We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.
Chanu, kan kachikij na'oj rech ri ruk'aslemal q'ij q'ij ri su'jkil ri xok pa ruk'ux William Miller pa ri q'ij q'ij k'isb'al, jawje' konojel ri q'ijq'ijil taq tz'ib'anïk kakiriq ri tz'aqät ruk'isib'äl. Ri su'jkil rech Miller nuk'ut ri kilitajem, ri ruya'ik pa ruwi', ri retzelaxik, ri rujulïk, chuqa' ri rutzolinik ri taq qitzij xe'riqitaj richin ri Adventismo, ri xkimol pa ri samaj rech Miller. Ri taq qitzij ri' xekik'utuj ri taq qitzij ri xejakätäj pa 1798. Ri taq qitzij ri' yekik'ut pa ri rutz'etoj ri ya' Ulai. Ri su'jkil rech Miller, achi'el ri tz'ib'atal pa ri wuj Early Writings, ja ri ruka'n su'jkil, chuqa' ri su'jkil ri' xb'an jun achi'el pa ri ruka'n su'jkil rech Nabucodonosor, achi'el chuqa' ri Miller mismo xk'ut jun achi'el pa Nabucodonosor.
Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.
Les articles précédents ont montré comment la conclusion de la période des « sept temps » de la vie de Nebucadnetsar, durant laquelle il vécut avec le cœur d’une bête, prit symboliquement fin en 1798. Son royaume lui fut alors rendu, et, pour la première fois, Nebucadnetsar représenta un homme pleinement converti. En ce qui concerne le « temps de la fin », en 1798, il représentait les « sages ». Nous avons également établi qu’en tant que premier roi de Babylone, le jugement des « sept temps » de Nebucadnetsar préfigurait le jugement des deux mille cinq cent vingt de Belshatsar (mene, mene, tekel, upharsin), lequel fut le dernier roi de Babylone.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Babylone a na ruɖuɖuŋlɔla mamlea si, abe alãme ene hã na eyama tsãtɔ la, Mawuga Kpɔla la ƒe ʋɔnudɔdrɔ̃ va egbɔ be: ‘A fiã, … wogblɔe na wò; fiaɖuƒe la dzo le asiwò me.’ Daniel 4:31.” Prophets and Kings, 533.
Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.
Վայթ քույրը դատաստանի իր ժամին Բաղտասարին բնորոշեց որպես «անմիտ թագավոր»։ Նաբուգոդոնոսորի դատաստանի ժամի ավարտին նա ներկայացնում է «իմաստուն թագավորին», որովհետև նա օգուտ քաղեց «յոթ ժամանակների» դատաստանից, իսկ Բաղտասարը, թեև գիտեր այդ պատմությունը, հրաժարվեց դրանից օգուտ քաղել։
“But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
«Por la amore de Belshazzar por divertimento e por auto-glorification effaciava le lectiones que ille nunquam deberea haber oblidate; e ille commetteva peccatos simile a illos que attinueva judicamentos signal super Nebuchadnezzar. Ille dissipava le opportunitates gratiosemente concedite a ille, negligente de usar le opportunitates a su portata pro devenir cognoscente del veritate. “Que debe io facer pro esser salvate?” esseva un question que le grande ma stolide rege passava indifferentemente.» Bible Echo, April 25, 1898.
Nebuchadnezzar is a symbol of “the wise” in 1798, who understand the increase of knowledge at the time of the end.
Nebucadnetsar er et symbol på «de vise» i 1798, som forstår kunnskapens tilvekst ved endetiden.
“The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.
“Ha a i maboka voli na vosa ni dokadoka mai na tebenigusuna, sa qai rogo mai e dua na domo mai Lomalagi ka tukuna vua ni sa yaco mai na gauna ni veilewai sa lesia tu na Kalou. Ena dua ga na gauna lekaleka sa kau tani vua na nona vakasama, ka sa vaka e dua na manumanu. Me vitu na yabaki sa vakacacani vakaoqo kina. Ni sa cava na gauna oqori sa vakalesui tale vua na nona vakasama, ka ni sa qai rai cake ena yalomalumalumu vua na Kalou levu mai Lomalagi, sa kila kina na liga vakalou ena veivakanakuitataki oqo, ka sa vakalesui tale kina ki na nona tikotiko vakatui.
“In a public proclamation, King Nebuchadnezzar acknowledged his guilt, and the great mercy of God in his restoration. This was the last act of his life as recorded in Sacred History.” Review and Herald, February 1, 1881.
“Waaqeffannaa uummataa keessatti, Mootiin Nebukadnezaar balleessaa isaa beekeera, akkasumas gara laafina guddaa Waaqaatiin deebi’ee dhaabamuu isaa amaneera. Kun akka Seenaa Qulqulluu keessatti galmeeffametti hojii isa jireenya isaa keessaa isa dhumaa ture.” Review and Herald, February 1, 1881.
At the end of Nebuchadnezzar’s “seven times,” he made a public proclamation, which included a public confession. Miller, as Nebuchadnezzar, symbolizes the “wise” in 1798, who understand the increase of knowledge at the time of the end. They both had two dreams, and both of their respective second dreams symbolically identify the “seven times.” The “seven times” has been shown in previous articles to mark a transition point.
