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

Di “bustle” de, ya ku James White di wê wekî belavbûna Milleriyan piştî 22ê Cotmeha 1844-an nas dike, William Miller di sala 1847-an de xewnek dît, û du sal şûnda ew hate veşartin.

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

“ဝီလျံ မီလာသည် တတိယသတင်းစကား၏ အလင်းကို မြင်နိုင်ခဲ့မည်ဆိုလျှင်၊ သူ့အတွက် မှောင်မိုက်၍ နက်နဲလျှို့ဝှက်သကဲ့သို့ ထင်ရသော အရာများစွာသည် ရှင်းလင်းဖော်ပြခြင်းကို ခံရကြမည်ဖြစ်သည်။ သို့သော် သူ၏ ညီအစ်ကိုများသည် သူ့အပေါ် အလွန်နက်ရှိုင်းသော ချစ်ခြင်းနှင့် စိတ်ဝင်စားမှုကို ထင်ရှားစွာ ဖော်ပြကြသဖြင့်၊ သူသည် သူတို့ထံမှ မခွဲထွက်နိုင်ဟု ထင်မြင်ခဲ့သည်။ သူ၏ စိတ်နှလုံးသည် သမ္မာတရားဘက်သို့ ယိမ်းညွတ်သွားလေ့ရှိသော်လည်း၊ ထို့နောက် သူသည် သူ၏ ညီအစ်ကိုများကို ကြည့်ခဲ့သည်။ သူတို့သည် ထိုသမ္မာတရားကို ဆန့်ကျင်ကြသည်။ ယေရှု၏ ကြွလာတော်မူခြင်းကို ကြေညာရာ၌ မိမိနှင့် ပခုံးချင်းယှဉ်လျက် ရပ်တည်ခဲ့ကြသော သူများထံမှ သူသည် ခွဲထွက်နိုင်မည်လော။ သူသည် သူတို့သည် မိမိအား အမှားလမ်းသို့ သွေးဆောင်မည် မဟုတ်ကြဟု အမှန်ပင် ယူဆခဲ့သည်။”

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

“Kalunga akamulekelela awe mu mphamvu ja Satana, mu undona wa lufu, kabiji akamufisha mu kilende ku baabo baamweshanga kimye kyonse kufuma mu buwame. Mose akalubakana apo aali pepi na kwingila mu Icalo ca Bulayo. Cimo kimwe, namwene mba William Miller naye akalubakana apo aali pepi na kwingila mu Kanana wa mu mulu, pakuleka mba mphamvu yakwe ya kupepwa ijile kulwana ne buwame. Bambi ni bo bakamulongwela ku kino; bambi ni bo bakafwainwa kwitabila pa kino. Pano bamalaika balolekesha luvu lwa butemwe lwa uno mushilo wa Kalunga, kabiji ukafuma pa kulila kwa mpeta ya kulekelesha.”

“A Firm Platform

“ایک مضبوط بنیاد”

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

“Ndzi vone ntlawa wa vanhu lowu a wu yimile wu sirheleriwe kahle naswona wu tiyile, wu nga nyiki nseketelo eka lava a va ta kavanyeta ripfumelo leri simekiweke ra nhlengeletano. Xikwembu xi va langutile hi ku amukela. Ndzi kombisiwile magoza manharhu—mahungu ya ntsumi yo sungula, ya vumbirhi, ni ya vunharhu. Ntsumi leyi a yi famba na mina yi te, ‘Khombo eka loyi a nga ta susa xibokisana kumbe a hlengeleta phini eka mahungu lawa. Ku twisisa ka ntiyiso ka mahungu lawa i ka nkoka swinene. Makumu ya mimoya ma le ka ndlela leyi ma amukeriwaka ha yona.’ Ndzi tlhela ndzi yisiwa ehansi hi ku tirhisa mahungu lawa, kutani ndzi vona hilaha vanhu va Xikwembu va xaveleke ntokoto wa vona hi nxavo lowukulu hakona. A wu kumeke hi ku xaniseka lokukulu ni ku lwisana loku tika. Xikwembu a xi va rhangerile hi goza hi goza, ku fikela loko xi va veke ehenhla ka pulatifomo leyi tiyeke, leyi nga susiwiki. Ndzi vone vanhu van’wana va tshinela eka pulatifomo kutani va kambisisa masungulo. Van’wana hi ku tsaka va hatlise va khandziya ehenhla ka yona. Van’wana va sungurile ku sola masungulo. A va navela leswaku ku endliwa ku antswisiwa, kutani pulatifomo a yi ta va leyi hetisekeke ngopfu, naswona vanhu a va ta tsaka swinene. Van’wana va xike epulatifomweni leswaku va yi kambisisa kutani va vula leswaku yi simekiwe hi ndlela leyi hoxeke. Kambe ndzi vone leswaku kwalomu ka hinkwavo a va yimile va tiyile ehenhla ka pulatifomo naswona a va khutaza lava a va xikeke leswaku va tshika ku vulavurisana ka vona; hikuva Xikwembu a ku ri Muhlayisi Lonkulu, naswona a va lwa na Yena. Va hlamusele ntirho lowu hlamarisaka wa Xikwembu, lowu a wu va rhangerile ku ya eka pulatifomo leyi tiyeke, naswona hi vun’we va tlakusa mahlo ya vona va languta etilweni, kutani hi rito lerikulu va dzunisa Xikwembu. Leswi swi khumbe van’wana va lava a va vilela naswona va siyile pulatifomo, kutani vona hi ku languteka loku titsongahataka va tlhela va khandziya ehenhla ka yona.” Early Writings, 258.

