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

Na “perturbação”, que James White identifica como a dispersão dos mileritas após 22 de outubro de 1844, William Miller teve um sonho em 1847, e dois anos mais tarde foi sepultado.

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

“Кыдым Уильям Миллер смог узреть свет третьего ангельского возвещения, многое из того, что казалось ему тёмным и таинственным, было бы ему объяснено. Но братья его исповедовали к нему столь глубокую любовь и столь живой интерес, что он думал, будто не может оторваться от них. Сердце его склонялось к истине, но затем он взирал на своих братьев: они противились ей. Мог ли он оторваться от тех, кто стоял рядом с ним, плечом к плечу, возвещая пришествие Иисуса? Он думал, что они, конечно, не введут его в заблуждение.

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

“እግዚአብሔር በሰይጣን ኃይል፣ በሞት ግዛት ሥር እንዲወድቅ ፈቀደለት፤ ከእውነት ዘወትር እየሳቡት ከነበሩትም ሰዎች ሰውሮ በመቃብር አኖረው። ሙሴ ወደ ተስፋይቱ ምድር ሊገባ ሲቀርብ ሳለ ተሳስቶ ነበር። እንዲሁም ዊልያም ሚለር ወደ ሰማያዊቱ ከነዓን ሊገባ በቀረበ ጊዜ፣ ተጽእኖው በእውነት ላይ እንዲቃወም ስለፈቀደ፣ እርሱ ደግሞ ተሳስቶ እንደነበር አየሁ። ሌሎች ወደዚህ መሩት፤ ሌሎችም ስለዚህ ይጠየቃሉ። ነገር ግን መላእክት የዚህን የእግዚአብሔር አገልጋይ ክቡር ትቢያ ይጠብቃሉ፤ እርሱም በመጨረሻው መለከት ድምፅ ይወጣል።”

“A Firm Platform

"Ντάτ σά ၡၽၢၼ်းၾတ်တေႈ"

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

«Мин хамгаалалттай, бат зогсож, биеийн тогтсон итгэлийг ганхуулахыг хүсэгчдэд өчүүхэн ч дэмжлэг үзүүлэхгүй байсан нэгэн бүлгийг би үзэв. Бурхан тэднийг таалалтайгаар харж байлаа. Надад гурван алхам—эхний, хоёр дахь, гурав дахь тэнгэрэлчийн мэдээнүүд—үзүүлэгдэв. Надтай хамт байсан тэнгэрэлч: “Эдгээр мэдээнээс нэгэн чулуун блокоос хөдөлгөх, эсвэл нэг зүүг нь ч хөндөх хүнд гай ирнэ. Эдгээр мэдээний жинхэнэ ойлголт амин чухал юм. Сүнснүүдийн хувь тавилан тэдгээрийг хэрхэн хүлээн авахаас шалтгаална” гэж хэлэв. Намайг дахин эдгээр мэдээнүүдээр доош авчирч, Бурханы ард түмэн өөрсдийн туршлагаа ямар үнээр олж авсныг би харлаа. Энэ нь их зовлон, ширүүн тэмцлийн дундуур олдсон байв. Бурхан тэднийг алхам алхмаар удирдсаар, эцэст нь бат, үл хөдөлгөх тавцан дээр байрлуулсан байлаа. Зарим хүмүүс тэр тавцанд ойртон ирж, суурийг нь шинжлэн үзэхийг би харлаа. Зарим нь баяр хөөртэйгээр тэр даруй түүн дээр гарч зогсов. Харин бусад нь сууринаас өө сэв эрж эхлэв. Тэд засвар өөрчлөлт хийхийг хүсэж байв; тэгвэл тавцан илүү төгс болж, ард түмэн ч илүү аз жаргалтай болно гэж тэд үзэв. Зарим нь түүнийг шалгахын тулд тавцангаас бууж, түүнийг буруу тавигдсан хэмээн зарлав. Гэвч бараг бүгдээрээ тавцан дээр бат зогсож, бууж гарсан хүмүүсийг гомдоллохоосоо болихыг ятгаж байгааг би харлаа; учир нь Бурхан бол Мастер Барилгачин байсан бөгөөд тэд Түүний эсрэг тэмцэж байв. Тэд Бурханы тэднийг тэрхүү бат тавцанд хүргэсэн гайхамшигт үйлсийг дурсан өгүүлж, нэгдмэлээр нүдээ тэнгэр өөд өргөн, чанга дуугаар Бурханыг алдаршууллаа. Энэ нь гомдоллож, тавцанг орхисон заримд нь нөлөөлж, тэд даруу төрхөөр дахин түүн дээр гарч зогсов.» Early Writings, 258.

Miller’s Wonderful Works

Офаринҳои аҷоиби Миллер

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

«Гайхалтай ажил» хэмээх Уильям Миллерийн үйл хэрэг нь «бат бөх суурь»-д хүргэсэн бөгөөд тэр нь «хатуу, хөдөлшгүй тавцан» байв. «Хөдөлшгүй тавцан»-ы «суурь», мөн 1849 онд Миллерийн нас барсны дараа гарч ирсэн «тавцан» болон «суурь» хоёулангийнх нь эсрэг чиглэсэн дараах довтолгоо нь түүний зүүдэнд тодорхойлогдсон байдаг.

William Miller is the symbol of the foundations of Adventism.

William Miller a sermi nentake tija Adventism.

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

Aunaqa chayqa símbolo kanmi historia Milleritaq 1798 watamanta 1863 watakama.

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

彼また、1798年から1844年に至るまでのミラー派の歴史の象徴である。

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

Isaqa patzaniwa, kimsa angelanakana sarnaqäwipana historiañapa uñachtʼäwiparakiwa, 1798 marat qalltasina domingon leyikamawa.

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

1798-ыылтан 1844-ыылга дылы сороҕо уон алта сылынан кини көрдөрүллэр.

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

Изи 2,520 уонна 2,300 дьылларыгар сыһыаран, кини «220» диэн нүөмэринэн бэлиэтэнэр.

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

Jupajj “pakallqu kuti” nisqanwan rikuchisqa kachkan—2.520 nisqawan.

He is represented by the 2,300.

Él está representado por los 2.300.

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

Миллерын хоёр зүүд нь Даниелын хоёрдугаар болон дөрөвдүгээр бүлэгт гардаг Небухаднезарын хоёр зүүдээр бэлгэдэгдсэн байв.

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

1798 ގެ މުއްދަތު ނެބޫކަދުންނަޞްރުން ފެށި، 1863 ގައި ބެލްޝައްޒަރުން ނިމެއެވެ।

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

1798-тәи ашықәс инаркны Ахәаша азакәан аҟынӡа игылоу аамҭахәҭа Навуходоносор ала иалагоит, Валтасар ала иҵыхәтәахоит.

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

Milleritler tarihinin simgesi olarak o, 2.520’nin alfa keşfi ile 2.300’ün omega keşfi arasında keşfedilen hakikatleri temsil eden temellerin simgesidir. James White, William Miller’ın rüyasını yorumlarken, “anahtar”ın Miller’ın Kutsal Kitap’ı inceleme yöntemi olduğunu belirtti. Bu metodoloji, Miller’ın omzuna konulmuş olan Davud’un anahtarıdır; zira o, Yeşaya 22:22’nin 22 Ekim 1844’te yerine gelmesiyle sona eren 2300 yıllık peygamberliği sundu.