Na nsuka ya “bantango nsambo” ya Nebukadanesala, asalaki maloba ya polele liboso ya bato nyonso, oyo ezalaki mpe na ndakisa ya kondima na ye liboso ya bato nyonso. Miller, lokola Nebukadanesala, azali elembo ya “bato ya bwanya” na 1798, oyo basosolaka bokóli ya boyebi na ntango ya nsuka. Bango mibale bazwaki bandoto mibale, mpe ndoto na bango ya mibale, moko na moko, ezali komonisa na elembo “bantango nsambo.” “Bantango nsambo” emonisamaki na mikanda ya kala ete ezali kotya elembo na esika ya mbongwana.
In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.
En 1798, Nebucodonosor marca una transición desde su condición de orgullo hasta la condición de los sabios. Esto incluyó su confesión pública. El año 1798 fue también el punto de transición entre el quinto y el sexto reinos de la profecía bíblica. También señaló la llegada del primer ángel, marcando así una nueva dispensación, pues la advertencia del juicio venidero no podía tener lugar hasta que el quinto reino de la profecía bíblica hubiese recibido su herida mortal.
“The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.
सन्देश स्वयं इस बात पर प्रकाश डालता है कि यह आंदोलन किस समय घटित होना है। यह घोषित किया गया है कि यह ‘अनन्त सुसमाचार’ का एक भाग है; और यह न्याय के आरम्भ की घोषणा करता है। उद्धार का सन्देश सब युगों में प्रचारित किया गया है; परन्तु यह सन्देश सुसमाचार का वह भाग है जिसकी घोषणा केवल अन्तिम दिनों में ही की जा सकती थी, क्योंकि केवल तभी यह सत्य होता कि न्याय का समय आ पहुँचा है। भविष्यद्वाणियाँ ऐसी घटनाओं का एक क्रम प्रस्तुत करती हैं जो न्याय के आरम्भ तक पहुँचाती हैं। यह बात विशेष रूप से दानिय्येल की पुस्तक के विषय में सत्य है। परन्तु उसकी भविष्यद्वाणी का वह भाग जो अन्तिम दिनों से सम्बन्धित था, दानिय्येल को ‘अन्त के समय’ तक बन्द और मुहरबन्द रखने की आज्ञा दी गई थी। जब तक हम उस समय तक न पहुँचें, तब तक इन भविष्यद्वाणियों की पूर्ति पर आधारित न्याय के विषय में कोई सन्देश घोषित नहीं किया जा सकता था। परन्तु अन्त के समय, भविष्यद्वक्ता कहता है, ‘बहुत लोग इधर-उधर दौड़ेंगे, और ज्ञान बढ़ जाएगा।’ दानिय्येल 12:4.
“The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.
«Առաքյալ Պողոսը եկեղեցուն նախազգուշացնում էր, որ իր օրերում չսպասեն Քրիստոսի գալստյանը։ «Այդ օրը չի գա,— ասում է նա,— եթե նախ չգա հավատուրացությունը, և չհայտնվի մեղքի մարդը»։ 2 Թեսաղոնիկեցիներին 2:3։ Միայն մեծ ուրացությունից հետո և «մեղքի մարդու» իշխանության երկարատև ժամանակաշրջանից հետո կարող ենք սպասել մեր Տիրոջ գալստյանը։ «Մեղքի մարդը», որը նաև կոչվում է «անիրավության խորհուրդ», «կորստյան որդի» և «անօրենը», ներկայացնում է պապականությունը, որը, ինչպես մարգարեությամբ կանխասված էր, պիտի պահեր իր գերիշխանությունը 1260 տարի։ Այս ժամանակահատվածը ավարտվեց 1798 թվականին։ Քրիստոսի գալուստը չէր կարող տեղի ունենալ այդ ժամանակից առաջ։ Պողոսն իր նախազգուշացմամբ ընդգրկում է ամբողջ քրիստոնեական տնտեսությունը մինչև 1798 թվականը։ Հենց այդ ժամանակից հետո է, որ պետք է հռչակվի Քրիստոսի երկրորդ գալստյան լուրը»։
“No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“过去的各世代中，从未传过这样的信息。正如我们所见，保罗并没有传讲这信息；他乃是把弟兄们的目光指向当时尚在遥远未来的主的降临。改教家们也没有宣告这信息。马丁·路德认为审判距他所处的时代约有三百年之遥。但自从1798年以来，但以理书已经开封，人对预言的知识增多了，并且许多人已经宣告那庄严的信息：审判近了。”《善恶之争》，356页。
In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.