Miller’s Wonderful Works

밀러의 놀라운 업적

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

“کارە سەرسوڕهێنەرەکەی” William Miller بەردەوام بوو بۆ “بنیادنانی پتەو” کە هەمان “سکوی توند و نەلەرزەوە” بوو. “بنیاد”ی “سکوی نەلەرزەوە”، و هێرشی دواتر لەسەر هەردووکیان، واتە “سکو” و “بنیاد”ەکە، کە دوای مردنی Miller لە ساڵی 1849 ناساندرا، لە خەونەکەی ئەو دیاری کراوە.

William Miller is the symbol of the foundations of Adventism.

ویلیام میلر نمادِ بنیادهای ادونتیسم است.

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

Ku wa kandi ni ikimenyetso c’amateka y’Abamilleri kuva mu 1798 gushitsa mu 1863.

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

Esye kandi ni ikimenyetso c’amateka y’Abamileri kuva mu 1798 gushitsa mu 1844.

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

Ni kandi ikimenyetso cy’amateka y’abamarayika batatu kuva mu mwaka wa 1798 kugeza ku itegeko ryo ku Cyumweru.

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

It is not possible to produce a faithful translation because the target language “ku” is ambiguous. Please specify whether you mean Kurdish Kurmanji, Kurdish Sorani, or another language/variant.

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

Ameonyeshwa kwa namba “220,” kwa uhusiano na 2,520 na 2,300.

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

Akiwakilishwa na “nyakati saba”—yaani, 2,520.

He is represented by the 2,300.

Akemetwa mu 2,300.

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

Kurota zibili za Miller zaonyeshwa kwa mfano na ndoto zibili za Nebukadneza katika sura ya pili na sura ya nne za Danieli.

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

Дѣњи 1798 почиње с Навуходоносором и завршава се 1863. године с Валтасаром.

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

Amahinda kuva mu 1798 kugera ku mategeko y’Icyumweru gutangirana na Nebukadinezari kandi kurangirana na Belushazari.

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

Kuwa ishara ya historia ya Wamilleri, yeye ni ishara ya misingi, ambayo inawakilisha kweli zilizogunduliwa kati ya ugunduzi wa alfa wa 2,520 na ugunduzi wa omega wa 2,300. Akitolea maoni ndoto ya William Miller, James White alitambua kwamba “ufunguo” ulikuwa ni mbinu ya Miller ya kujifunza Biblia. Mbinu hiyo ndiyo ufunguo wa Daudi uliowekwa juu ya bega la Miller, kwa maana aliwasilisha unabii wa miaka 2300 uliomalizika wakati Isaya 22:22 ilipotimizwa tarehe 22 Oktoba 1844.

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

Ukuliima oku kwatandiike okusibbululwa okuva mu 2023 n’okweyongerayo, kwe kuliima okwaddenga dda kulagiddwa mu biragiro bya “Habakkuk’s Tables 95,” era kati ukuliima okwo kuteekebwa mu nkola empya ey’“Amazima.”

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

Mwito wa sauti ya aliye nyikani mwezi Julai 2023 ulitambulisha kwamba kulia na kuomboleza kulikuwa kwa lazima kwa wale waliopaswa kutubu kwa ajili ya tangazo la Julai 18, 2020. Wale ambao wangekuwa miongoni mwa wanawali wenye hekima walipaswa kutubu kwa kupatana na sala ya Danieli 9, ambayo ndiyo sala ya wale waliomo katika Mambo ya Walawi 26 wanaotambua kwamba wametawanyika.