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

Anmi tëj kōnono melele ko jino in loor jen 2023 im ekkar ñan roñjake, ej kōnono melele ko kar maroñ kilei etto ilo Habakkuk’s Tables 95 presentations, im kiiō kōnono melele kein rej kilej kōjparok ilo juon joñan ñan “Truth.”

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

ꯖꯨꯂꯥꯢ 2023 ꯗ ꯂꯝꯗ ꯈꯣꯟꯖꯦꯜꯗ ꯈꯣꯡꯗꯣꯛꯄ ꯋꯥꯔꯤ ꯑꯗꯨꯅ ꯖꯨꯂꯥꯢ 18, 2020 ꯒꯤ ꯄꯥꯎꯖꯦꯜ ꯑꯗꯨꯒꯤ ꯔꯦꯄꯦꯟꯇ ꯇꯧꯔꯤꯕꯁꯤꯡꯒꯤꯗꯃꯛ ꯀꯥꯞꯀꯅꯕ ꯑꯃꯁꯨꯡ ꯉꯥꯡꯕ ꯃꯇꯝ ꯑꯣꯏꯔꯦ ꯍꯥꯏꯅ ꯈꯪꯍꯜꯂꯤ꯫ ꯂꯣꯟꯕ ꯅꯨꯄꯤꯁꯤꯡꯒꯤ ꯃꯔꯥꯛꯇ ꯌꯥꯎꯒꯠꯄꯒꯦ ꯍꯥꯏꯕꯁꯤꯡꯗꯨ Daniel nine ꯒꯤ ꯍꯥꯏꯖ ꯑꯗꯨꯁꯨ ꯑꯄꯨꯟꯕ ꯃꯇꯨꯡ ꯏꯟꯅ ꯔꯦꯄꯦꯟꯇ ꯇꯧꯔꯤꯕ ꯑꯣꯏꯔꯦ, ꯑꯗꯨꯒꯤ Leviticus 26 ꯗ ꯃꯈꯣꯏ ꯃꯁꯥꯒꯤ ꯑꯣꯏꯅ ꯊꯥꯎꯔꯀꯤꯕ ꯈꯪꯕꯁꯤꯡꯒꯤ ꯍꯥꯏꯖ ꯑꯗꯨ ꯑꯣꯏ꯫

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

مار میلر گوید: «هنگامی که بدین‌سان بر زیان بزرگ خود و مسئولیتی که بر عهده داشتم می‌گریستم و سوگواری می‌کردم، خدا را به یاد آوردم و با جدیت دعا کردم که برایم یاری بفرستد. بی‌درنگ در گشوده شد و مردی به اتاق درآمد؛ آنگاه همهٔ مردم از آن بیرون رفتند؛ و او، در حالی که جاروبی دستی در دست داشت، پنجره‌ها را گشود و آغاز کرد به زدودن خاک و خاشاک از اتاق.»

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

ᎠᏍᏆᎳᎩ ᎤᏍᏚᎢᏍᏔᏅᎯ ᎾᏍᎩ ᎻᎳᎵ ᎤᎾᏫ ᎨᏎ ᎠᏎ “ᎠᏓᏙᎵᏍᏗ ᎤᏣᏘ” ᎤᏛᏅ ᎠᎴ “ᎠᏍᏕᎸᏗ” ᎤᏔᏲᎸᎯ. ᏥᏌ, ᎤᏙᎯᏳᎯ ᎤᏃᎮᏍᎩ ᎳᎣᏗᏏᎠ ᎠᏁᎯ, ᎠᏓᏩᏎᎭ ᎠᏂᎾᏫ ᎤᏴᎵᎮᏍᏗ ᎤᏲᎯᏎᎭ. ᎢᏳᏃ ᎠᏍᏆᎳᎩ ᎤᏍᏚᎢᏍᏔᏅ, ᎠᏓᏓᎴᎿᎢ ᎢᎬᏱᏱ ᎤᎴᏅᮯ. ᎢᏳᏃ ᎠᏍᏆᎳᎩ ᎤᏍᏚᎢᏍᏔᏅ, “ᏧᎦᎳᏅᏛ” ᎾᏍᏉ ᎤᏍᏚᎢᏍᏔᏅ, ᎠᎴ Ꮎ “ᏧᎦᎳᏅᏛ” ᎾᏍᎩ ᎦᎸᎶ ᏧᎦᎳᏅᏛ ᎨᏎᏍᏗ.

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

Jaan boo’u Puxa Sàaba ga Revelación ay téere fukki ak juróom-ñeent ba, bi Boroom bi yékkatee ay xarekatam yu fas yu weex, ci saa si gannaaw bi séytan bi defaroon na boppam. Mboolem xarekat boobu, mooy mboolem xarekat bi Ezekiel wax, bi mu taxaw ngir tontu ci bataaxal bu ngelaw gu réy, gu dëkk ci penku. Mboolem xarekat boobu mooy kanam gëstu gu jaamono jàmbaar, gi soppeeku ci kanam gëstu gu jàmbaaru njégg, su fekkee ne faralug dugub ak ñax mi mat na. Faral googu itam, dañu ko melal ni soppeeku gi nekk ci jéego Laodicea ba ci jéego Philadelphia. Miller ubbi na xolam te bàyyi Seede ju Dëgg gi dugg, ba Muy faral dugub ak ñax mi, noonu Mu yékkatee mboolem xarekatam yu fas yu weex ci dund.

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

2023 թուականի Դեկտեմբեր 31-ին Հողափոշու Աւելու մարդը, երբ ժողովուրդը դուրս եկաւ, սենեակը մտաւ եւ սկսաւ մոլորութեան աղբը հեռացնելու գործը, մինչդեռ Ամբակումի Սեղաններու հին ճշմարտութիւնները դրեց ճշմարտութեան նոր շրջանակի մը մէջ։

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

«Ang Manluluwas ay wala nagkari diri agud isikway an ginyakan han mga patriarka ngan han mga propeta; kay Hiya ngahaw an nagyakan pinaagi hini nga mga pinili nga tawo. An ngatanan nga kamatuoran han Pulong han Dios tikang ha Iya. Kondi ini nga mga hilabaon gud nga mutya iginbutang ha sayop nga mga salap-ongan. An ira hamili nga kapawa iginpasagdan nga magsirbi ha kasaypanan. Karuyag han Dios nga kuhaon hira tikang ha ira mga salap-ongan han kasaypanan ngan ibalik ha sulod han balangkas han kamatuoran. Ini nga buruhaton usa la ka langitnon nga kamot an makakahimo. Tungod han iya pagkadugtong ha kasaypanan, an kamatuoran nagsiserbi han kawsa han kaaway han Dios ngan han tawo. Hi Cristo nagkanhi agud ibutang ito ha lugar nga dida hito an Dios mahihimaya, ngan magbubuhat para han kaluwasan han katawohan.» The Desire of Ages, 287.