Tamin’ny taona 1798, dia tonga ny fotoam-pitantanana vaovao amin’ny asan’ny famonjena, ary io fotoam-pitantanana vaovao io dia nanome fampitandremana momba ny fotoam-pitantanana iray hafa izay hanomboka amin’ny 1844. Tamin’izany fiovan’ny fotoam-pitantanana izany, dia hisy varavarana hikatona, ary hisy varavarana hisokatra.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Nandikira umumarayika w’itorero ry’i Filadelifiya uti: Ibi ni byo avuga Uwera, Uw’ukuri, ufite urufunguzo rwa Dawidi, ufungura kandi nta muntu ushobora gukinga; kandi akinga, kandi nta muntu ushobora gufungura; nzi imirimo yawe: dore, nagushyize imbere umuryango ukinguye, kandi nta muntu ushobora kuwukinga: kuko ufite imbaraga nke, kandi wakomeje ijambo ryanjye, kandi ntiwahakanye izina ryanjye. Ibyahishuwe 3:7, 8.
The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.
Ohiami aponi no kyerɛ da foforo bi ase. Na ahenni ne nkrasɛm no mu da-sakra bi bae wɔ 1798, abufuw a edi kan no awiei, a wɔde fii ase yɛɛ no fi 723 A.Y.B. de kɔɔ 1798. Na da-sakra bi nso bae wɔ 1844, abufuw a etwa to no awiei, a wɔde fii ase yɛɛ no fi 677 A.Y.B. de kɔɔ 1844. Wɔ 1798 no, ɔbɔfo a odi kan no nkrasɛm no bere adu, ɛno na ɛbɔɔ atemmu a ɛrebɛn ho kɔkɔ. Wɔgyina hɔ ma Nebukadnesar ne Miller nyinaa sɛ “anyansafo” wɔ “awiei bere no mu,” bere a “apon no” buee mu maa ɔbɔfo a odi kan no nkrasɛm no mu da, ne maa akyi da-sakra a efi po mu aboa no so kɔ asase so aboa no so. Ɔbɔfo a odi kan no nkrasɛm no da no baa ne mmamu bere a wobuee apon no kɔɔ Kronkron Kronkron Mu no mu wɔ October 22, 1844, na ɔbɔfo a ɔto so abiɛsa no da, ne nhwehwɛmu atemmu no, durui.
Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.
Miller का दूसरा स्वप्न तब आरम्भ होता है जब 1798 में एक द्वार खोला गया, और वह तब समाप्त होता है जब “दो गवाहों” की संक्रमणकालीन अवधि में एक द्वार खोला गया, जिन्हें मध्यरात्रि के पुकार के सन्देश का प्रचार करने के लिए पुनर्जीवित किया जाता है। भविष्यद्वाणीय रूप से नबूकदनेस्सर और मिलर, दोनों, 1798 में समुद्री पशु के राज्य से स्थलीय पशु के राज्य में होने वाले संक्रमण का प्रतिनिधित्व करते थे। वे दोनों 1844 में अन्वेषणात्मक न्याय के निकट आगमन और उसके आगमन की घोषणा का प्रतिनिधित्व करते हैं। 1798 और 1844, परमेश्वर की अपने लोगों के विरुद्ध पहली और अन्तिम “कोपावस्थाओं” के समापन का प्रतिनिधित्व करते हैं, जो लैव्यव्यवस्था छब्बीस में प्रतिपादित “सात कालों” की अवधि के दौरान पूरा किया गया। 1798 से 1844 तक के छियालिस वर्ष उस आत्मिक मन्दिर के निर्माण का प्रतिनिधित्व करते हैं, जिसके पास वाचा का दूत 22 अक्तूबर, 1844 को अचानक आया, जब मसीह पवित्र स्थान से महापवित्र स्थान में प्रविष्ट हुआ।
1798, and 1844, identify transitions (more than one), that are marked by the “seven times.” The transition of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism in 1856, was also marked by an increase of knowledge of the “seven times,” that was thereafter rejected in 1863. In 1798, there had been an increase of knowledge from the book of Daniel, which included the same “seven times,” of Leviticus twenty-six, that was to be rejected at the end of Millerite Philadelphian Adventism.
1798 et 1844 désignent des transitions (plus d’une) marquées par les « sept temps ». La transition de l’adventisme millérite philadelphien à l’adventisme millérite laodicéen en 1856 fut également marquée par un accroissement de la connaissance des « sept temps », lequel fut ensuite rejeté en 1863. En 1798, il y avait eu un accroissement de la connaissance tirée du livre de Daniel, qui incluait les mêmes « sept temps » de Lévitique vingt-six, lesquels devaient être rejetés à la fin de l’adventisme millérite philadelphien.
The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.
Le passage du mouvement du premier ange de Philadelphie à Laodicée fut représenté par les sept années allant de 1856 à 1863. Le message laodicéen parvint en 1856, et durant sept années, la lumière nouvelle des « sept temps », qui avait été descellée, produisit un processus d’épreuve en trois étapes, auquel l’adventisme échoua en 1863. Sept années furent accordées afin que la lumière des « sept temps » fût soit reçue, soit rejetée. La transition du mouvement de l’adventisme millérite philadelphien à l’adventisme millérite laodicéen typifie le renversement de la séquence à la fin : le passage du mouvement laodicéen du troisième ange au mouvement philadelphien du troisième ange.
The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.
La prophétie de soixante-cinq ans d’Ésaïe marque le commencement de la première et de la dernière indignation de Dieu contre les royaumes du nord, puis du sud, d’Israël.
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. Isaiah 7:8.
