Littafin Daniyel - Na Talatin da Tara

Muna la’akari da yadda mafarkin William Miller yake da amfani a annabce a kwanaki na ƙarshe, inda dukkan annabce-annabce suke samun cikakkiyar cikar su. Mafarkin Miller yana bayyana ganowa, kafuwa, ƙin karɓa, binnewa, da kuma maidowa na muhimman gaskiyoyin Adventism waɗanda aka tattara ta wurin hidimar Miller. Waɗannan muhimman gaskiyoyi suna wakiltar gaskiyoyin da aka warware hatiminsu a shekara ta 1798. Waɗannan gaskiyoyi ana wakilta su ta wurin wahayin Kogin Ulai. Mafarkin Miller, kamar yadda aka rubuta a cikin littafin Early Writings, shi ne mafarkinsa na biyu, kuma wannan mafarkin an yi masa alama tun farko ta wurin mafarki na biyu na Nebukadnezzar, kamar yadda Miller kansa kuma aka yi masa alama tun farko ta wurin Nebukadnezzar.

Makalolin da suka gabata sun nuna yadda ƙarshen rayuwar Nebukadnezzar ta “lokatai bakwai” na rayuwa da zuciyar dabba ya ƙare a alamance a shekara ta 1798. Sa’an nan aka maido masa da mulkinsa, kuma a karo na farko, Nebukadnezzar ya wakilci mutum da ya tuba gaba ɗaya. Dangane da “lokacin ƙarshe,” a shekara ta 1798, ya wakilci “masu hikima.” Mun kuma tabbatar da cewa, a matsayin sarkin farko na Babila, hukuncin Nebukadnezzar na “lokatai bakwai,” ya kasance siffa ta hukuncin shekaru dubu biyu da ɗari biyar da ashirin na Belshazzar (mene, mene, tekel, upharsin), wanda shi ne sarki na ƙarshe na Babila.

’Yar’uwa White ta bayyana Belshazzar a cikin sa’ar shari’arsa a matsayin “sarki marar hikima.” A ƙarshen sa’ar shari’ar Nebuchadnezzar, yana wakiltar “sarki mai hikima,” domin ya amfana daga shari’ar “sau bakwai,” amma Belshazzar, ko da yake ya san tarihin, ya ƙi ya amfana.

Nebukadnezzar alama ce ta “masu hikima” a shekarar 1798, waɗanda suke fahimtar ƙaruwa na ilimi a lokacin ƙarshe.

A ƙarshen “lokatai bakwai” na Nebukadnezzar, ya yi sanarwa a bainar jama’a, wadda ta ƙunshi furci a fili. Miller, a matsayin Nebukadnezzar, yana wakiltar “masu hikima” a shekara ta 1798, waɗanda suke fahimtar ƙaruwar sani a lokacin ƙarshe. Su duka biyun sun yi mafarkai biyu, kuma mafarki na biyun na kowannensu yana nuna “lokatai bakwai” ta fuskar alama. An nuna a cikin talifofi na baya cewa “lokatai bakwai” suna alamta wurin sauyi.

A cikin 1798, Nebukadnezzar ya nuna sauyi daga yanayinsa na girman kai zuwa yanayin masu hikima. Wannan ya haɗa da furucinsa na bainar jama'a. Shekarar 1798 kuma ta kasance wurin sauyi tsakanin mulki na biyar da na shida a annabcin Littafi Mai Tsarki. Haka kuma ta nuna zuwan mala’ika na fari, ta haka tana nuna sabon zamanin rarrabawa, domin gargadin hukuncin da ke zuwa ba zai iya faruwa ba sai mulki na biyar a annabcin Littafi Mai Tsarki ya karɓi mummunar rauninsa.

A cikin shekara ta 1798, wata sabuwar zamanin gudanarwar aikin ceto ta iso, kuma wannan sabuwar zamanin ta ba da gargadi game da wata kuma zamanin da za ta fara a shekara ta 1844. A wannan canjin zamanin gudanarwa, za a rufe wata ƙofa, kuma a buɗe wata ƙofa.