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

A Miller pima, “Nigambâ nê mikhâ nîdâwâ, nangngâm ngâi ngu pâi ngâi mârâi ba nâi luwâng ngai lo nî, ngâi ngâi nîde God, ya ngâi pyawpyaw nâi A tâng ngai nâi a hpyu hpyu. Hte hman hman, thangku ai hpawng ai, ya masha langai ai nâi hting ai; masha ni yawng ai hte hkan sai; ya shi, lâi hpyi ai hpawng langai ai a let hta nga ai, hting hte hting shat ai hpawng ni ai hpawng ai, ya hting hta nga ai mashi, hkumbrang ni yawng ai hpe hpyi hpyi shapraw ai matu hpang dat ai.”

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

Muryango wafungutse wari umutima wa Miller igihe “yasenganaga ashizeho umwete” asaba “ubufasha.” Yesu, nk’Umuhamya W’ukuri ku Itorero ry’i Lawodikiya, arakomanga ku mitima ashaka kwinjira. Igihe umuryango wafungukaga, hatangiye igikorwa cyo gutandukanya. Igihe umuryango wafungukaga, n’“amadirishya” na yo yarafungutse, kandi ayo “madirishya” ni amadirishya y’ijuru.

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

Yohana aliona madirisha ya mbinguni yakifunguliwa katika sura ya kumi na tisa ya Ufunuo wakati Bwana alipoinua jeshi Lake la farasi weupe, mara tu baada ya bibi-arusi kujitayarisha. Jeshi hilo ndilo jeshi la Ezekieli lisimamalo kujibu ujumbe wa upepo mkali wa mashariki. Jeshi hilo ni kanisa lenye ushindi libadilikalo kutoka kanisa linalopigana hata kuwa kanisa lenye ushindi wakati utengano wa ngano na magugu unapokamilishwa. Utengano huo pia unawakilishwa kama kubadilika kutoka katika uzoefu wa Laodikia hata katika uzoefu wa Filadelfia. Miller alifungua moyo wake na kumruhusu Shahidi wa kweli kuingia ndani, alipokuwa akitenganisha ngano na magugu, na hivyo kulifufua jeshi Lake la farasi weupe.

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

Di 31ê Kanûna Pêşîn, 2023-an de, zilamê Firçeya Axê piştî ku gel ji odeyê derketin, ket hundirê wê, û dest bi karê rakirina çopê şaştiyê kir, di heman demê de rastiyên kevn ên Tabloyên Habakkuk di çarçoveyek nû ya rastiyê de danî.

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

“मुकोनि वपो हेर पितृपुरुष अरु अगमवक्ताहरूले भन्याल कुरो लोप करन न आयो; किनकि ती प्रतिनिधि जनहरूद्वारा उही स्वयं बोलेको थो। परमेश्वरको वचनका सब सत्यहरू उहीद्वारा आयाल थो। तर यी अमूल्य रत्नहरू मिथ्या जडानहरूमा राख्याल थो। तिनको बहुमूल्य ज्योति भूलको सेवा करन लगायाल थो। परमेश्वरको इच्छा थो कि तिनलाई भूलका जडानहरूबाट निकारिकन सत्यको ढाँचामा फेरि राखियोस्। यो काम केवल एक दैवी हातलेई संपादन करि सक्थ्यो। भूलसँगको संगतिका कारण, सत्य परमेश्वर अरु मानिसका शत्रुको पक्षको सेवा करि रयाल थो। ख्रीष्ट ऐ कारण आयो कि त्यसलाई त्यै ठाउँमा राखोस् जहाँ त्यसले परमेश्वरको महिमा गरोस्, अरु मानवजातिको उद्धारको काम गरोस्।” The Desire of Ages, 287.

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

2024年に教えられた最初期の真理の一つは、2020年7月18日の失望についての説明であった。規準の上に規準が重ねられるようにして、あらゆる改革の線における最初の失望は、十人のおとめのたとえにおける主要な道標として、2020年7月18日を指し示していることが認識された。失望という主題は、聖所の真理を開くための「鍵」となったのであり、これに対して1844年の大失望においては、聖所こそが失望を解き明かす「鍵」であった。

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

Omushakuli w’efufu, ou nawa yo Omunyama gw’oshikolo sha Juda, okwa hovela okuzembulula etumwalaka l’Okuhilikila kw’Omutenya-pakati mo 2023. Paife otwa fika po m’oshilando sh’ondoto ya Miller omo Ye ta tula esanduku enene petafula nokutumbula mo eityo olo tali ka minikila po kashona omulongo kulu po omesho g’etuva. Limwe lomomamanya oo olwa li etalululo l’oo Ye e li m’ondjila y’ehokololo loprofeta.

