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.
Dans le « tumulte », que James White identifie comme la dispersion des millérites à la suite du 22 octobre 1844, William Miller fit un rêve en 1847, et deux ans plus tard il fut mis au repos.
“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.
“Ha William Miller el tudta volna fogadni a harmadik angyal üzenetének világosságát, sok olyan dolog, amely előtte sötétnek és titokzatosnak tűnt, magyarázatot nyert volna. De testvérei oly mély szeretetet és érdeklődést tanúsítottak iránta, hogy úgy vélte, nem tud elszakadni tőlük. Szíve az igazság felé hajlott, azután azonban testvéreire tekintett; ők ellenezték azt. Vajon el tudott-e szakadni azoktól, akik mellette álltak Jézus eljövetelének hirdetésében? Úgy gondolta, bizonyosan nem vezetik őt tévútra.
“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.
«ព្រះជាម្ចាស់បានអនុញ្ញាតឲ្យគាត់ធ្លាក់នៅក្រោមអំណាចរបស់សាតាំង ក្រោមអធិបតេយ្យនៃសេចក្តីស្លាប់ ហើយបានលាក់គាត់ទុកក្នុងផ្នូរឲ្យឆ្ងាយពីអ្នកទាំងឡាយដែលកំពុងតែទាញគាត់ឲ្យចេញពីសេចក្តីពិតជានិច្ច។ ម៉ូសេបានធ្វើខុស នៅពេលដែលគាត់ជិតនឹងចូលទៅក្នុងដែនដីសន្យា។ ដូចគ្នានេះផងដែរ ខ្ញុំបានឃើញថា William Miller បានធ្វើខុស នៅពេលដែលគាត់ជិតនឹងចូលទៅក្នុងកាណានស្ថានសួគ៌ ដោយអនុញ្ញាតឲ្យឥទ្ធិពលរបស់គាត់ទៅប្រឆាំងនឹងសេចក្តីពិត។ អ្នកដទៃបាននាំគាត់ទៅដល់ការនេះ; អ្នកដទៃត្រូវតែទទួលខុសត្រូវចំពោះការនេះ។ ប៉ុន្តែ ទេវតាកំពុងយាមរក្សាធូលីដ៏មានតម្លៃរបស់អ្នកបម្រើរបស់ព្រះនេះ ហើយគាត់នឹងចេញមក នៅសំឡេងត្រែចុងក្រោយ។»
“A Firm Platform
“Un socle ferme”
“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.
«میں نے ایک جماعت کو دیکھا جو خوب حفاظت میں اور ثابت قدم کھڑی تھی، اور اُن لوگوں کی کسی بات کو ذرّہ بھر بھی تقویت نہ دیتی تھی جو جماعت کے قائم شدہ ایمان کو متزلزل کرنا چاہتے تھے۔ خدا نے اُن پر رضامندی کی نگاہ ڈالی۔ مجھے تین مراحل دکھائے گئے—پہلے، دوسرے، اور تیسرے فرشتے کے پیغامات۔ میرے ہم راہ فرشتے نے کہا، “اُس پر افسوس جو اِن پیغامات میں سے کسی ایک رکاوٹ کو ہٹائے یا کسی ایک کیل کو جنبش دے۔ اِن پیغامات کی صحیح فہم نہایت حیاتی اہمیت رکھتی ہے۔ جانوں کی تقدیر اِس بات پر موقوف ہے کہ اِنہیں کس طور قبول کیا جاتا ہے۔” پھر مجھے دوبارہ اِن پیغامات کے ذریعے نیچے لایا گیا، اور میں نے دیکھا کہ خدا کے لوگوں نے اپنے تجربے کو کس قدر گراں قیمت پر حاصل کیا تھا۔ وہ بہت سی مصیبتوں اور سخت کشمکش کے ذریعے حاصل ہوا تھا۔ خدا اُن کی قدم بہ قدم راہ نمائی کرتا رہا، یہاں تک کہ اُس نے اُنہیں ایک مضبوط، غیر متزلزل بنیاد پر قائم کر دیا۔ میں نے کچھ اشخاص کو اُس بنیاد کے نزدیک آتے اور اُس کی تہ کو پرکھتے دیکھا۔ بعض نے خوشی کے ساتھ فوراً اُس پر قدم رکھ دیا۔ دوسرے بنیاد میں عیب نکالنے لگے۔ وہ چاہتے تھے کہ اُس میں اصلاحات کی جائیں، تب یہ بنیاد زیادہ کامل ہو جائے گی اور لوگ بھی بہت زیادہ خوش ہوں گے۔ بعض اُس کی جانچ کرنے کے لیے اُس بنیاد سے اُتر گئے اور اعلان کیا کہ وہ غلط ڈالی گئی ہے۔ لیکن میں نے دیکھا کہ قریب قریب سب اُس بنیاد پر ثابت قدم کھڑے رہے اور اُن لوگوں کو، جو اُس سے اُتر گئے تھے، نصیحت کرتے رہے کہ اپنی شکایتیں موقوف کریں؛ کیونکہ خدا ہی معمارِ اعظم تھا، اور وہ اُسی کے خلاف لڑ رہے تھے۔ اُنہوں نے خدا کے اُس عجیب کام کا ذکر کیا جس نے اُنہیں اُس مضبوط بنیاد تک پہنچایا تھا، اور باہم متحد ہو کر اپنی آنکھیں آسمان کی طرف اُٹھائیں اور بلند آواز سے خدا کی تمجید کی۔ اِس کا اثر اُن میں سے بعض پر ہوا جو شکایت کر رہے تھے اور بنیاد چھوڑ گئے تھے، اور وہ پھر فروتن نگاہ کے ساتھ دوبارہ اُس پر چڑھ آئے۔» Early Writings, 258.
Miller’s Wonderful Works
Les Œuvres merveilleuses de Miller
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.