Buɗe wata ƙofa alama ce ta sabon zamani na tanadi. An yi canjin tsarin zamanai na masarautu da na saƙo a 1798, a ƙarshen fushin farko, wanda aka cika daga 723 K.H. har zuwa 1798. Haka kuma an yi wani canjin tsarin zamanai a 1844, a ƙarshen fushin ƙarshe, wanda aka cika daga 677 K.H. har zuwa 1844. A 1798, zamanin tanadin saƙon mala’ika na fari, wanda ya yi gargaɗi game da shari’a mai zuwa, ya iso. Duka Nebukadnezzar da Miller an wakilta su a matsayin “masu hikima,” a “lokacin ƙarshe,” sa’ad da aka buɗe “ƙofar” zuwa ga tanadin ciki na saƙon mala’ika na fari da kuma zuwa ga canjin tanadin waje daga dabbar teku zuwa ga dabbar ƙasa. An cika tanadin saƙon mala’ika na fari sa’ad da aka buɗe ƙofar zuwa Wuri Mafi Tsarki a ranar 22 ga Oktoba, 1844, kuma tanadin mala’ika na uku, da kuma shari’ar bincike, suka iso.

Mafarki na biyu na Miller ya fara ne sa’ad da aka buɗe ƙofa a shekara ta 1798, kuma ya ƙare ne sa’ad da aka buɗe ƙofa a lokacin miƙa mulki na “shaidu biyu” waɗanda aka maido da su zuwa rai domin su yi shelar saƙon Kukan Tsakar Dare. A ma’anar annabci, duka Nebukadnezzar da Miller sun wakilci miƙa mulki daga mulkin dabbar teku zuwa mulkin dabbar ƙasa a shekara ta 1798. Dukansu suna wakiltar sanarwar kusantowar da kuma zuwan shari’ar bincike a shekara ta 1844. Shekarun 1798 da 1844 suna wakiltar kammalawar “fushin” Allah na farko da na ƙarshe a kan mutanensa, wanda aka cika a cikin tsawon lokacin “sau bakwai,” kamar yadda aka bayyana a Littafin Firistoci sura ta ashirin da shida. Shekaru arba’in da shida daga 1798 zuwa 1844 suna wakiltar gina haikalin ruhaniya, wanda manzon alkawari ya zo masa farat ɗaya a ranar 22 ga Oktoba, 1844, sa’ad da Almasihu ya sauya daga Wuri Mai Tsarki zuwa Wuri Mafi Tsarki.

1798, da 1844, suna nuna sauye-sauye (fiye da ɗaya), waɗanda “lokuta bakwai” suka yi wa alama. Sauyin Adventisancin Milleriyawa na Filadelfiya zuwa Adventisancin Milleriyawa na Laodikiya a 1856, shi ma an yi masa alama da ƙaruwa cikin sanin “lokuta bakwai,” wanda daga baya aka ƙi a 1863. A 1798, an samu ƙaruwa cikin sani daga littafin Daniyel, wanda ya haɗa da wannan “lokuta bakwai” ɗin na Lawiyawa ashirin da shida, wanda za a ƙi a ƙarshen Adventisancin Milleriyawa na Filadelfiya.

Canjin motsin mala’ika na farko daga Philadelphia zuwa Laodicea an wakilta shi da shekaru bakwai daga 1856 zuwa 1863. Saƙon Laodicea ya iso a 1856, kuma cikin shekaru bakwai, sabon hasken “lokuta bakwai” da aka buɗe hatiminsa ya haifar da tsari na gwaji mai matakai uku, wanda Adventism ya kasa a 1863. An ba da shekaru bakwai domin hasken “lokuta bakwai,” ko dai a karɓe shi ko kuma a ƙi shi. Canjin motsin Adventism na Millerite na Philadelphia zuwa Adventism na Millerite na Laodicea, yana zama alama ta gaba ta juyawar jerin a ƙarshe, wato canjin motsin Laodicea na mala’ika na uku zuwa motsin Philadelphia na mala’ika na uku.

Annabcin shekaru sittin da biyar na Ishaya yana nuna farkon fushin farko da na ƙarshe na Allah a kan masarautun arewa, sa’an nan kuma na kudu, na Isra’ila.

An ba da annabcin Ishaya na shekaru sittin da biyar a shekara ta 742 K.H., kuma cikin shekaru sittin da biyar masarautar arewa za ta shuɗe. Shekaru goma sha tara bayan 742 K.H., wato a shekara ta 723 K.H., an kwashe masarautar arewa zuwa bautar Assuriya. A ƙarshen waɗannan shekaru sittin da biyar ne fushin masarautar kudu ya fara a shekara ta 677 K.H., sa’ad da aka kai Manassa bauta ta hannun Babiloniyawa. Saboda haka, waɗannan shekaru sittin da biyar suna wakiltar wani zangon shekaru goma sha tara zuwa farkon kwashewar masarautar arewa, sa’an nan kuma wasu shekaru arba’in da shida har zuwa bautar Manassa.

