On page 81 of Early Writings (and “81” is a symbol of one divine High Priest and eighty priests), William Miller’s second dream is recorded. Like unto Nebuchadnezzar, William Miller had two dreams. Nebuchadnezzar’s second dream in chapter four of Daniel, is set within the context of Moses’ “seven times” of Leviticus 26. Miller employed Daniel chapter four to illustrate Leviticus twenty-six’s “seven times” when he taught the 2,520, though he called it the “seven times.” Miller did not recognize that he had been typified by Nebuchadnezzar, but Nebuchadnezzar’s 2,520 days in chapter four, is represented by both the word “scatter” and the fact that it occurs ‘seven times,’ before the dirt brush man arrived in Miller’s dream.
A shafi na 81 na Early Writings (kuma “81” alama ce ta Babban Firist ɗaya na allahntaka da firistoci tamanin), an rubuta mafarki na biyu na William Miller. Kamar Nebukadnezzar, William Miller ya yi mafarkai biyu. Mafarki na biyu na Nebukadnezzar a cikin sura ta huɗu ta Daniel, an kafa shi ne a cikin mahallin “sau bakwai” na Musa na Littafin Lawiyawa 26. Miller ya yi amfani da Daniel sura ta huɗu don ya kwatanta “sau bakwai” na Lawiyawa ashirin da shida sa’ad da ya koyar da 2,520, ko da yake ya kira shi “sau bakwai.” Miller bai gane cewa an yi masa kwaikwayo ta wurin Nebukadnezzar ba, amma kwanaki 2,520 na Nebukadnezzar a sura ta huɗu, ana wakilta su ta wurin kalmar “watsar” da kuma gaskiyar cewa tana faruwa ‘sau bakwai,’ kafin mutumin mai goga ƙura ya iso a mafarkin Miller.
Miller is called “Father Miller” by Sister White, but not in the pagan way as Catholics do, but in a patriarchal way, like unto father Abraham. Miller is a symbol, he is a covenant man, representing the chain of biblical symbols along the path to the final covenant with the one hundred and forty-four thousand. Joel informs us that in the last days, the old men would dream dreams, and William Miller is the old man of our history, and also the farmer that fulfilled William Tyndale’s prophecy that states, “If God spare my life, ere many years I will cause a boy that driveth the plough shall know more of the Scripture than thou dost.”
Sista White ta kira Miller da suna “Uba Miller,” amma ba ta hanyar arna ba kamar yadda Katolika suke yi, sai dai ta hanyar uba na kakanni, kamar Uba Ibrahim. Miller alama ce; shi mutum ne na alkawari, yana wakiltar sarkar alamomin Littafi Mai Tsarki a kan hanya zuwa ga alkawari na ƙarshe tare da dubu ɗari da arba’in da huɗu. Yowel ya sanar da mu cewa a kwanaki na ƙarshe, dattawa za su yi mafarkai; kuma William Miller shi ne dattijon tarihinmu, haka kuma manomin da ya cika annabcin William Tyndale wanda ya ce, “Idan Allah ya bar ni da rai, kafin shekaru masu yawa su shige zan sa wani yaro mai tuka garma ya san Nassi fiye da kai.”
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Allah ya aiki mala’ikansa ya motsa zuciyar wani manomi wanda bai gaskata Littafi Mai Tsarki ba, domin ya bishe shi zuwa ga binciken annabce-annabce. Mala’ikun Allah suka riƙa yawan ziyartar wancan zaɓaɓɓen, domin su shiryar da hankalinsa kuma su buɗe wa fahimtarsa annabce-annabcen da tun dā suka kasance duhu ga mutanen Allah. An ba shi farkon sarƙar gaskiya, kuma aka ci gaba da bishe shi ya bincika mahaɗi bayan mahaɗi, har sai da ya dubi Maganar Allah da mamaki da sha’awa. A can ya ga cikakkiyar sarƙar gaskiya. Wannan Maganar da ya taɓa ɗauka a matsayin wadda ba wahayi ba, yanzu ta buɗe a gaban ganinsa cikin kyanta da ɗaukakarta. Ya ga cewa wani sashe na Nassi yana bayyana wani, kuma sa’ad da wani nassi ya kasance a rufe ga fahimtarsa, sai ya sami a wani ɓangare na Maganar abin da ya bayyana shi. Ya ɗauki Tsattsarkan Maganar Allah da farin ciki da kuma da mafi zurfin girmamawa da tsoro mai tsarki.” Early Writings, 230.
Miller was the farmer who fulfilled Tyndale’s prophecy, and his first publication of the prophetic knowledge he had assembled from the unsealing of Daniel 8:14 was in 1831, two hundred and twenty years after the publication of the King James Version of the Bible. John Wycliff, William Tyndale and the publication of the King James Bible in 1611, represent three waymarks that begins the two-hundred-and-twenty-year prophecy that ends when Tyndale’s plow boy would open God’s Word to the first angel’s message, that was to be followed by two other angels. That first angel arrived in 1798 and the third in 1844. Wycliff, Tyndale and King James connect to the farmer who would fulfill Tyndale’s prediction, and who would symbolize the history of three angels from 1798 unto 1844.
Miller shi ne manomin da ya cika annabcin Tyndale, kuma bugawar farko ta ilimin annabci da ya tattara daga buɗewar hatimin Daniyel 8:14 ta kasance a shekara ta 1831, shekaru ɗari biyu da ashirin bayan buga King James Version na Littafi Mai Tsarki. John Wycliff, William Tyndale, da buga King James Bible a shekara ta 1611, suna wakiltar alamomin hanya guda uku da suka fara annabcin shekaru ɗari biyu da ashirin, wanda ya ƙare sa’ad da yaron mai jan garma na Tyndale zai buɗe Maganar Allah ga saƙon mala’ika na fari, wanda wasu mala’iku biyu kuma za su biyo baya. Wannan mala’ika na fari ya iso a shekara ta 1798, na ukun kuma a 1844. Wycliff, Tyndale, da King James suna da alaƙa da manomin da zai cika hasashen Tyndale, wanda kuma zai wakilci tarihin mala’iku uku daga 1798 har zuwa 1844.
William Miller’s alpha discovery was the 2,520 years of Leviticus twenty-six and his omega discovery was the 2,300 years of Daniel 8:14. The 2,520 scattering of Judah began in 677 BC and ended in 1844. The 2,300 years of Daniel 8:14 ended in 1844. Both ended together in 1844, and the starting point of the alpha and omega discoveries of William Miller were separated by two hundred and twenty years. “Two hundred and twenty” is a symbol of William Miller, upon two witnesses. The alpha and omega discoveries of Miller are represented by 1798 and 1844. The 2,520 scattering against the northern kingdom ended in 1798, and forty-six years later in 1844 the 2,300 years ended.
Babban gano na alpha na William Miller shi ne shekaru 2,520 na Littafin Firistoci ashirin da shida, kuma babban gano na omega nasa shi ne shekaru 2,300 na Daniyel 8:14. Watsewar Yahuza ta shekaru 2,520 ta fara a 677 K.H.K. kuma ta ƙare a 1844. Shekaru 2,300 na Daniyel 8:14 sun ƙare a 1844. Dukansu sun ƙare tare a 1844, kuma wurin farawarsu na gano-ganon alpha da omega na William Miller ya rabu da shekaru ɗari biyu da ashirin. “Ɗari biyu da ashirin” alama ce ta William Miller, bisa ga shaidu biyu. Ana wakiltar gano-ganon alpha da omega na Miller da 1798 da 1844. Watsewar shekaru 2,520 da ta zo a kan masarautar arewa ta ƙare a 1798, kuma bayan shekaru arba’in da shida, a 1844, shekaru 2,300 suka ƙare.
The 2,520 years that ended in 1798, marks that date and the 2,520 years against Judah, which ended in 1844 produces a two-hundred-and-twenty-year period. This means the 2,520 against Israel produces the prophetic period of forty-six years, and the 2,520 against Judah produces the prophetic period of two hundred and twenty years. The alpha of that period is 677 BC and the omega is 457 BC, which means the alpha of the forty-six-year period and of the two-hundred-and-twenty-year period is represented by the 2,520, and the omega of both of the lines is the 2,300. The two “scatterings” of 2,520 years provide two witnesses of a period that begins with the 2,520 and ends with the 2,300. Both of those lines identify the alpha and omega discoveries of William Miller.
Shekaru 2,520 da suka ƙare a 1798 suna nuna wannan kwanan wata, kuma shekaru 2,520 a kan Yahuza, waɗanda suka ƙare a 1844, suna haifar da tsawon lokaci na shekaru dari biyu da ashirin. Wannan yana nufin cewa 2,520 a kan Isra’ila suna haifar da lokacin annabci na shekaru arba’in da shida, kuma 2,520 a kan Yahuza suna haifar da lokacin annabci na shekaru dari biyu da ashirin. Alpha na wannan lokaci shi ne 677 BC, omega kuma shi ne 457 BC, wanda ke nufin cewa alpha na lokacin shekaru arba’in da shida da na lokacin shekaru dari biyu da ashirin ana wakilta su da 2,520, kuma omega na duka waɗannan layukan biyu shi ne 2,300. “Watsuwar” nan biyu na shekaru 2,520 suna ba da shaidu biyu na wani lokaci da ya fara da 2,520 kuma ya ƙare da 2,300. Duka waɗannan layukan biyu suna bayyana binciken alpha da omega na William Miller.
“William Miller’s Dream
“Mafarkin William Miller”
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
“Na yi mafarki cewa Allah, ta wata hannu marar ganuwa, ya aiko mini da wani ƙaramin akwatin ajiya da aka ƙera da banmamaki, mai tsawon kamar inci goma, fāɗinsa kuma inci shida a kowane gefe, wanda aka yi da itacen eboni tare da lu’ulu’u da aka saka a cikinsa da fasaha ta banmamaki. Ga akwatin kuwa, an haɗa maɓalli da shi. Nan da nan na ɗauki maɓallin na buɗe akwatin; sai ga shi, cikin mamaki da al’ajabi na, na same shi cike da kowane iri da kowane girman kayan ado masu daraja, lu’ulu’u, duwatsu masu tamani, da kuɗin zinariya da azurfa na kowane siffa da kowane ƙima, waɗanda aka jera cikin kyakkyawan tsari a wurare dabam-dabam nasu a cikin akwatin; kuma kasancewarsu a haka a jere suka haskaka wani haske da ɗaukaka da babu abin da ya kai su sai rana kaɗai.”