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

Wakati unabii unafunuliwa, Yeye ndiye Simba wa kabila la Yuda, anayechukua kweli za kale na kuziweka katika mfumo mpya wa hatua tatu za “kweli.” Mfumo huo unashikiliwa pamoja na Kristo kama Alfa na Omega, wa kwanza na wa mwisho. Kama Neno la Mungu, Yeye alipanga kwa utaratibu kila kipengele cha Neno Lake. Kama Palmoni, alibuni kila upande wa hesabu.

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

Petro akiwa Kaisaria Filipi, katika saa ya tatu, Yeye ajitambulisha kama Palmoni, akitia mkazo juu ya “fraktali za kinabii.” Mojawapo ya ufunuo wa mwisho wa Kristo kama Bwana wa unabii ni mkazo juu ya fraktali za kinabii kama zinavyowakilishwa na Petro katika Mathayo 16:18, ambayo ni alama ya 1.618, iitwayo uwiano wa dhahabu katika ulimwengu wa asili, bali “fraktali za kinabii” kwa Palmoni.

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

ئێمە تەنها دەستپێکمان کردووە بە ناسینەوەی ئەو فرەکتالە پێغەمبەرانەییەی کە لە ناو هەفتە پیرۆزەکەی ٢٧ تا ٣٤دا هەن. پێش ئەوەی لەسەر ڕێگامان بۆ پەرتوکی یۆئێل بگەڕێینەوە بۆ ئەوێ، جەختکردنەوە لەسەر فرەکتالە پێغەمبەرانەکان پێویست بوو زیاد بکرێت بۆ تێڕامانمان لە خەونەکەی میلەر.

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

Inshinge ya kutoka kwa Miller kuwaita watu “wije waone,” na Kristo, kama mtu wa brashi ya vumbi akimwita Miller “uje uone,” ni kutoka 1798 mpaka sheria ya Jumapili, lakini ndani ya historia hiyo ya jumla imo fraktali yenye kipindi cha 1798 mpaka 1863. Pia imo fraktali nyingine kutoka 9/11 mpaka sheria ya Jumapili, na nyingine tena kutoka 2023 mpaka sheria ya Jumapili.

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

Miller alipofumba macho yake katikati ya msongamano, aliuwakilisha historia ya mwaka 1849, wakati Bwana alikuwa akijaribu kuikamilisha kazi, lakini ikawa bure. Anafufuliwa mwaka 2023, kwa maana yeye ndiye Eliya aliyeuawa njiani pamoja na Musa. Alikufa mwaka 1849, kisha akafa tena tarehe 18 Julai, 2020.

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

Iphupho lakhe lanikwa ngo-1847, khona-ke iNkosi yelula isandla saYo okwesibili yakhulula ishadi lika-1850. Lapho iNkosi yelula isandla saYo okwesibili emlandweni wabayizinkulungwane eziyikhulu namashumi amane nane, uMiller uyavuswa.

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

Ahandi pa kutandulukirapo kwa Israyele na Yuda yonseni pakulongosoreka mu Esaya.

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

Kandi mutwe wa Siriya ni Damasiko, kandi mutwe wa Damasiko ni Rezini; kandi mu myaka mirongo itandatu n’itanu Efurayimu izajanjagurwa, kugira ngo itazaba ikiri ubwoko. Kandi mutwe wa Efurayimu ni Samariya, kandi mutwe wa Samariya ni mwene Remaliya. Nimudakomeza kwizera, mu by’ukuri ntimuzakomera. Yesaya 7:8, 9.

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

Unabii huo ulitolewa mwaka 742 KK, na miaka kumi na tisa baadaye, mwaka 723 KK, Israeli ilitawanywa na Waashuru, na kisha miaka arobaini na sita baadaye Yuda ilitawanywa na Babeli. Tarehe hizo tatu zinawakilisha kipindi cha miaka kumi na tisa, kikifuatiwa na miaka arobaini na sita. Unabii huo miwili ilipofikia mwisho wake mwaka 1798 na 1844 mtawalia, kile kipindi cha miaka kumi na tisa cha mwanzo kuanzia 742 KK hadi 723 KK kilikuwa alfa ya miaka kumi na tisa, kilichowakilisha omega ya miaka kumi na tisa kutoka 1844 hadi 1863.