Waɗannan annabce-annabcen sun kai ga cikawarsu dabam-dabam a shekarun 1798, 1844, da 1863. A 1798, sauyi na ciki a cikin saƙon ceto ya faru tare da zuwan mala’ika na fari, haka kuma wani sauyi na waje na masarautun annabcin Littafi Mai Tsarki ya faru. A 1844, sauyi na ciki a cikin saƙon ceto ya faru sa’ad da aka rufe ƙofa zuwa Wuri Mai Tsarki kuma shari’ar bincike ta fara tare da zuwan mala’ika na uku. A 1863, sauyi na waje ya faru sa’ad da ƙahonan nan biyu na dabbar duniya suka kasu zuwa rukuni biyu.

Ƙahon Jam’iyyar Republican ya kasu zuwa manyan jam’iyyun siyasa biyu waɗanda za su mamaye tarihin dabbar ƙasa daga wannan lokaci zuwa gaba. Ƙahon Furotesta kuma ya kasu zuwa bayyanannun siffofi biyu na ridda, wata ƙungiya tana da’awar cewa ita Furotesta ce wadda ke da’awar kiyaye Asabar ta rana ta bakwai, da kuma wata rukuni da ke da’awar cewa ita ma Furotesta ce, amma tana ɗaukaka ranar rana a matsayin zaɓaɓɓiyar ranarsu ta sujada.

A cikin wannan tarihin, ƙahon Furotesta da ya fito daga Zamannin Duhu, an gwada shi daga 11 ga Agusta, 1840 har zuwa 22 ga Oktoba, 1844, kuma ya kasa a cikin tsarin gwajin, ya kuma sauya daga mutanen Furotesta masu kiyaye Lahadi zuwa mutanen Furotesta masu ridda masu kiyaye Lahadi.

A cikin tarihin ainihin ƙahon Furotesta da aka kafa kuma aka tantance a 1844, an yi wani tsarin gwaji daga 1856 har zuwa 1863. Sa’an nan ainihin ƙahon Furotesta mai kiyaye Asabaci ya sauya duka daga Philadelphia zuwa Laodicea, haka kuma daga ainihin mutanen Furotesta masu kiyaye Asabaci zuwa ga ƙahon Furotesta mai ridda mai kiyaye Asabaci. “Sau bakwai,” yana da alaƙa da 1798, 1844, 1856 da 1863. “Sau bakwai,” alama ce da ke da alaƙa da maɓuɓɓugar sauyi, kuma an kafa wannan gaskiyar bisa ga shaidu da dama.

A shekara ta 1798, an sami ƙaruwa ta ilimi game da “lokuta bakwai,” domin annabcin lokaci na fari ƙwarai da Miller ya gano shi ne wannan gaskiyar. Zuwa shekara ta 1863 kuwa, an ƙi wannan gaskiyar, ta haka kuwa aka bayyana ƙarshen lokacin ƙarshe na shekaru sittin da biyar na annabcin da aka gabatar a cikin Ishaya sura ta bakwai.

Cikakkiyar annabcin shekaru dubu biyu da ɗari biyar da ashirin tana da tazarar shekaru sittin da biyar a farkonta da kuma a ƙarshenta, a cikin salo na hoton kishiya mai kama da madubi. A farkon ƙarshen, shekaru sittin da biyar (1798), waɗanda farkon farkon, shekaru sittin da biyar a 742 K.H.K., lokacin da aka ba da annabcin, suka misalta, an sami ƙaruwa ta sani game da “lokuta bakwai,” wanda “masu hikima” Millerites suka fahimta suka kuma shelanta. A ƙarshen ƙarshen, shekaru sittin da biyar a 1863, an sami wata ƙarin ƙaruwa ta sani a kan wannan gaskiyar, wadda a ƙarshe “firistoci” da aka naɗa kwanan nan na ƙahon Furotesta na gaskiya suka ƙi.

Ƙaruwa na sani sa’ad da aka buɗe littafin Daniyel yana da alaƙa da “lokuta bakwai,” saboda haka ba kawai alama ce ta wani wurin sauyi ba, amma kuma ta buɗewar saƙon annabci ce.