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
“Na yi tunani cewa ba aikina ba ne in ji daɗin wannan abin kallo mai banmamaki ni kaɗai, ko da yake zuciyata ta cika da murna saboda haskensa, kyawunsa, da darajar abin da yake ƙunshe da shi. Saboda haka na ajiye shi a kan teburin tsakiya a ɗakina, na kuma sanar cewa duk wanda yake da sha’awa zai iya zuwa ya ga mafi ɗaukaka da haske daga cikin abubuwan kallo da mutum ya taɓa gani a wannan rayuwa.
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table.
Mutane suka fara zuwa, da farko kaɗan ne adadinsu, amma suna ƙaruwa har suka zama taro mai yawa. Sa’ad da suka fara duba cikin akwatin, sai su yi mamaki su kuma yi sowa da farin ciki. Amma da masu kallo suka ƙaru, kowa ya fara dagula duwatsun lu’ulu’u, yana fitar da su daga cikin akwatin yana kuma watsar da su a kan tebur.
“I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
“Na fara tunani cewa mai shi zai sake nema a hannuna akwatin da kayan adon; kuma idan na bari a watsa su, ba zan taɓa iya mayar da su wurarensu a cikin akwatin kamar dā ba; kuma na ji cewa ba zan taɓa iya fuskantar lissafin alhaki ba, gama zai kasance mai girma ƙwarai. Sai na fara roƙon mutanen kada su taɓa su, kuma kada su fitar da su daga cikin akwatin; amma gwargwadon yadda na ƙara roƙo, haka suka ƙara watsa su; kuma yanzu kamar suna watsa su ko’ina cikin ɗakin, a ƙasa da kuma a kan kowane irin kayan ɗaki da ke cikin ɗakin.
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
“Sa’an nan na ga cewa a cikin ainihin duwatsu masu daraja da tsabar kuɗi, sun watsa adadi marar iyaka na duwatsu masu daraja na jabu da tsabar kuɗin jabu. Na yi matuƙar fusata ƙwarai da wannan muguwar ɗabi’arsu da rashin godiyarsu, na kuma tsawata musu, na zarge su saboda haka; amma gwargwadon yadda na ƙara tsawata musu, haka suka ƙara watsa duwatsu masu daraja na jabu da tsabar kuɗin ƙarya a cikin na ainihi.”
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
“Sai na shiga damuwa ƙwarai a raina na jiki, na kuma fara amfani da ƙarfi na jiki domin in tura su su fita daga ɗakin; amma yayinda nake fitar da ɗaya, sai uku ƙarin su shiga, su kawo ƙazanta da gutsattsarin itace da yashi da kowane irin shara, har suka rufe dukan lu’ulu’u na gaskiya, da lu’ulu’u masu tsada, da tsabar kuɗi, waɗanda dukkansu suka ɓace daga gani. Suka kuma yaga akwatinana ƙanana gunduwa-gunduwa, suka watsa shi cikin sharan. Na yi tsammani babu wani mutum da ya kula da baƙina ko fushina. Na karaya sarai, zuciyata ta raunana ƙwarai, sai na zauna na yi kuka.
“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.
“Yayin da nake haka ina kuka da makoki saboda babban hasārata da kuma alhakin da ke kaina, sai na tuna da Allah, na kuma yi addu’a da gaske cewa Ya aiko mini da taimako.
“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.
“Nan da nan ƙofa ta buɗe, sai wani mutum ya shiga ɗakin; sa’ad da mutanen suka fita duka daga ciki, shi kuwa, yana riƙe da goga a hannunsa, ya buɗe tagogin, ya kuma fara shara ƙazanta da tarkace daga cikin ɗakin.
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
“Na roƙe shi ya yi haƙuri, gama akwai waɗansu duwatsu masu daraja a warwatse a cikin tarkace.
“He told me to ‘fear not,’ for he would ‘take care of them’.
Ya ce mini kada in ji tsoro, gama shi zai kula da su.
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Sa’an nan, yayin da yake share ƙura da tarkace, kayan ado na ƙarya da kuɗaɗen jabu, duka suka tashi suka fita ta taga kamar girgije, iska kuma ta kwashe su. A cikin wannan hargitsi na lumshe idanuna na ɗan lokaci; da na buɗe su, duk tarkacen ya tafi. Kayayyaki masu daraja, lu’ulu’ai, lu’ulu’an diamond, da kuɗaɗen zinariya da azurfa, suna kwance a warwatse da yalwa a ko’ina cikin ɗakin.
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
“Sa’an nan ya ɗora a kan tebur wani akwati, wanda ya fi na dā girma sosai kuma ya fi shi kyau, ya kuma tattara kayan adon, lu’ulu’u, da tsabar kuɗi, da hannu-hannu, ya jefa su cikin akwatin, har sai da babu ko ɗaya da ya rage, ko da yake waɗansu daga cikin lu’ulu’un ba su fi kan allura girma ba.
“He then called upon me to ‘come and see.’
“Sa’an nan ya kira ni cewa, ‘zo ka gani.’”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
“Na duba cikin akwatin, amma hasken abin da na gani ya dimauce idanuna. Suna haskakawa da ɗaukaka sau goma fiye da yadda suke a dā. Na ɗauka an goge su ne cikin yashi ta wurin ƙafafun waɗannan mugayen mutane waɗanda suka watsa su suka kuma tattake su cikin ƙura. An shirya su cikin kyakkyawan tsari a cikin akwatin, kowane ɗaya a wurinsa, ba tare da wata alama ta wahalar mutumin da ya jefa su a ciki ba. Na yi ihu saboda tsantsar farin ciki, kuma wannan ihun ya tashe ni daga barci.” Early Writings, 81–83.
Beginning on page “81,” a symbol of the priests, the dream identifies the history of the Laodicean Seventh-day Adventist church’s work of destroying the foundational truths assembled by Divinity through the humanity of William Miller. The history ends when Miller “shouted with very joy” and the shout “awoke” him. The history represented in the dream concludes at the loud cry of the third angel, which is the climax of the Midnight Cry. The historical narrative of Miller’s dream also represents the waymarks of the Millerite history, and it therefore also represents the parallel history of the movement of the one hundred and forty-four thousand. Just as significant is that the dream’s historical representation also contains a prophetic fractal of the history that began to repeat in 2023.
Da aka fara a shafi na “81,” alamar firistoci, mafarkin ya bayyana tarihin aikin ikilisiyar Adventist ta Bakwai ta Laodicea na rushe gaskiyoyin tushe waɗanda Allahntaka ta tattara ta wurin mutuntakar William Miller. Tarihin yana ƙarewa ne sa’ad da Miller “ya yi ihu da matuƙar farin ciki” kuma ihun ya “tashe” shi. Tarihin da aka wakilta a cikin mafarkin yana ƙarewa ne a babban kira na mala’ika na uku, wanda shi ne kololuwar Kiran Tsakar Dare. Tarihin labarin mafarkin Miller kuma yana wakiltar alamomin hanya na tarihin Millerites, sabili da haka yana kuma wakiltar tarihin da ya yi daidai da motsin mutum dubu ɗari da arba’in da huɗu. Haka nan, mai muhimmanci ƙwarai, wakilcin tarihin da ke cikin mafarkin kuma yana ɗauke da wani fractal na annabci na tarihin da ya fara maimaituwa a 2023.
The jewels of truth that were recognized in the history of the one hundred and forty-four thousand were placed into the public record in 2004 and then again in 2012, when the presentation of Habakkuk’s Tables gathered a group that was destined to be scattered. Those truths were set upon the table in 2004, with the first presentation of the truths which had been unsealed in 1989. A “few” considered the message then, but in 2012, the series of 95 presentations titled Habakkuk’s Tables brought in a crowd, for the “people began to come in, at first few in number, but increasing to a crowd.”
An sanya duwatsun gaskiya masu daraja waɗanda aka gane a cikin tarihin mutum dubu ɗari da arba’in da huɗu a cikin tarihin jama’a a shekara ta 2004, sa’an nan kuma a shekara ta 2012, lokacin da gabatarwar Tebura na Habakkuk ta tattara wata ƙungiya wadda aka ƙaddara za a warwatsa. An shimfiɗa waɗannan gaskiyoyi a kan teburin a shekara ta 2004, tare da gabatarwa ta farko ta gaskiyoyin da aka buɗe hatiminsu a shekara ta 1989. “Kaɗan” ne suka kula da saƙon a wancan lokacin, amma a shekara ta 2012, jerin gabatarwa 95 mai take Tebura na Habakkuk ya kawo taro, gama “mutane suka fara shigowa, da farko kaɗan ne adadinsu, amma suna ƙaruwa har suka zama taro.”
From 2012 unto July 18, 2020 those truths were progressively scattered and covered with rubbish. On July 18, 2020, the proponents of the message of Habakkuk’s Tables were scattered for a period of three and a half days.
Daga shekarar 2012 har zuwa 18 ga Yuli, 2020, waɗannan gaskiyoyi sun kasance ana warwatsa su sannu a hankali kuma ana rufe su da tarkace. A ranar 18 ga Yuli, 2020, an warwatsa masu ɗaukar saƙon Teburan Habakkuk na tsawon kwanaki uku da rabi.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.
Kuma sa’ad da za su gama shaidarsu, dabbar da ke fitowa daga ramin marar ƙasa za ta yi yaƙi da su, ta rinjaye su, ta kuma kashe su. Kuma gawawwakin jikunansu za su kwanta a cikin titin babban birnin nan, wanda a ruhance ake kiransa Saduma da Masar, inda kuma aka gicciye Ubangijinmu. Kuma waɗanda suke daga cikin mutane da kabilu da harsuna da al’ummai za su dinga kallon gawawwakin jikunansu har kwana uku da rabi, ba kuma za su yarda a binne gawawwakin jikunansu ba. Kuma waɗanda suke zaune a bisa duniya za su yi murna a kansu, su yi farin ciki, kuma za su aika wa juna kyautai; domin waɗannan annabawa biyu sun azabtar da waɗanda suke zaune a bisa duniya. Ru’ya ta Yohanna 11:7–10.
On Sabbath, December 30, 2023 Future for America joined a zoom meeting for its first public meeting since July 18, 2020. December 30, 2023 is 1,260 days after July 18, 2020, or “three days and an half.” While Elijah and Moses were dead in the street, the other class is “rejoicing.” Future for America had returned to publishing the prophetic message in July of 2023, for the message that was then to go to the entire earth, would of prophetic necessity need to come from the “wilderness.” Three and a half days, or 1,260 days are a wilderness.
