᎭ ᎤᎵᏍᏆᎸᎯ ᎢᎦ ᏗᏂᎳᏫᎩ ᏧᏂᎴᏫᏍᏙᏗ ᏴᏫ ᏓᏂᎵᎪᏁᎸ ᏙᎾᏥᏍᎪᎢ ᎢᏳᏍᏗ, ᎠᎴ ᏫᎵᎠᎻ ᎻᎳ ᎾᏍᎩ ᎢᎩ ᏗᎧᏃᎮᏗ ᎤᏪᏘ ᎠᏍᎦᏯ ᎨᏒ, ᎠᎴ ᎾᏍᏉ ᎦᏫᏍᏗᏍᎩ ᎨᏒ ᎾᏍᎩ ᏧᏙᎯᏳᎯ ᏫᎵᎠᎻ ᏔᏂᏕᎵ ᎤᏤᎵ ᎤᏙᎯᏳᎯ ᎠᏙᎴᎰᎯ ᎤᏍᏗ ᎾᏍᎩ ᎯᎠ ᏥᏂᎦᏪᎭ, “ᎢᏳᏃ ᎤᏁᎳᏅᎯ ᎬᎩᏍᏕᎸᏔᏅ ᏕᎬᏅ ᎢᎬᏱᏊ ᎾᏂᎥ ᏑᏕᏘ, ᎠᏎ ᎠᏧᏣ ᎤᏙᎴᎰᏍᎩ ᎠᏫ ᎦᏫᏍᏗᏍᎩ ᎤᏟ ᎢᎦᎢ ᏗᎪᏪᎸ ᏓᎦᎦᏔᎯ ᏂᎯ ᎡᏍᎦᏉ ᎯᎦᏔᎭ ᎢᏳᏍᏗ.”
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Elohim we ngelu Wa onal ondito im omutemi womugunda owatarare omobikiri eBiblia, kugira amutwalire konyora no kuserengeria oboraguri. Bangele ba Elohim bakamobonera kera na kera oyo owatoranibwe, kugira batungamirie ebitekerezo biwe kandi bafungulire obwenge bwe oboraguri obwakaba nibusigire omwirima abantu ba Elohim. Okutandikira kw’omukufu gw’amazima kwaheibwe, kandi yatwaribwa omu kuserenga akebembera ku murunga n’omurunga, okuhitsya obu yatire n’okwehurira ekitiinisa n’okushemererwa omu Kigambo kya Elohim. Akarora omwo omukufu gw’amazima oguhikire. Ekigambo ekyo, eki akaba aroraga nk’ekitahumekirwe, hati kyafunguka omumaisho ge omu burungi bwakyo n’omu kitiinisa kyakyo. Akarora ngu ekicweka kimwe eky’Ebyahandiikirwe kisoborora kindi, kandi obu omwanya gumwe gwaba nigumufungira obwenge bwe, akashanga omu kindi kicweka ky’Ekigambo ekyo ekyakigumya kandi kikakisoborora. Akarora Ekigambo ekirikwera kya Elohim n’okushemererwa hamwe n’ekitiinisa eky’amaani munonga n’okutiina okw’ekitiinisa.” Early Writings, 230.
Miller was the farmer who fulfilled Tyndale’s prophecy, and his first publication of the prophetic knowledge he had assembled from the unsealing of Daniel 8:14 was in 1831, two hundred and twenty years after the publication of the King James Version of the Bible. John Wycliff, William Tyndale and the publication of the King James Bible in 1611, represent three waymarks that begins the two-hundred-and-twenty-year prophecy that ends when Tyndale’s plow boy would open God’s Word to the first angel’s message, that was to be followed by two other angels. That first angel arrived in 1798 and the third in 1844. Wycliff, Tyndale and King James connect to the farmer who would fulfill Tyndale’s prediction, and who would symbolize the history of three angels from 1798 unto 1844.
Միլլերը այն հողագործն էր, որ իրականացրեց Թինդեյլի մարգարեությունը, և Դանիել 8:14-ի ապակնքվելուց ի մի բերած մարգարեական գիտության իր առաջին հրատարակությունը լույս տեսավ 1831 թվականին՝ Աստվածաշնչի King James Version-ի հրատարակումից երկու հարյուր քսան տարի անց։ Ջոն Ուիքլիֆը, Ուիլյամ Թինդեյլը և 1611 թվականին King James Bible-ի հրատարակությունը ներկայացնում են երեք սահմանանշան, որոնք սկսում են երկուհարյուրքսանամյա մարգարեությունը, որն ավարտվում է այն ժամանակ, երբ Թինդեյլի արորի տղան բացում է Աստծո Խոսքը առաջին հրեշտակի պատգամի համար, որին պիտի հետևեին ևս երկու հրեշտակներ։ Այդ առաջին հրեշտակը եկավ 1798 թվականին, իսկ երրորդը՝ 1844 թվականին։ Ուիքլիֆը, Թինդեյլը և King James-ը կապված են այն հողագործի հետ, որը պետք է իրականացներ Թինդեյլի կանխասացությունը և որը պետք է խորհրդանշեր երեք հրեշտակների պատմությունը 1798 թվականից մինչև 1844 թվականը։
William Miller’s alpha discovery was the 2,520 years of Leviticus twenty-six and his omega discovery was the 2,300 years of Daniel 8:14. The 2,520 scattering of Judah began in 677 BC and ended in 1844. The 2,300 years of Daniel 8:14 ended in 1844. Both ended together in 1844, and the starting point of the alpha and omega discoveries of William Miller were separated by two hundred and twenty years. “Two hundred and twenty” is a symbol of William Miller, upon two witnesses. The alpha and omega discoveries of Miller are represented by 1798 and 1844. The 2,520 scattering against the northern kingdom ended in 1798, and forty-six years later in 1844 the 2,300 years ended.
डब्लियम मिलर की अल्फा खोज लैव्यव्यवस्था छब्बीस के 2,520 वर्ष थे, और उनकी ओमेगा खोज दानिय्येल 8:14 के 2,300 वर्ष थे। यहूदा का 2,520 वर्ष का तितर-बितर होना 677 ईसा-पूर्व में आरम्भ हुआ और 1844 में समाप्त हुआ। दानिय्येल 8:14 के 2,300 वर्ष 1844 में समाप्त हुए। दोनों 1844 में एक साथ समाप्त हुए, और डब्लियम मिलर की अल्फा और ओमेगा खोजों के आरम्भ-बिंदु दो सौ बीस वर्षों से पृथक थे। “दो सौ बीस” दो गवाहों के आधार पर डब्लियम मिलर का एक प्रतीक है। मिलर की अल्फा और ओमेगा खोजें 1798 और 1844 द्वारा निरूपित की गई हैं। उत्तरी राज्य के विरुद्ध 2,520 वर्ष का तितर-बितर होना 1798 में समाप्त हुआ, और छियालीस वर्ष बाद 1844 में 2,300 वर्ष समाप्त हुए।
The 2,520 years that ended in 1798, marks that date and the 2,520 years against Judah, which ended in 1844 produces a two-hundred-and-twenty-year period. This means the 2,520 against Israel produces the prophetic period of forty-six years, and the 2,520 against Judah produces the prophetic period of two hundred and twenty years. The alpha of that period is 677 BC and the omega is 457 BC, which means the alpha of the forty-six-year period and of the two-hundred-and-twenty-year period is represented by the 2,520, and the omega of both of the lines is the 2,300. The two “scatterings” of 2,520 years provide two witnesses of a period that begins with the 2,520 and ends with the 2,300. Both of those lines identify the alpha and omega discoveries of William Miller.
هغه ۲٬۵۲۰ کاله چې په ۱۷۹۸ کې پای ته ورسېدل، هغه نېټه نښه کوي؛ او هغه ۲٬۵۲۰ کاله چې د يهودا پر ضد وو او په ۱۸۴۴ کې پای ته ورسېدل، د دوه سوه او شلو کلونو يوه دوره رامنځته کوي. دا معنا لري چې د اسرائيلو پر ضد ۲٬۵۲۰ د شپږ څلوېښتو کلونو نبوي دوره توليدوي، او د يهودا پر ضد ۲٬۵۲۰ د دوه سوه او شلو کلونو نبوي دوره توليدوي. د هغې دورې الفا ۶۷۷ ق.م. ده او اوميګا يې ۴۵۷ ق.م. ده، چې دا معنا لري چې د شپږ څلوېښتو کلونو دورې الفا او د دوه سوه او شلو کلونو دورې الفا د ۲٬۵۲۰ له خوا تمثيلېږي، او د دواړو کرښو اوميګا ۲٬۳۰۰ ده. د ۲٬۵۲۰ کلونو دوه «خوارېدنې» د هغې دورې دوه شاهدان برابروي چې له ۲٬۵۲۰ څخه پيلېږي او په ۲٬۳۰۰ پای ته رسېږي. دواړه دغه کرښې د ويليام مېلر د الفا او اوميګا موندنې مشخصوي.
“William Miller’s Dream
«Сүсэхэнэһээ Уильям Миллерэй зүүдэ»
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
“Ndzi lorhe leswaku Xikwembu, hi voko leri nga vonakiki, xi ndzi rhumele bokisi ro saseka leri endliweke hi vutlhari, ra kwalomu ka ntlhanu wa tisentimitara hi vunharhu hi mavoko hinkwawo, ri endliwile hi ebony ni tiperela leti nghenisiweke hi vutlhari. Eka bokisi rero a ku khomanisiwe xilotlelo. Hi ku hatlisa ndzi teke xilotlelo ndzi pfula bokisi; kutani, eku hlamaleni ni ku hlamareni ka mina, ndzi kumile ri tele hi tinxaka hinkwato ni vukulu hinkwabyo bya swikombiso, timayimani, maribye ya nkoka, ni mali ya nsuku ni ya silivhere ya mpimo ni nkoka wun’wana ni wun’wana, swi lulamisiwile hi ku saseka etindhawini ta swona to hambana-hambana endzeni ka bokisi; naswona, loko swi lulamisiwe hi ndlela yoleyo, a swi kombisa ku vonakala ni ku vangama loku ringanisiwaka ntsena hi dyambu.
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
«Aŋa n dashad ara ad bḍuɣ yiwen-iw s usefra n tmuɣli-agi taɛjibt, xas ul-iw yeččur s lferḥ ɣef tafat-is, cbaḥa-s, akked azal n wayen yellan deg-s. Ihi, sersɣ-tt ɣef ṭṭabla n tlemast deg texxamt-iw, sakin ssuffɣeɣ awal belli yal win yesɛan lebɣi yezmer ad d-yas ad yezreẓ tmuɣli tamglayt, tafatant, iḥemlen s waṭas, i d-yettwalan sɣur wemdan deg tudert-agi.»
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table.
“Firi ku takhtî bûn, di destpêkê de bi hejmareke kêm, lê di berdewamiyê de zêde bûn heta ku bûn komek mezin. Gava yekem caran navê qutiyê dinêrîn, ew ê ecêb bimînin û bi kêfxweşî bang bikin. Lê gava ku temaşevan zêde bûn, hemû dest bi qewirandina cevheran kirin, wan ji qutiyê deranîn û li ser maseyê belav kirin.
“I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
«Сенан тэнгэринь цэувг болон гухэрн-эрдэниноудигь нунин гарсасахаа дахан нэхижь авху гижь бодожь эхэлэв; хэригвээ бии тэдыг тараагдуулчихвал, уридынхинь адил тэрэг цэувгин дотор доро доран байранд нь дахин тавижь хэзээ ч чадахгуй мэтагдажь, энэнь талаархи харюуцлагатай учран золгожь чадхгуй, юун гэвэл тэнь асар их байх юм гэжь мэдэрэв. Тэгээд бии хумууст тэдыг гар хүрэхгуй байхыень, цэувгэс гаргажь авахгуй байхыень гуйнь ятгажь эхэлэв; гэвч хэчнээн ихээр гуйжь ятгана, тэдь тэдыг төдий чинээ ихээр тараасаар байв; эдүгээ харвахад тэдь тэдыг ерөөл өрөөгөөр, шал дээр, мөн өрөөн дэх бүхий л тавилгын дээр тараан цацчихсан мэт санагдав.»
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
“ꞌNgiikhyâh zâwng tak puii ana kalh, anin a hman tak niingkha leh tangka rianhmang tawh an thlak zîngah niingkha dâwt leh tangka hlep tam lutuk, chhiar theih loh khawp an theh darh tih ka hmu leh ta. An thiltih hniam tak leh lawmthu sawi lohna chu ka thinrim hle a, chutichuan ka hau leh ka dem a; nimahsela, ka hau deuh deuh pawhin, niingkha dik takte zîngah niingkha dâwt leh tangka dik lo an theh darh deuh deuh a ni.”