Le « merveilleux ouvrage » de William Miller conduisit au « ferme fondement » qui était la « plateforme solide et inébranlable ». Le « fondement » de la « plateforme inébranlable », ainsi que l’attaque ultérieure contre la « plateforme » et le « fondement » introduits après la mort de Miller en 1849, sont identifiés dans son rêve.
William Miller is the symbol of the foundations of Adventism.
William Miller ni ishusho ya misingi ya Uadventista.
He is also the symbol of Millerite history from 1798 unto 1863.
A spirit him i save symbol blong histori bilong ol Millerite stat long 1798 i go inap long 1863.
He is also the symbol of Millerite history from 1798 unto 1844.
Il est aussi le symbole de l’histoire millérite de 1798 à 1844.
He is also the symbol of the history of the three angels from 1798 unto the Sunday law.
Il est aussi le symbole de l’histoire des trois anges de 1798 jusqu’à la loi du dimanche.
He is represented by the forty-six years from 1798 unto 1844.
Ana wakilishwanga na ile myaka mirongo ine na sita ukufuma mu 1798 ukufika mu 1844.
He is represented by the number “220,” in relation to the 2,520 and the 2,300.
O emela na nimero “220,” na boyokani na 2,520 mpe 2,300.
He is represented by the “seven times”—the 2,520.
Yeye anawakilishwa na “nyakati saba”—yaani, 2,520.
He is represented by the 2,300.
Ka 2,300 naʻe fakafofongaʻi ai ia.
Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.
Les deux rêves de Miller étaient préfigurés par les deux rêves de Nebucadnetsar au chapitre deux et au chapitre quatre de Daniel.
The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.
Dönem ya 1798 bi Nebukadnetsar ebandaki ya 1863 bi Belshazzar.
The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.
Le temps qui va de 1798 jusqu’à la loi du dimanche commence avec Nebucadnetsar et s’achève avec Belshatsar.
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.
En tant que symbole de l’histoire des millérites, il est le symbole des fondements, lesquels représentent les vérités qui furent découvertes entre la découverte alpha des 2 520 et la découverte oméga des 2 300. Commentant le rêve de William Miller, James White a identifié que la « clé » était la méthode d’étude de la Bible de Miller. Cette méthodologie est la clé de David qui fut posée sur l’épaule de Miller, car il présenta la prophétie des 2 300 années, laquelle prit fin lorsque Ésaïe 22:22 s’accomplit le 22 octobre 1844.
The truths that began to be unsealed from 2023 onward, are the truths that were already identified in Habakkuk’s Tables 95 presentations, and those truths are now being set within a new framework of “Truth.”
Ang mga katotohanang nagsimulang mabuksan mula 2023 pataas ay yaong mga katotohanang natukoy na sa mga presentasyong Habakkuk’s Tables 95, at ang mga katotohanang iyon ay ngayo’y inilalagay sa loob ng isang bagong balangkas ng “Katotohanan.”
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.
L’appel de la voix dans le désert, en juillet 2023, a établi que les pleurs et les lamentations étaient nécessaires pour ceux qui devaient se repentir au sujet de la proclamation du 18 juillet 2020. Ceux qui seraient parmi les vierges sages devaient se repentir en accord avec la prière de Daniel 9, qui est la prière de ceux de Lévitique 26 qui reconnaissent qu’ils ont été dispersés.
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.”
A lokacin da Miller ya ce, “Yayinda nake haka ina kuka ina makoki saboda babbar asarata da kuma alhakin da ke kaina, sai na tuna da Allah, na kuma yi addu’a da ƙwarai cewa Ya aiko mini da taimako. Nan da nan ƙofa ta buɗe, wani mutum ya shiga ɗakin, sai dukan mutanen suka fita daga cikinsa; shi kuwa, yana riƙe da burushin share ƙura a hannunsa, ya buɗe tagogin, ya fara share ƙura da shara daga cikin ɗakin.”
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.
تم فتح الباب في قلب ميلر حين «صلّى بلجاجة» طالبًا «العون». ويسوع، بصفته الشاهد الأمين إلى لاودكية، يقرع على القلوب ملتمسًا الدخول. ولما انفتح الباب بدأت عمليةُ فصلٍ وتمييز. ولما انفتح الباب، انفتحت أيضًا «الكوًى»، و«الكوًى» هي كوى السماء.
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.
يوحنا رأى كُوًى السماء مفتوحة في الأصحاح التاسع عشر من سفر الرؤيا، حينما أقام الربُّ جيشَه من الخيل البيضاء، وذلك مباشرةً بعد أن هيَّأت العروسُ نفسها. ذلك الجيش هو جيش حزقيال الذي يقف استجابةً لرسالة الريح الشرقية العاصفة. ذلك الجيش هو الكنيسة الظافرة التي تتحوَّل من الكنيسة المجاهدة إلى الكنيسة الظافرة عندما يتم فصلُ الحنطة عن الزوان. وهذا الفصلُ يُمثَّل أيضًا بصفته انتقالًا من اختبار لاودكية إلى اختبار فيلادلفيا. لقد فتح ميلر قلبه وأدخل الشاهدَ الأمين، إذ فصل هو الحنطة عن الزوان، وهكذا أقام جيش خيله البيضاء إلى الحياة.
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.
Le 31 décembre 2023, l’homme à la brosse de saleté entra dans la pièce après le départ des personnes, et commença l’œuvre consistant à ôter les détritus de l’erreur, tout en replaçant les anciennes vérités des Tables d’Habacuc dans un nouveau cadre de vérité.
“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 pour annuler ce qu’avaient dit 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 enchâssées dans de faux cadres. Leur précieuse lumière avait été mise au service de l’erreur. Dieu désirait qu’elles fussent retirées de leurs cadres d’erreur et replacées dans l’armature de la vérité. Cette œuvre, seule une main divine pouvait l’accomplir. Par son association avec l’erreur, la vérité avait servi la cause de l’ennemi de Dieu et de l’homme. Christ était venu pour la placer là où elle glorifierait Dieu et accomplirait le salut de l’humanité.” Jésus-Christ, p. 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.