A ranar Asabar, 30 ga Disamba, 2023, Future for America ta shiga wani taron Zoom domin taronta na farko na jama’a tun daga 18 ga Yuli, 2020. Ranar 30 ga Disamba, 2023, kwanaki 1,260 ne bayan 18 ga Yuli, 2020, wato “kwanaki uku da rabi.” Yayin da Iliya da Musa suke matattu a kan titi, ɗaya aji kuwa tana “murna.” Future for America ta koma wallafa saƙon annabci a watan Yulin 2023, domin saƙon da a wancan lokacin ya kamata ya tafi zuwa ga dukan duniya, bisa ga larurar annabci dole ne ya fito daga “jeji.” Kwanaki uku da rabi, ko kuwa kwanaki 1,260, jeji ne.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
Kuma matar ta gudu zuwa jeji, inda take da wani wuri da Allah ya tanada, domin a ciyar da ita a can kwana dubu ɗaya da ɗari biyu da sittin. Ru’ya ta Yohanna 12:6.
The “wilderness” is “a thousand two hundred and threescore days,” which is 1,260 days, which is also “three days and a half,” and is represented in Revelation 12:6, and “126” is a tithe of 1,260. One of the amazing truths that was then unsealed was the need of repentance in fulfillment of the prayer of the “seven times” in Leviticus twenty-six.
“hamada” ita ce “kwana dubu ɗaya da ɗari biyu da sittin,” wato kwanaki 1,260, wanda kuma shi ne “kwana uku da rabi,” kuma an wakilta shi a cikin Ru’ya ta Yohanna 12:6, kuma “126” ɗaya bisa goma ne na 1,260. Ɗaya daga cikin gaskiya masu banmamaki da aka buɗe a wancan lokacin shi ne bukatar tuba domin cikar addu’ar “sau bakwai” a cikin Littafin Lawiyawa ashirin da shida.
1,260 days is also a symbol of 2,520 days. The “seven times” against the northern kingdom began in 723 BC and ended in 1798. The midpoint is 538, thus creating 1,260 years that paganism trampled down the sanctuary and host followed by 1,260 that papalism trampled down the sanctuary and host. This prophetic structure is aligned with the 1,260 days from Christ’s baptism to the cross, that is followed by 1,260 prophetic days unto 34 AD, when the gospel went to the Gentiles. Thus, upon two witnesses 1,260 is part of 2,520 days, or Moses’ “seven times” of Leviticus twenty-six.
Kwanaki 1,260 kuma alama ce ta kwanaki 2,520. “Lokuta bakwai” a kan masarautar arewa sun fara a shekara ta 723 K.H.K. suka kuma ƙare a 1798. Tsakiyar lokacin ita ce 538, ta haka aka samar da shekaru 1,260 da arna suka tattake Wuri Mai Tsarki da runduna, sannan kuma aka bi su da shekaru 1,260 da tsarin Paparoma ya tattake Wuri Mai Tsarki da runduna. Wannan tsarin annabci ya yi daidai da kwanaki 1,260 daga baftismar Almasihu zuwa gicciye, waɗanda kuma aka bi da kwanaki 1,260 na annabci har zuwa shekara ta 34 A.H., lokacin da bishara ta tafi ga Al’ummai. Saboda haka, bisa ga shaidu biyu, 1,260 wani ɓangare ne na kwanaki 2,520, ko kuma “lokuta bakwai” na Musa a Leviticus ashirin da shida.
The voice in the wilderness period beginning on Sabbath, July 18, 2020 unto Sabbath, December 30, 2023 began to cry in July of 2023, and when the “wilderness” period ended on Sabbath, December 30, 2023 the resurrection of Moses and Elijah arrived. The message of the voice identified that the waymark of the parallel first disappointments in every reform movement explained the false prediction of July 18, 2020, in the context of the parable of the ten virgins. It called men and women to the repentance represented by the Leviticus twenty-six prayer. Miller’s dream represents that very repentance when he records, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.”
Muryar a lokacin jeji da ya fara a ranar Asabbaci, 18 ga Yuli, 2020 har zuwa ranar Asabbaci, 30 ga Disamba, 2023 ta fara yin kira a cikin Yuli na 2023, kuma sa’ad da lokacin “jeji” ya ƙare a ranar Asabbaci, 30 ga Disamba, 2023, tashin Musa da Iliya ya iso. Saƙon muryar ya bayyana cewa alamar hanya ta kwatankwacin farkon abubuwan takaici a kowace motsin gyara ta yi bayanin annabcin ƙarya na 18 ga Yuli, 2020, a cikin mahallin misalin budurwai goma. Ya kira maza da mata zuwa ga tuba wadda addu’ar Lawiyawa ashirin da shida take wakilta. Mafarkin Miller yana wakiltar wannan tuba ɗin sarai sa’ad da ya rubuta cewa, “Yayin da nake haka ina kuka ina makoki saboda babban rashina da alhakin da ke kaina, sai na tuna da Allah, kuma na yi addu’a da zuciya ɗaya cewa Ya aiko mini da taimako.”
Come and See
Zo Ku Gani
Miller’s dream is divided by two expressions of “come and see.” The first time Miller invites people to “come and see,” and the second time the “dirt brush man” invites Miller to come and see. “Come and see” is a prophetic symbol that identifies a prophetic truth that is unsealed. The first four seals each contain the command to “come and see.”
An raba mafarkin Miller ta wurin furuci biyu na “zo ka gani.” A karo na farko Miller ne ya gayyaci mutane su “zo su gani,” kuma a karo na biyu “mutumin goga na ƙura” ne ya gayyaci Miller ya zo ya gani. “Zo ka gani” alama ce ta annabci wadda ke bayyana gaskiyar annabci da aka buɗe hatiminta. Kowanne daga cikin hatimai huɗu na farko yana ɗauke da umarnin “zo ka gani.”
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. … And when he had opened the second seal, I heard the second beast say, Come and see. … And when he had opened the third seal, I heard the third beast say, Come and see. … And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. Revelation 6:1, 3, 5, 7.
Sai na ga sa’ad da Ɗan Rago ya buɗe ɗaya daga cikin hatiman, sai na ji kamar karar tsawa, ɗaya daga cikin halittun nan huɗu yana cewa, Zo ka gani. … Kuma sa’ad da ya buɗe hatimi na biyu, na ji halitta ta biyu tana cewa, Zo ka gani. … Kuma sa’ad da ya buɗe hatimi na uku, na ji halitta ta uku tana cewa, Zo ka gani. … Kuma sa’ad da ya buɗe hatimi na huɗu, na ji muryar halitta ta huɗu tana cewa, Zo ka gani. Ru’ya ta Yohanna 6:1, 3, 5, 7.
The “come and see” in the beginning of Miller’s dream is the alpha and the ending “come and see” is the omega. The dream identifies the unsealing in the beginning of the dream as jewels that when “arranged they reflected a light and glory equaled only to the sun.” When Christ invited Miller to “come and see” the omega, Miller says, “my eyes were dazzled with the sight. They shone with ten times their former glory.” The alpha light was as the sun and the omega light was ten times the sun.
Kalmar nan “zo ka gani” a farkon mafarkin Miller ita ce alfa, kuma “zo ka gani” na ƙarshe ita ce omega. Mafarkin ya bayyana buɗewar hatimin a farkon mafarkin a matsayin jauharori waɗanda, sa’ad da “aka tsara su, suka nuna wani haske da ɗaukaka waɗanda babu abin da ya kai su sai rana kaɗai.” Sa’ad da Almasihu ya gayyaci Miller ya “zo ka gani” omega, Miller ya ce, “idonuwana suka dimauce da abin da na gani. Sun yi haske sau goma fiye da ɗaukakarsu ta dā.” Hasken alfa ya kasance kamar rana, kuma hasken omega ya kasance sau goma kamar rana.
Scatter
Warwatsa
Miller’s mourning and repentance is represented at the end of the period that began with the first “come and see,” and the last “come and see.” In the period which begins with Miller’s unsealing a message to the people and then ends with Christ unsealing a message to Miller, the word “scatter” is represented “seven times.” Miller will use the word again, but between the first and last unsealing, “scatter” is expressed “seven times.” The Bible identifies the judgment of the “seven times” with the word, “scatter.”
An wakilta baƙin cikin Miller da tubarsa a ƙarshen lokacin da ya fara da “zo ka gani” na farko, kuma da “zo ka gani” na ƙarshe. A cikin lokacin da ya fara da Miller yana buɗe saƙo ga mutane, sa’an nan kuma ya ƙare da Almasihu yana buɗe saƙo ga Miller, an wakilta kalmar “watsar” “sau bakwai.” Miller zai sake amfani da kalmar, amma a tsakanin buɗewar farko da ta ƙarshe, an bayyana “watsar” “sau bakwai.” Littafi Mai Tsarki ya danganta shari’ar “sau bakwai” da kalmar “watsar.”
And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Leviticus 26:33.
Zan warwatsa ku a cikin al’ummai, kuma zan zare takobi in bi bayanku; ƙasarku kuma za ta zama kufai, biranenku kuma su zama kango. Levitikus 26:33.
The very first truth Miller discovered was the “seven times” of Leviticus twenty-six, and in his dream the period between Miller’s message being published and Christ’s message being published, all the foundational truths represented by the work of William Miller were to be covered with the rubbish and counterfeit coins of the theologians of Laodicean Seventh-day Adventism. That rejection of the foundational truths is represented as seven scatterings within the history between the alpha and omega. The “seven times” is a symbol of the work of William Miller, which in turn are the foundations of Seventh-day Adventism, of which; the 2,300 days of Daniel 8:14 are the central pillar of that very foundation. What this identifies is that the 2,520 years of scattering that was the first, or alpha discovery of William Miller marks the beginning of a period, that ended with the omega discovery of William Miller, which was the 2,300 days.
Gaskiya ta farko ƙwarai da Miller ya gano ita ce “sau bakwai” na Littafin Lawiyawa sura ta ashirin da shida, kuma a cikin mafarkinsa, a lokacin da yake tsakanin buga saƙon Miller da buga saƙon Almasihu, dukan gaskiyoyin asali da aikin William Miller ya wakilta za a rufe su da tarkace da kuɗaɗen jabu na malaman tauhidi na Adventist na kwana bakwai na Laodisiya. Wannan ƙin karɓar gaskiyoyin asali an wakilta shi a matsayin warwatsewa sau bakwai a cikin tarihin da ke tsakanin alpha da omega. “Sau bakwai” alama ce ta aikin William Miller, wanda kuma shi ne tushen Adventism na kwana bakwai; a ciki ne kwanaki 2,300 na Daniyel 8:14 suke matsayin ginshiƙi na tsakiya na wannan tushe. Abin da wannan yake bayyanawa shi ne cewa shekaru 2,520 na warwatsewa, wanda shi ne ganowa ta farko, ko ta alpha, ta William Miller, yana nuna farkon wani zamani, wanda ya ƙare da ganowa ta omega ta William Miller, wato kwanaki 2,300.