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

Miller omega imyaka cumi n’icyenda yatangiye hashize imyaka itanu arapfa, hanyuma nyuma y’imyaka irindwi hasohoka inyandiko za Hiram Edson zivuga ku “bihe birindwi.” Nyuma y’indi myaka irindwi, “bihe birindwi” byaranzwe. Umwaka wa 1856 wagombaga kuba ikimenyetso cyo gushyirwaho ikimenyetso mbere y’itegeko ryo ku Cyumweru ryo mu 1863, ariko ntibyakabaye.

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

Malaika wa tatu alikuja katika mwaka wa 1844, 1888, na wakati wa 9/11. Dada White alitambua kwamba majengo makubwa ya Jiji la New York yalipoanguka, aya tatu za kwanza za Ufunuo kumi na nane zingetimizwa.

Revelation 18

Kusinjuulwa 18

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

Ayat MOJA—Na baada ya mambo haya nikamwona malaika mwingine akishuka kutoka mbinguni, akiwa na mamlaka makuu; nayo dunia ikaangazwa kwa utukufu wake.

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

بەیتی دووەم—ئەویش بە دەنگێکی بەهێز بە توانایی هاواری کرد و گوتی: بابلی گەورە کەوتووە، کەوتووە، و بووەتە نیشتەجێی شەیتانان، و شوێنی مانەوەی هەموو ڕۆحێکی پیس، و قەفەسی هەموو باڵندەیەکی گڵاو و قێزەون.

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

Aya ya TATU—Kwa maana mataifa yote wamekunywa divai ya ghadhabu ya uasherati wake, na wafalme wa dunia wamefanya uasherati pamoja naye, na wafanyabiashara wa dunia wamepata utajiri kwa wingi wa anasa zake.

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

Mungelo wa ntete wa dikwayi washikile ni mulumbe mumboko yakwe, kabiji Yona walailwe kuya kusenda kabuku kakese ne kukadya. Ayo mungelo wa ntete ukonsha umo umo ne mulimo wa mungelo wa Lumwekesho 18 uzhikanyisa ntanda ne lukumo lwawo. Aye bino pakuuba mungelo wa ntete ye Alufa ne mungelo wa busatu ye Omega, kabiji ntendekelo lyonse ulanga mpelo.

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

“Yesu akatuma malaika wa nguvu ashuke na kuwaonya wakaaji wa dunia wajitayarishe kwa ajili ya kuonekana Kwake kwa mara ya pili. Malaika huyo alipokuwa akiondoka mbele za Yesu mbinguni, nuru yenye kung’aa sana na yenye utukufu mwingi ilimtangulia. Nikaambiwa kwamba utume wake ulikuwa kuutia dunia nuru kwa utukufu wake na kumwonya mwanadamu juu ya ghadhabu ya Mungu inayokuja.” Early Writings, 245.

The first angel is verse one of Revelation eighteen.

Malaika wa kwanza ni mstari wa kwanza wa Ufunuo kumi na nane.

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

Bwanyuma bwa bino, nabona malaika mūngi naika kufuma mwĭulu, ali na bulōngi bungi; ne nsi yaakayangwa ku lukumo lwāndi.

The second angel is verse two of Revelation eighteen.

Malaika wa pili ni mstari wa pili wa Ufunuo kumi na nane.

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

Ndzi a huwelela hi rito lerikulu hi matimba, a ku: Babilona lowukulu uwile, uwile, naswona wu hundzuke vutshamo bya mademona, ni khotso ya moya wun’wana ni wun’wana lowu nyamaka, ni xivala xa tinyenyana hinkwato leti nga tengangiki ni leti vengiwaka.

The third angel is verse three of Revelation eighteen.

Malaika wa tatu ni aya ya tatu ya Ufunuo kumi na nane.

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

Kuvokuba matiko hinkwawo ma nwile hi vhinyo ya vukarhi bya vugangu bya yena, naswona tihosi ta misava ti endle vugangu na yena, naswona vaxavisi va misava va ganyile hikwalaho ka ku tala ka vulombi bya yena.

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

Basinganga bose basambana na maraya yene ku itegeko ry’Icyumweru, nk’uko byashushanyijwe mu murongo wa gatatu. Ubutumwa bw’umumarayika wa kabiri ni uko Babuloni yaguye, kandi uwo ni umurongo wa kabiri. Ubutumwa bw’umumarayika wa mbere bwari ukumurikisha isi ubwiza bwe, kandi uwo ni umurongo wa mbere. Umurongo wa mbere ni 9/11. Umurongo wa kabiri ni igikorwa cyo gutandukanya cyagiye gikomeza mu bantu bose kuva 9/11, kandi umurongo wa gatatu ni itegeko ry’Icyumweru. Kubera iyo mpamvu, 9/11 ni ubutumwa bw’umumarayika wa gatatu, kandi ni ko n’itegeko ry’Icyumweru riri. 9/11 ni umuburo w’itegeko ry’Icyumweru riri hafi, nk’uko bigaragazwa mu mirongo itatu ya mbere, kandi irindi jwi ryo mu murongo wa kane ni itegeko ry’Icyumweru. Ijwi rya mbere ryo mu Ibyahishuwe cumi n’umunani ni umuburo w’itegeko ry’Icyumweru riri hafi, kandi uwo muburo uhinduka ukuri kuboneka igihe itegeko ry’Icyumweru rigeze.