មួយក្នុងចំណោមសេចក្តីពិតដំបូងៗដែលបានបង្រៀននៅឆ្នាំ 2024 គឺការពន្យល់អំពីការខកចិត្តនៅថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020។ ពាក្យលើពាក្យ គេបានទទួលស្គាល់ថា ការខកចិត្តដំបូងៗនៃគ្រប់បន្ទាត់កំណែទម្រង់ទាំងអស់ បានកំណត់ថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020 ថាជាសញ្ញាសំខាន់មួយនៅក្នុងពាក្យប្រៀបធៀបអំពីក្រមុំព្រហ្មចារីទាំងដប់។ ប្រធានបទនៃការខកចិត្តបានក្លាយជា «កូនសោ» ដើម្បីបើកសេចក្តីពិតអំពីទីបរិសុទ្ធ; ខណៈដែលនៅក្នុងការខកចិត្តដ៏ធំនៃឆ្នាំ 1844 ទីបរិសុទ្ធគឺជា «កូនសោ» ដែលបានបើកការខកចិត្តនោះ។
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.
Umuntu ufite uburoso bw’umukungugu, ari na we Ntare yo mu muryango wa Yuda, yatangiye gukuraho ibimenyetso ku butumwa bw’Induru yo Mu Gicuku mu wa 2023. Ubu tugeze ahantu mu nzozi za Miller aho arimo gushyira isanduku nini ku meza no kujugunyamo ukuri kugomba kumurika incuro icumi kurusha izuba. Kimwe muri ibyo bintu by’agaciro ni ihishurirwa ry’uwo ari we mu nkuru y’ubuhanuzi.
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.
Lorsque la prophétie est descellée, Il est le Lion de la tribu de Juda, qui prend d’anciennes vérités et les place dans un nouveau cadre constitué des trois étapes de la « vérité ». Ce cadre est maintenu dans son unité par le Christ en tant qu’Alpha et Oméga, le premier et le dernier. En tant que Parole de Dieu, Il a ordonné chaque élément de Sa Parole. En tant que Palmoni, Il a conçu chaque aspect selon une mathématique.
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.
Nalika Petrus aya di Kaisarea Filipi, dina jam katilu, Anjeunna ngawanohkeun diri-Na minangka Palmoni, kalayan panekanan kana “fraktal profétik.” Salah sahiji panyingkapan panungtungan ngeunaan Kristus minangka Gusti nubuat téh nya éta panekanan kana fraktal profétik sakumaha diwakilan ku Petrus dina Mateus 16:18, anu mangrupa lambang 1.618, anu dina dunya alam disebut rasio emas, tapi ku Palmoni disebut “fraktal profétik.”
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.
Nous n’avons fait que commencer à identifier les fractales prophétiques qui se trouvent à l’intérieur de la semaine sacrée de 27 à 34. Avant d’y retourner sur notre chemin vers le livre de Joël, il fallait ajouter à notre examen du rêve de Miller l’accent mis sur les fractales prophétiques.
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.
Le ff n’est pas précisé. Veuillez indiquer la langue cible.
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.
Ҳангоме ки Миллер дар миёни шӯру ғавғо чашмонашро баст, ӯ таърихи соли 1849-ро ифода мекард, замоне ки Худованд мекӯшид корро ба анҷом расонад, вале бенатиҷа. Ӯ дар соли 2023 эҳё мегардад, зеро вай Илёсест, ки бо Мусо дар кӯча кушта шуд. Ӯ дар соли 1849 мурд, ва баъд боз 18 июли соли 2020 мурд.
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.
୧୮୪୭ ମସିହାରେ ତାଙ୍କୁ ଏହି ସ୍ୱପ୍ନ ଦିଆଯାଇଥିଲା; ପରେ ପ୍ରଭୁ ଦ୍ୱିତୀୟବାର ନିଜ ହସ୍ତ ପ୍ରସାରିତ କରି ୧୮୫୦ର ଚାର୍ଟ ପ୍ରକାଶ କଲେ। ଏକ ଶତ ଚଉଆଳିଶ ହଜାରଙ୍କ ଇତିହାସରେ ପ୍ରଭୁ ଯେତେବେଳେ ଦ୍ୱିତୀୟବାର ନିଜ ହସ୍ତ ପ୍ରସାରିତ କରନ୍ତି, ମିଲର ପୁନରୁତ୍ଥିତ ହୁଅନ୍ତି।
The starting point for the scattering of both Israel and Judah is set forth in Isaiah.
Ang pinakapunto sa pagsasabog ng kapuwa Israel at Juda ay inilahad sa Isaias.
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.
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 soit plus un peuple. Et le chef d’Éphraïm, c’est Samarie, et le chef de Samarie, c’est le fils de Remalia. Si vous ne croyez pas, certainement vous ne subsisterez pas. Ésaïe 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.
La prophétie fut donnée en 742 av. J.-C., et dix-neuf ans plus tard, en 723 av. J.-C., Israël fut dispersé par les Assyriens ; puis, quarante-six ans plus tard, Juda fut dispersé par Babylone. Les trois dates représentent une période de dix-neuf ans, suivie de quarante-six ans. Lorsque ces deux prophéties prirent fin respectivement en 1798 et en 1844, la période initiale de dix-neuf ans, de 742 av. J.-C. à 723 av. J.-C., constituait les dix-neuf années alpha, lesquelles représentaient les dix-neuf années oméga de 1844 à 1863.
Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.
Miller est mort cinq ans après le début de l’oméga, dix-neuf ans avant et sept ans avant la publication des articles de Hiram Edson sur les « sept temps ». Sept ans plus tard, les « sept temps » furent rejetés. L’année 1856 devait être le scellement qui précéderait la loi du dimanche de 1863, mais il n’en fut pas ainsi.
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.
Anđeo treći stigao je 1844., 1888. i 11. rujna. Sestra White utvrdila je da će, kada velike zgrade New York Cityja budu srušene, biti ispunjena prva tri retka osamnaestoga poglavlja Otkrivenja.