When Laodicean Seventh-day Adventism set aside the “seven times” in 1863, they set aside William Miller’s first discovery, which would be his alpha discovery and his foundational discovery. The last of Miller’s discoveries was the 2,300 days, which was his omega discovery and his capstone discovery. The “seven times” that concluded in 1798 marked the 2,520 and the 2,300 days were marked in 1844.
Sa’ad da Adventism na Laodicea na Rana ta Bakwai ya ajiye gefe “lokuta bakwai” a shekara ta 1863, sai ya ajiye gefe gano na farko na William Miller, wanda shi ne ganowarsa ta alpha kuma ganowarsa ta tushe. Ganowa ta ƙarshe cikin abubuwan da Miller ya gano ita ce kwanaki 2,300, wadda ita ce ganowarsa ta omega kuma ganowarsa ta ƙololuwa. “Lokuta bakwai” da suka ƙare a 1798 sun nuna 2,520, kuma kwanaki 2,300 an yi musu alama a 1844.
It is the dirt brush man who assembles the jewels after they are scattered for seven times. Then the casket is larger and more beautiful and shines ten times brighter than the sun. Ten is a symbol of a test, and those jewels therefore shine at the test over the day of the sun, so Miller’s dream begins in 1798 and ends at the loud cry of the third angel at the Sunday law.
Mutumin da yake da goga na ƙura ne yake tattara duwatsun jauhari bayan an warwatsa su sau bakwai. Sa’an nan akwatin ya fi girma, ya fi kyau, kuma yana haskakawa sau goma fiye da rana. Goma alama ce ta gwaji, sabili da haka waɗannan duwatsun jauhari suna haskakawa a cikin gwajin da ya zo a kan ranar rana, don haka mafarkin Miller ya fara ne a 1798 kuma ya ƙare a babban kiran mala’ika na uku a dokar Lahadi.
The history of the Millerites from 1798 unto 1863 is also the history from 1798 until the soon-coming Sunday law. The history represented in William Miller’s dream that occurs between Miller saying “come and see” unto the Dirt Brush man saying “come and see,” is both the period of 1798 unto 1863, and also the period of 1798 unto the Sunday law. The line that ends in 1863 is a prophetic fractal of the line that begins in 1798 and ends at the Sunday law. Both those lines are represented in Miller’s dream.
Tarihin Mileriyawa daga 1798 har zuwa 1863 shi ma tarihin ne daga 1798 har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba. Tarihin da aka wakilta a cikin mafarkin William Miller, wanda yake faruwa tsakanin lokacin da Miller ya ce, “zo ka gani” har zuwa lokacin da mutumin Goga ta Ƙasa ya ce, “zo ka gani,” shi ne duka zamanin daga 1798 har zuwa 1863, kuma haka nan ma zamanin daga 1798 har zuwa dokar Lahadi. Layin da ya ƙare a 1863 wani fractal na annabci ne na layin da ya fara a 1798 kuma ya ƙare a dokar Lahadi. Dukkan waɗannan layukan biyu an wakilta su a cikin mafarkin Miller.
The closed door on October 22, 1844 typifies the closed door at the Sunday law. The prophecy of 2,300 years that was fulfilled in 1844, typifies the Sunday law.
Ƙofar da aka rufe a ranar 22 ga Oktoba, 1844 tana wakiltar ƙofar da za a rufe a lokacin dokar Lahadi. Annabcin shekaru 2,300 wanda ya cika a 1844 yana wakiltar dokar Lahadi.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Zuwan Almasihu a matsayin babban firist ɗinmu zuwa Wuri Mafi Tsarki, domin tsarkake haikali, kamar yadda aka nuna a cikin Daniel 8:14; zuwan Ɗan mutum zuwa wurin Tsohon Kwanaki, kamar yadda aka gabatar a cikin Daniel 7:13; da zuwan Ubangiji zuwa haikalinsa, kamar yadda Malachi ya yi annabci, duk bayanai ne na abu guda ɗaya; kuma wannan ne kuma aka wakilta ta wurin zuwan ango zuwa bikin aure, kamar yadda Almasihu ya bayyana a cikin misalin budurwai goma, na Matiyu 25.” The Great Controversy, 426.
Lines
Layuka
The omega of Miller’s discoveries was the 2,300-year prophecy, so both 1844 and the Sunday law are represented by the 2,300 years. This means that the 2,520 is the alpha and the 2,300 is the omega of both lines; one line concludes in 1863, and the other line concludes at the Sunday law. On both lines the 2,520 prophecy is the alpha, and or the foundation stone. The fractal of 1798 unto 1863 in the foundational history of the Millerites, also aligns with another fractal in the omega, capstone history of the one hundred and forty-four thousand.
Ƙarshen binciken Miller shi ne annabcin shekaru 2,300, saboda haka duka 1844 da dokar Lahadi suna wakiltuwa ta wurin shekaru 2,300. Wannan yana nufin cewa 2,520 shi ne alpha, kuma 2,300 shi ne omega na duka layukan biyu; layi ɗaya yana ƙarewa a 1863, ɗaya kuma yana ƙarewa a dokar Lahadi. A kan duka layukan biyu annabcin 2,520 shi ne alpha, wato dutsen kafuwar. Fractal na 1798 zuwa 1863 a cikin tarihin kafuwa na Millerites, yana kuma daidaita da wani fractal a cikin tarihin omega, wato tarihin dutsen ƙarshe, na mutum dubu ɗari da arba’in da huɗu.
At 9/11 God called His people to return to Jeremiah’s old paths, which are the foundations, which are in turn represented by the messenger of the foundational history, who is in turn represented by his foundational alpha discovery of the “seven times.” The “seven times” is the symbol of the foundations of the one hundred and forty-four thousand, and at 9/11 the sealing of that group began with the testing message of the foundations, represented by the very first foundational truth of William Miller and Adventism. At 9/11 the sealing time began and at the soon-coming Sunday law the sealing time of the one hundred and forty-four thousand concludes.
A ranar 9/11 Allah ya kira mutanensa su komo ga tsoffin hanyoyin Irmiya, waɗanda su ne tushe-tushe, waɗanda kuma a bi da bi ake wakilta su ta wurin ɗan saƙon tarihin tushe, wanda kuma a bi da bi ake wakilta shi ta wurin gano nasa na alpha na tushen, wato “lokuta bakwai.” “Lokuta bakwai” alama ce ta tushen mutum dubu ɗari da arba’in da huɗu, kuma a ranar 9/11 hatimcewar wannan rukuni ta fara da saƙon gwaji na tushe-tushe, wanda aka wakilta ta wurin ainihin gaskiyar farko ta tushen William Miller da Adventism. A ranar 9/11 lokacin hatimcewa ya fara, kuma a dokar Lahadi mai zuwa nan ba da jimawa ba lokacin hatimcewar mutum dubu ɗari da arba’in da huɗu ya ƙare.
That history is a fractal that begins with 2,520 and ends with 2,300, and that history is therefore the third line of prophetic history represented in William Miller’s dream. The 2,520 was fulfilled in 1798 and the 2,300 in 1844. The work represented by the two lines is the work of Christ in combining His divinity with our humanity. It is the work of changing a sinner into a saint, restoring the higher nature to its rightful throne over the lower nature. For this reason, the human body takes 2,520 days to totally reproduce every cell in the body, and that very same body is based upon 23 male chromosomes combined with 23 female chromosomes. Together they produce a living temple, which is represented as the number “46,” which is the period of 1798 to 1844, which is the period of William Miller’s dream from the 2,520 in 1798 unto the 2,300 in 1844.
Wannan tarihin tsari ne mai maimaituwar kamanni da ke farawa da 2,520 kuma ya ƙare da 2,300, sabili da haka wannan tarihin shi ne layi na uku na tarihin annabci da aka wakilta a mafarkin William Miller. An cika 2,520 a shekara ta 1798, kuma 2,300 a shekara ta 1844. Aikin da layukan biyu suke wakilta shi ne aikin Almasihu na haɗa Allahntakarsa da mutuntakarmu. Shi ne aikin canza mai zunubi ya zama tsarkake, yana maido da mafi ɗaukakar halitta zuwa kursiyinta na gaskiya a bisa ƙananan halitta. Saboda wannan dalili, jikin mutum yana ɗaukar kwanaki 2,520 domin ya sake samar da kowace ƙwayar halitta a jiki gaba ɗaya, kuma wannan jikin da kansa yana ginuwa ne a kan kromosom maza guda 23 da aka haɗa da kromosom mata guda 23. Tare suna samar da haikali mai rai, wanda aka wakilta da lamba “46,” wadda ita ce tazarar shekarun 1798 zuwa 1844, wadda kuma ita ce tazarar mafarkin William Miller daga 2,520 a shekara ta 1798 zuwa 2,300 a shekara ta 1844.
William Miller’s dream also contains another fractal of note. From 9/11 unto the Sunday law is a fractal of 1798 unto the Sunday law, as in 1798 unto 1863. 2023 unto the Sunday law is a fractal of 9/11 unto the Sunday law, and this is the history that all of the lines within Miller’s dream point to as the omega of them all. This is the period where the original truths are magnified ten times the sun.
Mafarkin William Miller kuma yana ƙunshe da wani fractal mai muhimmanci. Daga 9/11 har zuwa dokar Lahadi akwai fractal na 1798 har zuwa dokar Lahadi, kamar yadda yake a 1798 har zuwa 1863. 2023 har zuwa dokar Lahadi fractal ne na 9/11 har zuwa dokar Lahadi, kuma wannan shi ne tarihin da dukan layukan da suke cikin mafarkin Miller suke nuni zuwa gare shi a matsayin omega nasu duka. Wannan shi ne lokacin da ake ɗaukaka gaskiya na asali sau goma kamar rana.
The Two Bustles
Ƙumburai Biyu
In the 1840’s, the word “bustle” (as a noun) commonly meant energetic, busy, or noisy activity—often with a sense of fuss, excitement, hurry, or agitation. It referred to lively movement, commotion, or bustling about, whether in a crowd, a household, a marketplace, or during a particular event. The “bustle” of Miller’s dream would thus describe the immediate flurry of activity, excitement, or urgent business happening right then—the transient stir or commotion of the present situation or occasion.