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

၎င်းသည် ၂၀၂၄ ခုနှစ်တွင် သင်ကြားပေးခဲ့သော ပထမဆုံး အမှန်တရားများအနက် တစ်ခုမှာ ၂၀၂၀ ခုနှစ်၊ ဇူလိုင် ၁၈ ရက်၏ စိတ်ပျက်ခြင်းကို ရှင်းလင်းဖော်ပြခြင်း ဖြစ်သည်။ အကြောင်းအရာတစ်ကြောင်းပေါ် တစ်ကြောင်းတည်၍၊ ပြုပြင်ပြောင်းလဲရေး လိုင်းတိုင်း၏ ပထမဆုံး စိတ်ပျက်ခြင်းများက ဇူလိုင် ၁၈၊ ၂၀၂၀ ကို အပျိုကညာ ဆယ်ဦး၏ ဥပမာတရား၌ အဓိက waymark တစ်ခုအဖြစ် သတ်မှတ်ထားကြောင်း အသိအမှတ်ပြုလာခဲ့သည်။ စိတ်ပျက်ခြင်းနှင့်ဆိုင်သော အကြောင်းအရာသည် သန့်ရှင်းရာဌာန၏ အမှန်တရားကို ဖွင့်လှစ်ပေးသော “သော့ချက်” ဖြစ်လာခဲ့သည်။ ၁၈၄၄ ခုနှစ်၏ ကြီးမားသော စိတ်ပျက်ခြင်း၌မူ သန့်ရှင်းရာဌာနသည် စိတ်ပျက်ခြင်းကို ဖွင့်လှစ်ပေးသော “သော့ချက်” ဖြစ်ခဲ့သည်။

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

እቲ ናይ ሓመድ ብሩሽ ሰብኣይ፣ እቲ ካብ ነገድ ይሁዳ ዝመጸ ኣንበሳ ድማ ዝኾነ፣ መልእኽቲ ናይ ፍርቂ ለይቲ ጭድርታ ብ2023 ክፈትሕ ጀሚሩ። ሕጂ ድማ ናብቲ ብሕልሚ ሚለር ዝተገልጸ ስፍራ በጺሕና ኣለና፤ እርሱ ነታ ዝዓበየት ሳንዱቕ ኣብ ልዕሊ ጠረጴዛ የንብራ ኣሎ፣ ነቲ ካብ ጸሓይ ዓሰርተ ዕጽፊ ዝበርህ ክኸውን ዘለዎ ሓቂታት ድማ ይእትዎ ኣሎ። ሓደ ካብቶም ዕንቊታት ድማ፣ ኣብ ትንቢታዊ ትረኻ እርሱ መን ምዃኑ ዝገልጽ ራእይ እዩ።

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

Пайғамбарлықтың мөрі ашылған кезде, Ол — Яһуда руының Арыстаны; Ол көне ақиқаттарды алып, оларды «ақиқаттың» үш қадамының жаңа құрылымына орналастырады. Сол құрылымды Мәсіх Alpha мен Omega, алғашқысы мен соңғысы ретінде тұтастырып ұстап тұр. Құдай Сөзі ретінде Ол Өз Сөзінің әрбір элементін реттеді. Palmoni ретінде Ол әрбір қырын математикалық дәлдікпен жобалады.

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

Waxa uu Butros joogaa Kaysariya Filibbi saacaddii saddexaad, wuxuu isu muujinayaa sidii Palmoni, isaga oo xoogga saaraya “fraktallada nebinnimada.” Mid ka mid ah muujinnadii ugu dambaysay ee Masiixa oo ah Rabbiga waxsii sheegidda, waa adkaysiga uu saarayo fraktallada nebinnimada sida uu Butros ugu metelan yahay Matayos 16:18, taas oo ah astaanta 1.618, oo dunida dabiiciga ah loogu yeedho saamiga dahabiga ah, hase ahaatee Palmoni wuxuu ugu yeedhaa “fraktallada nebinnimada.”

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

Ñuqanchikqa qallarishallanchikmi reqsinchikpaq chay qhelqakuy proféticopa fractalkunata, sagradu semanapa ukhupi kashaq 27manta 34kama. Manaraq chayman kutispa, Joel qhelqaman risaq ñanninchikpi, proféticopa fractalkunapa sinch’i qhawariyninta yapayta kasqa yuyaykuyñinchikman Millerpa musqhayninmanta.

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

“Келж, үзэж хар” хэмээн хүмүүсийг дуудаж байсан Миллерийн үеэс эхлээд, мөн шороон сойз баригч хүний дүрээр Миллерийг “Келж, үзэж хар” хэмээн дуудсан Христийн үе хүртэлх хугацаа нь 1798 оноос Ням гаргийн хууль хүртэл үргэлжилдэг; гэвч энэ нь бүхэл түүхийнхээ дотор 1798 оноос 1863 он хүртэлх хугацаагаар илрэх нэгэн фракталыг агуулдаг. Түүнчлэн 9/11-ээс Ням гаргийн хууль хүртэлх өөр нэг фракталыг, мөн 2023 оноос Ням гаргийн хууль хүртэлх бас нэг фракталыг агуулдаг.

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

مىللېر شۇ غۇلغۇلا ئىچىدە كۆزلىرىنى يۇمغاندا، ئۇ رەبب ئىشىنى تاماملاشقا ئۇرۇنغان، ئەمما ھېچ نەتىجە چىقمىغان 1849-يىللىق تارىخنى ئىپادىلەيتتى. ئۇ 2023-يىلى تىرىلدۈرۈلىدۇ، چۈنكى ئۇ مۇسا بىلەن بىللە كوچىدا ئۆلتۈرۈلگەن ئىلىياستۇر. ئۇ 1849-يىلى ئۆلدى، ئاندىن 2020-يىلى 18-ئىيۇلدا يەنە بىر قېتىم ئۆلدى.

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

Мечта его была дана в 1847 году, затем Господь простёр Свою руку во второй раз и опубликовал схему 1850 года. Когда Господь простёр Свою руку во второй раз в истории ста сорока четырёх тысяч, Миллер воскресает.

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

نقطة البداية لتشتيت كلٍّ من إسرائيل ويهوذا مبيَّنة في سفر إشعياء.

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

Porque la cabeza de Siria es Damasco, y la cabeza de Damasco es Rezín; y dentro de sesenta y cinco años Efraín será quebrantado hasta dejar de ser pueblo. Y la cabeza de Efraín es Samaria, y la cabeza de Samaria es el hijo de Remalías. Si no creyereis, ciertamente no permaneceréis firmes. Isaías 7:8, 9.

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

А пәйғәмбәрлик б.э.ғ. 742-жили берилгән еди, вә он тоққуз йилдин кейин, б.э.ғ. 723-жили Исраил Ассурийлар тәрипидин тарқитиветилди; андин қириқ алтә йилдин кейин Йәһуда Бабил тәрипидин тарқитиветилди. Бу үч вақит он тоққуз йиллиқ бир дәврни, униңдин кейин болса қириқ алтә йиллиқ бир дәврни билдүриду. Шу икки пәйғәмбәрлик тәгишлик һалда 1798 вә 1844-жилларда ахирлашқанда, бешидики б.э.ғ. 742-жилдин б.э.ғ. 723-жилғичә болған он тоққуз йиллиқ дәвр альфа он тоққуз йили болуп, у 1844-жилдин 1863-жилғичә болған омега он тоққуз йилиға вәкиллик қилған.

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

Miller omega хъуымэитӀ зылъ щыхъуам пшъыбжь зыщ къыщIагъэу лIэщ, а пшъыбжь бгъу жьэщ щытми Хайрам Эдсон и статьяхэр «бжьыбжьищ нэщӀхэр» теухуау къыдэкӀыжьыгъэх. А пшъыбжь бгъу жьэщ щытми «бжьыбжьищ нэщӀхэр» къыщагъэплъыжьыгъэх. 1856 илъэсырым 1863 илъэсырым и Sunday law къыщыщхьэкӀынэу и пэ къэкӀуэу sealing къэхъун хуей щытащ, ауэ аращыIакъым.