Revelation 18
Révélation 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.
පදය එක්ක—මෙම කාරණාවලින් පසු, මම තවත් දූතයෙකු ස්වර්ගයෙන් බැස එන බව දුටුවෙමි; ඔහු මහත් බලය ඇතිව සිටියේය; ඔහුගේ තේජසින් පෘථිවිය ආලෝකවත් කරන ලදී.
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.
Verşul DOI—Şi a strigat cu glas puternic, zicând: „A căzut, a căzut Babilonul cel mare şi a ajuns locuinţa demonilor, şi închisoarea oricărui duh necurat, şi colivia oricărei păsări necurate şi urâcioase.”
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.
ވާސް ތިން—އެއީ ހުރިހާ ޤައުމްތަކެއް އެއަށްޓަކު ޒިނޭގެ ކޯފާވެރި ވައިން ބުއި ކަމުންނެވެ؛ ދުނިޔޭގެ ރަސްވެރިން އެއާއެކު ޒިނޭ ކޮށްފިއެވެ؛ އަދި ދުނިޔޭގެ ފިޔަވަންތިން އޭނާގެ ލައްޒަތްތަކުގެ ގިނަކަމުން މުއްސަނދިވެއްޖެއެވެ۔
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.
L’ange puissant du premier message descendit, un message à la main, et Jean reçut l’ordre d’aller prendre le petit livre et de le manger. Ce premier ange accomplit la même œuvre que l’ange d’Apocalypse dix-huit, qui illumine la terre de sa gloire. Il en est ainsi parce que le premier ange est l’alpha et le troisième ange l’oméga, et que le commencement illustre toujours la fin.
“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.
« Jésus chargea un ange puissant de descendre pour avertir les habitants de la terre de se préparer à sa seconde apparition. Tandis que l’ange quittait la présence de Jésus dans le ciel, une lumière extrêmement brillante et glorieuse allait devant lui. Il me fut dit que sa mission était d’éclairer la terre de sa gloire et d’avertir l’homme de la colère de Dieu qui vient. » Early Writings, 245.
The first angel is verse one of Revelation eighteen.
Malaika wa kwanza ni aya ya kwanza ya Ufunuo kumi na nane.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Et après cela, je vis descendre du ciel un autre ange, ayant une grande puissance; et la terre fut éclairée de sa gloire.
The second angel is verse two of Revelation eighteen.
L’ange deuxième est le verset deux d’Apocalypse dix-huit.
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.
Alors il cria d’une voix forte et puissante, disant : Babylone la grande est tombée, elle est tombée, et elle est devenue la demeure des démons, le repaire de tout esprit impur, et la cage de tout oiseau impur et odieux.
The third angel is verse three of Revelation eighteen.
Malaika wa tatu ni mstari wa tatu wa Ufunuo kumi na nane.
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.
Quoniam de vino irae fornicationis eius biberunt omnes gentes, et reges terrae cum illa fornicati sunt, et mercatores terrae de virtute deliciarum eius divites facti sunt.
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.
Tous les rois commettent fornication avec la prostituée lors de la loi du dimanche, comme cela est typifié au verset trois. Le message du deuxième ange est que Babylone est tombée, et cela correspond au verset deux. La mission du premier ange était d’éclairer la terre de sa gloire, et cela correspond au verset un. Le verset un est le 11 septembre. Le verset deux est le processus de séparation qui se poursuit parmi l’humanité depuis le 11 septembre, et le verset trois est la loi du dimanche. Pour cette raison, le 11 septembre est le message du troisième ange, et la loi du dimanche l’est également. Le 11 septembre est l’avertissement de l’approche de la loi du dimanche, tel qu’il est représenté dans les trois premiers versets, et l’autre voix du verset quatre est la loi du dimanche. La première voix d’Apocalypse dix-huit est l’avertissement de l’approche de la loi du dimanche, et cet avertissement devient une réalité vivante lors de la loi du dimanche.
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 から日曜法に至るまでの期間は、ミラーの夢におけるアルファの「来て見よ」からオメガの「来て見よ」に至る期間によって予型されている。9/11 と日曜法との間において、宝石は部屋の中央にあるミラーの卓上に置かれ、散らされ、埋もれ、そして後に塵払う人によって回復される。1840年に小さな巻物を携えて降って来た天使は、9/11 に降って来た天使を表す最初の、かつアルファの天使であった。その天使は第十章において明らかにされている。そこではヨハネに対し、その巻物は甘いが、やがて苦くなるであろうと告げられている。
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.
Juan a reprezenta mișcarea primului înger, reprezentată de milleriți, și el ilustra de asemenea mișcarea celor o sută patruzeci și patru de mii. În primul rând și mai presus de orice, el reprezenta zilele de pe urmă, așa cum fac întotdeauna profeții. Din acest motiv, i s-a spus dinainte că cartea avea să fie dulce și apoi amară. Milleriții nu au știut aceasta dinainte, dar celor o sută patruzeci și patru de mii li se cere să o știe.
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, en tant que messager du premier ange, est le symbole par excellence de celui qui mangea le petit livre. En qualité de meunier, il devait séparer le froment de la balle, puis transformer le grain en farine, et faire le pain qui devait être mangé. Il partagea ce pain en le plaçant au centre de sa chambre et en appelant tous ceux qui le voulaient à « venir et voir ». Mais, en tant que symbole de celui qui prit le livre de la main de l’ange, Miller, à l’instar de Jean, s’adresse davantage aux derniers jours du troisième ange qu’aux premiers jours du premier ange. Dans son rêve, il commence par nous informer qu’il reçut son message d’une main invisible. Le premier ange d’Apocalypse dix a un petit livre dans sa main, mais l’ange d’Apocalypse dix-huit, qui est l’oméga de l’alpha de 1840, n’a aucun livre représenté dans sa main, et c’est ce livre que Miller reçut — le livre d’une main invisible. Le « venir et voir » de Miller, c’est le 11 septembre, et le « venir et voir » de l’homme à la brosse à poussière, c’est la loi du dimanche.