A cikin shekarun 1840s, kalmar “bustle” (a matsayin suna) a yawanci tana nufin aiki mai kuzari, yawan shagaltuwa, ko hargitsi mai amo—sau da yawa tare da ma’anar hayaniya, ɗauɗa, gaggawa, ko tashin hankali. Tana nufin motsi mai rai, rikice-rikice, ko yawan kai-komo, ko a cikin taro, ko gida, ko kasuwa, ko kuma a lokacin wani takamaiman abin da ya faru. Saboda haka, “bustle” na mafarkin Miller zai bayyana yawaitar motsi da aiki, ɗauɗa, ko al’amari na gaggawa da ke faruwa a wannan lokacin nan take—wato tashin hankali ko rikicewar ɗan lokaci na halin da ake ciki a yanzu ko na wannan lokaci.
Miller states, “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone.”
Miller ya ce, “Sa’an nan, yayin da yake share ƙasa da tarkace, duwatsu masu daraja na ƙarya da tsabar kuɗi na bogi, duk suka tashi suka fita ta taga kamar girgije, iska kuma ta ɗauke su ta tafi da su. Cikin wannan hargitsi na rufe idanuna na ɗan lokaci kaɗan; da na buɗe su, tarkacen duka sun ɓace.”
The “bustle” identifies two points in Miller’s dream; The first when the crowd is scattering the jewels, and then when the dirt brush man opens the windows and begins to sweep out the false jewels. The first and alpha bustle is the covering up of the jewels and the second and omega bustle is the restoration of the jewels. During the bustle, Miller closed his eyes. Miller was laid to rest in 1849, the very point that Christ was stretching forth His hand a second time to gather the remnant of His people. Miller then closed his eyes, and in 1850 his truths were again placed upon a table in fulfillment of Habakkuk’s command to write the vision and make it plain. That bustle period, Miller closes his eyes and when he awakes the jewels are in the process of being restored.
“Hayaniyar” tana nuna maki biyu a mafarkin Miller; na farko shi ne lokacin da taron yake warwatsa jauharai, sa’an nan kuma lokacin da mutumin mai burushin ƙura ya buɗe tagogi ya fara share jauharan ƙarya ya fitar. Hayaniyar farko, wato alfa, ita ce rufe jauharan, hayaniya ta biyu kuma, wato omega, ita ce maido da jauharan. A lokacin hayaniyar, Miller ya rufe idanunsa. An kwantar da Miller ya huta a 1849, daidai a lokacin da Almasihu yake miƙa hannunsa a karo na biyu domin tattara ragowar mutanensa. Sa’an nan Miller ya rufe idanunsa, kuma a 1850 an sake ɗora gaskiyoyinsa a kan tebur domin cikar umarnin Habakkuk na a rubuta wahayi a bayyana shi sarai. A wannan lokacin hayaniya, Miller yana rufe idanunsa, kuma sa’ad da ya farka, ana cikin aikin maido da jauharan.
The second bustle in his dream takes place when the ensign of the one hundred and forty-four thousand is being resurrected, purged and purified as the ensign which Zechariah identifies as jewels upon a crown.
Hargitsin na biyu a mafarkinsa yana faruwa ne a lokacin da ake ta da tutar dubu ɗari da arba’in da huɗu, ana tsarkake ta kuma ana ƙara mata tsarki, a matsayin tutar da Zakariya ya bayyana a matsayin duwatsu masu daraja a kan kambi.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 9:16–10:3.
Kuma Ubangiji Allahnsu zai cece su a wannan rana kamar garken mutanensa: gama za su zama kamar duwatsun kambi, ana ɗaukaka su kamar tuta a ƙasarsa. Gama madalla da girman alherinsa, kuma madalla da girman kyawunsa! Hatsi zai sa samari su yi farin ciki, sabon ruwan inabi kuma ’yan mata. Ku roƙi Ubangiji ruwan sama a lokacin ruwan sama na ƙarshen lokaci; haka Ubangiji zai yi gizagizai masu walƙiya, ya ba su ruwan sama kamar da bakin kwarya, ga kowa ciyawa a cikin fili. Gama gumaka sun faɗi banza, masu duba kuma sun ga ƙarya, sun kuma faɗi mafarkai na ƙarya; suna ta’azantarwa a banza: saboda haka suka tafi kamar garke, aka wahalshe su, domin babu makiyayi. Fushina ya ƙuna a kan makiyayan, na kuwa hukunta awakin namiji: gama Ubangijin rundunoni ya ziyarci garkensa, gidan Yahuza, ya kuma mai da su kamar kyakkyawan dokinsa a yaƙi. Zakariya 9:16–10:3.
The “flock of His people” are both an ensign and stones (jewels) upon a crown. The flock of His people are identified during the latter rain, for the command is to ask for the latter rain in the time of the latter rain. The flock is contrasted with the “flock” that went their own way, rather than the way of Jeremiah’s old paths. In the time of the latter rain the jewels that are His flock will be His goodly horse in the battle. That “goodly horse” is the church triumphant, represented in the first Christian bride, symbolized by Peter who, as a white horse in the period of the first seal went forth conquering and to conquer.
“Garken mutanensa” duka tuta ne da kuma duwatsu masu daraja a kan rawani. Ana gane garken mutanensa a lokacin ruwan sama na ƙarshe, gama umurnin shi ne a roƙi ruwan sama na ƙarshe a lokacin ruwan sama na ƙarshe. An bambanta garken da “garken” da suka bi tafarkinsu na kansu, maimakon tafarkin tsofaffin hanyoyin Irmiya. A lokacin ruwan sama na ƙarshe, duwatsu masu darajar da suke garkensa za su zama kyakkyawan dokinsa a yaƙi. Wannan “kyakkyawan doki” ita ce ikkilisiya mai nasara, wadda aka wakilta a cikin amaryar Kirista ta farko, aka alamta ta da Bitrus wanda, kamar farin doki a zamanin hatimi na farko, ya fita yana cin nasara kuma domin ya ci nasara.
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. Revelation 6:1, 2.
Kuma na ga, sa’ad da Ɗan Ragon ya buɗe ɗaya daga cikin hatiman, sai na ji, kamar ƙarar tsawa, ɗaya daga cikin halittu huɗu yana cewa, Zo ka gani. Sai na duba, ga shi, farin doki; kuma wanda yake zaune a kansa yana riƙe da baka; aka kuma ba shi rawani: sai ya fita yana yin nasara, domin ya yi nasara. Wahayin Yahaya 6:1, 2.
Peter therefore is the symbol of the first Christian church of the apostles during the Pentecostal outpouring of the rain, and the symbol of the last Christian church during the latter rain, that was typified by the Pentecostal outpouring.
Saboda haka Bitrus alama ce ta cocin Kirista na farko ta manzanni a lokacin zubowar ruwan sama na Fentekos, kuma alama ce ta cocin Kirista na ƙarshe a lokacin ruwan sama na ƙarshe, wanda zubowar Fentekos ta kasance misalinsa.
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. Revelation 19:11–14.
Sai na ga sama a buɗe, ga shi kuma farin doki; kuma wanda yake zaune a kansa ana kiransa Mai-Aminci da Gaskiya, kuma cikin adalci yake yin hukunci yana kuma yaƙi. Idanunsa kuwa kamar harshen wuta suke, kuma a bisa kansa akwai rawuna masu yawa; yana kuma da suna a rubuce, wanda ba mai sani sai shi kaɗai. Kuma yana sanye da riga wadda aka tsoma cikin jini; kuma ana kiran sunansa Kalmar Allah. Kuma rundunonin da suke cikin sama suka bi shi a kan fararen dawakai, suna sanye da lilin mai laushi, fari kuma tsarkakakke. Ru’ya ta Yohanna 19:11–14.
The white horses represent Christ’s army that are resurrected in Ezekiel 37, and they are the church triumphant, and they are stones in a crown, for Christ establishes His kingdom of glory in the time of the latter rain. As representatives of His kingdom the one hundred and forty-four thousand are jewels upon the crown which is the symbol of the kingdom he receives at the conclusion of the 2,300 days, which was both October 22, 1844 and will be again at the Sunday law. That kingdom of white horses is raised up during the latter rain, when the windows of heaven are opened, for John saw the white horse when heaven was opened.
Dawakan fararen nan suna wakiltar rundunar Almasihu da aka ta da su a Ezekiyel 37, su ne kuma ikkilisiya mai nasara, su ne kuma duwatsu a cikin rawani, gama Almasihu yana kafa mulkinsa na ɗaukaka a lokacin ruwan sama na ƙarshe. A matsayin wakilan mulkinsa, dubu ɗari da arba’in da huɗu duwatsu masu daraja ne a kan rawanin da yake alamar mulkin da ya karɓa a ƙarshen kwanaki 2,300, wanda ya kasance duka Oktoba 22, 1844 kuma zai sāke kasancewa a lokacin dokar Lahadi. Wannan mulkin dawakan fararen nan ana tashe shi ne a lokacin ruwan sama na ƙarshe, sa’ad da aka buɗe tagogin sama, gama Yahaya ya ga farin doki sa’ad da aka buɗe sama.
In the alpha bustle of 1849, Miller closed his eyes in death, for a little moment. Miller was Elijah, and Elijah died on July 18, 2020, and he laid in the street for 1,260 days until he reached the omega bustle and was then awakened. His awakening is marked as arriving when the dirt brush man opened the window of heaven to sweep out the rubbish. The army of white horses is raised when heaven’s window is opened, and when that occurs a separation of true and false is identified. That separation is also identified in the book of Malachi.
A cikin hayaniyar alfa ta 1849, Miller ya rufe idanunsa cikin mutuwa, na ɗan ƙanƙanin lokaci. Miller shi ne Iliya, kuma Iliya ya mutu a ranar 18 ga Yuli, 2020, kuma ya kwanta a kan titi na kwanaki 1,260 har sai da ya kai ga hayaniyar omega, sa’an nan aka tashe shi. Ana nuna tashinsa a matsayin wanda ya iso ne a lokacin da mutumin goga-ƙura ya buɗe tagar sama domin ya share shara. Ana tashe rundunar fararen dawakai lokacin da aka buɗe tagar sama, kuma idan hakan ya faru, ana gane rarrabuwar gaskiya da ƙarya. Ana kuma nuna wannan rarrabuwar a cikin littafin Malachi.
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.