Wani sauyi kuma ya fara a ranar 18 ga Yuli, 2020, tare da cizon rai na farko, wanda ya fara “lokacin jinkiri” kuma ya nuna farkon kwanaki uku da rabi na babi na goma sha ɗaya na Ru’ya ta Yohanna, lokacin da shaidu biyu suke kwance matattu a titi na babban birnin Saduma da Masar.

Ranar 18 ga Yuli, 2020, tana nuna farkon kwanaki uku da rabi na alama (wani “sau bakwai”), waɗanda tarihin 1856 har zuwa 1863 ya riga ya kwatanta. Waɗannan lokutan biyu duka alamomi ne na “sau bakwai.” Waɗannan lokutan biyu duka suna nuna sauyin zamanin shiriya (wata miƙa mulki). Waɗannan lokutan biyu duka suna wakiltar ƙaruwa cikin sani da ke da alaƙa da “sau bakwai.”

A lokacin sauyin mulki daga masarautar Babila zuwa masarautar Mediya-Faris ne Daniyel ya yi addu’ar Lawiyawa sura ta ashirin da shida, ta haka yana bayyana addu’ar Lawiyawa sura ta ashirin da shida a matsayin alamar hanya ta sauyin kwanakin ƙarshe. A mafarkin Miller, a ƙarshen bayyana bakwai na kalmar “warwatsawa,” Miller ya yi kuka kuma ya yi addu’a. Kukan yana nuna lokacin da Zakin kabilar Yahuza (mutumin goga na ƙura) ya buɗe saƙon da aka rufe da hatimi.

Addu’ar Miller tana nuna addu’ar Daniyel ta Littafin Lawiyawa sura ta ashirin da shida, wadda ake dangantawa da “lokuta bakwai,” kuma tana faruwa ne a lokacin da aka buɗe ƙofa da tagogi a mafarkin Miller. Amma addu’ar Daniyel, a sura ta tara, tana kuma daidaita da addu’ar Daniyel a sura ta biyu. Haka kuma tana daidaita da addu’ar furci ta Nebukadnezzar a ƙarshen “lokutansa bakwai.”

Saboda haka, an wakilta addu’ar Miller ta wurin addu’ar Littafin Lawiyawa ashirin da shida, wadda ta kasance addu’ar ikirari ta jama’a da kuma addu’ar roƙon buɗe hatimin asirin annabci na ƙarshe, domin dukan annabci yana bayyana kwanaki na ƙarshe. Saboda haka, asirin Daniyel sura ta biyu yana wakiltar asiri na ƙarshe da za a buɗe hatiminsa. Addu’ar Miller, a cikin mafarkinsa, addu’a ce ta damuwa da fushin adalci game da abubuwan ƙyama da suka faru ga kayan ado masu daraja a ɗakinsa. An bayyana damuwarsa ta wurin waɗanda suke nishi suna kuka a Ezekiyel sura ta tara, a lokacin hatimtawar ɗari da arba’in da huɗu.

Miller ya kalli yadda aka riƙa binne gaskiya a hankali ta wajen koyarwar ƙarya, abin da a ƙarshe ya kai ga wani matsayi inda aka lalata akwatin gawa (wato, Littafi Mai Tsarki kansa). Lalacewar akwatin gawar Miller ta faru ne a tsara ta uku na Adventism sa’ad da aka yi wani yunƙuri da gangan na ajiye Littafi Mai Tsarki na King James a gefe domin a rungumi sigogin Littafi Mai Tsarki na zamani, gurbatattu, waɗanda suka samo asali daga Katolika.

Miller ya yi kuka, sa’an nan ya yi addu’a, nan take kuma wata ƙofa ta buɗe, dukan mutanen kuwa suka fita. Sai mutumin gogan ƙura (Zakin kabilar Yahuza) ya shiga, ya buɗe tagogi, ya kuma fara tsabtacewa. Sa’an nan Miller ya bayyana damuwarsa game da jauharan da suka warwatse, kuma mutumin gogan ƙurar ya yi alkawari cewa shi zai kula da jauharan. A cikin hayaniyar aikin tsabtacewar mutumin gogan ƙurar, Miller ya rufe idanunsa na ɗan lokaci, kuma da ya buɗe idanunsa, shara ta tafi. Jauharan suna warwatse a cikin ɗakin, sa’an nan mutumin gogan ƙurar ya ɗora babban akwatin jauhari a kan tebur, ya tattara jauharan ya jefa su cikin akwatin, ya ce, “ku zo ku gani.”