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.
ਅਲਫਾ ਅਤੇ ਓਮੇਗਾ ਦੇ “ਆਓ ਅਤੇ ਵੇਖੋ” ਦੇ ਵਿਚਕਾਰ ਤੁਹਾਡੇ ਕੋਲ ਦੂਜੇ ਦੂਤ ਦਾ ਸੰਦੇਸ਼ ਹੈ; ਕਿਉਂਕਿ ਅਲਫਾ 9/11 ਹੈ, ਜੋ ਅਧਿਆਇ ਅਠਾਰ੍ਹਾਂ ਦੀ ਪਹਿਲੀ ਆਯਤ ਹੈ, ਅਤੇ ਦੂਜੀ ਆਯਤ ਦੂਜੇ ਦੂਤ ਨੂੰ ਦਰਸਾਉਂਦੀ ਹੈ, ਜੋ ਤੀਜੀ ਆਯਤ ਤੇ ਸਮਾਪਤ ਹੁੰਦਾ ਹੈ—ਜੋ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਅਤੇ ਓਮੇਗਾ “ਆਓ ਅਤੇ ਵੇਖੋ” ਹੈ। ਮਿਲਰ ਦੇ ਸੁਪਨੇ ਵਿੱਚ ਦੂਜੇ ਦੂਤ ਅਤੇ ਬਾਬਲ ਦੇ ਪਤਨ ਨੂੰ “scatter” ਸ਼ਬਦ ਦੇ ਸੱਤ ਵਾਰ ਪ੍ਰਯੋਗ ਰਾਹੀਂ ਪ੍ਰਤੀਨਿਧਿਤ ਕੀਤਾ ਗਿਆ ਹੈ, ਜਦਕਿ ਸਮੂਹਿਕ ਵਰਣਨ ਇਹ ਦਰਸਾਉਂਦਾ ਹੈ ਕਿ ਸੱਚਾਈ ਗਲਤੀ ਦੁਆਰਾ ਪਰਾਜਿਤ ਹੋ ਰਹੀ ਹੈ।
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.
Malaika wa kwanza na wa tatu walishuka wakiwa na ujumbe ambao ni lazima uchukuliwe na kuliwa tarehe 11 Agosti 1840 na 9/11 mtawalia. Tarehe hizo mbili zinawiana na aya ya kwanza ya Ufunuo kumi na nane.
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.
Les vérités fondamentales furent publiées en mai 1842, la carte pionnière de 1843 constituant l’alpha des deux tables d’Habacuc. En 2012, Les Tables d’Habacuc furent publiées, en correspondance avec mai 1842.
The Millerite’s experienced their first disappointment on April 19, 1844, typifying July 18, 2020. At that point the second angel arrived, and his arrival aligned with verse two of Revelation eighteen. That disappointment marked the end of the first angel. There the second angel arrived, the tarrying time in the virgin’s parable began. The history of the first angel is to run parallel with the history of the second, and when applied in this fashion, the arrival of the second angel is aligned with the arrival of the first angel in 1840 and 9/11.
විලියම් මිලර් අනුගාමිකයන්ගේ පළමු බලාපොරොත්තු බිඳවැටීම 1844 අප්රේල් 19 දින සිදු වූ අතර, එය 2020 ජූලි 18 දිනට නිරූපක විය. ඒ අවස්ථාවේ දෙවන දූතයා පැමිණියේය, සහ ඔහුගේ පැමිණීම එළිදරව් 18 වන පරිච්ඡේදයේ 2 වන පදය සමඟ සම්මත විය. එම බලාපොරොත්තු බිඳවැටීම පළමු දූතයාගේ අවසානය සනිටුහන් කළේය. එහි දෙවන දූතයා පැමිණි අතර, කන්යාවන්ගේ උපමාවේ ප්රමාද කාලය ආරම්භ විය. පළමු දූතයාගේ ඉතිහාසය දෙවන දූතයාගේ ඉතිහාසය සමඟ සමාන්තරව ගමන් කළ යුතුය; මේ අයුරින් එය යෙදූ විට, දෙවන දූතයාගේ පැමිණීම 1840 සහ 9/11 හි පළමු දූතයාගේ පැමිණීම සමඟ සම්මත වේ.
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.
Un temps de retard arriva au 11 septembre, lequel était typifié par le 19 avril 1844. Au 11 septembre, les quatre vents de l’islam furent relâchés, puis retenus. Ces quatre vents de Jean sont les vents impétueux d’Ésaïe, ainsi que le vent d’orient de la prophétie, et l’ange qui scelle monte de l’orient. Lorsqu’il monte, il crie « retiens, retiens, retiens, retiens » quatre fois, selon Sister White. Le temps de retard qui commence avec l’arrivée du second ange est représenté par les quatre vents retenus jusqu’à ce que les cent quarante-quatre mille soient scellés.
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.
चिरकिनि फुखुमानायनि उनाव, सैमुएल स्नोआ मिडनाइट क्राइनि खौमोनखौ गुथियावनो होनाय जालांदों, बेनिफ्राय 2023 जानुवारीनि समाव गासैगोनांआव राव खालामनायनि सोरखौ आदर्शरूपे दिहुनदों।
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.