Ku kawo dukan zakakkun kashi na goma cikin ma’ajiyar ajiya, domin abinci ya kasance a gidana; ku kuwa gwada ni yanzu da wannan, in ji Ubangijin runduna, ko ba zan buɗe muku tagogin sama ba, in zubo muku albarka har ma babu isasshen wuri da za a karɓe ta. Malaki 3:10.
The spirits of the prophets are subject unto the prophets, and John in Revelation, Miller’s dream and Malachi provide three witnesses of the time when the windows of heaven are opened. In Miller’s dream it is at the omega of the call to “come and see.” The bustle in the alpha was when the scattering began, and the omega is when the gathering begins.
Ruhohin annabawa suna ƙarƙashin annabawa, kuma Yohanna a cikin Ru’ya ta Yohanna, mafarkin Miller da Malachi suna ba da shaidu uku game da lokacin da aka buɗe tagogin sama. A cikin mafarkin Miller, wannan yana faruwa ne a omega na kiran nan, “zo ka gani.” Hargitsin da ya kasance a alpha shi ne lokacin da watsuwa ta fara, kuma omega shi ne lokacin da tattarawa ya fara.
Before we proceed further into Miller’s dream we want to include James White’s commentary on the dream. James White identifies the true jewels as God’s true people and the counterfeit jewels as the wicked. I identify the jewels as truths contrasted with error. The jewels and the counterfeit jewels are both the message and the messengers contrasted with error and false messengers.
Kafin mu ci gaba da zurfafawa cikin mafarkin Miller, muna so mu haɗa da sharhin James White a kan mafarkin. James White ya bayyana cewa lu’ulu’u na gaskiya su ne mutanen Allah na gaskiya, kuma lu’ulu’u na jabu su ne mugaye. Ni kuwa na bayyana lu’ulu’un a matsayin gaskiya da aka bambanta da kuskure. Lu’ulu’un da lu’ulu’u na jabu, dukansu saƙon ne da kuma masu isar da saƙon, waɗanda aka bambanta da kuskure da masu isar da saƙon ƙarya.
“BROTHER MILLER’S DREAM
“MAFARKIN ƊAN’UWA MILLER Na ga mazaɗi marar makawa da ya miƙe a gaban ni, tamkar babban gunkin itace. Tsayinsa ya yi kama da ƙafafu arba’in, tsawonsa kuma ya yi kama da ƙafafu huɗu ko biyar. Yana kama da itace a idanun mutane da yawa, amma sai dai ya kasance jikin mutum ne. A gabansa kuma akwai wani abin da ya kama da ɗaya daga cikin manyan fitilu masu haskakawa, kuma hasken daga fitilar yana haskaka shi a fili. Hasken fitilar ya sa ya bayyana a fili. Da na dubi wannan mutumin sosai, na ga cewa marar tufafi ne. Koyaya, ko da yake marar tufafi ne, jikinsa ya yi kama da an yi masa fenti ko canja launi da wani abu fari; ba abin da ya kama da launin nama a ko’ina gare shi. Fuskarsa ma ta yi fari. Da na ci gaba da dubansa, sai ga alama ta yi kama da cewa sama da gwiwowinsa duk jikinsa ya yi baƙi, banda ɗan wani yanki a gefensa da ya yi fari, kusan girman tafin hannu. Gaf da wannan ɗan yankin na fari kuwa akwai kamar wani tabo na jini, da alama yatsun wani mutum ne kamar sun shafe shi da jini. Yayin da nake duban wannan mutumin da yake a gabana, na lura da wani mutum a gefensa. Wannan mutumin ya kasance mai ƙanƙanta idan aka gwada da na farkon, yana kama da yaro. Ya jingina da ƙugu ko gindin mutumin na farkon. Da na duba su sosai, sai na ga cewa na biyun ya yi baƙi kamar na farkon daga gwiwoyi zuwa ƙasa. Sama da gwiwowin kuma ya yi fari; kuma yanayin baƙin da farin a cikin biyun ya yi kama sosai. Yayinda nake tsaye ina kallon waɗannan mutane, sai ga ni ina jin kamar an umurce ni in lura da mutumin na farkon sosai. Da na dube shi, sai ga wani dogon duhu ya fito daga cikinsa. Ya fara kusan daidai da ƙasan ƙafafunsa, ya kuma miƙe har kusan sama da kansa. Ya yi kama da alamar mutuwa. A daidai tsakiyar mutumin na farkon, daga saman kansa zuwa ƙafafunsa, akwai kamar wata jijiya, kuma ta kasance launi marar kyau da hodaɗɗe; ta yi kama da ta kumbura kuma ta yi tsawo. Ta yi kama da tanadi ko maɓuɓɓugar rai a gare shi. Cikin sa’o’i kaɗan ta koma baƙa. Sai kuma na ga baƙin da ya kasance a samansa, zuwa ga ƙugu, ya fara shuɗewa. Duk mutumin ya fara canjawa. Sashen da ya kasance baƙi ya zama fari. A ɗan lokaci kaɗan mutumin gaba ɗaya ya canja zuwa fari, banda wannan alamar jini kusa da farin tabon can a gefensa; wannan har yanzu tana nan. Sa’an nan mutumin na biyu ya fara canjawa. Da fari, baƙin da yake samansa ya fara sauyawa zuwa fari, kuma da kaɗan-kaɗan mutumin gaba ɗaya ya yi fari. Da ya yi fari gaba ɗaya, sai ga alamar jinin da ta kasance kusa da tabon fari a gefen mutumin na farkon ta bayyana a gefen wannan mutumin na biyu ma, a daidai irin wuri ɗaya. Sai ga ni na dubi mutumin na farkon kuma. Maimakon ya kasance mutumin da ya fi na biyun girma, sai ga alama ta canja yanzu, domin na biyun ya bayyana ya fi na farkon girma da tsawo. Sai ga ni na ga, a yadda suka kasance a gabana, mutumin na biyun ya tashi daga inda yake jingine da na farkon. Ya yi kama da wanda ya samu ’yanci ko ’yantacce daga wani abu. Daga nan ya fara tashi sama, kuma ya yi kama da yana sauyawa ya zama wani daga cikin mafificin tsarkaka. Har ila yau mutumin na farkon ma ya yi kama da yana sauyawa kaɗan-kaɗan. Sa’an nan na ga mutumin na biyu ya bayyana cikin cikakkiyar surar mutum. Ya yi tsawo da sifar da ta fi kyawu fiye da ta da. Na farko kuwa ya bayyana kamar yana ta karkacewa ya zama kamar wani abin marar tsari. Duk da haka, ya yi ta fari. Da daɗewa ba, mutumin na farkon ya soma yin kama da dabba fiye da mutum; kuma mutumin na biyu ya ci gaba da tashi sama, yayin da tsarinsa da kyawunsa suka ƙara bayyanuwa sosai. Da na kalli mutumin na farkon, sai ga fuskarsa ta canja ta zama kama da ta dabba; musamman ya yi kama da yana kama da alade. Sai mutumin na biyu ya ci gaba da hawa sama, yana bayyana cikin ɗaukaka da kyau. Da ya tafi sosai, sai ga ni na sake duba mutumin na farkon. Yanzu ya zama tabbatacce sarai cewa ba mutum ba ne, amma ya yi kama da wata babbar dabba, kamar alade. Launin fari da ya kasance a jikinsa ya ɓace, ya kuma zama baƙi duka. Alamar jinin da ta kasance a gefe ta ci gaba da nan. Duk da haka, babu wani canji na canji zuwa kyau ko mutunci a gare shi; sai dai kawai zuwansa ga kamannin dabba. Da waɗannan abubuwa suka bayyana a gabana, sai ga na ji murya ta ce mini, ‘Mutumin na farkon yana wakiltar Adamu. Mutumin na biyu shi ne Kristi, Adamu na biyu. Halin baƙin da ya bayyana a jikin mutumin na farkon yana wakiltar zunubi da mutuwa da suka zo ta wurin faɗuwar Adamu. Farin da ya zo a jikinsa yana wakiltar abin da Kristi ya yi domin fansa. Wannan tabon fari da alamar jini kusa da shi a gefe suna wakiltar yadda aka soki gefen Kristi, da kuma fansar da ta fito daga can. ‘Mutumin na biyu, wanda ya fito daga mutumin na farkon kuma ya jingina da shi da farko, yana nuna yadda Kristi ya zo daga zuriyar Adamu bisa ga jiki. Amma duk da haka ya zama mafi girma fiye da Adamu, kuma a ƙarshe ya tashi sama da shi. Sauyawarsa zuwa ɗaukaka da kyawun da ya kai ga cikakkiyar surar mutum suna nuna ɗaukaka da ɗaukakar Almasihu bayan wahalarsa. Sauyawar mutumin na farkon zuwa kamannin dabba yana nuna abin da zunubi ya yi wa mutum. Ya rasa martabarsa ta farko, ya zama na ƙasa, mai dabbar halayya, kuma mai lalacewa. Komawarsa zuwa baƙi bayan ɗan fari da ya bayyana yana nuna cewa, ba tare da Kristi ba, mutum ba zai iya ci gaba cikin tsarki ko adalci ba, amma sai ya koma cikin duhu da mutuwa. Alamar jini da ta ci gaba da kasancewa a gefe tana nuna cewa fansa ta bayyana, amma mutanen da ba su karɓe ta ba ba za su canja ba, ko da yake jinin ya zube. ‘Kristi, Adamu na biyu, ya ɗauki yanayin ɗan Adam daga Adamu na farko, amma bai kasance a ƙarƙashin ƙazantar zunubi kamar yadda Adamu ya zama ba. Ya sami ɗaukaka ya yi girma fiye da dukkan masu adalci. Ta wurinsa ne kaɗai mutum zai iya fito daga baƙi zuwa fari, daga mutuwa zuwa rai, daga kamannin dabba zuwa siffar allahntaka da aka tanada wa tsarkaka.’ Bayan na ji wannan, hangen ya kau, kuma na tashi cikin tsananin motsin rai.”
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.
“An buga mafarki mai zuwa a cikin Advent Herald, fiye da shekaru biyu da suka wuce. A lokacin na ga cewa ya fayyace abin da muka fuskanta a baya game da zuwan Almasihu na biyu, kuma cewa Allah ya ba da wannan mafarki domin amfanin garken da ya warwatsu.