Maganar nan, “zo ka gani,” alama ce cewa an buɗe wata gaskiya da aka rufe yanzu-yanzu. Gaskiyar da aka buɗe wa Miller ita ce gaskiya ta ƙarshe, gama abu na gaba da zai faru shi ne tashin Miller a “ihu,” wanda yake wakiltar ƙarar mai ƙarfi. Miller ne na ƙarshe da ya karɓi saƙon Kukan Tsakar Dare a tarihin mabiyan Miller, kuma dab da ihun da ya tashe shi a mafarkin, ya runtse idanunsa na ɗan lokaci. Wurin nassi kaɗai a cikin Littafi Mai Tsarki da ya ambaci “ɗan lokaci” da “idanu” yana nuni ne ga tashin farko.

A cikin tarihin sauyawar motsin Laodiceya na mala’ika na uku zuwa motsin Filadelfiya na mala’ika na uku, kamar yadda aka wakilta a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, Miller yana wakiltar ainihin na ƙarshe daga cikin budurwai masu hikima da suka karɓi saƙon Kukan Tsakar Dare. Na farkon da suka karɓe shi su ne mafi ruhaniya.

A ƙarshen kwanaki uku da rabi na alama na Ru’ya ta Yohanna sura ta goma sha ɗaya, ana shelar saƙo na fari cikin saƙonni biyu, wanda aka wakilta a cikin Ezekiyel sura ta talatin da bakwai. Saƙo na fari yana tattara ƙasusuwan da suka mutu suka watse wuri guda, amma har yanzu matattu ne. Muryar da ta yi kira “a cikin jeji” ce ta gabatar da saƙon, ta haka tana nuna cewa saƙon Ezekiyel ya fara ne kafin kwanaki uku da rabi na alama su cika. Waɗannan kwanaki uku da rabi suna wakiltar “jeji”, kuma daga “jejin” ne ake shelar saƙon. “Jejin” kuma alama ce ta “lokuta bakwai,” wanda ke nuna wani sauyi da kuma buɗewa daga hatimi da ke gabatar da tsarin gwaji.

Akwai ci gaba a cikin bunƙasar saƙon, haka kuma akwai ci gaba a cikin karɓarsa, kamar yadda aka misalta da Kukan Tsakar Dare a tarihin Millerite. Waɗanda suka fi ruhaniya su ne na farko da suka karɓi saƙon muryar mai kira a jeji, kuma masana tarihin Adventism suna nuni ga wata wasiƙa da William Miller ya rubuta kwanaki kaɗan kafin 22 ga Oktoba, 1844, inda Miller ya ba da shaida cewa a ƙarshe ya fahimta kuma ya karɓi saƙon Kukan Tsakar Dare na Samuel Snow.

A cikin maimaita tarihin Kukan Tsakar Dare, kamar yadda aka wakilta a cikin mafarkin Miller, Miller ya runtse idanunsa na ɗan lokaci. Haka nan “cikin ƙanƙanin lokaci, cikin kifta idanu, a ƙarar ƙaho na ƙarshe: gama za a busa ƙahon, matattu kuma za a tashe su.” A cikin mafarkin Miller, yana wakiltar na ƙarshe da suka karɓi saƙon Kukan Tsakar Dare, kamar yadda ya kasance a cikin tarihin rayuwarsa. Yana wakiltar waɗanda daga ƙarshe suke karɓar saƙon nan dab da mutumin da ke da burushin ƙura ya tattara jauhari da suka watse, ya jefa su cikin akwatin ajiya mafi girma. A cikin littafin Ru’ya ta Yohanna, sura ta goma sha ɗaya, na ƙarshe da suka karɓi saƙo na biyu na Ezekiyel, wato saƙon iskokin huɗu na Musulunci, wanda shi ma saƙon hatimi ne, suna yin haka ne gab da ƙarar ƙaho na ƙarshe cikin ƙaho bakwai, wanda shi ne ƙahon “Bala’i na uku.” “Cikin ƙanƙanin lokaci, cikin kifta idanu, a ƙarar ƙaho na ƙarshe: gama za a busa ƙahon, matattu kuma za a tashe su marasa ruɓewa, mu kuma za a canja mu.” (1 Korintiyawa 15:52)