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
«Սակայն ես այնժամ իմ մարմնաւոր հոգւով խիստ վրդովուեցայ եւ սկսայ մարմնաւոր զօրութիւն գործադրել՝ նրանց սենեակից դուրս մղելու համար. բայց մինչ մէկին դուրս էի հանում, երեք ուրիշներ էին մտնում եւ ներս բերում կեղտ, տաշեղներ, աւազ եւ ամեն տեսակ աղբ, մինչեւ որ ծածկեցին բոլոր ճշմարիտ գոհարները, ադամանդները եւ դրամները, որոնք բոլորովին անհետացան աչքից։ Նրանք նաեւ իմ սնդուկը կտոր-կտոր արին եւ ցրեցին աղբի մէջ։ Ես կարծում էի, թէ ոչ մէկ մարդ ուշադրութիւն էր դարձնում իմ վշտին կամ իմ բարկութեանը։ Ես ամբողջովին յուսալքուեցայ եւ սրտաբեկ եղայ, եւ նստեցի ու արտասուեցի։»
“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.
«Чи манӗн пысӑк юхалту тата яваплӑх ҫинчен ҫыласа-тӑрхаса пӗтнӗ май, эпӗ Турра аса илтӗм те, Вӑл мана пулӑшу ярса ямаччӗ тесе чӗререн кӗл-тӑвӑлтӑм.
“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.
«شورا در وەکرایەوە، پیاوێک چووە ژوورەکەوە، کاتێک هەموو خەڵکەکەی لێ چوونە دەرەوە؛ ئەویش، کە فرچەی پاککردنەوەی پیسایی بەدەستەوە بوو، پەنجەرەکانی کردەوە و دەستی کرد بە پاککردنەوەی خۆڵ و خاشاک لە ژوورەکە.»
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
“Ndzi kombela leswaku a yima, hikuva a ku ri ni maribye ya nkoka lama hangalakeke exikarhi ka thyaka.
“He told me to ‘fear not,’ for he would ‘take care of them’.
Agĩambire ndĩtigĩre guĩyũrũra, nĩgũkorwo we nĩakũmenyerera.
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Awila, medan da shi ke share ƙura da tarkace, ƙananan duwatsu na ƙarya da kuɗaɗen jabu, duk suka tashi suka fita ta taga kamar gajimare, kuma iska ta kwashe su. Cikin wannan hargitsi na rufe idanuna na ɗan lokaci; da na buɗe su, tarkacen duk sun ɓace. Lu’ulu’u masu daraja, lu’u-lu’u na diamon, da tsabar kuɗi na zinariya da azurfa, sun kwanta a warwatse cikin yalwa a ko’ina cikin ɗakin.”
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
“He oyɩ nyalɔlɔ la mli kpakpa aŋklɔŋŋmɔ hewalɛ lɛ eko ni ekɛ akɛ atsɛ niŋmɔ hewɔ, eye eyaa nyɔŋmɔi, diamɔndii, ni sika-mɔnii lɛ, kɛ amɛ hewɔ kɛ amɛ hewɔ, ekɛ eha kpakpa aŋklɔŋŋmɔ la mli, yaa eko ke ehi baa, nɛɛ bo diamɔndii hewɔ amɛ niŋtsɔŋtsɔŋ lɛ ji kɛ pin tsu kɛkɛ.”
“He then called upon me to ‘come and see.’
“Sakan ra uylatyp, «Kel, kör»,—dedi.”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
«Зи ковчег назар афкандем, вале чашмонам аз он манзара хира шуд. Онҳо аз ҷалоли пешинаи худ даҳ маротиба бештар медурахшиданд. Ман гумон кардам, ки онҳоро пойҳои он ашхоси шарир, ки онҳоро пароканда карда, дар хок поймол намуда буданд, дар рег сайқал додааст. Онҳо дар ковчег бо тартиби зебо қарор доштанд, ҳар яке дар ҷои худ, бе ҳеҷ асари зоҳирии заҳмати он марде, ки онҳоро ба он ҷо андохта буд. Ман аз фарти шодӣ нидо баровардам, ва он нидо маро бедор кард». Early Writings, 81–83.
Beginning on page “81,” a symbol of the priests, the dream identifies the history of the Laodicean Seventh-day Adventist church’s work of destroying the foundational truths assembled by Divinity through the humanity of William Miller. The history ends when Miller “shouted with very joy” and the shout “awoke” him. The history represented in the dream concludes at the loud cry of the third angel, which is the climax of the Midnight Cry. The historical narrative of Miller’s dream also represents the waymarks of the Millerite history, and it therefore also represents the parallel history of the movement of the one hundred and forty-four thousand. Just as significant is that the dream’s historical representation also contains a prophetic fractal of the history that began to repeat in 2023.
Deqiqa “81”-ra dest pê dike, xewnek ku nîşana kahînan e, dîroka karê dêrê Laodiceayê ya Adventîstên Roja Heftemîn diyar dike; karê wê yê rastiyên bingehîn ku Xwedayîtî bi rêya mirovayiya William Miller kom kiribû, hilweşandinê ye. Ev dîrok di wextê ku Miller “ji kêfxweşiya mezin qîriya” û ew qîrîn “şiyar” kir, bi dawî dibe. Dîroka ku di xewnê de tê temsîl kirin, di qîrîna bilind a ferişteya sêyem de bi dawî dibe, ku ew jî qoncika Qîrîna Nîvê Şevê ye. Vegotina dîrokî ya xewna Miller her weha nîşanên rê yên dîroka Millerî temsîl dike, û ji ber vê yekê ew her weha dîroka paralel a tevgera sed û çil û çar hezaran temsîl dike. Hêj girîngtir jî ew e ku temsîla dîrokî ya xewnê her weha fractalek pêxemberî ya wê dîrokê tê de dihewîne ku di sala 2023-an de dest bi dubare bûnê kir.
The jewels of truth that were recognized in the history of the one hundred and forty-four thousand were placed into the public record in 2004 and then again in 2012, when the presentation of Habakkuk’s Tables gathered a group that was destined to be scattered. Those truths were set upon the table in 2004, with the first presentation of the truths which had been unsealed in 1989. A “few” considered the message then, but in 2012, the series of 95 presentations titled Habakkuk’s Tables brought in a crowd, for the “people began to come in, at first few in number, but increasing to a crowd.”
١٤٤٬٠٠٠ تِن تَاریخ یِچ قَبُول کرنٛدُم حَقیقتُک جَواہِر 2004 ہُک عام رِکارڈَس منٛز دَرج کرنہٕ آو، تہٕ پَتہٕ 2012 ہُک دوٚبارَس، یِلہٕ حبقوقِک مَیزٕچ پیشکَشَس اَکھ اَسہِ گٔروٗپ اَکھٹ کٔر، یُس تَقدیرس منٛز بَکھرٲوُن خٲطرٕ مُقَرر آسہٕ۔ تِم حَقِیقَتہٕ 2004 ہُک مَیزَس پَیٹھ تھٲوُن گٔی، یِمہِ 1989 ہُک مُہر کھُلؠنٛدُم حَقِیقَتُک پٔہل پیشکَش سۭتۍ۔ تَمہِ وَخت “کَم” لُکن پیٚغٲم پَیٹھ غور کٔر، مَگَر 2012 ہُک، 95 پیشکَشَن ہٕنٛد سِلسِلہ، یُس Habakkuk’s Tables ناوَس سۭتۍ آسہٕ، اَکھ بٔڑ جَمٲعت اَنہِ، کیازِکہ “لُکھ لَگنٛد آوَن، شُروعَتَس منٛز تَعدادَس منٛز کَم، مَگَر وَدُنٛد وُچھ بٔڑ جَمٲعت پَیٹھ پَہنٛچنٛد.”
From 2012 unto July 18, 2020 those truths were progressively scattered and covered with rubbish. On July 18, 2020, the proponents of the message of Habakkuk’s Tables were scattered for a period of three and a half days.
منذ سنة 2012 إلى 18 يوليو 2020، تفرّقت تلك الحقائق تدريجيًّا وتغطّت بالأنقاض. وفي 18 يوليو 2020، تفرّق أنصار رسالة جداول حبقوق لمدّة ثلاثة أيام ونصف.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.
A xeyikonsel, xeyitlamaxtis tlen inintestimonio, in yolkamej tlen kisa ipan in tlatskan tlen ax moneki itlamiyan, kimakaz yaoyotl inwan, wan kintlanis, wan kinmiktis. Wan inintlalkayo mikkej wetstosej ipan in ojtli tlen weyi altepetl, tlen ipan itech espiritualmente motoka Sodoma wan Egipto, kan noijki toTeko omokuapiloj. Wan sekimej tlen ipan altepemej, wan chanejkej, wan tlajtolyotlmej, wan naciones, kitstosej inintlalkayo mikkej eyi tonali wan tlajko, wan amo kikawilisej ma mokawakan ipan tlakoyontli. Wan in yejwan tlen chanejkej ipan tlaltikpaktli yolpakisej intech, wan pakisej, wan motitlanilisej tlatlokolmej se inwan okse; pampa inin ome profetas okinkokoltijkej yejwan tlen chanejkej ipan tlaltikpaktli. Apocalipsis 11:7–10.
On Sabbath, December 30, 2023 Future for America joined a zoom meeting for its first public meeting since July 18, 2020. December 30, 2023 is 1,260 days after July 18, 2020, or “three days and an half.” While Elijah and Moses were dead in the street, the other class is “rejoicing.” Future for America had returned to publishing the prophetic message in July of 2023, for the message that was then to go to the entire earth, would of prophetic necessity need to come from the “wilderness.” Three and a half days, or 1,260 days are a wilderness.
Шаббат, 30 декабря 2023 года, Future for America присоединилась к собранию в Zoom для своего первого публичного собрания с 18 июля 2020 года. 30 декабря 2023 года приходится на 1 260 дней после 18 июля 2020 года, или на «три дня с половиною». Пока Илия и Моисей были мертвы на улице, другой класс «радуется». Future for America возвратилась к публикации пророческой вести в июле 2023 года, ибо весть, которой тогда надлежало идти ко всей земле, по пророческой необходимости должна была исходить из «пустыни». Три с половиною дня, или 1 260 дней, — это пустыня.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
At perempuan itu lari ke padang belantara, di mana telah tersedia baginya suatu tempat yang dipersiapkan oleh Allah, supaya mereka memelihara dia di sana seribu dua ratus enam puluh hari. Wahyu 12:6.
The “wilderness” is “a thousand two hundred and threescore days,” which is 1,260 days, which is also “three days and a half,” and is represented in Revelation 12:6, and “126” is a tithe of 1,260. One of the amazing truths that was then unsealed was the need of repentance in fulfillment of the prayer of the “seven times” in Leviticus twenty-six.
„Անապատը“ «հազար երկու հարյուր վաթսուն օր» է, այսինքն՝ 1,260 օր, որը նաև «երեք օր ու կես» է, և ներկայացված է Հայտնություն 12:6-ում, իսկ «126»-ը 1,260-ի տասանորդն է։ Այն ժամանակ բացված զարմանահրաշ ճշմարտություններից մեկը ապաշխարության անհրաժեշտությունն էր՝ որպես Ղևտական քսանվեցերորդ գլխում եղած «յոթ անգամների» աղոթքի կատարման լիացում։
1,260 days is also a symbol of 2,520 days. The “seven times” against the northern kingdom began in 723 BC and ended in 1798. The midpoint is 538, thus creating 1,260 years that paganism trampled down the sanctuary and host followed by 1,260 that papalism trampled down the sanctuary and host. This prophetic structure is aligned with the 1,260 days from Christ’s baptism to the cross, that is followed by 1,260 prophetic days unto 34 AD, when the gospel went to the Gentiles. Thus, upon two witnesses 1,260 is part of 2,520 days, or Moses’ “seven times” of Leviticus twenty-six.
1,260 ána hin 2,520 ána hi eng pawkhui khat a nih bawk. Ram sakhuam lam chhakrih lama awm lalram chhunga “vawi sarih” tih chu BC 723-ah a bul ṭan a, 1798-ah a tawp ta. A laizawng chu 538 a ni a; chutiang chuan kum 1,260 chhunga milem biakna chuan biak bûk leh a rualte a chilhsak a, chumi hnuaah kum 1,260 chhunga pope sakhuain biak bûk leh a rualte a chilhsak leh bawk. He hrilhlâwkna inremna hi Krista baptisma a chan lâk atanga kraws thleng ni 1,260 nêna a inrem a; chu chu hrilhlâwknaa ni 1,260-in a zui leh a, AD 34 thlengin, chuta chuan chanchin ṭha chu Jentailte hnênah a kal ta a ni. Chutiang chuan, hriatpuitu pahnih chungchangah 1,260 chu ni 2,520 zînga ṭhen khat a ni, emaw Levi Thupui bung 26-a Mosia “vawi sarih” a tih chu a ni.