Car le chef de la Syrie, c’est Damas, et le chef de Damas, c’est Retsin; et dans soixante-cinq ans, Éphraïm sera brisé, de sorte qu’il ne sera plus un peuple. Ésaïe 7:8.
Isaiah’s prophecy of sixty-five years was given in 742 BC, and within sixty-five years the northern kingdom would be gone. Nineteen years after 742 BC, in 723 BC, the northern kingdom was carried into slavery by Assyria. At the conclusion of the sixty-five years the southern kingdom’s indignation began in 677 BC, when Manasseh was taken captive by the Babylonians. The sixty-five years therefore represent a nineteen-year period to the first captivity of the northern kingdom, then another forty-six years until the captivity of Manasseh.
La prophétie d’Ésaïe concernant soixante-cinq années fut donnée en 742 av. J.-C., et dans l’espace de soixante-cinq ans, le royaume du nord aurait disparu. Dix-neuf ans après 742 av. J.-C., en 723 av. J.-C., le royaume du nord fut emmené en captivité par l’Assyrie. À l’achèvement des soixante-cinq années, l’indignation du royaume du sud commença en 677 av. J.-C., lorsque Manassé fut emmené captif par les Babyloniens. Les soixante-cinq années représentent donc une période de dix-neuf ans jusqu’à la première captivité du royaume du nord, puis encore quarante-six ans jusqu’à la captivité de Manassé.
Those prophecies reached their respective fulfillments in 1798, 1844 and 1863. In 1798, an internal transition of the message of salvation occurred with the arrival of the first angel, and an external transition of the kingdoms of Bible prophecy also occurred. In 1844, an internal transition of the message of salvation occurred as the door was closed to the Holy Place and the investigative judgment began with the arrival of the third angel. In 1863, an external change occurred as both horns of the earth beast divided into two classes.
Nā wanana lā i hōʻea i ko lākou hoʻokō like ʻana ma 1798, 1844, a me 1863. Ma 1798, ua kū mai kekahi hoʻololi kūloko o ka ʻōlelo o ke ola ma ka hiki ʻana mai o ka ʻānela mua, a ua kū pū nō hoʻi kekahi hoʻololi kūwaho o nā aupuni o ka wanana Baibala. Ma 1844, ua kū mai kekahi hoʻololi kūloko o ka ʻōlelo o ke ola i ka wā i pani ʻia ai ka puka i ka Wahi Hemolele a hoʻomaka ka hoʻokolokolo nānā me ka hiki ʻana mai o ka ʻānela ʻekolu. Ma 1863, ua kū mai kekahi hoʻololi kūwaho i ka wā i māhele ʻia ai nā pepeiaohao ʻelua o ka holoholona o ka honua i ʻelua papa.
The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.
共和主义的角分裂为两个政党，此后二者一直主宰着这兽国在历史中的进程。新教的角分裂为两种背道的表现：一派自称为新教，并声称遵守第七日安息日；另一类也自称为新教，却拥立太阳之日为他们所拣选的敬拜之日。
In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.
In jener Geschichte wurde das protestantische Horn, das aus dem finsteren Mittelalter hervorgegangen war, vom 11. August 1840 bis zum 22. Oktober 1844 geprüft; es bestand den Prüfungsprozess nicht und ging von dem sonntagsheiligenden protestantischen Volk zu dem sonntagsheiligenden abgefallenen protestantischen Volk über.
In the history of the true Protestant horn that was established and identified in 1844, a testing process occurred from 1856 through to 1863. Then the true Sabbath-keeping Protestant horn transitioned both from Philadelphia unto Laodicea, and also from the true Sabbath-keeping Protestant people unto the Sabbath-keeping apostate Protestant horn. The “seven times,” is associated with 1798, 1844, 1856 and 1863. The “seven times,” is a symbol associated with a transition point and this truth is established upon several witnesses.
In der Geschichte des wahren protestantischen Horns, das 1844 aufgerichtet und gekennzeichnet wurde, fand von 1856 bis 1863 ein Prüfungsprozess statt. Danach vollzog das wahre sabbathaltende protestantische Horn sowohl den Übergang von Philadelphia nach Laodizea als auch von dem wahren sabbathaltenden protestantischen Volk zu dem sabbathaltenden abgefallenen protestantischen Horn. Die „sieben Zeiten“ stehen in Verbindung mit 1798, 1844, 1856 und 1863. Die „sieben Zeiten“ sind ein Symbol, das mit einem Übergangspunkt verbunden ist, und diese Wahrheit ist auf mehrere Zeugen gegründet.
In 1798, there was an increase of knowledge on the “seven times,” because the very first time-prophecy Miller discovered was that very truth. By 1863, that truth had been rejected, thus identifying the conclusion of the ending period of the sixty-five years of the prophecy set forth in Isaiah chapter seven.
An 1798, te gen yon ogmantasyon nan konesans konsènan “sèt tan yo,” paske premye pwofesi sou tan Miller te dekouvri a se te menm verite sa a. Rive an 1863, verite sa a te rejte, konsa sa idantifye konklizyon peryòd final swasant-senk ane pwofesi ki prezante nan Ezayi chapit sèt la.