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

9/11 から日曜法に至るまでの期間は、ミラーの夢におけるアルファの「来て、見よ」からオメガの「来て、見よ」に至る期間によって予表されている。9/11 と日曜法との間において、宝石は部屋の中央にあるミラーの机の上に置かれ、散らされ、埋もれ、その後、塵払いの人によって回復される。1840年に小さな巻物を携えて降って来た天使は、9/11 に降って来た天使を表していた最初の、かつアルファの天使であった。その天使は第十章において示されている。そこでは、ヨハネに対し、その巻物は甘いが、苦く変わるであろうと告げられている。

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

Yohana alikuwa akiwakilisha mwendo wa malaika wa kwanza, uliowakilishwa na Wamilleri, naye pia alikuwa akionyesha mwendo wa wale mia moja arobaini na nne elfu. Kwanza kabisa, aliwakilisha siku za mwisho, kama vile manabii hufanya sikuzote. Kwa sababu hii, aliambiwa mapema kwamba kitabu kingekuwa kitamu kisha kichungu. Wamilleri hawakujua jambo hili mapema, lakini wale mia moja arobaini na nne elfu wanapaswa kulijua.

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

Miller, wek peyamnêrê firîştayê yekem e, sembola sereke ya ew kesî ye ku pirtûka biçûk xwar. Wek aşvanekî, diviyabû genim ji qehşê veqetîne, paşê qelewê bibe ard, û nanê ku diviyabû were xwarin amade bike. Wî nan parve kir bi ku ew di navenda odeya xwe de danî û hemû yên ku dixwestin bang kir ku “werin û bibînin.” Lê wek sembola yê ku pirtûk ji destê firîşteyê girt, Miller, mîna Yûhannayê, ji rojên dawî yên firîştayê sêyem zêdetir diaxive ji rojên destpêkê yên firîştayê yekem. Di xewna xwe de ew bi destpêkê me agahdar dike ku peyama xwe ji destekî nedîyar wergirtiye. Firîştayê yekem di Vahiyê deş de pirtûkek biçûk di destê xwe de heye, lê firîştayê Vahiyê hejdehê, ku omegaya alfaya 1840-an e, di destê wî de tu pirtûk nayê nîşandan; û ew e pirtûka ku Miller wergirt—pirtûka ji destekî nedîyar. “Werin û bibînin” a Miller 9/11 e, û “werin û bibînin” a zilamê firçeya axê yasa Yekşemê ye.

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

ئەلفا و ئۆمەگا «وەرە و ببینە» ـکاندا، تۆ پەیامی فریشتەی دووەم هەیە، چونکە ئەلفا 9/11 ـە، کە ئایەتی یەکەمی بەشی هەژدەیە، و ئایەتی دووەم فریشتەی دووەمە کە لە ئایەتی سێدا کۆتایی دێت، کە ئەوە یاسای یەکشەممە و ئۆمەگای «وەرە و ببینە»یە. لە خەونی میلەرەوە فریشتەی دووەم، و کەوتنی بابڵ، بە حەوت جار بەکارهێنانی وشەی «پەرشوبڵاو» نیشان دراوە، لە کاتێکدا چیرۆکی گشتی ناساندنی ئەوە دەکات کە ڕاستی بە هەڵە دەستبەسەر دەکرێت.

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

Malaika wa kwanza na wa tatu walishuka pamoja na ujumbe ambao lazima uchukuliwe na kuliwa tarehe 11 Agosti 1840 na 9/11 mtawalia. Tarehe hizo mbili zinalingana na aya ya kwanza ya Ufunuo kumi na nane.

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

ڕاستییە بنەڕەتییەکان لە مانگی ئایاری 1842 بڵاوکرانەوە، لەگەڵ خشتەی پێشەنگیی 1843 وەک ئەلفای دوو تەختەکەی حەبەقوق. لە ساڵی 2012دا تەختەکانی حەبەقوق بڵاوکرانەوە، هاوتەراز بوون لەگەڵ ئایاری 1842.