The voice in the wilderness period beginning on Sabbath, July 18, 2020 unto Sabbath, December 30, 2023 began to cry in July of 2023, and when the “wilderness” period ended on Sabbath, December 30, 2023 the resurrection of Moses and Elijah arrived. The message of the voice identified that the waymark of the parallel first disappointments in every reform movement explained the false prediction of July 18, 2020, in the context of the parable of the ten virgins. It called men and women to the repentance represented by the Leviticus twenty-six prayer. Miller’s dream represents that very repentance when he records, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.”
ਸੱਬਤ, 18 ਜੁਲਾਈ 2020 ਤੋਂ ਸੱਬਤ, 30 ਦਸੰਬਰ 2023 ਤੱਕ ਸ਼ੁਰੂ ਹੋਇਆ ਜੰਗਲ ਦਾ ਸਮਾਂ ਜੁਲਾਈ 2023 ਵਿੱਚ ਪੁਕਾਰਣ ਲੱਗ ਪਿਆ, ਅਤੇ ਜਦੋਂ “ਜੰਗਲ” ਦਾ ਸਮਾਂ ਸੱਬਤ, 30 ਦਸੰਬਰ 2023 ਨੂੰ ਸਮਾਪਤ ਹੋਇਆ, ਤਾਂ ਮੂਸਾ ਅਤੇ ਇਲਿਆਹ ਦੀ ਪੁਨਰੁਠਾਨੀ ਆ ਪਹੁੰਚੀ। ਉਸ ਆਵਾਜ਼ ਦੇ ਸੰਦੇਸ਼ ਨੇ ਇਹ ਪਛਾਣ ਕਰਵਾਈ ਕਿ ਹਰ ਸੁਧਾਰ ਆੰਦੋਲਨ ਵਿੱਚ ਸਮਾਂਤਰ ਪਹਿਲੀਆਂ ਨਿਰਾਸ਼ਾਵਾਂ ਦਾ ਰਾਹ-ਚਿੰਨ੍ਹ ਦਸ ਕੁਆਰੀਆਂ ਦੀ ਦ੍ਰਿਸ਼ਟਾਂਤ ਦੇ ਸੰਦਰਭ ਵਿੱਚ 18 ਜੁਲਾਈ 2020 ਦੀ ਝੂਠੀ ਭਵਿੱਖਬਾਣੀ ਦੀ ਵਿਆਖਿਆ ਕਰਦਾ ਹੈ। ਇਸ ਨੇ ਪੁਰਸ਼ਾਂ ਅਤੇ ਇਸਤ੍ਰੀਆਂ ਨੂੰ ਉਸ ਤੋਬਾ ਵੱਲ ਬੁਲਾਇਆ ਜੋ ਲੇਵੀਆਂ ਛੱਬੀ ਦੀ ਪ੍ਰਾਰਥਨਾ ਦੁਆਰਾ ਪ੍ਰਤੀਕਿਤ ਕੀਤੀ ਗਈ ਹੈ। ਮਿਲਰ ਦਾ ਸੁਪਨਾ ਓਸੇ ਤੋਬਾ ਦੀ ਨੁਮਾਇੰਦਗੀ ਕਰਦਾ ਹੈ ਜਦੋਂ ਉਹ ਦਰਜ ਕਰਦਾ ਹੈ, “ਜਦੋਂ ਮੈਂ ਇਸ ਤਰ੍ਹਾਂ ਆਪਣੇ ਵੱਡੇ ਨੁਕਸਾਨ ਅਤੇ ਆਪਣੀ ਜ਼ਿੰਮੇਵਾਰੀ ਲਈ ਰੋਂਦਾ ਅਤੇ ਵਿਲਾਪ ਕਰਦਾ ਸੀ, ਮੈਨੂੰ ਪਰਮੇਸ਼ੁਰ ਯਾਦ ਆਇਆ, ਅਤੇ ਮੈਂ ਗੰਭੀਰਤਾ ਨਾਲ ਪ੍ਰਾਰਥਨਾ ਕੀਤੀ ਕਿ ਉਹ ਮੇਰੇ ਲਈ ਸਹਾਇਤਾ ਭੇਜੇ।”
Come and See
Gəlin və görün
Miller’s dream is divided by two expressions of “come and see.” The first time Miller invites people to “come and see,” and the second time the “dirt brush man” invites Miller to come and see. “Come and see” is a prophetic symbol that identifies a prophetic truth that is unsealed. The first four seals each contain the command to “come and see.”
ئەپەننىك ميللېرنىڭ چۈشى «كەل ۋە كۆر» دېگەن ئىككى ئىپادە بىلەن بۆلۈنگەن. بىرىنچى قېتىمدا ميللېر كىشىلەرنى «كەل ۋە كۆر» دەپ چاقىرىدۇ، ئىككىنچى قېتىمدا بولسا «توپا چوتكاچى ئادەم» ميللېرنى كېلىپ كۆرۈشكە چاقىرىدۇ. «كەل ۋە كۆر» — يېشى ئاچىلغان پەيغەمبەرلىك ھەقىقىتىنى تونۇتۇپ بېرىدىغان پەيغەمبەرلىك سىمۋولىدۇر. ئالدىنقى تۆت مۆھرنىڭ ھەربىرىدە «كەل ۋە كۆر» دېگەن بۇيرۇق بار.
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. … And when he had opened the second seal, I heard the second beast say, Come and see. … And when he had opened the third seal, I heard the third beast say, Come and see. … And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. Revelation 6:1, 3, 5, 7.
Suk nakhāu ndai nyi Khyu hsâ saṁ nîk taṁ hē lūi pyên hpau, ānîn mōng hpawng hta mūi shaga gahtoi hkrum nhtawm, ma ni lăi gahtoi shi ni hta mūi na, “Wa ai, mu ai,” ngu ai hpe ngà. … Shi gahtoi saṁ nîk lahkawng hpe hpau jang, lahkawng na gahtoi shi na, “Wa ai, mu ai,” ngu ai hpe ngà. … Shi gahtoi saṁ nîk masum hpe hpau jang, masum na gahtoi shi na, “Wa ai, mu ai,” ngu ai hpe ngà. … Shi gahtoi saṁ nîk mali hpe hpau jang, mali na gahtoi shi na nsen hpe, “Wa ai, mu ai,” ngu ai hpe ngà. Phawnghpang 6:1, 3, 5, 7.
The “come and see” in the beginning of Miller’s dream is the alpha and the ending “come and see” is the omega. The dream identifies the unsealing in the beginning of the dream as jewels that when “arranged they reflected a light and glory equaled only to the sun.” When Christ invited Miller to “come and see” the omega, Miller says, “my eyes were dazzled with the sight. They shone with ten times their former glory.” The alpha light was as the sun and the omega light was ten times the sun.
मिलर के स्वप्न की शुरुआत में जो “आओ और देखो” है, वही अल्फा है, और अंत में जो “आओ और देखो” है, वही ओमेगा है। यह स्वप्न, स्वप्न के आरम्भ में हुए अनसीलिंग को ऐसे रत्नों के रूप में पहचानता है, जो “जब व्यवस्थित किए गए, तो उन्होंने ऐसा प्रकाश और ऐसी महिमा परावर्तित की, जो केवल सूर्य के तुल्य थी।” जब मसीह ने मिलर को ओमेगा “आओ और देखो” के लिए आमंत्रित किया, तो मिलर कहता है, “उस दृश्य से मेरी आँखें चकाचौंध हो गईं। वे अपनी पूर्व महिमा से दस गुना अधिक चमक रही थीं।” अल्फा का प्रकाश सूर्य के समान था, और ओमेगा का प्रकाश सूर्य से दस गुना था।
Scatter
Tatsala
Miller’s mourning and repentance is represented at the end of the period that began with the first “come and see,” and the last “come and see.” In the period which begins with Miller’s unsealing a message to the people and then ends with Christ unsealing a message to Miller, the word “scatter” is represented “seven times.” Miller will use the word again, but between the first and last unsealing, “scatter” is expressed “seven times.” The Bible identifies the judgment of the “seven times” with the word, “scatter.”
মিলারের শোক ও অনুতাপ সেই সময়পর্বের শেষে উপস্থাপিত হয়েছে, যা প্রথম “come and see” এবং শেষ “come and see” দিয়ে শুরু ও সমাপ্ত হয়েছে। যে সময়পর্বে মিলার লোকদের কাছে একটি বার্তা উন্মোচন করার মাধ্যমে সূচনা করেন এবং পরে খ্রিস্ট মিলারের কাছে একটি বার্তা উন্মোচন করার মাধ্যমে তার সমাপ্তি ঘটে, সেই সময়পর্বে “scatter” শব্দটি “seven times” উপস্থাপিত হয়েছে। মিলার আবারও এই শব্দটি ব্যবহার করবেন, কিন্তু প্রথম ও শেষ উন্মোচনের মধ্যবর্তী সময়ে “scatter” “seven times” প্রকাশিত হয়েছে। বাইবেল “seven times”-এর বিচারকে “scatter” শব্দটির সঙ্গে চিহ্নিত করে।
And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Leviticus 26:33.
Мен сени бутпараст улуттар арасына чачыратып жиберем, артыңардан кылыч чыгарам; жериңер ээн калат, шаарларыңар урандыга айланат. Лебилер 26:33.
The very first truth Miller discovered was the “seven times” of Leviticus twenty-six, and in his dream the period between Miller’s message being published and Christ’s message being published, all the foundational truths represented by the work of William Miller were to be covered with the rubbish and counterfeit coins of the theologians of Laodicean Seventh-day Adventism. That rejection of the foundational truths is represented as seven scatterings within the history between the alpha and omega. The “seven times” is a symbol of the work of William Miller, which in turn are the foundations of Seventh-day Adventism, of which; the 2,300 days of Daniel 8:14 are the central pillar of that very foundation. What this identifies is that the 2,520 years of scattering that was the first, or alpha discovery of William Miller marks the beginning of a period, that ended with the omega discovery of William Miller, which was the 2,300 days.
ሚለር በመጀመሪያ ያገኘው እውነት የዘሌዋውያን ሃያ ስድስት “ሰባቱ ዘመናት” ነበር፤ በሕልሙም ውስጥ በሚለር መልእክት መታተም እና በክርስቶስ መልእክት መታተም መካከል ያለው ዘመን፣ በዊልያም ሚለር ሥራ የተወከሉት መሠረታዊ እውነቶች ሁሉ በሎዶቅያዊ ሰባተኛ ቀን አድቬንቲስትነት ነገረ መለኮታውያን ቆሻሻና ሐሰተኛ ሳንቲሞች እንዲሸፈኑ ነበር። ያ የመሠረታዊ እውነቶች መካድ፣ በአልፋና ኦሜጋ መካከል ባለው ታሪክ ውስጥ እንደ ሰባት መበተኖች ተወክሏል። “ሰባቱ ዘመናት” የዊልያም ሚለር ሥራ ምልክት ነው፤ ይህም በተራው የሰባተኛ ቀን አድቬንቲስትነት መሠረቶች ናቸው፤ ከእነዚህም ውስጥ የዳንኤል 8፥14 2,300 ቀናት የዚያው መሠረት ማዕከላዊ ዐምድ ናቸው። ይህ የሚያመለክተው ነገር፣ የ2,520 ዓመታት መበተን፣ ይህም የዊልያም ሚለር የመጀመሪያው ወይም የአልፋ ግኝት እንደነበረ፣ መጀመሪያውን የሚያመለክት እና በዊልያም ሚለር የኦሜጋ ግኝት፣ እርሱም 2,300 ቀናት በነበረው፣ የተፈጸመ አንድ ዘመን መጀመሪያ መሆኑን ነው።
When Laodicean Seventh-day Adventism set aside the “seven times” in 1863, they set aside William Miller’s first discovery, which would be his alpha discovery and his foundational discovery. The last of Miller’s discoveries was the 2,300 days, which was his omega discovery and his capstone discovery. The “seven times” that concluded in 1798 marked the 2,520 and the 2,300 days were marked in 1844.
عندما وضع الأدڤنتيّة السبتيّة اللاؤدكيّة جانبًا «السبعة الأزمنة» سنة 1863، فإنهم بذلك وضعوا جانبًا أوّل اكتشافات وليم ميلر، الذي كان اكتشافه الألفا واكتشافه التأسيسي. أمّا آخر اكتشافات ميلر فكان الـ 2,300 يومًا، وهو اكتشافه الأوميغا واكتشافه الختامي. وكانت «السبعة الأزمنة» التي انتهت في سنة 1798 تُحدِّد الـ 2,520، كما أُشير إلى الـ 2,300 يوم في سنة 1844.