The complete twenty-five hundred and twenty year prophecy has a sixty-five year span at both the beginning and the ending in a reverse-image, mirror-like fashion. In the beginning of the ending sixty-five years (1798) typified by the beginning of the beginning sixty-five years in 742 BC when the prophecy was given, there was an increase of knowledge upon the “seven times,” which the “wise” Millerites understood and proclaimed. At the ending of the ending sixty-five years in 1863, there was another increase of knowledge on the same truth which was ultimately rejected by the recently crowned “priests” of the true Protestant horn.
Kikamilifu unabii wa miaka elfu mbili mia tano na ishirini una kipindi cha miaka sitini na mitano katika mwanzo wake na pia katika mwisho wake, kwa namna ya taswira iliyorudishwa nyuma, kama kioo. Katika mwanzo wa mwisho huo wa miaka sitini na mitano (1798), uliowakilishwa kwa mfano na mwanzo wa mwanzo wa miaka sitini na mitano mwaka 742 KK wakati unabii ulipotolewa, kulikuwapo ongezeko la maarifa juu ya “nyakati saba,” ambayo “wenye hekima” wa Kimileriti waliielewa na kuitangaza. Katika mwisho wa mwisho huo wa miaka sitini na mitano mwaka 1863, kulikuwapo tena ongezeko jingine la maarifa juu ya ukweli huohuo ambalo hatimaye lilikataliwa na “makuhani” waliokuwa wametiwa taji hivi karibuni wa pembe ya kweli ya Kiprotestanti.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Mäi Vollek geet zougronn aus Mangel u Erkenntnis; wells du d’Erkenntnis verworf hues, wäert och ech dech verwerfen, sou datt s du mir kee Paschtouer méi bass; wells du d’Gesetz vun dengem Gott vergiess hues, wäert och ech deng Kanner vergiessen. Hosea 4:6.
The increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.
Le flonement de la connessance, quand le livre de Daniel est descellé, est associé aux « sept temps » ; ainsi, il n’est pas seulement le symbole d’un point de transition, mais aussi de l’ouverture du message prophétique.
Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.
Kusintha kwina kunayamba pa Julayi 18, 2020, ndi kukhumudwa koyamba, komwe kunayambitsa “nthawi yodikirira” ndipo kunasonyeza chiyambi cha masiku atatu ndi hafu a m’chaputala cha khumi ndi chimodzi cha Chivumbulutso, pamene mboni ziwirizo zinali zitagona zakufa m’njira ya mzinda waukulu wa Sodomu ndi Iguputo.
July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”
ཕྱི་ལོ་ 2020 ཟླ་ 7 ཚེས་ 18 ནི་ མཚོན་དོན་གྱི་ཉིན་གསུམ་དང་ཕྱེད་ཀའི་ འགོ་འཛུགས་ཡིན་པ་དང་ (“seven times”) ཞེས་པ་དེ་ 1856 ནས་ 1863 བར་གྱི་ལོ་རྒྱུས་ཀྱིས་མཚོན་དོན་བྱས་ཡོད། དུས་ཡུན་གཉིས་ཀ་ནི་ “seven times” ཀྱི་མཚོན་རྟགས་ཡིན། དུས་ཡུན་གཉིས་ཀས་ དུས་རབས་ཀྱི་འགྱུར་བ་ (a transition) ཞིག་མཚོན་ཡོད། དུས་ཡུན་གཉིས་ཀས་ “seven times” དང་འབྲེལ་བའི་ཤེས་ཡོན་གྱི་འཕེལ་རྒྱས་ཤིག་མཚོན་ཡོད།
It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.
Sa panahong yaon ng paglipat mula sa kaharian ng Babilonia tungo sa kaharian ng Medo-Persia ay nanalangin si Daniel ng panalangin ng Levitico 26, sa gayon ay kinikilala ang panalangin ng Levitico 26 bilang isang panandang-daan ng paglipat sa mga huling araw. Sa panaginip ni Miller, sa katapusan ng pitong pagbanggit ng salitang “pagkakalat,” si Miller ay kapuwa umiiyak at nananalangin. Ang pag-iyak ang tumutukoy sa sandali na ang Leon ng lipi ni Juda (ang lalaking may panlinis ng alabok) ay nag-aalis ng tatak sa isang pahayag na natatakan.
Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”
La prière de Miller correspond à la prière de Daniel de Lévitique vingt-six, celle qui est associée aux « sept temps », et elle survient lorsque la porte et les fenêtres furent ouvertes dans le rêve de Miller. Mais la prière de Daniel, au chapitre neuf, s’accorde aussi avec la prière de Daniel au chapitre deux. Elle s’accorde également avec la prière de confession de Nebucadnetsar à la conclusion de ses « sept temps ».
Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.