എക്സിറ്റർ ക്യാമ്പ് മീറ്റിംഗിൽ, പരീക്ഷണത്തിന്റെ എണ്ണയുടെ അടിസ്ഥാനത്തിൽ കന്യകമാരുടെ വേർതിരിവ്, നിയമത്തിന്റെ ദൂതന്റെ പ്രവൃത്തിക്കൊപ്പമൊത്തു മില്ലറൈറ്റുകളെയും ശുദ്ധീകരിക്കുകയും പരിമാർജനം ചെയ്യുകയും ചെയ്തു. എക്സിറ്റർ ക്യാമ്പ് മീറ്റിംഗ് മുദ്രയിടലിനെ പ്രതിനിധീകരിച്ചു; കാരണം അന്നുമുതൽ പ്രവർത്തി പ്രളയതിരമാലപോലെ, അല്ലെങ്കിൽ മഹാശക്തിയുള്ള ഒരു സൈന്യത്തെപ്പോലെ, 1844 ഒക്ടോബർ 22-ന് മൂന്നാം ദൂതൻ എത്തിച്ചേരുന്നതുവരെ മുന്നേറി. ഈ ചരിത്രത്തിന്റെ താക്കോൽ വേർതിരിവാണ്.
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.
ਦੂਤ ਨੇ ਪਹਿਲੀ ਨਿਰਾਸ਼ਾ ਵੇਲੇ ਜਿਵੇਂ ਕੀਤਾ ਸੀ, ਤਿਵੇਂ ਹੀ ਆਪਣੇ ਆਗਮਨ ਉੱਤੇ ਵੱਖ ਕਰਨ ਦਾ ਕੰਮ ਕਰਦਾ ਹੈ, ਅਤੇ ਉਹ 22 ਅਕਤੂਬਰ ਦੀ ਵੱਖਰੀਕਰਨ ਨਾਲ ਸਮਾਪਤ ਹੋਇਆ। ਇਨ੍ਹਾਂ ਦੋ ਵੱਖਰੀਕਰਨਾਂ ਦੇ ਵਿਚਕਾਰ ਦੂਜੇ ਦੂਤ ਦਾ ਸੰਦੇਸ਼ ਪ੍ਰਚਾਰਿਆ ਗਿਆ। ਦੂਜਾ ਦੂਤ ਤੇਲ ਦੀ ਅੰਤਿਮ ਕਸੌਟੀ ਤੱਕ ਲੈ ਜਾਣ ਵਾਲਾ ਇੱਕ ਕ੍ਰਮਵੱਧ ਵੱਖਰੀਕਰਨ ਹੈ। ਤੇਲ ਦੀ ਅੰਤਿਮ ਕਸੌਟੀ ਤੀਜੇ ਦੂਤ ਦੀ ਨਿਰਣਾਇਕ ਪਰਖ ਵੱਲ ਲੈ ਜਾਂਦੀ ਹੈ। ਯਿਸੂ ਲਈ ਉਹ ਨਿਰਣਾਇਕ ਪਰਖ ਸਲੀਬ ਸੀ, ਅਤੇ ਗੇਥਸੇਮਨੇ ਦਾ ਬਾਗ਼, ਜਿਸ ਦਾ ਅਰਥ “ਤੇਲ ਦੇ ਕੋਲ੍ਹੂ ਦਾ ਬਾਗ਼” ਹੈ, ਸਲੀਬ ਦੀ ਉਸ ਨਿਰਣਾਇਕ ਪਰਖ ਤੋਂ ਪਹਿਲਾਂ ਆਇਆ; ਅਤੇ ਕੁਆਰੀਆਂ ਦੇ ਤੇਲ ਦੀ ਕਸੌਟੀ 1844 ਦੇ ਬੰਦ ਦਰਵਾਜ਼ੇ ਤੋਂ ਪਹਿਲਾਂ ਆਈ।
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.
Pag-aplikar han ultimo nga pagsari, nga sinundan han paghukom, amo an ikanapulo nga pagsari para ha kadaan nga Israel. Katapos, ginpahamutang hira nga mamatay didto ha kamingawan. Maging Kades man, Getsemani, o Exeter; an ultimo nga pagsari antes han paghukom, diin an duha nga mga hutô ginbubulag, nagpapakilala hin ultimo nga pagsari katapos han 2023, nga nag-uuna han closed-door nga paghukom han balaud han Domingo. Hira nga ultimo nga pagsari amo an pagselyo. An ultimo o kataposan nga pagsari nagpapasabot hin siyahan nga pagsari.
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.
En 2023, le temps du délai prit fin lorsque le Lion de la tribu de Juda descella la vision qui devait tarder, en retirant sa main. Alors commença l’œuvre de Samuel Snow.
If we align the period of the first and second angels in parallel to one another they identify the descent of an angel with a message that tests God’s people by their response to the command to take and eat the message. The foundational message is then placed into the public, until the foundational message fails. Then the third angel arrives. The period of the third angel is the nineteen years that were the omega nineteen years of 742 BC unto 723 BC.
Si nous mettons en parallèle les périodes du premier et du second ange, elles font apparaître la descente d’un ange porteur d’un message qui éprouve le peuple de Dieu selon sa réponse à l’ordre de prendre et de manger le message. Le message fondamental est ensuite présenté publiquement, jusqu’à ce que le message fondamental fasse défaut. Alors le troisième ange arrive. La période du troisième ange correspond aux dix-neuf années qui furent les dix-neuf années oméga, de 742 av. J.-C. à 723 av. J.-C.
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.”
I te taime mai te matahiti 1844 e tae atu i te 1863, e te taime mai te 742 BC e tae atu i te 723 BC, te haere hoê â nei te reira, e te haere hoê â atoa nei e te mau taime o te melahi matamua e te piti. Teie na reni e maha o te aamu tohuraa, te tano nei ratou i te taime mai te 9/11 e tae atu i te ture Sabati. Teie na reni e pae, o te aamu ïa o te “haere mai e hi‘o” alpha a Miller e te “haere mai e hi‘o” omega a te Mesia.
Four times Seven
Nne ugboro asaa
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.
Si bien se lo entiende correctamente, Levítico veintiséis identifica el «siete tiempos»; repetido cuatro veces, el «siete tiempos» es un símbolo de Miller y de su mensaje. En 1842, la comprensión que Miller tenía del «siete tiempos» quedó consagrada en la carta profética de 1843, la cual, según declara la Hermana White, «fue dirigida por la mano del Señor» y «no debe ser alterada». Siete años más tarde, Miller murió en 1849; y siete años después, el mensaje del «siete tiempos» es puesto en el registro por Hiram Edson; y siete años más tarde, es rechazado.