It is the dirt brush man who assembles the jewels after they are scattered for seven times. Then the casket is larger and more beautiful and shines ten times brighter than the sun. Ten is a symbol of a test, and those jewels therefore shine at the test over the day of the sun, so Miller’s dream begins in 1798 and ends at the loud cry of the third angel at the Sunday law.
Tede ƙra mançıgı, ziynät taşları yedi kez saçıldıktan soň onları yana ýygnayan adamdır. Şonda sandyk has uly hem has owadan bolýar we günəşden on esse ýagty şöhle saçýar. On sanı synagyň nyşanydyr, şonuň üçin ol ziynät daşlary gün kanuny wagtynda üçünji perişdäniň güýçli nidasynda, günüň güni üstündäki synagda şöhle saçýar; şeýlelik bilen, Milleriň düýşi 1798-nji ýylda başlanýar we Ýekşenbe kanunyndaky üçünji perişdäniň güýçli nidasynda tamamlanýar.
The history of the Millerites from 1798 unto 1863 is also the history from 1798 until the soon-coming Sunday law. The history represented in William Miller’s dream that occurs between Miller saying “come and see” unto the Dirt Brush man saying “come and see,” is both the period of 1798 unto 1863, and also the period of 1798 unto the Sunday law. The line that ends in 1863 is a prophetic fractal of the line that begins in 1798 and ends at the Sunday law. Both those lines are represented in Miller’s dream.
1798-இலிருந்து 1863 வரை மில்லெரைட் இயக்கத்தின் வரலாறு, 1798-இலிருந்து விரைவில் வரவிருக்கும் ஞாயிற்றுக்கிழமைச் சட்டம் வரையிலான வரலாறும் ஆகும். வில்லியம் மில்லரின் கனவில், மில்லர் “வாருங்கள், பாருங்கள்” என்று கூறுவதிலிருந்து மண் தூரிகை மனிதன் “வாருங்கள், பாருங்கள்” என்று கூறுவது வரையிலான நிகழ்வால் சித்தரிக்கப்படும் வரலாறு, 1798-இலிருந்து 1863 வரையிலான காலப்பகுதியும் ஆகும்; அதேவேளை, 1798-இலிருந்து ஞாயிற்றுக்கிழமைச் சட்டம் வரையிலான காலப்பகுதியும் ஆகும். 1863-இல் முடிவடையும் அந்த வரி, 1798-இல் தொடங்கி ஞாயிற்றுக்கிழமைச் சட்டத்தில் முடிவடையும் வரியின் ஒரு தீர்க்கதரிசனப் பிராக்டல் ஆகும். அந்த இரு வரிகளும் மில்லரின் கனவில் சித்தரிக்கப்பட்டுள்ளன.
The closed door on October 22, 1844 typifies the closed door at the Sunday law. The prophecy of 2,300 years that was fulfilled in 1844, typifies the Sunday law.
1844-шы йылдың 22 октябрендәге ябылған ишек Йәкшәмбе ҡануны ваҡытындағы ябылған ишекте кәүҙәләндерә. 1844 йылда үтәлгән 2,300 йыллыҡ пәйғәмбәрлек Йәкшәмбе ҡанунын кәүҙәләндерә.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Isang kimiad ni Kristo bilang aton Pinakapunong Saserdote ngadto sa labing balaan nga dapit, para sa paghinlo han santwaryo, nga iginpapakita ha Daniel 8:14; an kima han Anak han tawo ngadto ha Tigurang han mga Adlaw, sugad han iginpresentar ha Daniel 7:13; ngan an kima han Ginoo ngadto ha Iya templo, nga igintagna ni Malakias, mga paghulagway ini han amo la gihapon nga hitabo; ngan ini liwat iginrirepresentar han kima han kaslonon nga lalaki ngadto ha kasal, nga iginhulagway ni Kristo ha parabola han napulo nga mga birhen, ha Mateo 25.” The Great Controversy, 426.
Lines
خطوط
The omega of Miller’s discoveries was the 2,300-year prophecy, so both 1844 and the Sunday law are represented by the 2,300 years. This means that the 2,520 is the alpha and the 2,300 is the omega of both lines; one line concludes in 1863, and the other line concludes at the Sunday law. On both lines the 2,520 prophecy is the alpha, and or the foundation stone. The fractal of 1798 unto 1863 in the foundational history of the Millerites, also aligns with another fractal in the omega, capstone history of the one hundred and forty-four thousand.
Ɔwɔ ay no mu sɛ, nea ɛyɛ Miller nhwehwɛmu ahorow no omega no ne nkɔmhyɛ a ɛyɛ mfeɛ 2,300 no; enti wɔgyina mfeɛ 2,300 no so gyina hɔ ma 1844 ne Memeneda no mmara no nyinaa. Wei kyerɛ sɛ, 2,520 no ne alpha no na 2,300 no nso ne omega no wɔ nkyerɛwtohɔ abien no nyinaa mu; nkyerɛwtohɔ baako wie wɔ 1863 mu, na nkyerɛwtohɔ foforo no wie wɔ Memeneda no mmara no so. Wɔ nkyerɛwtohɔ abien no nyinaa mu no, 2,520 nkɔmhyɛ no ne alpha no, anaasɛ ɔbotan a ɛyɛ fapem no. Fractal a efi 1798 kosi 1863 wɔ Millerfo no abakɔsɛm a ɛyɛ fapem no mu no, ɛne fractal foforo bi nso hyia wɔ omega, abo a ɛyɛ atifi no abakɔsɛm mu, a ɛfa mpem ɔha aduanan anan no ho.
At 9/11 God called His people to return to Jeremiah’s old paths, which are the foundations, which are in turn represented by the messenger of the foundational history, who is in turn represented by his foundational alpha discovery of the “seven times.” The “seven times” is the symbol of the foundations of the one hundred and forty-four thousand, and at 9/11 the sealing of that group began with the testing message of the foundations, represented by the very first foundational truth of William Miller and Adventism. At 9/11 the sealing time began and at the soon-coming Sunday law the sealing time of the one hundred and forty-four thousand concludes.
9/11-आ परमेश्वरे आपन जनताके यिर्मयाहके पुरान बाट सभ दिस लौटयबाक निमंत्रण देलथि, जे सभ नींव छथि, आ ओहि नींव सभक प्रतिनिधित्व आधारभूत इतिहासक दूत करैत अछि, आ से फेर अपन आधारभूत अल्फा-अन्वेषण “सात बेर” द्वारा प्रतिनिधित्व कएल जाइत अछि। “सात बेर” एक लाख चवालीस हजारक नींवक प्रतीक अछि, आ 9/11-आ ओहि समूहक मोहर लगबाक काज नींवसभक परीक्षात्मक सन्देशक संग आरम्भ भेल, जे विलियम मिलर आ एडभेन्टिज्मक अति प्रथम आधारभूत सत्य द्वारा प्रतिनिधित्व कएल गेल अछि। 9/11-आ मोहर लगबाक समय आरम्भ भेल, आ शीघ्र आबि रहल रविवारी व्यवस्था-आ एक लाख चवालीस हजारक मोहर लगबाक समय समाप्त होइत अछि।
That history is a fractal that begins with 2,520 and ends with 2,300, and that history is therefore the third line of prophetic history represented in William Miller’s dream. The 2,520 was fulfilled in 1798 and the 2,300 in 1844. The work represented by the two lines is the work of Christ in combining His divinity with our humanity. It is the work of changing a sinner into a saint, restoring the higher nature to its rightful throne over the lower nature. For this reason, the human body takes 2,520 days to totally reproduce every cell in the body, and that very same body is based upon 23 male chromosomes combined with 23 female chromosomes. Together they produce a living temple, which is represented as the number “46,” which is the period of 1798 to 1844, which is the period of William Miller’s dream from the 2,520 in 1798 unto the 2,300 in 1844.
Itihas qarqariyin pisi kanki 2,520-manta qallari, 2,300-wan tukuriyari, chayrayku chay itihasqa William Miller-pa musquyninpi rikuchisqa kimsañiqin profetiko itihaspa siq’inmi. 2,520 nisqaqa 1798 watapi hunt’asqa karqan, 2,300 nisqataq 1844 watapi. Iskay siq’ikuna rikuchisqan llamk’ayqa Cristo-pa llamk’ayninmi, paypa divinidadninta ñuqanchikpa runa kayninwan huñuspa. Chayqa huchasapa runata santo-man tukuchiy llamk’aymi, hanaq naturaleza-ta uray naturaleza-pa hawanmanta allin tiyananman kutichiy. Chayrayku runapa aychanqa 2,520 p’unchawta hap’in cuerpopi llapa célula-kunata llipinmanta yapamanta paqarichinampaq, hinaspataq chay kikin aychaqa 23 qhari cromosoma-kunawan 23 warmi cromosoma-kuna huñusqamanmi sayarin. Kuskanqa kawsayniyuq templo-ta paqarichinku, chaymi “46” yupaywan rikuchisqa, chayqa 1798-manta 1844-kama pacha kashan, William Miller-pa musquyninpa pacha, 1798 watapi 2,520-manta 1844 watapi 2,300-kama.
William Miller’s dream also contains another fractal of note. From 9/11 unto the Sunday law is a fractal of 1798 unto the Sunday law, as in 1798 unto 1863. 2023 unto the Sunday law is a fractal of 9/11 unto the Sunday law, and this is the history that all of the lines within Miller’s dream point to as the omega of them all. This is the period where the original truths are magnified ten times the sun.
ရိလျမ် မီလာ၏ အိပ်မက်တွင်လည်း မှတ်သားဖွယ်ကောင်းသော fractal တစ်ခု ပါဝင်သည်။ 9/11 မှ Sunday law အထိကာလသည် 1798 မှ Sunday law အထိကာလ၏ fractal တစ်ခုဖြစ်သကဲ့သို့၊ 1798 မှ 1863 အထိကာလနှင့်လည်း တူညီသည်။ 2023 မှ Sunday law အထိကာလသည် 9/11 မှ Sunday law အထိကာလ၏ fractal တစ်ခုဖြစ်ပြီး၊ ဤသမိုင်းကာလပင် မီလာ၏ အိပ်မက်အတွင်းရှိ လိုင်းအားလုံးက အားလုံး၏ omega အဖြစ် ညွှန်ပြနေသော သမိုင်းဖြစ်သည်။ ဤကာလသည် မူလအမှန်တရားများကို နေမင်း၏ အလင်းထက် ဆယ်ဆတိုးမြှင့်၍ ထင်ရှားစေသော ကာလဖြစ်သည်။
The Two Bustles
Ang Duha ka mga Bustles
In the 1840’s, the word “bustle” (as a noun) commonly meant energetic, busy, or noisy activity—often with a sense of fuss, excitement, hurry, or agitation. It referred to lively movement, commotion, or bustling about, whether in a crowd, a household, a marketplace, or during a particular event. The “bustle” of Miller’s dream would thus describe the immediate flurry of activity, excitement, or urgent business happening right then—the transient stir or commotion of the present situation or occasion.
1840-жылдары «bustle» деген сөз (зат атооч катары) адатта жигердүү, кызуу же ызы-чуулуу аракетти — көп учурда ашыкча түйшүк, толкундануу, шашылыштык же козголуу мааниси менен — билдирчү. Ал элдүү жерде, үй-бүлө турмушунда, базарда же белгилүү бир окуя маалында болобу, жандуу кыймылды, дүрбөлөңдү же ары-бери жүгүрүп-бышууну туюнтчу. Демек, Миллердин түшүндөгү «bustle» дал ошол учурда болуп жаткан аракеттин, толкундануунун же шашылыш иштин дароо тутанган кызуулугун — азыркы жагдайдын же учурдун убактылуу козголушун же дүрбөлөңүн — сүрөттөп турат.
Miller states, “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone.”
Miller tiyir, “Andan soŋ, u topa-men qoqısnı, jalğan jawharlar men qalbaki teŋgelerdi sypırıp jatqanda, olardıñ bärı bulıt siyaqtı köterilip, terezedin sırtqa şığıp ketti, al jel olardı alıp ketti. Ajasap-jüriştiñ işinde men bir sättikke közimdi jumdım; közimdi aşqanımda, qoqıstıñ bärı joğalıp ketken eken.”
The “bustle” identifies two points in Miller’s dream; The first when the crowd is scattering the jewels, and then when the dirt brush man opens the windows and begins to sweep out the false jewels. The first and alpha bustle is the covering up of the jewels and the second and omega bustle is the restoration of the jewels. During the bustle, Miller closed his eyes. Miller was laid to rest in 1849, the very point that Christ was stretching forth His hand a second time to gather the remnant of His people. Miller then closed his eyes, and in 1850 his truths were again placed upon a table in fulfillment of Habakkuk’s command to write the vision and make it plain. That bustle period, Miller closes his eyes and when he awakes the jewels are in the process of being restored.