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

Anghel ito katlo dimtineng idi 1844, 1888, ken idi 9/11. Inpakdaar ni Sister White a idi nagrubrubaan dagiti dadakkel a bilding ti New York City, matungpal dagiti umuna a tallo a bersikulo ti Apocalipsis dieciocho.

Revelation 18

Ἀποκάλυψις 18

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

Аят БИР — Мындан кийин мен асмандан түшүп келе жаткан дагы бир периштени көрдүм; анын улуу бийлиги бар эле, жана жер анын даңкы менен жарык болуп калды.

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

ئىككىنچى ئايەت — ئۇ كۈچلۈك ئاۋاز بىلەن زور قۇدرەتتە نىدا قىلىپ مۇنداق دېدى: «بۈيۈك بابىل قۇلىدى، قۇلىدى، ئۇ جىنلارنىڭ ماكانىغا، ھەر بىر ناپاك روھنىڭ ئۇۋىسىغا، ۋە ھەر بىر ناپاك ھەم نەپرەتلىك قۇشنىڭ قەپەزىگە ئايلاندى.»

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

ئايەتی سێیەم—چونکە هەموو نەتەوەکان لە شەرابی تووڕەیی زیناکەی ئەو خواردوویانە، و پاشاکانی زەوی لەگەڵی زینایان کردووە، و بازرگانانی زەوی بەهۆی زۆری ناز و نیعمەتەکانی ئەو دەوڵەمەند بوونەوە.

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

እቲ ብርቱዕ ቀዳማይ መልኣኽ መልእኽቲ ሒዙ ወረደ፣ ዮሃንስ ድማ ነቲ ንእሽቶ መጽሓፍ ኪወስዶን ኪበልዖን ተኣዘዘ። እቲ ቀዳማይ መልኣኽ ከምቲ ምድሪ ብኽብሩ ዘብርህ ናይ ራእይ ዮሃንስ ዓሰርተ ሸሞንተ መልኣኽ እቲ ተመሳሳሊ ስራሕ ይፍጽም። እዚ ኸኣ እቲ ቀዳማይ መልኣኽ ኣልፋ እቲ ሳልሳይ መልኣኽ ድማ ኦሜጋ ስለ ዝኾነ እዩ፣ መጀመርታ ኸኣ ኩሉ ጊዜ ንመወዳእታ ትገልጽ እያ።

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

“یسوع نے ایک زورآور فرشتہ کو مقرر کیا کہ وہ نازل ہو اور زمین کے باشندوں کو متنبہ کرے کہ وہ اُس کے دوسرے ظہور کے لیے تیاری کریں۔ جب وہ فرشتہ آسمان میں یسوع کی حضوری سے روانہ ہوا تو ایک نہایت درخشاں اور جلالی نور اُس کے آگے آگے چل رہا تھا۔ مجھے بتایا گیا کہ اُس کا مشن یہ تھا کہ اپنے جلال سے زمین کو منور کرے اور انسان کو خدا کے آنے والے غضب سے آگاہ کرے۔” Early Writings, 245.

The first angel is verse one of Revelation eighteen.

ئەنجیلێکی یەکەم ئایەتی یەکەمی پەیامنامەی ئاشکراکردنی هەژدەیە.

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

Te andi qï hrami, ná sawi awka angéla tkari kemáy-ukïlaye imápa pitáj, mai awrata andyé; ani tháyena arápa tkamíri qïma i-gloria-yé.

The second angel is verse two of Revelation eighteen.

ئەنجەلی دووەم، ئایەتی دووی یەوەشانی حەژدەیە.

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

Atzìl ta nìtxan ayfya'oik fpi fì'u ngop ma: “Babylon txurit a fì'u tokx fko slä, slä, ulte zene sätsengä oeyä ayfya'oìl, ulte tì'eyngit aysrrtokx nì'ul nìtxan, ulte mì syawne'ä aylaru aprrte' a tìtxen sì a ke syaw.”

The third angel is verse three of Revelation eighteen.

ئاشىچەكى يۇچۇنچى پەرىشتە ۋەھىي 18-بابنىڭ 3-ئايىتىدۇر.

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

Chunka llapa nacionkunam upyarqanku paypa huchallikuyninpa phiñakuyninpa vinonta, kay pachapa reykunapas paywanmi huchallikurqanku, kay pachapa rantikuqkunaqa qapaqyayarqankum paypa aswan achka sumaq mikhuyninkunamanta.

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

بارێ سەرجەم پاشاکان لە یاسای یەکشەممەدا لەگەڵ فاحیشەدا زیناکاری دەکەن، وەک لە ئایەتی سێدا نموونەکراوە. پەیامی فریشتەی دووەم ئەوەیە کە بابڵ کەوتووە، و ئەوەش ئایەتی دووە. ئەرکی فریشتەی یەکەم ئەوە بوو کە زەوی بە شۆکتەکەی ڕووناک بکات، و ئەوەش ئایەتی یەکە. ئایەتی یەکە 9/11 ـە. ئایەتی دووە پرۆسەی جیابوونەوەیە کە لە 9/11 ـەوە لە سەرانسەری مرۆڤایەتیدا بەردەوام بووە، و ئایەتی سێ یاسای یەکشەممەیە. بۆ ئەم هۆیە، 9/11 پەیامی فریشتەی سێیەمە، هەروەها یاسای یەکشەممەش وایە. 9/11 ئاگادارکردنەوەیە لە یاسای یەکشەممەی نزیکبووەوە، وەک لە سێ ئایەتی یەکەمدا نیشان دراوە، و ئەو دەنگەی دیکەی ئایەتی چوار یاسای یەکشەممەیە. دەنگی یەکەمی ئاشکرابوونی هەژدە ئاگادارکردنەوەیە لە یاسای یەکشەممەی نزیکبووەوە، و ئەو ئاگادارکردنەوەیە لە یاسای یەکشەممەدا دەگۆڕێت بۆ واقیعێکی زیندوو.

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

9/11 тI Sunday law-кы чейинки мезгил Миллердин түшүндөгү альфа «кел да көр» менен омега «кел да көрдүн» ортосундагы мезгил аркылуу типтештирилет. 9/11 менен Sunday law-нун ортосунда асыл таштар бөлмөнүн ортосундагы Миллердин үстөлүнө коюлат, чачылып, көмүлөт, андан кийин топурак шыпыргыч адам тарабынан кайра калыбына келтирилет. 1840-жылы кичинекей китеп менен түшкөн периште 9/11-де түшкөн периштени көрсөткөн биринчи жана альфа периште болгон. Ал периште онунчу бөлүмдө аныкталат; ал жерде Жаканга китеп таттуу болору, бирок кийин ачуу болуп каларын айтышат.

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

Ҷон ҳаракати фариштаи аввалро, ки миллерчиён онро намояндагӣ мекарданд, ифода менамуд ва ҳамчунин ҳаракати яксаду чилу чаҳор ҳазорро ба тасвир меовард. Пеш аз ҳама ва болотар аз ҳама, ӯ айёми охирро намояндагӣ мекард, чунон ки пайғамбарон ҳамеша чунин мекунанд. Аз ҳамин сабаб, ба ӯ пешакӣ гуфта шуд, ки китоб аввал ширин ва баъд талх хоҳад буд. Миллерчиён инро пешакӣ намедонистанд, аммо аз яксаду чилу чаҳор ҳазор талаб карда мешавад, ки инро донанд.