म्हणूनच मिलरची प्रार्थना लेवीयविवरण अध्याय २६ मधील प्रार्थनेद्वारे दर्शविण्यात आली होती; ती सार्वजनिक अंगीकाराची प्रार्थना आणि शेवटच्या भविष्यसूचक रहस्याच्या उघडकीस येण्याची विनंती करणारी प्रार्थना होती, कारण सर्व भविष्यवाणी अंतिम दिवसांचे चित्रण करते. म्हणून दानियेल अध्याय २ मधील रहस्य हे उघडकीस येणारे शेवटचे रहस्य दर्शविते. मिलरची प्रार्थना, त्याच्या स्वप्नात, त्याच्या खोलीतील रत्नांवर घडून आलेल्या घृणास्पद गोष्टींविषयीच्या चिंतेची आणि धार्मिक क्रोधाची प्रार्थना होती. त्याची चिंता यहेज्केल अध्याय ९ मधील त्या लोकांद्वारे चित्रित करण्यात आली होती जे एकशे चव्वेचाळीस हजारांच्या शिक्कामोर्तबाच्या काळात सुस्कारे टाकतात आणि आक्रोश करतात.
Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.
Miller a observé comment les vérités furent progressivement ensevelies sous des doctrines contrefaites, jusqu’à parvenir finalement à un point où le cercueil (la Bible elle-même) fut détruit. La destruction du cercueil de Miller eut lieu à la troisième génération de l’adventisme, lorsqu’un mouvement délibéré se manifesta pour mettre de côté la Bible du roi Jacques au profit des versions modernes corrompues de la Bible, fondées sur le catholicisme.
Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”
मिलर रोया, फिर उसने प्रार्थना की, और तुरन्त एक द्वार खुल गया, और सब लोग निकल गए। तब मिट्टी साफ करने वाला पुरुष (यहूदा के गोत्र का सिंह) भीतर आया, उसने खिड़कियाँ खोलीं और सफाई करना आरम्भ किया। तब मिलर ने इधर-उधर बिखरे हुए रत्नों के विषय में अपनी चिन्ता प्रकट की, और मिट्टी साफ करने वाले उस पुरुष ने प्रतिज्ञा की कि वह उन रत्नों की देखभाल करेगा। मिट्टी साफ करने वाले उस पुरुष के सफाई-कार्य की हलचल के बीच, मिलर ने एक क्षण के लिए अपनी आँखें बन्द कर लीं, और जब उसने अपनी आँखें खोलीं, तब सब कूड़ा-कर्कट जा चुका था। रत्न कमरे में चारों ओर बिखरे पड़े थे, और तब मिट्टी साफ करने वाले उस पुरुष ने बड़ा संदूक मेज़ पर रखा, रत्नों को इकट्ठा किया और उन्हें उस संदूक में डाल दिया, और कहा, “आओ और देखो।”
The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.
L’expression « viens et vois » est le symbole d’une vérité qui vient d’être descellée. La vérité qui est descellée pour Miller est la vérité finale, car l’événement suivant est le réveil de Miller au « cri », représentant le grand cri. Miller fut le dernier à recevoir le message du Cri de Minuit dans l’histoire des millérites, et, juste avant le cri qui le réveille dans le rêve, il ferma les yeux pour un moment. Le seul passage de la Bible qui fasse référence à « un moment » et aux « yeux » identifie la première résurrection.
Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.
Voyez, je vous révèle un mystère : nous ne nous endormirons pas tous, mais tous nous serons changés, en un instant, en un clin d’œil, à la dernière trompette ; car la trompette sonnera, et les morts ressusciteront incorruptibles, et nous, nous serons changés. Car il faut que ce qui est corruptible revête l’incorruptibilité, et que ce qui est mortel revête l’immortalité. 1 Corinthiens 15:51–53.
In the history of the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel, as represented in Revelation chapter eleven, Miller represents the very last of the wise virgins to receive the message of the Midnight Cry. The first to receive it were the most spiritual.
Katika historia ya mpito wa vuguvugu la Walaodikia la malaika wa tatu kwenda katika vuguvugu la Wafiladelfia la malaika wa tatu, kama linavyowakilishwa katika Ufunuo sura ya kumi na moja, Miller anawakilisha wa mwisho kabisa wa wanawali wenye hekima kuipokea ujumbe wa Kilio cha Usiku wa Manane. Wale wa kwanza kuipokea walikuwa wa kiroho zaidi.
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
«Бу тун яримидики налә болуп, иккинчи периштиниң хәвиригә қудрәт бериши керәк иди. Пәриштиләр әрштин әвәтилип, роһи чүшкән муқәддәсларни ойғитиш вә уларни алдидики улуқ ишқа тәйярлаш үчүн кәлтүрүлди. Әң истедадлиқ адәмләр бу хәвәрни тунҗи болуп қобул қилғучилар болмиди. Пәриштиләр кичикпейил, вападар кишиләргә әвәтилип, уларни: “Мана, Күйәү келиватиду; силәр Уни қарши елишқа чиқиңлар!” дәп налә көтиришкә үндәп мәҗбүр қилди. Бу налигә аманәт қилинғанлар дәрһал ишқа киришип, Муқәддәс Роһниң қудрити билән хәвәрни җакарлиди вә роһи чүшкән қериндашлирини ойғәтти. Бу иш адәмләрниң даналиғи вә илимигә тайинип турмиди, бәлки Худаниң қудрити үстидә турди; вә налини аңлиған Униң муқәддәслири униңға қарши туралмиди. Әң роһийләр бу хәвәрни тунҗи болуп қобул қилди, илгири ишта йетәкчилик қилғанлар болса, “Мана, Күйәү келиватиду; силәр Уни қарши елишқа чиқиңлар!” дегән налини қобул қилип, униң авазини күчәйтишкә ярдәм бериштә әң ахирида болди.» Early Writings, 238.