«Bastle»-ն նույնացնում է Միլլերի երազի երկու պահերը. առաջինը՝ երբ ամբոխը ցրում է գոհարները, իսկ հետո՝ երբ փոշեմաքրիչ մարդը բացում է պատուհանները և սկսում է դուրս sweep անել կեղծ գոհարները։ Առաջին՝ ալֆա bastle-ը գոհարների ծածկվելն է, իսկ երկրորդ՝ օմեգա bastle-ը գոհարների վերականգնումն է։ Bastle-ի ընթացքում Միլլերը փակեց իր աչքերը։ Միլլերը հանգչեց 1849 թվականին՝ հենց այն կետում, երբ Քրիստոսը երկրորդ անգամ պարզում էր Իր ձեռքը՝ հավաքելու Իր ժողովրդի մնացորդին։ Ապա Միլլերը փակեց իր աչքերը, և 1850 թվականին նրա ճշմարտությունները կրկին դրվեցին սեղանի վրա՝ ի կատարումն Ամբակումի պատվերի՝ գրել տեսիլքը և այն պարզ անել։ Այդ bastle շրջանի ընթացքում Միլլերը փակում է իր աչքերը, և երբ արթնանում է, գոհարները վերականգնվելու ընթացքի մեջ են։
The second bustle in his dream takes place when the ensign of the one hundred and forty-four thousand is being resurrected, purged and purified as the ensign which Zechariah identifies as jewels upon a crown.
El segundo bullicio de su sueño tiene lugar cuando el estandarte de los ciento cuarenta y cuatro mil está siendo resucitado, purgado y purificado como el estandarte que Zacarías identifica como joyas sobre una corona.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 9:16–10:3.
Uganaan Apu Dios ilisinancha chay p’unchaypi, paypa llaqtan ovejakunata hina; paykunaqa coronapa rumiyninkuna hina kanqaku, paypa hallp’anpi unanchasqa bandera hina oqarisqa. Ancha hatunmi paypa allin kaynin, ancha hatunmi paypa sumaq kaynin! Trigom waynakunata kusichinqa, musuq vinotaq sipaskunata. Qankuna mañakuychis Uganaanmanta para qhepa parakuna pacha chaypi; chayhina Uganaan punchawraq phuyukunata ruwanka, hinaspa paykunaman paramuq para tamyata qonqa, sapankaman chakra ukhupi q’achuta. Ídolokunaqa yanqa rimarqanku, adivinokunaqa llullata rikurqanku, llulla musqhoykunata willarqanku; yanqapaqmi sonqochanku: chayrayku ovejakuna hina purirqanku, ñak’arichisqa karqanku, mana michiq kasqanrayku. Michiqkunapa contranpi phiñasqaymi rawrarqan, hinaspa chivokunata castigarqani; imaraykuchus ejercitokunapa Uga Diosninqa watukusqa kachkan paypa ovejakunata, Judá wasita, hinaspa maqanakuypi sumaq caballonta hinam paykunata ruwarqan. Zacarías 9:16–10:3.
The “flock of His people” are both an ensign and stones (jewels) upon a crown. The flock of His people are identified during the latter rain, for the command is to ask for the latter rain in the time of the latter rain. The flock is contrasted with the “flock” that went their own way, rather than the way of Jeremiah’s old paths. In the time of the latter rain the jewels that are His flock will be His goodly horse in the battle. That “goodly horse” is the church triumphant, represented in the first Christian bride, symbolized by Peter who, as a white horse in the period of the first seal went forth conquering and to conquer.
“Наад зонин сүрэг” нь хоёулаа туг тэмдэг мөн титэм дээрх чулуунууд (эрдэнийн чулуунууд) юм. Наад зонин сүрэг хожмын борооны үед танигддаг, учир нь тушаал нь хожмын борооны үед хожмын бороог гуйх явдал юм. Тэр сүрэг нь Иеремиагийн эртний жимүүдийн замаар бус, өөрсдийн замаар явсан “сүрэг”-тэй сөргүүлэн тавигддаг. Хожмын борооны үед Түүний сүрэг болох эрдэнийн чулуунууд тулалдаанд Түүний сайхан хүлэг болно. Тэрхүү “сайхан хүлэг” нь ялан дийлэгч сүм бөгөөд анхны Христийн сүйт бүсгүйгээр төлөөлөгдөж, эхний лацны үе дэх цагаан хүлэг мэт ялсаар, ялахаар гарч одсон Петрээр бэлгэдэгддэг.
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. Revelation 6:1, 2.
Ва ман дидам, ҳангоме ки Барра яке аз мӯҳрҳоро кушод, ва шунидам, ки яке аз он чор ҳайвон, гӯё бо овози раъд, мегуфт: «Биё ва бубин». Ва ман дидам, ва инак, аспи сафеде; ва он ки бар он нишаста буд, камон дошт; ва тоҷе ба ӯ дода шуд; ва ӯ берун рафт, ғолиб омада ва то ғолиб ояд. Ваҳй 6:1, 2.
Peter therefore is the symbol of the first Christian church of the apostles during the Pentecostal outpouring of the rain, and the symbol of the last Christian church during the latter rain, that was typified by the Pentecostal outpouring.
Berîngê de, Petrûs sembola yekemîn Dêra Mesîhî ya şandiyan e di dema barîna Pêntekostê de, û sembola Dêra Mesîhî ya dawî ye di dema barîna paşîn de, ku bi barîna Pêntekostê ve hatibû nimûnekirin.
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. Revelation 19:11–14.
Na arakha mukenni, anna urkita aspaanii; isiinis farda adii mul'ate, innis ishee irra taa'e “Amanamaa fi Dhugaa” jedhamee waamama; innis qajeelummaadhaan murteessa, waraanas ni godha. Ijji isaa akka ibidda boba'uu ture; mataa isaa irrattis gonfoowwan baay'een turan; maqaanis isa irratti barreeffamee ture, kan namni tokko illee hin beekne, isa ofii isaa malee. Uffata dhiiga keessatti cuuphame uffatee ture; maqaan isaas “Dubbii Waaqayyoo” jedhama. Waraanniwwan samii keessa turanis uffata quncee talbaa, adii fi qulqulluu uffatanii, fardeen adii irra taa'anii isa duukaa bu'an. Mul'ata Yohaannis 19:11–14.
The white horses represent Christ’s army that are resurrected in Ezekiel 37, and they are the church triumphant, and they are stones in a crown, for Christ establishes His kingdom of glory in the time of the latter rain. As representatives of His kingdom the one hundred and forty-four thousand are jewels upon the crown which is the symbol of the kingdom he receives at the conclusion of the 2,300 days, which was both October 22, 1844 and will be again at the Sunday law. That kingdom of white horses is raised up during the latter rain, when the windows of heaven are opened, for John saw the white horse when heaven was opened.
ಆ ಬಿಳಿ ಕುದುರೆಗಳು ಎಜಿಕೆಲ 37ರಲ್ಲಿ ಪುನರುತ್ಥಾನಗೊಳ್ಳುವ ಕ್ರಿಸ್ತನ ಸೈನ್ಯವನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತವೆ; ಮತ್ತು ಅವು ಜಯಶಾಲಿ ಸಭೆಯಾಗಿವೆ; ಮತ್ತು ಅವು ಕಿರೀಟದಲ್ಲಿರುವ ಕಲ್ಲುಗಳಾಗಿವೆ; ಯಾಕಂದರೆ ಕ್ರಿಸ್ತನು ಉತ್ತರ ಮಳೆಯ ಕಾಲದಲ್ಲಿ ತನ್ನ ಮಹಿಮೆಯ ರಾಜ್ಯವನ್ನು ಸ್ಥಾಪಿಸುತ್ತಾನೆ. ಆತನ ರಾಜ್ಯದ ಪ್ರತಿನಿಧಿಗಳಾಗಿ, ಒಂದು ಲಕ್ಷ ನಲವತ್ತನಾಲ್ಕು ಸಾವಿರರು, 2,300 ದಿನಗಳ ಅಂತ್ಯದಲ್ಲಿ ಆತನು ಸ್ವೀಕರಿಸುವ ರಾಜ್ಯದ ಸಂಕೇತವಾದ ಕಿರೀಟದ ಮೇಲಿರುವ ರತ್ನಗಳಾಗಿದ್ದಾರೆ; ಆ ಅಂತ್ಯವು ಅಕ್ಟೋಬರ್ 22, 1844 ಆಗಿತ್ತು, ಮತ್ತು ಭಾನುವಾರದ ಕಾನೂನಿನ ಸಮಯದಲ್ಲಿ ಮತ್ತೆ ಆಗುವುದು. ಪರಲೋಕದ ಕಿಟಕಿಗಳು ತೆರೆಯಲ್ಪಡುವಾಗ, ಉತ್ತರ ಮಳೆಯ ಸಮಯದಲ್ಲಿ ಆ ಬಿಳಿ ಕುದುರೆಗಳ ರಾಜ್ಯವು ಎಬ್ಬಿಸಲ್ಪಡುತ್ತದೆ; ಯಾಕಂದರೆ ಪರಲೋಕವು ತೆರೆಯಲ್ಪಟ್ಟಾಗ ಯೋಹಾನನು ಬಿಳಿ ಕುದುರೆಯನ್ನು ಕಂಡನು.
In the alpha bustle of 1849, Miller closed his eyes in death, for a little moment. Miller was Elijah, and Elijah died on July 18, 2020, and he laid in the street for 1,260 days until he reached the omega bustle and was then awakened. His awakening is marked as arriving when the dirt brush man opened the window of heaven to sweep out the rubbish. The army of white horses is raised when heaven’s window is opened, and when that occurs a separation of true and false is identified. That separation is also identified in the book of Malachi.
1849-ի ալֆա աղմուկի մեջ Միլլերը փակեց իր աչքերը մահով՝ մի փոքր ակնթարթի համար։ Միլլերը Եղիան էր, և Եղիան մահացավ 2020 թվականի հուլիսի 18-ին, և նա ընկած մնաց փողոցում 1,260 օր, մինչև որ հասավ օմեգա աղմուկին, և ապա արթնացվեց։ Նրա արթնացումը նշվում է որպես հասած այն ժամանակ, երբ փոշեկուլավոր մարդը բացեց երկնքի պատուհանը՝ աղբը դուրս sweepingելու համար։ Սպիտակ ձիերի զորքը բարձրացվում է, երբ երկնքի պատուհանը բացվում է, և երբ դա տեղի է ունենում, ճշմարիտի և կեղծի բաժանումը բացահայտվում է։ Այդ բաժանումը նույնապես նշված է նաև Մաղաքիայի գրքում։
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.
တိတ်အခွန်အကုန်လုံးကို ငါ၏အိမ်တော်၌ အစာရှိစေခြင်းငှာ ဘဏ္ဍာတိုက်ထဲသို့ ဆောင်ခဲ့ကြလော့။ ထိုသို့ဖြင့် ယခု ငါ့ကို စမ်းသပ်ကြလော့ဟု ကောင်းကင်ဗိုလ်ခြေတို့၏ အရှင် ထာဝရဘုရား မိန့်တော်မူ၏။ ငါသည် သင်တို့အတွက် ကောင်းကင်ပြတင်းပေါက်များကို ဖွင့်၍ လက်ခံရန် နေရာမလုံလောက်အောင် ကောင်းကြီးမင်္ဂလာကို သင်တို့အပေါ် သွန်းလောင်းမည် မဟုတ်လော။ မာလခိ ၃း၁၀။
The spirits of the prophets are subject unto the prophets, and John in Revelation, Miller’s dream and Malachi provide three witnesses of the time when the windows of heaven are opened. In Miller’s dream it is at the omega of the call to “come and see.” The bustle in the alpha was when the scattering began, and the omega is when the gathering begins.
Ŋönöŋabɔn abɔsɔm yi yɛhyɛ wɔn ankasa abɔfo no ase, na Yohane wɔ Adiyisɛm mu, Miller dae no ne Malaki de adansefo baasa ma bere no ho a ɔsoro mfɛnsere no bue. Wɔ Miller dae no mu no, ɛyɛ frɛ no a ɛse “bra na behu” no omega mu. Ahobammɔ no wɔ alpha no mu bae bere a mpaapaemu no fii ase, na omega no yɛ bere a boa ano no fi ase.
Before we proceed further into Miller’s dream we want to include James White’s commentary on the dream. James White identifies the true jewels as God’s true people and the counterfeit jewels as the wicked. I identify the jewels as truths contrasted with error. The jewels and the counterfeit jewels are both the message and the messengers contrasted with error and false messengers.