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

Miller, sebaqondisi wengelosi yokuqala, uluphawu oluphambili lwalowo wadla incwadi encinane. Njengomgayi wayefanele ukwahlula ingqolowa kumququ, aze emva koko agaye ingqolowa ibe ngumgubo, enze nesonka esasiya kudliwa. Wabelana ngesonka eso ngokusibeka embindini wegumbi lakhe, ebiza bonke abathandayo ukuba “beze babone.” Kodwa njengophawu lwalowo wayithabatha incwadi esandleni sengwe losi, uMiller, ngokufana noYohane, uthetha ngemihla yokugqibela yengelosi yesithathu, ngaphezu kweentsuku zokuqala zengelosi yokuqala. Ephupheni lakhe uqala ngokusazisa ukuba wamkela umyalezo wakhe ngesandla esingabonwayo. Ingelosi yokuqala kwiSityhilelo seshumi inencwadi encinane esandleni sayo, kodwa ingelosi yeSityhilelo seshumi elinesibhozo, eyi-omega kwi-alpha ka-1840, ayinancwadi imelwe esandleni sayo, yaye yile ncwadi uMiller awayamkelayo—incwadi evela esandleni esingabonwayo. Ukuthi kukaMiller “yizani nibone” yi-9/11, yaye ukuthi komntu onebrashi yothuli “yizani nibone” ngumthetho weCawa.

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

ئەلفا و ئۆمەگا «وەرە و ببینە» ـدا، تۆ هەواڵی فریشتەی دووەم هەیە؛ چونکە ئەلفا ٩/١١ ـە، کە ئایەتی یەکەمی بەشی هەژدەیە، و ئایەتی دوو فریشتەی دووەمە کە لە ئایەتی سێ کۆتایی دێت، کە یاسای یەکشەممە و ئۆمەگای «وەرە و ببینە» ـیە. لە خەونی میلەر، فریشتەی دووەم و کەوتنی بابڵ بەو حەوت جارە نیشان دەدرێت کە وشەی «پەرش و بڵاو» بەکاردێت، لە کاتێکدا ڕووداوی گشتی ناساندنی ئەوە دەکات کە ڕاستی بە هەڵە دەستبەسەر دەکرێت.

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

E anga yambere n’eya gatatu zamanutse zifite ubutumwa bugomba gufatwa bukaribwa ku wa 11 Kanama 1840 no ku wa 9/11. Ayo matariki yombi ahura n’umurongo wa mbere wo mu Byahishuwe cumi n’umunani.

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

ئک بنیادئ حقایق مئی ۱۸۴۲ء اندر شائع گئ، تے ۱۸۴۳ء آ علمبردار چارٹ حبقوق دئ دو جدولیں دئ الفا دے طور تے سامنے آیا۔ ۲۰۱۲ء وچ حبقوق دئ جدولیں شائع کیتیاں گئیاں، جیہڑیاں مئی ۱۸۴۲ء نال ہم آہنگ سن۔

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

میلیریت‌ها نخستین نومیدیِ خود را در ۱۹ آوریل ۱۸۴۴ تجربه کردند که نمونه‌وار بر ۱۸ ژوئیهٔ ۲۰۲۰ دلالت داشت. در آن هنگام، فرشتهٔ دوم فرارسید، و فرارسیدن او با آیهٔ دومِ مکاشفهٔ هجده منطبق بود. آن نومیدی پایانِ فرشتهٔ اول را نشان‌گذاری کرد. در آنجا فرشتهٔ دوم آمد، و زمانِ درنگ در مَثَلِ باکره‌ها آغاز شد. تاریخِ فرشتهٔ اول باید به موازاتِ تاریخِ فرشتهٔ دوم جریان یابد، و هنگامی که به این شیوه به‌کار برده شود، فرارسیدنِ فرشتهٔ دوم با فرارسیدنِ فرشتهٔ اول در ۱۸۴۰ و ۱۱ سپتامبر منطبق می‌گردد.

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

یوز تارِنگ ٹائم 9/11 پر آ پہنچا، جس کی تمثیل 19 اپریل 1844 سے کی گئی تھی۔ 9/11 پر اسلام کی چار ہوائیں چھوڑ دی گئیں، اور پھر روک کر تھام لی گئیں۔ یوحنا کی وہ چار ہوائیں، یسعیاہ کی تند ہوائیں ہیں، اور نبوت کی پوربی ہوا؛ اور مُہر کرنے والا فرشتہ مشرق سے صعود کرتا ہے۔ جب وہ صعود کرتا ہے تو سسٹر وائٹ کے مطابق چار مرتبہ پکار کر کہتا ہے: “hold, hold, hold, hold”۔ وہ تارِنگ ٹائم جو دوسرے فرشتہ کی آمد کے ساتھ شروع ہوتا ہے، اس طور پر ظاہر کیا گیا ہے کہ چار ہوائیں اُس وقت تک روکی اور تھامی جاتی ہیں جب تک ایک لاکھ چوالیس ہزار پر مُہر نہ کر دی جائے۔

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

แลงจากความผิดหวังครั้งแรก ซามูเอล สโนว์ได้รับการทรงนำให้รวบรวมข่าวสารแห่งเสียงร้องเที่ยงคืน อันเป็นภาพลักษณ์ของเสียงในถิ่นทุรกันดารในเดือนกรกฎาคม ปี 2023

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

Exeter sumaq t'inkuypi, aceiteta pruebayuqmanta hina virgenkunapa rakisqankuqa, pacto Mensajeropa rurayninwan tupaqchakuqta, Milleritakunatapas llumpayta q'uchuspa ch'uyanchasqa. Exeter sumaq t'inkuyqa selladoyta rikuchirqan, chaymantaqa rurayqa lamar qochapa hatun muyuriynin hina, icha hatun ejército hina ñawpaqman purirqan, kinsa kaq angel 1844 watapi octubre killapa 22 punchawninpi chayamunankama. Kay historiapa llavinqa rakiymi.