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

Ba-Millerite baalipitia kuvunjika moyo kwao kwa kwanza tarehe 19 Aprili 1844, kukiashiria kwa mfano tarehe 18 Julai 2020. Katika hatua hiyo malaika wa pili aliwasili, na kuwasili kwake kulipatana na aya ya pili ya Ufunuo kumi na nane. Kuvunjika moyo huko kuliashiria mwisho wa malaika wa kwanza. Hapo malaika wa pili aliwasili, na wakati wa kukawia katika mfano wa mabikira ukaanza. Historia ya malaika wa kwanza yapasa kwenda sambamba na historia ya malaika wa pili, na inapotekelezwa kwa namna hii, kuwasili kwa malaika wa pili kunapatanishwa na kuwasili kwa malaika wa kwanza mwaka 1840 na 9/11.

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

Muda wa kukawia ulifika katika 9/11, ambao ulifananishwa na Aprili 19, 1844. Katika 9/11 pepo nne za Uislamu ziliachiliwa, kisha zikazuiliwa. Pepo hizo nne za Yohana ndizo pepo kali za Isaya, na ndizo upepo wa mashariki wa unabii, naye malaika wa kutiwa muhuri hupanda kutoka mashariki. Anapopanda, hupaza sauti, “shika, shika, shika, shika” mara nne kulingana na Dada White. Muda wa kukawia unaoanza kwa kuwasili kwa malaika wa pili unaonyeshwa kama pepo nne zikizuiliwa mpaka wale mia moja arobaini na nne elfu watakapotiwa muhuri.

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

Emva kokudumala kokuqala, uSamuweli Snow waholelwa ukuba ahlanganise umlayezo Wokukhala Kwaphakathi Kobusuku, ngaleyo ndlela efanekisa izwi elimemeza ehlane ngoJulayi ka-2023.

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

막사된 약에 따라 처녀들이 분리된 엑서터 야영 집회에서는, 언약의 사자의 역사와 일치하게 밀러파도 정결하게 하고 또한 정화하였다. 엑서터 야영 집회는 인침을 표상하였으니, 그때부터 그 역사는 밀려오는 큰 파도같이, 곧 강대한 군대같이 전진하여, 마침내 셋째 천사가 1844년 10월 22일에 이르렀다. 이 역사의 열쇠는 분리이다.

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

ئەو فریشتەی دووەم کاتێک دەگات کارێکی جیابوونەوە دەکات، هەروەک لە یەکەم نائومێدی‌دا کرد، و بە جیابوونەوەی ٢٢ی ئۆکتۆبەر کۆتایی هات. لە ناوەڕاستی ئەو دوو جیابوونەوەیەدا، پەیامی فریشتەی دووەم ڕاگەیەنرا. فریشتەی دووەم جیابوونەوەیەکی پێشکەوتووە هەتا تاقیکردنەوەی کۆتاییی ڕۆن. ئەو تاقیکردنەوە کۆتایییەی ڕۆن دەباتە سەر تاقیکردنەوەی نیشاندەری فریشتەی سێیەم. ئەو تاقیکردنەوە نیشاندەرییە بۆ عیسا خاچ بوو، و باخچەی جەسیمانی، کە واتای «باخچەی گوشاری ڕۆن» دەگەیەنێت، پێش تاقیکردنەوەی نیشاندەری خاچ کەوت، و تاقیکردنەوەی ڕۆنی پاکیزەکان پێش دەرگای داخراوی 1844 کەوت.

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

Engesho yaso, yiŋa kipto kesaŋ, yendo siko i boiboiyet ne Israel nebo koraanet. Amaa kayinet ne mwochiin eng ng’wony. Kera Kadesh, Gethsemane ago Exeter; engesho yaso kotinye kipto kesaŋ, kong’ete ne ichek bo agengek tugul kewal, kiboisye engesho yaso nebo murto ta 2023, ne bo taab kesaŋ nebo “closed-door” ne Sunday law. Engesho yaso no ko sealing. Engesho yaso ko engesho nebo lagok kiboisye engesho nebo taab.

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

Mu 2023, igihe cyo gutinda cyarangiye ubwo Intare yo mu muryango wa Yuda yafunguraga iyerekwa ryagombaga gutinda, ikuraho ukuboko Kwayo. Nuko hatangira umurimo wa Samuel Snow.