In 1842 the first table of Habakkuk was published.
En 1842 fut publiée la première table de Habacuc.
In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.
I 1849 dør alfa-budbringeren for «de syv tider» på 1843-diagrammet.
In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.
Na 1856 posel omega ya “mbala nsambo” oyo ezali na etanda ya 1850 bazangi koyeba ye.
In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.
Mu 1863, imbonerahamwe ebyiri za Habakuki zaranzwe, maze hasohorwa imbonerahamwe ya 1863.
A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.
Egy isteni ábra, amelyet a kezdeten tettek közzé, és egy emberi ábra, amelyet a végén adtak ki. Középen két hírnök van azonosítva, mert a második üzenetnek mindig van megkettőződése.
First angel
Malaika wa kwanza
In 1842 the first table of Habakkuk was published.
Muna 1842, kwakadhindwa tafura yokutanga yaHabakuki.
Second angel
Anjo ya mibale
In 1849 the old messenger of the 1843 chart dies.
Na 1849, onye ozi ochie nke chaatị 1843 nwụrụ.
In 1856 the new messenger of the 1850 chart is ignored.
1856年、1850年の図表の新しい使者は無視される。
Third angel
Gelu malaa'ikichaa sadaffaa
In 1863 the message is rejected and the 1863 chart was published.
En 1863, el mensaje es rechazado y se publicó la carta de 1863.
A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.
ونوُن يکدُكوَهݢن يڠ مِواکيلي امڤت لامبڠ “توجوه کالى”، يڠ تِرسوسون سچارا سما جارک دڠن سلڠ توجوه تاهون. پسانن الفا دتربيتکن (1842)، اوتوسن الفا منينڬل دنيا (1849)، اوتوسن اوميڬا دأبأيکن (1856) دان پسانن اوميڬا دتولق (1863)، سباݢاي تيڤولوݢي بݢي 2012؛ 18 جولاي 2020؛ 2023؛ دان اوندڠ٢ هاري اَحد يڠ اکن سݢرا داتڠ. کماتين ميلر پد 1849 سلارس دڠن 18 جولاي 2020. اوتوسن itu، دان پسانن itu، تلاه دباڠکيتکن سمولا پد 2023. کيني پسانن اوميڬا سدڠ دبوکاکن متراينيا، دان سسوده itu دي ايکوتي اوليه اوندڠ٢ هاري اَحد تاون 1863.
In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.
Dans le mouvement millérite, le message fut établi, puis le messager mourut. Dans le mouvement parallèle, le message fut établi, puis le message mourut. Le message ressuscita en 1856 et en 2023. L’apostasie est le qualificatif de 1863, et la victoire est le qualificatif de son pendant au décret dominical. Avant l’apostasie et la victoire du décret dominical et de 1863, le descellement de la lumière oméga de la pierre angulaire des « sept temps » de 1856 est présenté, comme il l’est depuis 2023.
We will continue in the next article.
Nous poursuivrons dans le prochain article.
William Miller: 1782–1849
William Miller : 1782–1849
William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”
William : « volonté » et « casque » — « protecteur résolu », « gardien déterminé » ou « guerrier à la volonté forte ».
Miller: a person who operates a mill, especially. a mill that grinds grain into flour.
Միլլեր՝ մարդ, ով շահագործում է ջրաղաց, հատկապես՝ ջրաղաց, որը հացահատիկը աղում է ալյուրի։
Strong-willed warrior
Dagaal-yahan ad-adag
“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.
«Un paysan droit et d’un cœur honnête, qui avait été amené à douter de l’autorité divine des Écritures, mais qui désirait néanmoins sincèrement connaître la vérité, fut l’homme spécialement choisi de Dieu pour prendre la tête de la proclamation du second avènement du Christ. Comme beaucoup d’autres réformateurs, William Miller avait, dans sa jeunesse, combattu contre la pauvreté et appris ainsi les grandes leçons de l’énergie et du renoncement à soi-même. Les membres de la famille dont il était issu se distinguaient par un esprit indépendant et épris de liberté, par une capacité d’endurance et un patriotisme ardent — traits qui se manifestaient également de façon marquante dans son caractère. Son père était capitaine dans l’armée de la Révolution, et c’est aux sacrifices qu’il consentit au milieu des luttes et des souffrances de cette époque orageuse que l’on peut rapporter les circonstances gênées de la jeunesse de Miller. »
“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.
«Ний биеийн хувьд чийрэг, эрүүл чийрэг байсан бөгөөд бүр бага наснаасаа энгийнээс давсан оюуны чадлын шинжийг илтгэдэг байв. Нас ахих тусам энэ нь улам тодорхой болсон. Түүний оюун ухаан идэвхтэй, сайн хөгжсөн байсан бөгөөд мэдлэгийн төлөө хурц хүсэл тэмүүлэлтэй байлаа. Хэдийгээр тэр их, дээд сургуулийн боловсролын давуу талыг эдлээгүй боловч суралцах хайр, нягт нямбай бодож тунгаах болон чанд шүүмжлэн шинжлэх дадал нь түүнийг эрүүл саруул шүүлттэй, өргөн цар хүрээтэй үзэл бодолтой хүн болгосон юм. Тэрээр ёс суртахууны хувьд өө сэвгүй зан чанартай, атаархам нэр хүндтэй байсан бөгөөд үнэнч шударга байдал, ариг гамтай зан, энэрэнгүй сэтгэлийнхээ төлөө нийтэд хүндлэгддэг байв. Эрч хүч, хичээл зүтгэлийн хүчээр тэрээр эртнээс хангалуун амьжиргааг бий болгосон боловч суралцах зуршлаа хэвээр хадгалсан юм. Тэрээр иргэний болон цэргийн янз бүрийн албыг нэр төртэйгөөр хашиж, эд баялаг ба алдар хүндэд хүрэх зам нь түүнд өргөн нээлттэй мэт санагдаж байлаа.» 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.