Jiargakpɨnãk pɨr Miller ɔtɔkpiĩn ãjãrũ kɔ, James White jĩndik nɨtɔkpiĩn kɔ mɔkɨt nɨmẽn. James White jĩnã, kɔrɔrɔk kʉnʉyɔr mɨn mɛt mɨn kɛ God nɨrɔk kɔ, kɔrɔrɔk kʉnʉyɔr ãmʉt kɛ mɨn ãwɨrɔk. Anĩ jĩnã, kɔrɔrɔk kʉnʉyɔr kɛ tɔr mɨn kʉr error tɔr kɔ. Kɔrɔrɔk kʉnʉyɔr kɔrɔrɔk kʉnʉyɔr ãmʉt kɔ mɛt tɔr mɨn tɔr bɛ mɨn tɔr messengers, kʉr error bɛ false messengers tɔr kɔ.
“BROTHER MILLER’S DREAM
«خوابِ برادر میلر خداوند، در رؤیایی نمادین، نشان داد که اوضاع قوم خدا در این زمان چگونه است. برادر ویلیام میلر خواب دید که صندوقی کنجکاویبرانگیز به او سپرده شد، گرانبها و خوشساخت. سپس کلیدی به او داده شد، و به او گفته شد هر زمان که دلش خواست میتواند صندوق را بگشاید و گنجهای آن را مشاهده کند. هنگامی که او صندوق را گشود، جواهرات و الماسهای همهگونه درخشش بر او چشمک میزدند. او میتوانست آنها را بنگرد و از زیباییشان لذت ببرد؛ اما دست زدن به آنها برایش ممکن نبود. زمانهایی بود که او محتویات صندوق را نزد برادرانش میریخت، و آنگاه ایشان خیره میماندند و شگفتزده میشدند. برادر میلر خیال میکرد که این جواهرات با مشاهده و لمسِ هوای بیرون، درخشش و جلوهٔ خود را از دست خواهند داد، و اینکه دیگر هرگز نتواند آنها را در همان صندوق بچیند، چنانکه هنگام تحویل گرفتنشان قرار داشتند. از اینرو همواره آنها را با نهایت دقت برمیداشت و دوباره در صندوق مینهاد. جواهرات درخشان هرگز رنگ یا جلوهٔ خود را از دست نمیدادند. ناگاه، کسی داخل شد که گونهای شیطانی و جسور داشت، و همهٔ آن جواهرات و الماسها را بر زمین افکند و بر گرد و خاک مالید. برادر میلر از رفتار گستاخانهٔ او و از بیاحترامیاش به آن جواهرات سخت اندوهگین و خشمگین شد. اما در حالی که آن شخص برادر میلر را مدتی سرگرم نگاه داشت، صندوق را ربود و از آن گریخت. آنگاه برادر میلر اندوهگین و دلشکسته نشست و اندیشید که دیگر گنجی ندارد، و چه محرومیت بزرگی خواهد بود که هرگز بار دیگر آن را نبیند. اما در میانهٔ سوگواری و گریهاش، به اطراف چشم گرداند و ناگهان در برابر خود صندوقی را دید که رویش با کثافت و خاک پوشیده بود. صندوق را گرفت و گشود؛ و شگفتیاش چه عظیم بود، زیرا همهٔ آن جواهرات و الماسها در صندوق بودند، هر یک در جای خود، و مانند ستارگان درخشش داشتند. او گفت جواهرات را به چنین نظمی چیده بود، گویا هر یک را به جای خود دوخته بودند. سپس کسی ایستاده نزد او ظاهر شد و به او گفت که چشمانش را برگرداند و بنگرد؛ و چون نگاه کرد، چشمانش به میز کوچکی افتاد که درست بالای صندوق، بر بلندی آویخته بود. وی از صندوق فقط به اندازهٔ کفِ یک دست، چوبی را دید که سرتاسر آن با الماسهای لطیفِ زرین آراسته شده بود؛ و بر آن لوحی بود از الماس، بسیار درخشان، که بر آن نام کسانی نقش شده بود که همگی دوستداشتنی و بسیار باارزش بودند. بر آن لوح، نه تنها نام کسانی که مرده بودند، بلکه نام کسانی نیز که هنوز زنده بودند نوشته شده بود. برادر میلر گفت که در آغاز لوح به قدری غبارآلود و چرکآلوده بود که نمیتوانست نامها را بخواند؛ آنگاه فرمان یافت که بگیرد و لوح را به این سو و آن سو بجنباند، و بدینگونه نامها همه به روشنی از برابر دیدگانش گذشتند. برادر میلر فرمان گرفت که آن صندوق و میزِ کوچکی را که بر فرازش آویخته بود، با خود ببرد. و بدو گفته شد که جواهرات و الماسهایی را که در صندوق بود آزادانه به هر که میخواهد نشان دهد؛ اما اگر لوح را هم از جای خود بیرون آورد و نشان دهد، باید بمیرد. از اینرو هرگز کسی را نیافت که بر آن بنگرد. صندوق از میان نرفت، هرچند بسیاری از جواهرات سالها نشان داده میشدند. اما هرگاه کسی کوشید درونِ درونِ آن را ببیند، زندگی آنان به خطر افتاد. تفسیر گنجینهٔ محصور، کتاب مقدس است؛ جواهرات و الماسها، حقایق گرانبهای کلاماند. کسانی که به این حقایق دست میبرند و میکوشند معنای کامل آنها را جز آنگونه که خدا به برادر میلر گشوده بود درآورند، دلهایشان از شرارت پُر است؛ و گرچه ممکن است به خود دروغ بگویند که با کلام خدا صادقانه رفتار میکنند، خداوند قلبشان را میسنجد و میداند که از آغاز، احساسی که بر ایشان حاکم بوده، جز افشای خطاها یا مغایرتهای برادر میلر نبوده است، هرچند آنها وجود نداشتهاند. برخی با آمدنِ تار و پودِ دروغ و خطا میپندارند جواهرات گرانبها را یافتهاند، و چون تعلیمات را از بافت حقیقی و زیبا و محیط دلانگیزشان برمیکشند و با چیزهای ناراست درمیآمیزند، حقایق کلام خدا را در خاک و کثافت میغلتانند. میز کوچکِ آویخته بر فراز صندوق، اَعمال 24:15 را نمایان میسازد: «و به خدا امید دارم، چنانکه ایشان خود نیز منتظر آن هستند، که رستاخیزی خواهد بود، هم برای عادلان و هم برای ظالمان.» لوحِ بزرگ و درخشان، رستاخیز عادلان را در آغوشِ کاملِ زیباییاش به تصویر میکشد، در حالی که نامهای معدودِ ساکنان بازماندهٔ زمین نیز بر آن دیده میشود، و هیچ نامی از شریران در آن نیست. اگر لوحِ بزرگ را از جای خود بیرون میآوردند، یعنی اگر کسانی که حقایق متصل به بازگشت دومِ عزیزِ ما را پذیرفته بودند، دعوت میشدند که همچون برادر میلر، اِعمال 24:15 را شرح دهند، و «رستاخیز عادلان و ظالمان» را از راهی جز آنچه خدا به او نشان داده بود تعلیم دهند، باید میمردند. و هر جا که چنین کردهاند، مردهاند؛ و این دقیقاً بر نامهای زندهای که بر آن لوحِ بزرگ نوشته شده بود، دلالت دارد. نونِ کوچکِ بالای لوح، «و» را به تصویر میکشید، جایی که نامهای معدودِ زندگان نگاشته شده بود. اما آن حقیقتِ قیمتی، اَعمال 24:15، تاکنون همچون برادر میلر آشکار نشده است. مقصود از آن هیچگاه چنین نبوده که حقایق عزیزِ مربوط به بازگشت دوم، مانند لوحی بزرگ در پیشگاه جهان عرضه شوند. اکنون زمان و ارادهٔ خداست که مردگان برانگیخته شوند، قدیسانِ زنده دگرگون گردند، و هر دو گروه، در آغوش رستاخیزِ کامل و زیبا با هم عروج کنند، و جواهرات فراوانِ ملکوت، با عیسیِ دوستداشتنی و گرانمایه، برای همیشه محفوظ گردند. این امور میبایست همگی به کمالِ زیبا و تامّ لوح دلالت میکردند، و نامهای معدودِ باقیماندگانِ زنده بر روی زمین نیز در جایی مناسب بر آن دیده میشدند.”
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.
“Ñandejára rehegua sapy’a jeju mokõihápe guare rembiasa ojehechauka porãva ko kepe, ojekuaaukáva Advent Herald-pe, mokõi ary rasami ohasáma guive. Upérõ ahechakuaa kóva hesakã porãha ñane rembiasakue jeju mokõihápe guare, ha Ñandejára ome’ẽ hague ko ke pe ovecha aty isarambípavape g̃uarã.”
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
«يەخۇدانىڭ ئۇلۇغ ۋە دەھشەتلىك كۈنىنىڭ يېقىنلىشىپ كېلىشىنىڭ ئالامەتلىرى قاتارىدا، خۇدا چۈشلەرنى قويغان. قاراڭ: يوئىل 2:28–31؛ ئەلچىلەر 2:17–20. چۈش ئۈچ خىل يول بىلەن كېلىشى مۇمكىن؛ بىرىنچىسى، «ئىش-تاشۋىشنىڭ كۆپلۈكى ئارقىلىق». قاراڭ: ۋەزچى 5:3. ئىككىنچىسى، شەيتاننىڭ پەس روھى ۋە ئالدامچىلىقى ئاستىدا بولغانلار، ئۇنىڭ تەسىرى ئارقىلىق چۈش كۆرۈشى مۇمكىن. قاراڭ: قانۇن تەكرارى 8:1–5؛ يەرەمىيا 23:25–28؛ 27:9؛ 29:8؛ زەكەرىيا 10:2؛ يەھۇدا 8. ئۈچىنچىسى بولسا، خۇدا ئۆز خەلقىنى پەرىشتىلەر ۋە مۇقەددەس روھنىڭ ۋاسىتىسى ئارقىلىق كېلىدىغان چۈشلەر بىلەن ھەمىشە تەلىم بەرگەن، ھازىرمۇ ئازدۇر-كۆپتۇر شۇنداق تەلىم بېرىدۇ. ھەقىقەتنىڭ روشەن نۇرىدا تۇرغانلار، خۇدا ئۇلارغا چۈش بەرگەندە بىلىدۇ؛ مۇنداق كىشىلەر ئالدىمىچى چۈشلەر بىلەن ئالدىنمايدۇ ۋە يولدىن ئاداشمايدۇ.»
“‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9,] and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:55. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
“‘Ва Ӯ гуфт: акнун суханони Маро бишнавед; агар дар миёни шумо набие бошад, Ман, Худованд, Худро ба вай дар рӯъё маълум хоҳам кард ва бо вай дар хоб сухан хоҳам гуфт.’ Ададҳо 12:6. Яъқуб гуфт: ‘Фариштаи Худованд дар хоб ба ман сухан гуфт.’ Ҳастӣ 31:2. ‘Ва Худо шабона дар хоб назди Лобони Суриягӣ омад.’ Ҳастӣ 31:24. Хобҳои Юсуфро [Ҳастӣ 37:5–9] бихонед, ва сипас достони ҷолиби иҷро шудани онҳоро дар Миср. ‘Дар Ҷибъӯн Худованд шабона дар хоб ба Сулаймон зоҳир шуд.’ 3 Подшоҳон 3:5. Он ҳайкали бузурги бисёр муҳимми боби дуюми Дониёл дар хоб дода шуд, ҳамчунин чор ҳайвон ва ғайра аз боби ҳафтум. Вақте ки Ҳиродус қасд дошт Наҷотдиҳандаи кӯдакро нобуд созад, Юсуф дар хоб ҳушдор ёфт, ки ба Миср бигрезад. Матто 2:13.
“‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.
“‘Ha uy k'uhul u k'áat chi'ibal te' ÚUCHBEN K'INAMO'OB, k'a'ach u t'aan Dios, in wilik in p'íit in Yóolal ti' tuláakal ba'ax ku kuxa'an: yetel a mejen paalalo'ob xíib yéetel a mejen paalalo'ob ch'úupal ku t'aanilo'ob ichil k'áat chi'ibalil, yéetel a núupalo'ob xíib ku yiliko'ob visióno'ob, yéetel a nojoch máako'ob ku wayak'o'ob wayak'ilo'ob.’ Hechos 2:17.”
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
“Пайғамбарлық сыйы, түстер мен аяндар арқылы, мұнда Киелі Рухтың жемісі болып табылады, әрі соңғы күндерде белгі болатындай дәрежеде жеткілікті түрде көрініс табуға тиіс. Бұл — Ізгі хабар шіркеуінің сыйларының бірі.
“‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11, 12.
«“Y dio a unos, apóstoles; y a otros, PROFETAS; y a otros, evangelistas; y a otros, pastores y maestros; a fin de perfeccionar a los santos, para la obra del ministerio, para la edificación del cuerpo de Cristo.” Efesios 4:11, 12.»
“‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I can not have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
“‘အချို့သောသူတို့ကို ဘုရားသခင်သည် အသင်းတော်၌ ခန့်ထားတော်မူ၏—ပထမ တမန်တော်များ၊ ဒုတိယအားဖြင့် ပရောဖက်များ’ စသည်တို့။ 1 Corinthians 12:28။ ‘ပရောဖက်ပြုခြင်းများကို မထီမဲ့မြင်မပြုကြနှင့်။’ 1 Thessalonians 5:20။ Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39 ကိုလည်း ကြည့်ပါ။ ပရောဖက်များ သို့မဟုတ် ပရောဖက်ပြုခြင်းများသည် ခရစ်တော်၏အသင်းတော်ကို တည်ဆောက်စေခြင်းအတွက် ဖြစ်ကြ၏။ ထို့ပြင်၊ ဧဝံဂေလိဆရာများ၊ သိုးထိန်းများနှင့် ဆရာများ မရပ်စဲမီ၊ ပရောဖက်များသည် ရပ်စဲရမည်ဟု ဘုရားသခင်၏ နှုတ်ကပတ်တော်မှ သက်သေအထောက်အထား တစ်စုံတစ်ရာကိုမျှ မထုတ်ပြနိုင်ပေ။ သို့ရာတွင် ကန့်ကွက်သူက ‘မှားယွင်းသော ရူပါရုံများနှင့် အိပ်မက်များ အလွန်များနေပြီဖြစ်သောကြောင့် ထိုသဘောတရားမျိုးအပေါ် ငါ မယုံကြည်နိုင်’ ဟု ဆိုသည်။ စာတန်၌ အတုအယောင်ရှိသည်မှာ အမှန်ပင်ဖြစ်သည်။ သူ၌ အမြဲတမ်း မိစ္ဆာပရောဖက်များ ရှိခဲ့ပြီးဖြစ်သည်။ ထို့ကြောင့် လှည့်ဖြားခြင်းနှင့် အောင်မြင်ခြင်း၏ သူ၏ နောက်ဆုံးအချိန်ဖြစ်သော ယခုကာလ၌လည်း ထိုသူမျိုးများကို ကျွန်ုပ်တို့ မျှော်လင့်ရမည်မှာ သေချာသည်။ အတုအယောင်ရှိနေသည်ဟူသော အကြောင်းကြောင့် ထိုကဲ့သို့သော အထူးဖော်ပြချက်များကို ငြင်းပယ်သောသူတို့သည်၊ ထိုအတုအယောင်သည် အမြဲရှိနေခဲ့သည်ဖြစ်သောကြောင့်၊ ဘုရားသခင်သည် အိပ်မက်တစ်ခုဖြင့်သော်လည်းကောင်း ရူပါရုံတစ်ခုဖြင့်သော်လည်းကောင်း လူအား မိမိကိုယ်ကို ဖော်ပြတော်မူခဲ့ဖူးသည်ကိုပင် ငြင်းဆိုသင့်သည်ဟု ဆိုနိုင်လောက်အောင်၊ ထိုထက်တစ်ဆင့်တက်၍ ဆက်လက်သွားနိုင်ကြသည်။”
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
«Сръмыкъ эндэ щӏыгъуэхэр — Алыхьым цӏыхум къыщигъэлъагъуным и хабзэу къыщыщыт къалэнщ. Мы къалэнкӏэ ар пэгъуамбэрхэм япэ къэспсалъэу щытащ; ар пэгъуамбарлыгъэм и тхьэфитыр Инжилым и хэку лъэпкъым и тхьэфитхэм ящыщ къыдигъэувыжащ, а сръмыкъэррэ щӏыгъуэхэррэ «МАХУЭ КӀЭЩӀ» и нышанэхэм къыдегъэлъагъуа нышанэхэм япэщ ижьи къыщыфигъэщтащ. Амин.»
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.
“Էլերի մեջ իմ նպատակը եղել է սուրբգրային կերպով վերացնել առարկությունները և ընթերցողի միտքը պատրաստել հետևյալի համար։”
“WM. MILLER,
«УМ. Миллер,
“Low Hampton, N. Y. Dec. 3, 1847.” James White, Brother Miller’s Dream, 1–6.
«لو هامتون، نيويورك، 3 ديسمبر 1847». جيمس وايت، حلم الأخ ميلر، 1–6.
“1. The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.
«1. La “cassette” représente les grandes vérités de la Bible, relatives au second avènement de notre Seigneur Jésus-Christ, qui furent confiées au Frère Miller pour qu’il les publie au monde. »
“2. The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.
«2. “کلیدِ پیوسته” شیوهٔ او در تفسیرِ کلامِ نبوتی بود—سنجیدنِ کتابمقدس با کتابمقدس—و کتابمقدس، مفسرِ خودِ خویش. برادر میلر با این کلید، “صندوقچه”، یا آن حقیقتِ عظیمِ ظهور را به جهان گشود.»
“3. The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6,7,] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.
«3. “እቶም ኣብ ሳጹን ብዝተፈላለየ ቦታታቶም ብውቁብ ዝተደረጉ ኵሉ ዓይነትን መጠንን ዘለዎም መጌጽታት፣ ኣልማዝ፣ ወዘተ” ካብ ኵለን ኣብያተ ክርስቲያናትን ካብ ማለት ከም ዝበዝሕ ኵሉ ደረጃን ኩነታት ህይወትን ዝመጹ፣ እምነት ምጽኣት ዝተቐበሉ፣ ኣብ ቅዱስ ምኽንያት ሓቂ ድማ ኣብ ሓድሕዶም ቦታታቶም ብትብዓት ደው ከም ዝበሉ ዝተርኣዩ ደቂ ኣምላኽ ይውከሉ፣ [Malachi 3:17.] በዚ ስርዓት እዚ እናተጓዕዙ፣ ነፍሲ ወከፍ ንግቡኡ እናተጠንቀቐ፣ ብትሕትና ድማ ኣብ ቅድሚ ኣምላኽ እናተመላለሰ፣ “ንዓለም ብርሃንን ክብርን ኣንጸባረቑ፤” እዚ ድማ ብዘይ ቤተ ክርስቲያን ኣብ ዘመን ሃዋርያት ካልእ ክመዓራረዮ ዘይከኣል ነበረ። እቲ መልእኽቲ፣ [Revelation 14:6,7,] ከም ዝኾነ ኣብ ክንፍታት ንፋስ ተሰኪሙ ከደ፤ እቲ ዕድመ ድማ፣ “ንዑ፣ ኵሉ ነገር ሕጂ ተዳልዩ ኣሎ፣” [Luke 14:17.] ብሓይልን ብጽልዋን ተዘርግሐ።»
“4. ‘The people began to come in, at first few in number, but increased to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.
«4. ‘Ukulunga kwa bantu kwaqalisa, ekuqaleni bebanqongophele ngenani, kodwa bakhula baba sisihlwele.’ Xa imfundiso yokufika kukaKristu yaqalwa ukushunyayelwa nguMzalwana uMiller, kunye nabanye abambalwa kakhulu, yaba nempembelelo encinane kuphela, yaye bambalwa kakhulu abavuswayo yiyo; kodwa ukususela ngowe-1840 ukuya kowe-1844, naphi na apho yayishunyayelwa khona, uluntu luphela lwavuseleleka.»
“5. When the flying angel [Revelation 14:6–7] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced.
“5. Hma kha vanngam le vânzu [Thupuan 14:6–7] cun kumkhua thuthangtha a hmasa berin a hrilh ṭan khan, ‘Pathian hlau rawh u, amah ropuina pe rawh u; a rorêlna hun a lo thleng tawh si,’ tiin, mi tam takin Isua lo kal leh ding leh thil zawng zawng siamṭhatna an hmuh avangin lawmna nasa takin an au a; mahse an hnuah chuan thutak chu, a tlem hma lawmawm taka a khat tawh kha, an dodal ta a, an nuihsan ta a, an ṭhehchham ta bawk. Anni chuan jewel-te an tibuarin an tichhe darh ta. Hei hian min hruai a, 1844 kum thla hnua lamah, darh ralna hun a tanna hmunah.”
“Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfillment of prophecy in our past advent experience.
«ئەمە تۆمار بکە: ئەوانە بوون کە جارێک “بە شادی هاوار دەکرد” کە گوهرەکانیان تێکدا و بڵاوکردەوە. و لە ساڵی 1844 ـەوە هەتا ئێستا، هیچ کەسێک بەو جۆرە کاریگەر نەبووە لە بڵاوکردنەوەی مەڕگەلەکە و ڕێگومکردنیان، وەک ئەوانەی جارێک ڕاستییان موعیزە دەکرد و پێی دڵخۆش بوون؛ بەڵام دواتر کاری خودا و تەواوبوونی پێشبینی لە ئەزموونی هاتنەوەی یەکەمی پێشووماندا نکۆڵییان لێ کرد.»
“6. The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7] since the door was shut in 1844.
“6. ‘Gemas espurias y moneda falsificada’ esparcidas entre las genuinas representan claramente a los falsos conversos, o ‘hijos extraños’ [Oseas 5:7], desde que la puerta fue cerrada en 1844.
“7. The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.
«7. “Զիբիլն ու թեփը, ավազը և ամեն տեսակ աղբը” ներկայացնում են այն բազմազան և բազմաթիվ մոլորությունները, որոնք 1844 թվականի աշնանից ի վեր ներմուծվել են երկրորդ գալստյանը հավատացողների մեջ։ Այստեղ ես դրանցից մի քանիսի վրա ուշադրություն կդարձնեմ։»
“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight-Cry, then published in New York City. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry, have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil was in the days of our Savior, blasphemy, and it is blasphemy now. 2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement. 3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’ 4. S. S. Snow professing to be ‘Elijah the Prophet.’ This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.
«1. Миднайтын дуу хоолой гарсны дараахан зарим “хоньчид” бардамнан баримталсан байр суурь нь, долоодугаар сарын хөдөлгөөнийг дагалдсан Ариун Сүнсний сүр жавхлант, зүрх хайлуулах хүчийг месмеризмын нөлөө хэмээн үзсэн явдал байв. Жорж Сторрс энэ байр суурийг анхлан баримтлагчдын нэг байсан. Түүний 1844 оны сүүл үеийн, тухайн үед Нью-Йорк хотод хэвлэгдэж байсан Midnight-Cry дахь бичвэрүүдийг үз. Ж. В. Хаймс 1845 оны хаврын Олбани дахь Чуулганд, долоодугаар сарын хөдөлгөөн долоон футын гүнтэй месмеризм бий болгосон гэж хэлсэн. Үүнийг би тэнд байсан, уг үгийг сонссон нэгнээс дуулсан юм. Долоодугаар сарын дуудлагад идэвхтэй оролцсон бусад зарим нь хожим тэр хөдөлгөөнийг Диаволын ажил байсан хэмээн тунхагласан. Христ болон Ариун Сүнсний ажлыг Диаволд хамаатуулах нь Аврагчийн маань өдрүүдэд доромжлол байсан, одоо ч мөн доромжлол мөн. 2. Тодорхой цаг хугацааны талаар хийсэн олон туршилтууд. 2300 өдөр 1844 онд дууссанаас хойш, тэдгээрийн төгсгөлийн талаар янз бүрийн хүмүүс нэлээд олон цаг хугацааг тогтоосон. Үүнийг хийхдээ тэд “хилийн тэмдгүүдийг” зайлуулж, Адвентийн бүх хөдөлгөөн дээр харанхуй ба эргэлзээг нөмөргөсөн. 3. Спиритуализм бүх уран сэтгэмж, хэтрүүллүүдийнхээ хамт. Үхлийн аймшигт ажлыг хэрэгжүүлсэн Диаволын энэ арга мэх нь “модны үртэс”, “элдэв янзын хог новш”-оор маш зохистойгоор дүрслэгддэг. Спиритуализмын хорыг залгисан олон хүн бидний өнгөрсөн адвентийн туршлагын үнэнийг хүлээн зөвшөөрсөн бөгөөд энэ баримтаас болж, 1843, 1844 онуудын агуу адвентийн хөдөлгөөнүүдийг Бурхан удирдсан гэдэгт итгэх нь спиритуализмын жам ёсны үр жимс байсан гэж олон хүн итгэхэд хүрсэн. Петр, “сүйрэлт тэрс үзлүүдийг оруулж ирэх, бүр тэднийг худалдаж авсан Эзэнийг ч үгүйсгэх” хүмүүсийн тухай өгүүлэхдээ, “ТЭДНЭЭС БОЛЖ ҮНЭНИЙ ЗАМ МУУГААР ХЭЛЭГДЭХ БОЛНО” хэмээн хэлсэн. 4. С. С. Сноу өөрийгөө “эш үзүүлэгч Елиа” хэмээн зарласан нь. Энэ хүн өөрийн хачин жигтэй, солиотой явц дунд мөн энэ үхлийн ажилд өөрийн үүргийг гүйцэтгэсэн бөгөөд түүний явдал нь хүлээгч ариун хүмүүсийн жинхэнэ байр суурийг олон шударга сэтгэлт хүний оюун санаанд гутаан доромжлох хандлагатай байсан.»