Nassin yana nuna tashin farko ne da yake faruwa a zuwan na biyu, amma akwai kuma tashin matattun ƙasusuwan busassu (shaidu biyu) da yake faruwa a cikin sa’ar babbar girgizar ƙasa ta Wahayi sura ta goma sha ɗaya. A cikin “sa’ar” waccan girgizar ƙasa, ƙaho na ƙarshe daga cikin ƙaho bakwai yana ƙara, kuma shaidun nan matattu da suke a kan titi ana komo da su zuwa rai, ba a matsayin Laodikeyawa ba, amma a matsayin Filadelfiyawa, gama a ƙahon Bala’i na uku, an riga an hatimce shaidu biyun, kuma ana canja su zuwa rashin ruɓewa, domin ba za su ƙara yin zunubi ba har abada. Miller yana wakiltar na ƙarshe da zai karɓi saƙon da ke kawo shaidu biyun zuwa rai, wato saƙon iskoki huɗu na Musulunci, kuma shi ne saƙon hatimi.

Sautin wannan ƙaho yana tā da na ƙarshe daga cikin matattun ƙasusuwan busassu waɗanda aka warwatsa a titin Saduma da Masar. Miller ya lura yadda ake binne gaskiya-gaskiya a hankali ta wurin koyarwar ƙarya. A ƙarshe Miller ya yi kuka, yana nuna lokacin da buɗe hatimin zai fara, gama buɗe hatimin aiki ne na ci gaba. Wannan buɗe hatimin ya fara ne a ƙarshen zangon kwanaki uku da rabi.

Bayan Miller ya yi kuka, Sai Wanda yake da ikon buɗe littafin da aka rufe da hatimi ya shiga cikin labarin. A cikin mafarkin Miller, wannan shi ne Mutumin Gogan Ƙura. Sai Miller ya yi addu’a, nan da nan kuwa wata ƙofa ta buɗe, alamar inda motsin Laodiceya na mala’ika na uku zai sauya ya shiga cikin motsin Filadelfiya na mala’ika na uku. Addu’arsa ita ce addu’ar Leviticus ashirin da shida; ita ce addu’ar neman fahimtar asirin annabci na ƙarshe da kuma furci na fili na tawaye da ya jawo kwana uku da rabi a kan shaidu biyun; ita ce addu’ar waɗanda aka hatimce a cikin Ezekiel sura ta tara.

Bayan addu’ar, Almasihu (mutumin goga na ƙura) ya shiga ya kuma fara tsabtace ɗakin. A ƙarshen aikin tsabtace na mutumin goga na ƙura, Miller ya rufe idanunsa na ɗan lokaci, yana nuna ƙarshen lokacin da matattun ƙasusuwan busassu za a tashe su. Sa’an nan mutumin goga na ƙura ya tattara duwatsun jauhari da suka warwatse a cikin ɗakin Miller, ya kuma sa su a cikin sabon akwatin gawa mafi girma, a kan tebur da yake tsakiyar ɗakin Miller, yayin da aka ɗaga shaidun biyu a matsayin tuta. A matsayin tuta, sai suka kira sauran garken Allah da har yanzu yake cikin Babila su “zo ku gani” saƙon da Zakin kabilar Yahuza ya jefa yanzu a cikin sabon akwatin gawa mafi girma.

Za mu fara duban wahayin Kogin Ulai a matsayin alamar gaskiyoyin da suka fito daga littafin Daniyel wanda aka warware hatiminsa a shekara ta 1798 a talifi na gaba. Mun riga mun shimfiɗa wasu muhimman wuraren ishara tun kafin wannan dubawar. Na farko shi ne, saƙon Milleriyawa cikakke ne (a matakin girmansa), amma bai kammala ba. An kafa shi ne a cikin tsarin iko biyu masu lalatarwa, ba uku ba. Na biyu kuma shi ne, sa’ad da mafarkin Miller ya bayyana maidowar ƙarshe ta gaskiyoyin tushe, to, gaskiyoyin tushen a wannan lokaci suna “ninki goma mafi haske” fiye da ɗaukakarsu ta farko. Batu na uku kuwa shi ne, motsin mala’ika na fari (motsin Milleriyawa), ana maimaita shi ne a cikin motsin mala’ika na uku, amma tare da wasu muhimman ƙayyadaddun sharudda. Milleriyawa a matsayin alama su Filadelfiya ne, su ne Nebukadnezzar wanda ya tuba, amma wanda daga bisani kuma cikin rashin sa’a, ya “sake gina Yeriko” a shekara ta 1863.

Motsin mala’ika na uku ya fara ne a matsayin Lawudikiyawa, masu bukatar tuba, amma a ƙarshe za su shiga cikin hallakar Yeriko ta ƙarshe (Yerikon kwanaki na ƙarshe).