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

ꯑꯅꯤꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯑꯁꯤ ꯃꯍꯥꯛ ꯂꯥꯛꯄ ꯃꯇꯝꯗ ꯈꯟꯖꯤꯟꯅꯕꯒꯤ ꯑꯁꯤꯟ ꯇꯧꯋꯤ, ꯑꯃꯁꯨꯡ ꯑꯗꯨ ꯑꯍꯥꯟꯕ ꯑꯁꯥ ꯊꯤꯗꯕꯗ ꯇꯧꯈꯤꯕ ꯑꯗꯨꯒꯨꯝꯕꯁꯨ ꯑꯣꯛꯇꯣꯕꯔ 22 ꯒꯤ ꯈꯟꯖꯤꯟꯅꯕꯁꯤꯗ ꯂꯣꯏꯁꯤꯜꯂꯦ꯫ ꯑꯅꯤ ꯈꯟꯖꯤꯟꯅꯕ ꯑꯁꯤꯒꯤ ꯃꯌꯥꯏꯗ ꯑꯅꯤꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯥꯎ ꯑꯗꯨ ꯄꯥꯎꯈꯤ꯫ ꯑꯅꯤꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯑꯁꯤ ꯊꯥꯎꯃꯒꯤ ꯑꯔꯣꯏꯕ ꯇꯦꯁꯠ ꯑꯁꯤ ꯌꯧꯗ꯭ꯔꯤꯉꯩꯗ ꯃꯈꯥ ꯆꯠꯊꯔꯤꯕ ꯈꯟꯖꯤꯟꯅꯕ ꯑꯃꯅꯤ꯫ ꯊꯥꯎꯃꯒꯤ ꯑꯔꯣꯏꯕ ꯇꯦꯁꯠ ꯑꯁꯤꯅ ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯂꯤꯠꯃꯁ ꯇꯦꯁꯠꯇ ꯂꯝꯊꯣꯛꯏ꯫ ꯑꯗꯨꯃ ꯂꯤꯠꯃꯁ ꯇꯦꯁꯠ ꯑꯁꯤ ꯌꯤꯁꯨꯒꯤ ꯄꯣꯟꯊꯣꯛꯄ ꯑꯁꯤ ꯑꯣꯏꯈꯤ, ꯑꯃꯁꯨꯡ ꯒꯦꯠꯁꯦꯃꯅꯤ ꯂꯩꯄꯥꯛ, ꯃꯔꯨ ꯑꯣꯏꯅ “ꯊꯥꯎꯃ ꯅꯣꯡꯃꯥ ꯅꯥꯏꯕ ꯂꯩꯄꯥꯛ” ꯍꯥꯏꯕ ꯑꯗꯨꯅ ꯄꯣꯟꯊꯣꯛꯄ ꯑꯁꯤꯒꯤ ꯃꯃꯥꯡꯗ ꯂꯥꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯅꯨꯄꯤ ꯃꯄꯥꯅꯒꯤ ꯊꯥꯎꯃꯒꯤ ꯇꯦꯁꯠ ꯑꯁꯤ 1844 ꯒꯤ ꯊꯤꯡꯂꯦꯕ ꯊꯣꯡ ꯑꯗꯨꯒꯤ ꯃꯃꯥꯡꯗ ꯂꯥꯛꯈꯤ꯫

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

Le dernier test, suivi du jugement, fut la dixième épreuve pour l’ancien Israël. Il leur fut alors assigné de mourir dans le désert. Que ce soit à Kadès, à Gethsémané ou à Exeter, le dernier test avant le jugement, où les deux classes sont séparées, indique un dernier test après 2023, qui précède le jugement à porte fermée de la loi du dimanche. Ce dernier test est le scellement. Un test final ou dernier implique un premier test.

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

2023-ти ари, Иудагий овгийн Арслан Өөрийн мутраа татан авч, саатахаар байсан үзэгдлийг лацыг нь тайлснаар саатлын хугацаа төгсөв. Тэгээд Самуэл Сноугийн ажил эхлэв.

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

Nếu chúng ta đặt song song với nhau thời kỳ của thiên sứ thứ nhất và thứ hai, thì chúng xác định việc một thiên sứ giáng xuống với một sứ điệp thử luyện dân sự của Đức Chúa Trời qua sự đáp ứng của họ đối với mệnh lệnh phải lấy mà ăn sứ điệp ấy. Sứ điệp nền tảng sau đó được đặt ra trước công chúng cho đến khi sứ điệp nền tảng ấy thất bại. Rồi thiên sứ thứ ba đến. Thời kỳ của thiên sứ thứ ba là mười chín năm, tức mười chín năm omega từ năm 742 TCN đến năm 723 TCN.

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

1844’dan 1863’e kadar olan dönem ile MÖ 742’den MÖ 723’e kadar olan dönem birbirine paralel seyreder; ayrıca birinci ve ikinci meleklerin dönemleriyle de paraleldir. Bu dört peygamberlik tarihi çizgisi, 11 Eylül’den Pazar yasasına kadar olan dönemle hizalanmaktadır. Bu beş çizgi, Miller’in alfa “gel ve gör” tarihini ve Mesih’in omega “gel ve gör” tarihini teşkil eder.

Four times Seven

Նալբան յոթ անգամ

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

Lam-lean Leviticus ton-26 hi la “sarihnih pasarih” a hriat a ni tih a langchiang a, hriatna vawi li leh “sarihnih pasarih” chu Miller leh a thuchah entirna a ni. 1842-ah Milleran “sarihnih pasarih” a hriatthiamna chu 1843 chart-ah dahngheh a ni a, chu chart chungchangah Sister White chuan, “Lalpa kutin a kaihhruai a ni,” tiin a sawi a, “thlak danglam tawh tur a ni lo,” a ti bawk. Kum sarih hnuah Miller chu 1849-ah a thi a, kum sarih hnu leh chuan “sarihnih pasarih” thuchah chu Hiram Edson-in record-ah a dah a, kum sarih hnu leh chuan hnawl a ni.

In 1842 the first table of Habakkuk was published.

1842 yılında Habakkuk’un ilk levhası yayımlandı.

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

1849-njy ýylda 1843-nji ýylyň çyzgysyndaky “ýedi wagt” baradaky alfa habarçy aradan çykýar.

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

1856 թուականին 1850-ի քարտէսի վրայ «եօթնապատիկ»-ի օմէկա պատգամաբերը անտեսուեցաւ։

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

1863-njy ýylda Habakugyň iki tablisasy ret edildi we 1863-nji ýylyň çyzgysy neşir edildi.

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

በመጀመሪያ የታተመ መለኮታዊ ሰንጠረዥ እና በመጨረሻ የታተመ ሰብአዊ ሰንጠረዥ። በመካከላቸው ሁለት መልእክተኞች ተለይተው ተጠቅሰዋል፥ ምክንያቱም ሁለተኛው መልእክት ሁልጊዜ እጥፍ ይኖረዋል።

First angel

ئالقىچى تۇنجى پەرىشتە

In 1842 the first table of Habakkuk was published.

I 1842 ble den første tavlen til Habakkuk utgitt.

Second angel

Segundo ángel

In 1849 the old messenger of the 1843 chart dies.

Ɔfe 1849 mu no, ɔsomafoɔ dada a ɔfa 1843 mfonini no ho no wui.

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

1856-ылыс 1850 чартын наад орж ирсэн элчийг анхаралгүй орхино.

Third angel

ئەنجەڵی سێیەم

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

Ɔha 1863 mu no, wɔpoo nkrasɛm no, na wɔtintim 1863 mfonini-pon no.

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

«Ете һәтлә»ниң төрт рәмзини ипадиләйдиған йигирмә бир йиллиқ бир дәвр болуп, уларниң һәр бири йәттә йиллиқ арилиқ билән тәң вақитта орунлашқан. Альфа хәвири нәшр қилиниду (1842), альфа хәвәрчиси вапат болиду (1849), омега хәвәрчиси нәзәрдин сақит қилиниду (1856) вә омега хәвири рәт қилиниду (1863); булар 2012‑йилни, 2020‑йили 18‑июлни, 2023‑йилни вә йеқинда келидиған йәкшәнбә қанунини типик рәвиштә көрситиду. Миллерниң 1849‑йилдики вапати 2020‑йили 18‑июлға мувапиқ келиду. Хәвәрчи һәм хәвәр 2023‑йили тирилдүрүлди. Омега хәвири һазир мөһүрдин ечиливатиду вә униңдин кейин 1863‑йилниң йәкшәнбә қануни келиду.