“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, etc. etc. These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—‘And judgment is turned away backward, and justice standeth afar off,’ etc. etc. See Isaiah 56:14.
«ଏହି ଭୁଲମାନଙ୍କର ଏହି ତାଲିକାରେ ମୁଁ ଆହୁରି ଅନେକ କଥା ଯୋଗ କରିପାରେ, ଯଥା ପ୍ରକାଶିତବାକ୍ୟ 20:4, 7ର ‘ହଜାର ବର୍ଷ’ ଗତକାଳରେ ଘଟିଯାଇଛି ବୋଲି ଶିକ୍ଷା, ପ୍ରକାଶିତବାକ୍ୟ 7:4; 14:1ର 144,000, ଖ୍ରୀଷ୍ଟଙ୍କ ପୁନରୁତ୍ଥାନ ପରେ ଯେମାନେ ‘ଉଠି କବରମାନରୁ ବାହାରିଲେ,’ କାମ ନ କରିବାର ଶିକ୍ଷା, ଶିଶୁମାନଙ୍କର ନାଶ ସମ୍ବନ୍ଧୀୟ ଶିକ୍ଷା, ଇତ୍ୟାଦି, ଇତ୍ୟାଦି। ଏହି ଭୁଲମାନଙ୍କୁ ଏତେ ପରିଶ୍ରମପୂର୍ବକ ପ୍ରଚାର କରାଯାଇଥିଲା, ଏବଂ ଅପେକ୍ଷାରତ ଝୁଣ୍ଡ ଉପରେ ଏତେ ଜୋରଦେଇ ଥୋପାଯାଇଥିଲା ଯେ, ଭାଇ ମିଲର ସେହି ସ୍ଵପ୍ନଟି ଦେଖିଥିବା ସମୟରେ ସତ୍ୟ ରତ୍ନମାନେ ‘ଦୃଷ୍ଟିରୁ ବାହାର କରାଯାଇଥିଲେ,’ ଏବଂ ଭବିଷ୍ୟଦ୍ଦକ୍ତାଙ୍କର ବାକ୍ୟ ପ୍ରୟୋଜ୍ୟ ଥିଲା—‘ଏବଂ ବିଚାର ପଛକୁ ଫେରାଇ ଦିଆଯାଇଛି, ଓ ନ୍ୟାୟ ଦୂରେ ଦାଁଡି ରହିଛି,’ ଇତ୍ୟାଦି, ଇତ୍ୟାଦି। ଦେଖନ୍ତୁ ଇଶାୟା 56:14.»
“At that time there was not an advent paper in the land that advocated the cause of present truth. The ‘Day-Dawn,’ was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Brother Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.
«آ وقت دُنیا میں اَیسا کُوئی ایڈونٹ کاغذ نہ تھا جُو موجودہ سچّائی کے مقصد کی وکالت کرتا۔ “Day-Dawn” ننھی گلّہ کی صحیح حالت کا دفاع کرنے والا آخری تھا؛ مگر یہ اُس خواب کے خداوند کی طرف سے برادر ملر کو دیے جانے سے کئی مہینے پہلے ہی ختم ہو چکا تھا؛ اور اپنی آخری جان کنی میں اُس نے تھکے ماندے، آہیں بھرتے مُقدّسوں کو 1877 کی طرف، جو اُس وقت اُن کی آخری رہائی کے لیے مستقبل میں تیس برس بعد تھا، اشارہ کیا۔ ہائے! ہائے! تعجّب نہیں کہ برادر ملر نے اپنے خواب میں اِس غمناک حالتِ امور پر “بیٹھ کر رویا۔”
“8. The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. Matthew 25:1–11. First the time, 1843, second, the tarrying time, third the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the Second Advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.
“8. A sartka, aslynda, Matta 25:1–11-degi on gyz baradagy tymsal arkaly görkezilen ýaly, dogan Milleriň dünýä yglan eden Advent hakykatyny aňladýar. Ilki wagt — 1843; ikinjisi — gijä galan wagt; üçünjisi — 1844-nji ýylyň ýedinji aýyndaky ýarygije jarçylygy; dördünjisi bolsa — ýapylan gapy. 1843-nji ýyldan bäri Ikinji Geliş kagyzlaryny okan hiç kim, dogan Milleriň advent taryhyndaky şu dört möhüm nokady goldap gelendigini inkär etmez. Hakykatyň şu sazlaşykly ulgamy, ýagny “sartka”, öz başdan geçiren tejribelerini ret eden we özleriniň dogan Miller bilen bilelikde dünýä şeýle gorkusyz wagyz eden hut şol hakykatlaryny inkär edenler tarapyndan parça-parça edilip, hapalaryň arasyna pytrap taşlandy.
“9. The man with the ‘dirt-brush’ represents the clear light of present truth, as brought to view by the third angel’s message, [Revelation 14:9–12,] which is now purging the errors away from the remnant. The cause of present truth began to revive in the spring of 1848, and has been rising and gaining strength from that time to the present. The ‘dirt-brush’ has been moving, and the errors have been passing away before the clear light of truth, and some of the precious jewels, who but a short time since were covered up and excluded from sight by darkness and error, now stand in the clear light of present truth.
“9. Ang tao na may ‘brush sa karut’ nagrerepresenta kan malinaw na kapawa nin presente na kamatuoran, siring kan ipinahiling paagi sa mensahe kan ikatolong anghel, [Revelation 14:9–12,] na ngunyan naglilinis nin mga salaing pagtuldo hale sa nalabi. An adal kan presente na kamatuoran nagpoon magbanhaw kan tagsibol kan 1848, asin tikang kaini nagtataas asin nagkakua nin kusog sagkod sa presente. An ‘brush sa karut’ naggigibo, asin an mga salaing pagtuldo nagpaparaagi na sa atubangan kan malinaw na kapawa nin kamatuoran, asin an nagkapira sa mga mahalagang hiyas, na sadit pa sana na panahon an nagkapukot asin nawara sa pagtan-aw bangod kan kadikloman asin salaing pagtuldo, ngunyan natitindog na sa malinaw na kapawa nin presente na kamatuoran.
“This work of bringing out the jewels, and purging away error is fast increasing, and is destined to move on with increasing power, until the saints are all searched out, and receive the seal of the living God. Compare this with the thirty-fourth chapter of Ezekiel, and you will see that God has promised to gather his flock that have been scattered in this dark and cloudy day, since 1844. Before Jesus comes, the ‘little flock’ will be gathered into the ‘unity of the faith.’ Jesus is now purifying ‘unto himself a peculiar people, zealous of good works,’ and when he comes he will find his ‘church not having spot, or wrinkle, or any such thing.’ ‘Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner, etc.’ Matthew 3:12.
“अगां रत्नबिलाक बाहार करबा आरो भूल-भ्रांतिबिलाक शुद्ध करबाय मोनथाय थाक, आरो इया बेशि शक्तिर साथे आगबढ़िबो बलि ठाहराइ दियायाछे, जेपरी सन्तबिलाक सभनि खोज खबोर लुआ जाइ, आरो जीवित परमेश्वरनि मोहर प्राप्त करै। इयाक येज्केलनि चौतिसम अध्यायर साथे तुलना कर, तैने होले नों गोनां जे 1844 सालनि परसुबुं, एइ आंधार आरो मेघाछन्न दिनत छितराइ थाका निजनि पालबिलाक जुमावनि प्रतिज्ञा परमेश्वरे करियाछे। यीसु आहिबार आगेय ‘साना पाल’खौ ‘विश्वासनि एकताय’ जुमायनाय जाबो। यीसु दानिं ‘निजनि निमित्त एउटा विशेष जाति, जे भाल काजत उत्साही’ तायार करनायनि लागि शुद्ध करि आसे, आरो जेबे बे आहिबो, तेबे बे ‘दाग नेइ, भांज नेइ, बा तादृश खालामनाय थाङा नेइ’ एहन निजनि ‘मण्डली’खौ पाइबो। ‘बेनि कुला बेनि हादोत आसे, आरो बे निजनि खलिहानखौ बिसोराय शुद्ध करिबो, आरो निजनि गहुमखौ भण्डारत जुमायबो, आदि।’ मथी 3:12।”
“10. The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds’ and coins were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are not bigger than the point of a pin, they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.” James White, Footnotes to Brother Miller’s Dream.
“10. ᎯᎠ ᏔᎵᏁ ᎠᏍᏆᎳ ᎤᏣᏘ ᎡᏉᏗ ᎠᎴ ᎤᏬᏚᎯ ᎢᏳᏍᏗ ᎢᏗᏢ ᎢᏤ ᎢᎬᏱᏱ ᎡᏙᎯ, ᎾᏍᎩ ᎠᎾᏓᏟᎶᏍᏔᏅ ‘ᎤᏣᏘ ᎤᎬᏫᏳᎯ ᎠᏆᏙᎳᏅᎯ,’ ‘ᏗᎪᎲᎢ’ ᎠᎴ ᏧᏅᏙ, ᎤᏚᏓᎴᏒᎢ ᎤᏰᎶᎩ ᎠᏏ ᏗᏓᏅᏙ ᎪᎯ ᏓᎴᎯᏌᏅᎢ ᏗᎦᎳᏫᎾᏍᏗ ᎯᎠ ᏚᎾᏓᏟᎶᏍᏗᏱ ᎾᏍᎩ ᎤᏓᏟᎶᏍᏔᏅ ᎤᏂᏣᏘ ᏗᏁᎶᏗ, 144,000, ᎾᏂᎥ ᏂᎦᏛ ᎤᏂᎭ ᎬᏂᏛ ᎤᏁᎬ ᎤᏓᏰᎸᎯ ᎤᎬᏫᏳᎯ. ᎥᏝ ጣᏏᏉ ᏌᏉ ᏗᎪᎲᎢ ᎤᏣᏘ ᎤᎬᏫᏳᎯ ᎤᏪᎵᏍᎬ ᎤᎵᏏᎬᎾ ᎨᏎᏍᏗ ᎤᎵᏏᎬᎢ. ᎢᏳᏃ ᎩᎶ ᎾᏍᎩ ᎥᏝ ᏧᏔᎿᎸᎢ ᏱᎩ ᎦᎵᏉᎩ ᎤᏍᏆᏂᎪᏛ ᏗᏔᎴᏒ ᏧᏁᎳ, ᎠᏎ ᎥᏝ ᏱᏚᎨᏳᎯᏍᏗ, ᎠᎴ ᎥᏝ ᏱᏗᎬᏩᎵᏏᎬᎾ ᏱᏗᏂᎦᎵᏍᏗ ᎯᎠ ᎢᎦ ᎾᎯᎠ ᎤᎬᏫᏳᎯ ᎠᏂᏍᏛ ᎤᏤᎵ ᎤᏣᏘ ᎤᎬᏫᏳᎯ ᎠᏆᏙᎳᏅᎯ. [Malachi 3:16–18] ᎠᏎ ᏰᎵ ᏧᏂᏅᏏᏛ ᏧᏂᏁᏤᏗ ᎠᎴ ᏗᏅᏂᎯᏍᏗ ᎤᏍᏗ ᎤᏂᏄᎪᏫᏒ ᎾᏍᎩ ᎷᏥ ᎤᏄᎪᏫᏒ ᏐᏓᎻ. ‘ᎤᏍᏗ ᎠᏰᎵ ᏱᏙᏛᎦᎸᏉᏗ ᎤᎬᏫᏳᎯ ᎡᎶᎯ ᎦᏙᎯ.’ ‘ᎤᏍᏗ ᏙᏓᏅᏂᎦᎵᏍᏔᏂ ᎤᏓᏅᏘᏳᎯᏍᏗᏱ.’ ᏗᎭᎧᎿᎢ Romans 9:28.” James White, Brother Miller ᎤᎾᏙᎯᏳᏒ ᎤᎾᏓᏁᎬ ᎠᏂᎦᏔᎲᎢ.