« La connaissance de Dieu ne s’acquiert pas sans effort intellectuel, sans prière pour obtenir la sagesse, afin que vous puissiez séparer du pur grain de la vérité la bale avec laquelle les hommes et Satan ont dénaturé les doctrines de la vérité. Satan et sa confédération d’agents humains se sont efforcés de mêler la bale de l’erreur au froment de la vérité. Nous devons rechercher avec diligence le trésor caché et demander la sagesse d’en haut afin de distinguer les inventions humaines des commandements divins. Le Saint-Esprit viendra en aide à celui qui cherche les grandes et précieuses vérités relatives au plan de la rédemption. Je voudrais graver dans tous les esprits le fait qu’une lecture superficielle des Écritures ne suffit pas. Nous devons sonder, et cela signifie mettre en œuvre tout ce que ce mot implique. Comme le mineur explore avidement la terre pour découvrir ses filons d’or, ainsi devez-vous explorer la parole de Dieu à la recherche du trésor caché que Satan s’est si longtemps efforcé de soustraire à l’homme. Le Seigneur dit : “Si quelqu’un veut faire sa volonté, il connaîtra si cet enseignement est de Dieu.” Jean 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.
“Fjala e Perëndisë është e vërtetë dhe dritë, dhe duhet të jetë një llambë për këmbët tuaja, që t’ju udhëheqë në çdo hap të rrugës deri te portat e qytetit të Perëndisë. Pikërisht për këtë arsye Satani ka bërë përpjekje kaq të dëshpëruara për të penguar shtegun që është ngritur për të shpenguarit e Zotit që të ecin në të. Ju nuk duhet t’i sillni idetë tuaja te Bibla dhe t’i bëni mendimet tuaja qendër rreth së cilës duhet të sillet e vërteta. Ju duhet t’i lini mënjanë idetë tuaja në derën e hetimit dhe, me zemra të përulura e të nënshtruara, me vetveten të fshehur në Krishtin, me lutje të zjarrtë, duhet të kërkoni urtësi nga Perëndia. Duhet të ndieni se duhet ta njihni vullnetin e zbuluar të Perëndisë, sepse kjo ka të bëjë me mirëqenien tuaj personale e të amshuar. Bibla është një udhërrëfyes, me anë të të cilit ju mund të njihni rrugën për në jetën e përjetshme. Mbi të gjitha, ju duhet të dëshironi që të njihni vullnetin dhe udhët e Zotit. Nuk duhet të kërkoni me qëllim gjetjen e teksteve të Shkrimit që mund t’i shtrembëroni për të provuar teoritë tuaja; sepse fjala e Perëndisë shpall se kjo është shtrembërim i Shkrimeve për shkatërrimin tuaj. Ju duhet të zbrazeni nga çdo paragjykim dhe të vini në frymën e lutjes përpara shqyrtimit të fjalës së Perëndisë.” Review and Herald, 11 shtator 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 anabadwira ku Pittsfield, Massachusetts. Maphunziro ake a m’sukulu ovomerezeka anangokhala a miyezi 18 yokha, koma anadzidzidzitsa yekha chifukwa cha chizolowezi chake cholimba cha kuwerenga. Analinso kuyambira ali wamng’ono anayamba kulemba, kupanga ndakatulo ndi kusunga dayari. Kuwerenga kwake kunam’bweretsera kwa olemba osakhulupirira omwe anamukhudza kulowera ku deism. M’zaka zake zomaliza za m’ma twenties anakhala woweruza wa mtendere, ndipo anamenya nawo Nkhondo ya 1812. Zochitika zingapo pa mkanganowu zinatembenuza maganizo ake kulowera kwa Mulungu waumwini. Pofika m’chaka cha 1816 anatembenuka mtima, ndipo anayamba kuphunzira Baibulo mwakhama. Iye analemba kuti, ‘Malemba Oyera... anakhala chisangalalo changa, ndipo mwa Yesu ndinapeza bwenzi.’»
“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 ሲደርስ፣ በትንቢቶች ጥናቱ ውስጥ ኢየሱስ “በ1843 አካባቢ” እንደሚመለስ ደምድሞ ነበር። በ1831፣ እንዲያደርግ በጽኑ እምነትና በመለኮታዊ መሪነት ከተነሣ በኋላ፣ ጥናቶቹን በትንንሽ ስብሰባዎች ውስጥ በአደባባይ ማካፈል ጀመረ። በ1839 ከታዋቂው አርታኢ J. V. Himes ጋር ከተገናኘ በኋላ፣ በዋና ከተሞች ውስጥ ለብዙ ሕዝብ እንዲሰብክ መንገዱ ተከፈተ። ብዙዎች ቢቃወሙትም፣ የእርሱ ስብከትና የሌሎችም የአድቬንት መልእክትን የተቀበሉ ሰዎች ስብከት ታላቅ ተጽእኖ አሳደረ፤ እስከ 100,000 የሚደርሱ ሰዎችም ክርስቶስ በቅርቡ እንደሚመጣ በማመን ተቀበሉ። ኤለን ሃርሞን በ1840 መጋቢት ወር በPortland, Maine 12 ዓመት ልጅ ሳለች እርሱን ሰማችው። እርሷም እንዲህ ብላ ተናገረች፦ “Mr. Miller ትንቢቶቹን የሰሚዎቹን ልብ የሚነካ እርግጠኝነት በሚያስገባ ትክክለኛነት በተከታታይ አቀረበ። በትንቢታዊ ዘመናት ላይ በትኩረት ተናገረ፣ አቋሙንም ለማጠናከር ብዙ ማስረጃዎችን አቀረበ። ከዚያም ዝግጁ ያልነበሩትን የሚመለከቱ ጥብቅና ኃይለኛ ልመናዎቹ እና ማስጠንቀቂያዎቹ ሕዝቡን እንደ ሞራ ያዙት።” Life Sketches, 20.