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

މިލަރައިޓު ހަރަކާތުގައި މެސެޖު ގާއިމުކޮށް، ދެން މެސެންޖަރު މަރުވިއެވެ. އެއާ އެއްގޮތް ހުރި ހަރަކާތުގައި މެސެޖު ގާއިމުކޮށް، ދެން މެސެޖު މަރުވިއެވެ. 1856 އަދި 2023 ގައި މެސެޖު ދެންމެ ދިރިއެއްޖެއެވެ. 1863 ގެ ލޭބަލަކީ މުރުޖެހުންކަމެވެ، އަދި އޭގެ އެއްގޮތް ބަދަލު ސަންޑޭ ލޯގައި ލޭބަލަކީ ފަތަހައެވެ. ސަންޑޭ ލޯ އަދި 1863 ގެ މުރުޖެހުމާއި ފަތަހަށް ކުރިން، 1856 ގެ “seven times” ގެ capstone omega light ގެ މައްޗަށް ސިއްރު ފަޅާކުރުން ފާޅުކޮށް ދެއްކެވެ، 2023 އިން ފެށިގެން ވެސް އެހެން ހުރި ގޮތުގައެވެ.

We will continue in the next article.

Yatukama gi sunod nga artikulo.

William Miller: 1782–1849

ويليام ميلر: ١٧٨٢–١٨٤٩

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

William: «will» i «helmet» — «protector decidit», «guardià determinat» o «guerrer de voluntat ferma».

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

ميلر: شخص يُشغِّل طاحونة، ولا سيما طاحونةً تطحن الحبوب إلى دقيق.

Strong-willed warrior

በጽኑ ፈቃድ የቆመ ተዋጊ

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

«چۆڵەوانێکی ڕاستگۆ، دڵپاک و ڕاستکردار، کە بۆ گومانکردن لە دەسەڵاتی خودایی نووسراوە پیرۆزەکان ڕابەرایەتی کرابوو، بەڵام بە دڵسۆزییەوە ئارەزووی ئەوەی هەبوو ڕاستی بناسێت، ئەو پیاوە بوو کە بە تایبەتی لەلایەن خوداوە هەڵبژێردرا بۆ ئەوەی سەرکردایەتیی ڕاگەیاندنی هاتنەوەی دووەمی مەسیح بکات. وەک زۆرێک لە چاکسازییەکانی دیکە، وێلیام میلەر لە سەرەتای ژیانی خۆیدا لەگەڵ هەژاری شەڕی کردبوو و بەم شێوەیە وانە گەورەکانی وزە، هەوڵ، و خۆبەخشین فێربوو. ئەندامانی ئەو خێزانەی کە لێیەوە سەریهەڵدا، بە ڕۆحێکی سەربەخۆ و ئازادیخواز، بە توانا لە خۆگرتن و بەرگەگرتن، و نیشتمانپەروەرییەکی گەرم ناسرابوون—تایبەتمەندییەک کە لە کەسایەتیی ئەویشدا دیار بوو. باوکی سەرکەوتووێک بوو لە سوپای شۆڕشی ئینقلاب، و ئەو بارودۆخە تەنگ و تۆڵانەی ژیانی سەرەتایی میلەر دەکرێت بگەڕێندرێتەوە بۆ ئەو قوربانییانەی کە لە تێکۆشان و ئازارەکانی ئەو ماوە توندوتیژەدا پێشکەشی کرد.»

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

«သူ၌ ခိုင်မာသည့် ကိုယ်ခန္ဓာဖွဲ့စည်းပုံရှိပြီး၊ ကလေးဘဝ၌ပင် သာမန်ထက်လွန်ကဲသော ဉာဏ်ရည်ခွန်အား၏ သက်သေကို ပြသခဲ့သည်။ အသက်ကြီးလာသည့်နှင့်အမျှ ဤအရာသည် ပို၍ ထင်ရှားလာခဲ့သည်။ သူ၏စိတ်သည် တက်ကြွလှုပ်ရှားကာ ကောင်းစွာ ဖွံ့ဖြိုးပြီး၊ အသိပညာအတွက် ပြင်းပြသော ဆာလောင်ခြင်းလည်း ရှိခဲ့သည်။ ကောလိပ်ပညာရေး၏ အကျိုးကျေးဇူးများကို သူ မခံစားခဲ့ရသော်လည်း၊ လေ့လာသင်ယူခြင်းအပေါ် သူ၏ချစ်မြတ်နိုးမှုနှင့် သတိပြုစဉ်းစားတတ်သော အလေ့အထ၊ အနီးကပ်ဝေဖန်ဆန်းစစ်တတ်သော အလေ့အကျင့်တို့က သူ့ကို မှန်ကန်ခိုင်မာသော စီရင်ဆုံးဖြတ်နိုင်စွမ်းနှင့် ကျယ်ပြန့်သော အမြင်အာရုံများရှိသော လူတစ်ဦးဖြစ်စေခဲ့သည်။ သူသည် အပြစ်တင်ခွင့်မရှိသော ကိုယ်ကျင့်သီလလက္ခဏာနှင့် မနာလိုဖွယ်ကောင်းသော ဂုဏ်သတင်းကို ပိုင်ဆိုင်ခဲ့ပြီး၊ ဖြောင့်မတ်တည်ကြည်မှု၊ ချွေတာသုံးစွဲတတ်မှု၊ နှင့် သနားကြင်နာကူညီတတ်မှုတို့ကြောင့် ယေဘုယျအားဖြင့် လေးစားတန်ဖိုးထားခြင်းခံရသူ ဖြစ်ခဲ့သည်။ စွမ်းအင်နှင့် အာရုံစိုက်ကြိုးပမ်းမှုအားဖြင့် သူသည် ငယ်ရွယ်စဉ်ကတည်းက လုံလောက်သော ဥစ္စာဓနကို ရရှိခဲ့သော်လည်း၊ လေ့လာသင်ယူသည့် သူ၏အလေ့အထများကိုမူ ဆက်လက်ထိန်းသိမ်းထားခဲ့သည်။ သူသည် အရပ်ဘက်နှင့် စစ်ဘက်ရာထူးအမျိုးမျိုးကို ဂုဏ်သိက္ခာရှိစွာ ထမ်းဆောင်ခဲ့ပြီး၊ စည်းစိမ်နှင့် ဂုဏ်အသရေသို့ ရောက်နိုင်မည့် လမ်းကြောင်းများသည် သူ့ရှေ့တွင် ကျယ်ပြန့်စွာ ဖွင့်လှစ်လျက်ရှိသကဲ့သို့ ထင်မြင်ရသည်။» The Great Controversy, 317.