At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.
A la fin des trois jours et demi symboliques d’Apocalypse chapitre onze, le premier de deux messages, représenté dans Ézéchiel chapitre trente-sept, est proclamé. Le premier message rassemble les os morts et dispersés, mais ils sont encore morts. Le message fut présenté par la voix qui criait « dans le désert », identifiant ainsi que le message d’Ézéchiel commence avant que les trois jours et demi symboliques ne soient achevés. Ces trois jours et demi représentent un « désert », et c’est du « désert » que le message est proclamé. Le « désert » est aussi un symbole des « sept temps », qui marque une transition et un descellement introduisant un processus d’épreuve.
There is a progressive development of the message, and a progressive reception as illustrated with the Midnight Cry of the Millerite history. The most spiritual were the first to receive the message of the voice crying in the wilderness, and the historians of Adventism point to a letter written by William Miller just days before October 22, 1844, where Miller testifies that he finally understood and accepted Samuel Snow’s message of the Midnight Cry.
Waxaa jira horumar isdaba-joog ah oo ku jira farriinta, iyo aqbalid isdaba-joog ah, sida lagu muujiyey Qayladii Saqda-dhexe ee taariikhda Millerite-ka. Kuwii ugu ruuxiga badnaa ayaa ahaa kuwii ugu horreeyey ee aqbala farriintii codka cidlada ka qaylinaya, taariikhyahannada Adventism-kuna waxay tilmaamaan warqad uu qoray William Miller maalmo yar ka hor Oktoobar 22, 1844, taas oo Miller ku markhaati kacayo in uu ugu dambayntii fahmay oo aqbalay farriintii Samuel Snow ee Qaylada Saqda-dhexe.
“Dear Brother Himes: I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until today. Thank the Lord, O my soul. Let Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I am almost home. Glory! Glory! Glory! Glory!” William Miller, Signs of the Times, October 16, 1844.
“Cher frère Himes : Je vois une gloire dans le septième mois que je n’avais jamais vue auparavant. Bien que le Seigneur m’eût montré, il y a un an et demi, la portée typique du septième mois, je n’avais pourtant pas saisi toute la force des types. Maintenant, béni soit le nom du Seigneur, je vois dans les Écritures une beauté, une harmonie et un accord, pour lesquels j’ai longtemps prié, mais que je n’ai pas discernés jusqu’à ce jour. Remercie le Seigneur, ô mon âme. Que frère Snow, frère Storrs et d’autres encore soient bénis pour avoir servi d’instruments à l’ouverture de mes yeux. Je suis presque arrivé à la maison. Gloire ! Gloire ! Gloire ! Gloire !” William Miller, Signs of the Times, 16 octobre 1844.
In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)
بازتکرارِ تاریخِ فریادِ نیمهشب، چنانکه در رؤیای میلر به تصویر درآمده است، میلر برای لحظهای چشمان خود را بست. بدینسان، «در لحظهای، در طَرفَةُالعَینی، به هنگامِ شیپورِ آخر؛ زیرا شیپور به صدا درخواهد آمد و مردگان برخاسته خواهند شد.» در رؤیای میلر، او نمایندۀ آخرین کسانی است که پیامِ فریادِ نیمهشب را دریافت میکنند، همانگونه که در تاریخِ شخصیِ خود نیز چنین بود. او نمایندۀ کسانی است که سرانجام پیام را درست پیش از آن میپذیرند که مردِ جاروبِ خاک، جواهراتِ پراکنده را گرد آورد و آنها را در صندوقچۀ بزرگتر بیفکند. در مکاشفه باب یازدهم، آخرین کسانی که پیامِ دومِ حزقیال را میپذیرند، که همان پیامِ چهار بادِ اسلام است و نیز همان پیامِ مُهر کردن است، این کار را درست پیش از آن انجام میدهند که آخرینِ هفت شیپور به صدا درآید، که همان شیپورِ «وایِ سوم» است. «در لحظهای، در طَرفَةُالعَینی، به هنگامِ شیپورِ آخر؛ زیرا شیپور به صدا درخواهد آمد، و مردگان فاسدناپذیر برخاسته خواهند شد، و ما دگرگون خواهیم شد.» (1 Corinthians 15:52)
The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.
Le passage identifie la première résurrection qui a lieu lors de la seconde venue, mais il y a aussi une résurrection des ossements desséchés des morts (les deux témoins) qui se produit à l’heure du grand tremblement de terre d’Apocalypse, chapitre onze. À « l’heure » de ce tremblement de terre, la dernière trompette des sept trompettes retentit, et les témoins morts qui étaient dans la rue sont ramenés à la vie, non comme des Laodicéens, mais comme des Philadelphiens, car à la trompette du troisième Malheur, les deux témoins ont été scellés et sont changés en incorruptibilité, car ils ne pécheront plus jamais. Miller représente les derniers à recevoir le message qui ramène les deux témoins à la vie, lequel est le message des quatre vents de l’Islam, et constitue le message du scellement.