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
“Daga cikin alamomin kusantar babbar rana mai ban tsoro ta Ubangiji, Allah ya sa mafarkai. Duba Joel 2:28–31; Ayyukan Manzanni 2:17–20. Mafarkai na iya zuwa ta hanyoyi uku; na fari, ‘ta yawan damuwa da ayyuka.’ Duba Mai-Wa’azi 5:3. Na biyu, waɗanda suke ƙarƙashin ƙazamin ruhu da ruɗin Shaiɗan na iya yin mafarkai ta wurin tasirinsa. Duba Kubawar Shari’a 8:1–5; Irmiya 23:25–28; 27:9; 29:8; Zakariya 10:2; Yahuza 8. Na uku kuma, Allah ya kasance yana koyar da mutanensa tun dā, har yanzu kuma yana ci gaba da koyar da su, fiye ko ƙasa, ta wurin mafarkai, waɗanda suke zuwa ta hidimar mala’iku da Ruhu Mai Tsarki. Waɗanda suke tsaye cikin bayyanannen hasken gaskiya za su san sa’ad da Allah ya ba su mafarki; irin waɗannan kuwa ba za a ruɗe su ba, ba kuma za a kau da su ta wurin mafarkan ƙarya ba.”
“‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9,] and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:55. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
“‘Sai ya ce, Ku ji yanzu maganata; in akwai annabi a cikinku, ni Ubangiji zan bayyana kaina gare shi cikin wahayi, in yi magana da shi cikin mafarki.’ Littafin Ƙidaya 12:6. Yaƙub ya ce, ‘Mala’ikan Ubangiji ya yi mini magana cikin mafarki.’ Farawa 31:2. ‘Kuma Allah ya zo wa Laban mutumin Suriya cikin mafarkin dare.’ Farawa 31:24. Ku karanta mafarkan Yusuf, [Farawa 37:5–9,] sa’an nan kuma labari mai ban sha’awa na cikar su a Masar. ‘A Gibeyon Ubangiji ya bayyana ga Sulemanu cikin mafarkin dare.’ 1 Sarakuna 3:55. Babban muhimmin siffar mutum-mutumin nan na sura ta biyu ta Daniyel an ba da ita cikin mafarki, haka kuma dabbobi huɗu, da sauransu, na sura ta bakwai. Sa’ad da Hirudus ya nemi ya hallaka Jaririn Mai Ceto, an gargaɗi Yusuf cikin mafarki ya gudu zuwa Masar. Matiyu 2:13.”
“‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.
“‘Kuma a cikin KWANAKIN ƘARSHE zai zama haka, in ji Allah, zan zubo daga Ruhuna a kan dukan mutane: kuma ’ya’yanku maza da ’ya’yanku mata za su yi annabci, kuma samari naku za su ga wahayi, dattawanku kuwa za su yi mafarkai.’ Ayyukan Manzanni 2:17.”
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
“Baiwar annabci, ta wurin mafarkai da wahayi, a nan ita ce ’ya’yan Ruhu Mai Tsarki, kuma a kwanaki na ƙarshe za a bayyana ta a isasshen gwargwado har ta zama alama. Ita ɗaya ce daga cikin baye-bayen ikilisiyar bishara.
“‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11, 12.
“‘Kuma ya ba wa waɗansu su zama manzanni; waɗansu kuwa ANNABAWA; waɗansu kuma masu wa’azin bishara; waɗansu kuma makiyaya da malamai; domin kammala tsarkaka, domin aikin hidima, domin gina jikin Almasihu.’ Afisawa 4:11, 12.
“‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I can not have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
“‘Kuma Allah ya sa waɗansu a cikin ikilisiya, na fari manzanni, na biyu ANNABAWA,’ da sauransu. 1 Korintiyawa 12:28. ‘Kada ku raina ANNABCE-ANNABCE.’ 1 Tassalonikawa 5:20. Ku kuma duba Ayyukan Manzanni 13:1; 21:9; Romawa 7:6; 1 Korintiyawa 14:1, 24, 39. Annabawa ko annabce-annabce domin gina ikilisiyar Almasihu ne; kuma babu wata hujja da za a iya kawowa daga maganar Allah cewa ya kamata su ƙare kafin masu bishara, fastoci da malamai su ƙare. Amma mai ƙin yarda ya ce, ‘An yi yawan wahayi da mafarkai na ƙarya ƙwarai, har ba zan iya dogara ga wani abu na irin wannan ba.’ Gaskiya ne cewa Shaiɗan yana da jabunsa. Tun dā kullum yana da annabawan ƙarya, kuma lalle ne za mu iya sa ran su yanzu a wannan sa’arsa ta ƙarshe ta ruɗu da cin nasara. Waɗanda suke ƙin irin waɗannan wahayi na musamman domin akwai na jabu, daidai ne kuma za su iya ɗan ƙara gaba su musanta cewa Allah ya taɓa bayyana kansa ga mutum cikin mafarki ko wahayi, gama jabun ya kasance kullum.”
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
“Mafarkai da wahayi su ne hanyar da Allah ya bayyana kansa ga mutum. Ta wurin wannan hanya ya yi magana ga annabawa; ya sa baiwar annabci a cikin baiwar Ikklisiyar bishara, kuma ya lissafta mafarkai da wahayi tare da sauran alamu na ‘KWANAKIN ƘARSHE.’ Amin.
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.
“Manufata a cikin bayanan da na yi a sama ita ce in kawar da ƙorafe-ƙorafe ta hanya ta Nassi, in kuma shirya tunanin mai karatu domin abin da ke biye.
“WM. MILLER,
“WM. MILLER,
“Low Hampton, N. Y. Dec. 3, 1847.” James White, Brother Miller’s Dream, 1–6.
“Low Hampton, N. Y. 3 ga Disamba, 1847.” James White, Mafarkin Ɗan’uwa Miller, 1–6.
“1. The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.
“1. ‘akwatin’ yana wakiltar manyan gaskiyoyin Littafi Mai Tsarki, dangane da zuwan Ubangijinmu Yesu Almasihu na biyu, waɗanda aka ba wa Ɗan’uwa Miller ya wallafa wa duniya.
“2. The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.
“2. ‘Maɓallin da aka ɗaura’ shi ne yadda yake fassara Kalmar annabci—ta wurin kwatanta nassi da nassi—Littafi Mai Tsarki shi ne mai fassara kansa. Da wannan maɓalli Ɗan’uwa Miller ya buɗe ‘akwatin,’ wato babbar gaskiyar zuwan Ubangiji ga duniya.
“3. The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6,7,] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.
“3. ‘Kayan ado masu daraja, lu’ulu’u, da sauransu’ na ‘kowace iri da girmansu dabam-dabam,’ waɗanda aka ‘shirya su da kyau ƙwarai a matsayinsu daban-daban cikin akwatin adanawa,’ suna wakiltar ’ya’yan Allah, [Malachi 3:17,] daga dukan ikkilisiyoyi, kuma daga kusan kowane matsayi da yanayi na rayuwa, waɗanda suka karɓi bangaskiyar zuwan Almasihu, aka kuma ga suna ɗaukar tsayayyen matsayi da gaba gaɗi a wurarensu daban-daban, a tsattsarkan al’amarin gaskiya. Yayinda suke tafiya cikin wannan tsari, kowa yana kula da aikinsa, yana kuma yin tafiya cikin tawali’u a gaban Allah, ‘suka haskaka haske da ɗaukaka’ ga duniya, abin da ba a taɓa kai wa irinsa ba sai dai ikkilisiya a zamanin manzanni. Saƙon, [Ru’ya ta Yohanna 14:6,7,] ya tafi kamar a kan fikafikan iska, kuma gayyatar nan, ‘Ku zo, gama yanzu an riga an shirya kome,’ [Luka 14:17.] ta bazu da iko da tasiri.”
“4. ‘The people began to come in, at first few in number, but increased to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.
“4. ‘Mutane suka fara shigowa, da fari kaɗan ne a adadi, amma suka ƙaru suka zama taro mai yawa.’ Sa’ad da ɗan’uwa Miller, tare da wasu kaɗan ƙwarai, suka fara yin wa’azin koyarwar zuwan Ubangiji, ba ta yi tasiri sosai ba, kuma kaɗan ƙwarai ne aka tashe su ta wurinta; amma daga 1840 zuwa 1844, a duk inda aka yi wa’azinta, dukan al’umma suka tashi suka farke.”
“5. When the flying angel [Revelation 14:6–7] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced.
“5. Sa’ad da mala’ikan da yake tashi [Ru’ya ta Yohanna 14:6–7] ya fara wa’azin madawwamiyar bishara, ‘Ku ji tsoron Allah, ku kuma ba shi ɗaukaka; gama sa’ar shari’arsa ta zo,’ mutane da yawa suka yi shelar farin ciki saboda zuwan Yesu, da maido da kome, waɗanda daga baya suka yi adawa, suka yi ba’a, suka kuma raina gaskiyar da ɗan lokaci kaɗan a baya ta cika su da farin ciki. Sun dame su, suka warwatsa jauhari. Wannan ya kai mu ga kaka ta shekara ta 1844, lokacin da zaman warwatsewa ya fara.”
“Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfillment of prophecy in our past advent experience.
“Ku lura da wannan: Waɗanda ne da suka taɓa ‘yi ihu da murna’ su ne suka tayar da rikici suka kuma warwatsa jauharan. Kuma tun daga 1844, babu waɗanda suka warwatsa garken, suka kuma ɓatar da su, yadda ya kamata kamar waɗanda suka taɓa yin wa’azin gaskiya, suka kuma yi farin ciki da ita; amma tun daga baya suka ƙaryata aikin Allah, da cikar annabci a cikin gogewarmu ta zuwan Ubangiji a baya.
“6. The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7] since the door was shut in 1844.
“6. ‘Kayan ado na ƙarya da kuɗin bogi’ waɗanda aka warwatsa a cikin na gaske, a fili suna wakiltar tubabbun ƙarya, ko kuma ‘baƙin ’ya’ya,’ [Hosea 5:7] tun da aka rufe ƙofar a 1844.”
“7. The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.
“7. ‘Ƙazanta da aski, yashi da kowane irin tarkace,’ suna wakiltar kurakurai iri-iri masu yawa da aka shigar a tsakanin masu bangaskiya ga zuwan Almasihu na biyu tun daga daminar shekarar 1844. A nan zan yi la’akari da kaɗan daga cikinsu.
“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight-Cry, then published in New York City. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry, have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil was in the days of our Savior, blasphemy, and it is blasphemy now. 2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement. 3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’ 4. S. S. Snow professing to be ‘Elijah the Prophet.’ This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.