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

“ယွဟ်အယ်၏ အသိပညာကို စိတ်အင်အားမစိုက်ထုတ်ဘဲ၊ အမှန်တရား၏ အယူဝါဒများကို လူများနှင့် စာတန်က လွဲမှားစွာ ဖော်ပြထားသော ဖွဲမှ ကင်းစင်သန့်ရှင်းသော အမှန်တရား၏ စပါးစေ့ကို ခွဲထုတ်နိုင်စေရန် ဉာဏ်ပညာအတွက် ဆုတောင်းခြင်းမရှိဘဲ ရရှိနိုင်မည်မဟုတ်။ စာတန်နှင့် သူနှင့် ပူးပေါင်းသော လူ့အကျိုးဆောင်များသည် အမှား၏ ဖွဲကို အမှန်တရား၏ ဂျုံနှင့် ရောနှောပစ်ရန် ကြိုးပမ်းခဲ့ကြသည်။ ကျွန်ုပ်တို့သည် ဖုံးကွယ်ထားသော ဘဏ္ဍာကို သေချာလုံ့လပြု၍ ရှာဖွေသင့်ကြပြီး၊ လူ့တီထွင်ဖန်တီးချက်များကို ဘုရားသခင်၏ အမိန့်တော်များမှ ခွဲခြားနိုင်စေရန် ကောင်းကင်မှ ဉာဏ်ပညာကို ရှာယူသင့်ကြသည်။ သန့်ရှင်းသော ဝိညာဉ်တော်သည် ကယ်တင်ခြင်းအစီအစဉ်နှင့် သက်ဆိုင်သော ကြီးမြတ်၍ တန်ဖိုးမဖြတ်နိုင်သော အမှန်တရားများကို ရှာဖွေသူအား ကူညီတော်မူမည်။ ကျွန်ုပ်သည် အားလုံး၏ စိတ်၌ ဤအချက်ကို အလေးအနက် ထားရှိစေလိုသည်မှာ သမ္မာကျမ်းစာကို ပေါ့ပေါ့တန်တန် ဖတ်ရှုရုံဖြင့် မလုံလောက်ကြောင်း ဖြစ်သည်။ ကျွန်ုပ်တို့သည် စူးစမ်းရှာဖွေရမည်။ ထိုသို့ဆိုသည်မှာ ထိုစကားလုံးပါဝင်သမျှ အဓိပ္ပာယ်အားလုံးအတိုင်း လုပ်ဆောင်ရမည်ဟု ဆိုလိုသည်။ သတ္တုတူးသမားသည် ရွှေရောင်ကြောများကို ရှာတွေ့ရန် မြေကြီးကို အားတက်သရော စူးစမ်းလေ့လာသကဲ့သို့၊ သင်တို့သည်လည်း စာတန်က လူသားထံမှ ကာလကြာမြင့်စွာ ဖုံးကွယ်ထားရန် ကြိုးပမ်းခဲ့သော ဖုံးကွယ်ထားသည့် ဘဏ္ဍာအတွက် ဘုရားသခင်၏ နှုတ်ကပတ်တော်ကို စူးစမ်းရှာဖွေရကြမည်။ ထာဝရဘုရားက ‘အကြင်သူသည် ကိုယ်တော်၏ အလိုတော်ကို ဆောင်ရွက်လိုသော စိတ်ရှိလျှင်၊ ထိုသူသည် ဤသွန်သင်ချက်အကြောင်းကို သိရလိမ့်မည်’ ဟု မိန့်တော်မူသည်။ John 7:17, Revised Version.”

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

“Աստծու խոսքը ճշմարտություն և լույս է, և պիտի լինի ճրագ քո ոտքերի համար, որպեսզի առաջնորդի քեզ ճանապարհի յուրաքանչյուր քայլում մինչև Աստծու քաղաքի դարպասները։ Ահա թե ինչու Սատանան այդպիսի հուսահատ ճիգեր է գործադրել՝ խոչընդոտելու այն ճանապարհը, որ բարձրացվել է Տիրոջ փրկագնվածների համար, որպեսզի նրանք ընթանան նրանով։ Դուք չպետք է ձեր գաղափարները բերեք Աստվածաշնչին և ձեր կարծիքները դարձնեք այն կենտրոնը, որի շուրջ պիտի պտտվի ճշմարտությունը։ Դուք պետք է ձեր գաղափարները մի կողմ դնեք քննության դռան առաջ, և խոնարհ, հեզացած սրտերով, երբ եսը ծածկված է Քրիստոսում, ջերմեռանդ աղոթքով պետք է Աստծուց իմաստություն փնտրեք։ Դուք պետք է զգաք, որ պարտավոր եք ճանաչել Աստծու հայտնված կամքը, որովհետև դա վերաբերում է ձեր անձնական, հավիտենական բարօրությանը։ Աստվածաշունչը մի ուղեցույց է, որով կարող եք ճանաչել հավիտենական կյանք տանող ճանապարհը։ Դուք ամեն բանից առավել պետք է ցանկանաք, որ ճանաչեք Տիրոջ կամքն ու ճանապարհները։ Դուք չպետք է քննեք այն նպատակով, որ գտնեք Սուրբ Գրքի այնպիսի համարներ, որոնք կարող եք մեկնաբանել ձեր տեսությունները ապացուցելու համար, որովհետև Աստծու խոսքը հայտարարում է, որ դա Գրքերը խեղաթյուրել է՝ ի վնաս ձեր իսկ կորստյան։ Դուք պետք է ձեզ դատարկեք ամեն նախապաշարումից և աղոթքի ոգով մոտենաք Աստծու խոսքի քննությանը”։ Review and Herald, September 11, 1894.

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

“William Miller Pittsfield, Massachusetts ara yurirïna. Jupax 18 phaxsiw yatiqañ utan yatichasiñapax utjäna, ukampis wali ullañ yatïwip layku jupa pachpaw yatiqasi. Nayra pachatpach qillqañaruw qalltäna, arunaka qillqasa ukhamarak mä p’iqinchäwi qillqasa. Jupana ullatanakapax Diosar jan iyawsir qillqirinakaruw uñt’ayäna, ukax deísmo tuqiruw ch’amanchäna. Pä tunka marat jilïr maranakapanx markan kamach apnaqiriruw utt’ayapxäna, ukhamarak 1812 maran nuwasiwinuw ch’axwäna. Aka ch’axwäwinx walja luräwinakaw chuymap mayjt’ayäna, mä sapa Diosar uñt’añataki. 1816 marakamax iyawsir jaqiruw tukuwayäna, ukatsti Biblia sumpach yatxatañ qalltäna. Akham sasaw qillqäna: ‘Qillqat Qullanakanax... kusisiñajäpänwa, ukhamarak Jesusanx mä amigoruw jikxattäyätxa.’”

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

«1818 йылға пәйғәмбәрлектәрҙе өйрәнеүе барышында ул Ғайсаның «яҡынса 1843 йылда» кире ҡайтасағы хаҡында һығымтаға килде. 1831 йылда, быны эшләргә көслө инаныу һәм илаһи етәкселек алғандан һуң, ул үҙенең өйрәнеүҙәрен халыҡ алдында бәләкәй йыйылыштарҙа уртаҡлаша башланы. 1839 йылда күренекле мөхәррир Дж. В. Хаймс менән осрашҡандан һуң, ҙур ҡалаларҙа күп һанлы төркөмдәргә вәғәзләү юлы асылды. Күптәр тарафынан ҡаршылыҡҡа осрауына ҡарамаҫтан, уның вәғәздәре, шулай уҡ Адвент хәбәрен ҡабул иткән башҡаларҙың вәғәздәре лә, ҙур йоғонто яһаны; 100,000-гә тиклем кеше Мәсиxтең тиҙҙән киләсәгенә ышаныуҙы ҡабул итте. Эллен Хармон уны 1840 йылдың мартында, Мэн штатының Портленд ҡалаһында, үҙенә 12 йәш булғанда, тыңланы. Ул былай тип иҫкә алды: «Мистер Миллер пәйғәмбәрлектәрҙе тыңлаусыларының йөрәктәренә инаныу һалырлыҡ теүәллек менән аңлатты. Ул пәйғәмбәрлек дәүерҙәре тураһында ентекләп һөйләне һәм үҙ ҡарашын нығытыу өсөн күп дәлилдәр килтерҙе. Шунан һуң уның етди һәм ҡеүәтле мөрәжәғәттәре менән әҙер булмағандарға ҡарата өгөт-нәсихәттәре халыҡты әйтерһең дә сихырланғандай тотоп торҙо». Life Sketches, 20.»