The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.
Lelata la terompeta leo le tsosa la ho qetela la masapo a omileng a bafu a neng a hasantsoe seterateng sa Sodoma le Egepeta. Miller o ile a shebella ha linnete li ntse li patoa butle-butle ke lithuto tsa bohata. Qetellong Miller o ile a lla, a tšoaea nako eo ho manolloa ho neng ho tla qala ka eona, hobane ho manolloa ke mosebetsi o tsoelang pele. Ho manolloa hoo ho qalile nakong ea qetello ea matsatsi a mararo le halofo.
After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.
ሚለር ካለቀሰ በኋላ፣ የታተመውን መጽሐፍ ለመፍታት ሥልጣን ያለው አንዱ ወደ ትረካው ገባ። በሚለር ሕልም ውስጥ ይህ የትቢያ ብሩሽ ያዘው ሰው ነበር። ከዚያም ሚለር ጸለየ፣ ወዲያውም በር ተከፈተ፤ ይህም የሦስተኛው መልአክ የሎዶቅያ እንቅስቃሴ ወደ የሦስተኛው መልአክ የፊላዴልፍያ እንቅስቃሴ ሊሸጋገር የነበረበትን ነጥብ አመለከተ። ጸሎቱ የዘሌዋውያን ምዕራፍ ሃያ ስድስት ጸሎት ነበር፤ የመጨረሻውን ትንቢታዊ ምሥጢር ለመረዳት የቀረበ ጸሎት ነበር፥ በሁለቱ ምስክሮች ላይ ሦስት ቀን ተኩልን ያመጣውን ዓመፅ በአደባባይ የሚናዘዝ ጸሎት ነበር፤ እንዲሁም በሕዝቅኤል ምዕራፍ ዘጠኝ የታተሙት ሰዎች ጸሎት ነበር።
Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.
Apre lapriyè a, Kris la (nonm bwòs pousyè a) antre epi li kòmanse netwaye chanm nan. Nan fen travay netwayaj nonm bwòs pousyè a, Miller fèmen je l pou yon ti moman, sa ki make fen peryòd kote zo sèch mò yo te dwe resisite. Apre sa, nonm bwòs pousyè a ranmase bijou ki te gaye yo nan chanm Miller la, epi li mete yo nan yon nouvo sèkèy ki pi gwo, sou yon tab nan mitan chanm Miller la, menm jan de temwen yo leve anlè kòm drapo a. Kòm drapo a, yo rele lòt twoupo Bondye a ki toujou nan Babilòn pou yo “vini wè” mesaj Lyon branch fanmi Jida a fèk jete nan nouvo sèkèy ki pi gwo a.
We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.
Katika makala inayofuata tutaanza kuzingatia maono ya Mto Ulai kama ishara ya kweli zinazotoka katika kitabu cha Danieli ambacho kilifunguliwa muhuri wake mwaka 1798. Tumeweka mapema alama chache za rejea kabla ya kuzingatia jambo hilo. La kwanza ni kwamba ujumbe wa Wamillerite ulikuwa mkamilifu (katika hatua yake ya ukuaji), lakini haukukamilika kwa ukamilifu wote. Uliwekwa ndani ya mfumo wa mamlaka mbili, si tatu, zenye kuharibu. La pili ni kwamba ndoto ya Miller inapobainisha urejesho wa mwisho wa kweli za msingi, basi kweli hizo za msingi wakati huo ni “angavu mara kumi” kuliko utukufu wake wa asili. Jambo la tatu ni kwamba mwendo wa malaika wa kwanza (mwendo wa Wamillerite), unarudiwa katika mwendo wa malaika wa tatu, lakini pamoja na tahadhari chache za maana. Wamillerite kama ishara walikuwa Wafiladelfia, walikuwa Nebukadneza aliyekuwa ameongoka, lakini ambaye hatimaye na kwa masikitiko, “aliijenga upya Yeriko” mwaka 1863.
The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).
Le mouvement du troisième ange commença comme des Laodicéens ayant besoin de conversion, mais ils participeraient finalement à la destruction finale de Jéricho (le Jéricho des derniers jours).
“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.
“Le Sauveur n’était pas venu abolir ce qu’avaient déclaré les patriarches et les prophètes; car c’était Lui-même qui avait parlé par l’intermédiaire de ces hommes représentatifs. Toutes les vérités de la parole de Dieu venaient de Lui. Mais ces pierres précieuses inestimables avaient été serties dans de faux cadres. Leur lumière précieuse avait été mise au service de l’erreur. Dieu désirait qu’elles fussent retirées de leurs cadres d’erreur et replacées dans l’ordonnance de la vérité. Cette œuvre, seule une main divine pouvait l’accomplir. Par sa liaison avec l’erreur, la vérité avait servi la cause de l’ennemi de Dieu et de l’homme. Christ était venu la placer là où elle glorifierait Dieu et opérerait le salut de l’humanité.” Jésus-Christ, 287.