“1. Matsayar da waɗansu daga cikin ‘makiyaya’ suka ɗauka cikin isa nan da nan bayan an yi kukan Tsakar Dare, wato cewa tsattsarkan ikon narkarwa na Ruhu Mai Tsarki wanda ya raka motsin wata na bakwai, wani tasiri ne na mesmerism. George Storrs yana cikin na farkon waɗanda suka ɗauki wannan matsaya. Dubi rubuce-rubucensa a ƙarshen shekarar 1844, a cikin Midnight-Cry, wanda a lokacin ake bugawa a Birnin New York. J. V. Himes, a Taron Albany a bazarar 1845, ya ce motsin wata na bakwai ya haifar da mesmerism mai zurfin ƙafa bakwai. An gaya mini wannan ne daga bakin wani da yake wurin, ya kuma ji wannan furuci. Wasu kuma waɗanda suka taka rawa sosai a cikin kukan wata na bakwai, tun daga baya sun ayyana wannan motsi a matsayin aikin Iblis. Danganta aikin Almasihu da na Ruhu Mai Tsarki ga Iblis, a zamanin Mai Cetonmu, saɓo ne, kuma saɓo ne yanzu. 2. Yawancin gwaje-gwajen da aka yi game da tabbataccen lokaci. Tun da kwanaki 2300 suka ƙare a 1844, mutane dabam-dabam sun sa lokuta masu yawa domin cikar su. Cikin yin haka sun kawar da ‘alamomin iyaka,’ kuma sun jefa duhu da shakka a kan dukan motsin zuwan Ubangiji. 3. Ruhaniya tare da dukan zato-zatonta da abubuwan wuce-gona-da-iri. Wannan dabara ta Iblis, wadda ta aikata mummunan aikin mutuwa, an wakilta ta daidai ƙwarai da ‘askin itace,’ da kuma ‘kowane irin tarkace.’ Da yawa daga cikin waɗanda suka shanye dafin ruhaniya sun amince da gaskiyar abin da muka fuskanta a baya game da zuwan Ubangiji, kuma daga wannan gaskiya ne aka sa mutane da yawa suka gaskata cewa ruhaniya ita ce ’ya’yan halitta ta dabi’a ta gaskatawa cewa Allah ne ya jagoranci manyan motsin zuwan Ubangiji a 1843 da 1844. Bitrus, yana magana game da waɗanda za su ‘shigar da karkatattun koyaswar hallaka, har ma suna musun Ubangijin da ya fanshe su,’ ya ce, ‘SABODA SU ZA A YI MUGUN MAGANA GAME DA HANYAR GASKIYA.’ 4. S. S. Snow yana ikirarin cewa shi ne ‘Iliya Annabi.’ Wannan mutum, a cikin baƙon tafiyarsa mai hauka da rashin kamewa, shi ma ya taka rawarsa a cikin wannan aikin mutuwa, kuma tafarkinsa ya kasance yana karkata ga sa sahihin matsayi na tsarkaka masu jira ya fāɗi a daraja a cikin zukatan masu rai masu gaskiya da yawa.”
“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, etc. etc. These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—‘And judgment is turned away backward, and justice standeth afar off,’ etc. etc. See Isaiah 56:14.
“Ga wannan kundin kurakurai zan iya ƙara da yawa kuma, kamar su ‘shekaru dubu’ na Ru’ya ta Yohanna 20:4, 7, a zamanin da ya wuce, 144,000 na Ru’ya ta Yohanna 7:4; 14:1, waɗanda suka ‘tashi suka fito daga kaburbura’ bayan tashin Kristi daga matattu, koyarwar rashin yin aiki, koyarwar hallakar jarirai, da sauransu, da sauransu. An yaɗa waɗannan kurakurai da ƙwazo ƙwarai, kuma aka nace da su a kan garken da ke jira har a lokacin da Ɗan’uwa Miller ya yi mafarkin, ainihin jauharai sun ‘ɓace daga gani,’ kuma kalmomin annabi sun dace—‘An mayar da shari’a baya, adalci kuwa yana tsaye a nesa,’ da sauransu, da sauransu. Duba Ishaya 56:14.”
“At that time there was not an advent paper in the land that advocated the cause of present truth. The ‘Day-Dawn,’ was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Brother Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.
“A wancan lokaci babu wata jaridar zuwan Ubangiji a ƙasar da take kāre manufar gaskiyar yanzu. ‘Day-Dawn’ ce ta ƙarshe da ta tsaya tsayin daka wajen kāre sahihin matsayi na ƙaramin garke; amma ita ma ta mutu watanni da yawa kafin Ubangiji ya ba wa Ɗan’uwa Miller wannan mafarki; kuma a gwagwarmayarta ta ƙarshe kafin mutuwa ta nuna wa gajiyayyu, masu nishi, tsarkaka shekarar 1877, wadda a lokacin har saura shekaru talatin a gaba, a matsayin lokacin kuɓutarsu ta ƙarshe. Kaito! kaito! Ba abin mamaki ba ne cewa Ɗan’uwa Miller a cikin mafarkinsa, ‘ya zauna ya yi kuka’ saboda wannan baƙin halin abubuwa.”
“8. The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. Matthew 25:1–11. First the time, 1843, second, the tarrying time, third the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the Second Advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.
“8. Akwatin, yana wakiltar gaskiyar zuwan Almasihu da Ɗan’uwa Miller ya wallafa wa duniya, kamar yadda aka fayyace ta cikin misalin budurwai goma. Matiyu 25:1–11. Na farko lokaci, 1843; na biyu, lokacin jinkiri; na uku, kiran tsakar dare, a wata na bakwai, 1844; kuma na huɗu, ƙofar da aka rufe. Ba wanda ya karanta takardun Zuwa ta Biyu tun daga 1843, da zai musanta cewa Ɗan’uwa Miller ya goyi bayan waɗannan muhimman maki huɗu a tarihin zuwan Almasihu. Wannan jituwa ta tsarin gaskiya ko “akwatin” an yayyaga ta kashi-kashi, aka warwatsa ta cikin tarkace ta wurin waɗanda suka ƙi abin da suka taɓa fuskanta da kansu, kuma suka yi musun ainihin gaskiyoyin nan da su tare da Ɗan’uwa Miller suka yi wa’azinsu ga duniya ba tare da tsoro ba.”
“9. The man with the ‘dirt-brush’ represents the clear light of present truth, as brought to view by the third angel’s message, [Revelation 14:9–12,] which is now purging the errors away from the remnant. The cause of present truth began to revive in the spring of 1848, and has been rising and gaining strength from that time to the present. The ‘dirt-brush’ has been moving, and the errors have been passing away before the clear light of truth, and some of the precious jewels, who but a short time since were covered up and excluded from sight by darkness and error, now stand in the clear light of present truth.
“9. Mutumin da ke da ‘gogan share datti’ yana wakiltar sararin hasken gaskiyar yanzu, kamar yadda aka bayyana ta wurin saƙon mala’ika na uku, [Ru’ya ta Yohanna 14:9–12,] wanda yanzu yake kawar da kurakurai daga wurin ragowar. Aikin gaskiyar yanzu ya fara farfaɗowa a bazarar shekara ta 1848, kuma tun daga wannan lokaci har zuwa yanzu yana ta ƙaruwa yana kuma samun ƙarfi. ‘Gogan share dattin’ yana ci gaba da motsi, kuma kurakuran suna gushewa a gaban sararin hasken gaskiya, kuma waɗansu daga cikin duwatsu masu daraja, waɗanda har ɗan ƙanƙanin lokaci da ya shige suka kasance a lulluɓe kuma aka ɓoye su daga gani ta wurin duhu da kuskure, yanzu suna tsaye cikin sararin hasken gaskiyar yanzu.”
“This work of bringing out the jewels, and purging away error is fast increasing, and is destined to move on with increasing power, until the saints are all searched out, and receive the seal of the living God. Compare this with the thirty-fourth chapter of Ezekiel, and you will see that God has promised to gather his flock that have been scattered in this dark and cloudy day, since 1844. Before Jesus comes, the ‘little flock’ will be gathered into the ‘unity of the faith.’ Jesus is now purifying ‘unto himself a peculiar people, zealous of good works,’ and when he comes he will find his ‘church not having spot, or wrinkle, or any such thing.’ ‘Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner, etc.’ Matthew 3:12.
“Wannan aikin fito da duwatsu masu daraja, da kuma kawar da kuskure, yana ƙaruwa da sauri, kuma an ƙaddara shi ya ci gaba da motsawa da ƙarfin da yake ƙaruwa, har sai an binciko dukan tsarkaka, kuma su karɓi hatimin Allah mai rai. Ku kwatanta wannan da sura ta talatin da huɗu ta Ezekiyel, za ku kuwa ga cewa Allah ya yi alkawarin tara garkensa da aka warwatsa a wannan rana mai duhu da gizagizai, tun daga 1844. Kafin Yesu ya zo, za a tattara ‘ƙaramin garke’ cikin ‘haɗin kan bangaskiya.’ Yesu yanzu yana tsarkakewa ‘wa kansa al’umma ta musamman, masu himma ga ayyuka nagari,’ kuma idan ya zo zai sami ‘ikilisiyarsa ba tare da tabo ba, ko alƙarƙure, ko wani abu makamancin haka.’ ‘Wanda matattakalarsa take hannunsa, zai kuwa tsabtace masussukarsa ƙwarai, ya tattara alkamasarsa cikin rumbunsa, da sauransu.’ Matiyu 3:12.”
“10. The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds’ and coins were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are not bigger than the point of a pin, they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.” James White, Footnotes to Brother Miller’s Dream.
“10. Akwati na biyu, ‘mai girma sosai kuma mafi kyau fiye da na farko,’ wanda aka tattara ‘duwatsu masu daraja,’ ‘lu’ulu’u’ da tsabar kuɗi da suka warwatse a cikinsa, yana wakiltar faɗaɗɗen filin gaskiya mai rai ta yanzu wanda a cikinsa za a tattara garken da ya warwatse, wato, 144,000, dukkansu kuwa suna da hatimin Allah mai rai. Ba ɗaya daga cikin lu’ulu’u masu daraja da za a bari cikin duhu. Ko da yake waɗansu ba su fi kan allura girma ba, ba za a yi biris da su ba, ko a bar su a waje ba a wannan rana sa’ad da Allah yake tattara jauharansa. [Malachi 3:16–18] Yana iya aiko mala’ikunsa ya gaggauta fitar da su kamar yadda ya fitar da Lot daga Sodom. ‘Ubangiji zai yi aikin gajere a duniya.’ ‘Zai taƙaita shi cikin adalci.’ Dubi Romawa 9:28.” James White, Footnotes to Brother Miller’s Dream.