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

Bwe twakwatanya ebiseera eby’abamalaika ow’olubereberye n’ow’okubiri nga biteekeddwa mu ngeri ey’enkanankana, biraga okukka kw’omumalaika n’obubaka obukebera abantu ba Katonda ng’eby’okuddamu kwabwe ku kiragiro eky’okutwala n’okulya obubaka bwe kiba ekigezo. Awo obubaka obw’omusingi buteekebwa mu lujjudde eri abantu bonna, okutuusa obubaka obw’omusingi lwe bugaana. Oluvannyuma omumalaika ow’okusatu atuuka. Ekiseera ky’omumalaika ow’okusatu kye myaka kkumi na mwenda, nga gye myaka kkumi na mwenda egya omega okuva mu 742 BC okutuuka mu 723 BC.

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

1844년부터 1863년에 이르는 기간과 기원전 742년부터 기원전 723년에 이르는 기간은 서로 평행하며, 또한 첫째 천사와 둘째 천사의 기간들과도 평행한다. 이 네 개의 예언적 역사의 선들은 9/11부터 일요일 법까지와 일치한다. 이 다섯 개의 선들은 밀러의 알파 “와서 보라”와 그리스도의 오메가 “와서 보라”의 역사이다.

Four times Seven

تۆت جار حەوت

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

Mu buryo bwumvikana neza, Abalewi makumyabiri na gatandatu hagaragaza incuro “zirindwi” incuro enye, kandi “incuro zirindwi” ni ikimenyetso cya Miller n’ubutumwa bwe. Mu mwaka wa 1842, uko Miller yasobanukirwaga “incuro zirindwi” byashyizwe ku mugaragaro ku mbonerahamwe yo mu 1843, iyo Sister White avuga ko “yayobowe n’ukuboko k’Umwami,” kandi ko “itagomba guhindurwa.” Imyaka irindwi nyuma yaho Miller yarapfuye mu 1849, kandi indi myaka irindwi nyuma yaho ubutumwa bw’“incuro zirindwi” bushyirwa mu nyandiko na Hiram Edson, kandi indi myaka irindwi nyuma yaho burangwa.

In 1842 the first table of Habakkuk was published.

در سال 1842، نخستین جدولِ حبقوق منتشر شد.

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

Mu 1849, intumwa ya alfa y’“ibihe birindwi” iri ku mbonerahamwe ya 1843 irapfa.

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

Mu 1856 intumwa ya omega y’“ibihe birindwi” iri ku mbonerahamwe yo mu 1850 yarirengagijwe.

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

Mu 1863, emba zombi zya Habakkuk zyabeng’wa, ne chati ya 1863 yapapuliswa.

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

Eli Chart ya Kīu ya kimwe kyapabikidwapo ku ntendekelo, ne chart ya buntu yapabikidwapo ku mpelo. Pakati, batumwa babili bameshibikwa, pantu ubutumwa bwa bubili lyonse buba ne kubilikisha.

First angel

Malaika wa kwanza

In 1842 the first table of Habakkuk was published.

Mu 1842 hategurwa imbonerahamwe ya mbere ya Habakuki.

Second angel

Malaika wa pili

In 1849 the old messenger of the 1843 chart dies.

لە ساڵی 1849دا، ئەو نامەبەری کۆنی نەخشەی 1843 مرد.

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

Mu 1856, omutumwa omupya ow’ekipande kya 1850 yabuusibwa amaaso.

Third angel

Mwanandumi wa Tatu

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

Na 1863, a jụrụ ozi ahụ, e wee bipụta chaatị 1863.

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

پێوەری بیست و یەک ساڵێک کە نوێنەرایەتیی چوار هێمای «حەوت کات» دەکات، بە شێوەیەکی یەکسان بە دووریی حەوت ساڵ لە یەکتر جیاکراون. پەیامی ئەلفا بڵاو دەکرێتەوە (1842)، نێردراوی ئەلفا دەمرێت (1849)، نێردراوی ئۆمێگا پشتگوێ دەخرێت (1856) و پەیامی ئۆمێگا ڕەت دەکرێتەوە (1863)، کە نموونەی 2012؛ 18ی تەممووز، 2020؛ 2023؛ و یاسای یەکشەممەی نزیکهاتوو دەبن. مردنی Miller لە 1849 هاوتا دەبێت لەگەڵ 18ی تەممووز، 2020. نێردراوەکە، و پەیامەکە، لە 2023 زیندوو کرانەوە. ئێستا پەیامی ئۆمێگا مُهر لێ هەڵدەگیرێت، و دوای ئەوە یاسای یەکشەممەی 1863 دێت.

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

Mu ngwisya gwa baMillerite, mbila ya kushingiwa, elyo mutumwa wafwile. Mu ngwisya ya kufwanana, mbila ya kushingiwa, elyo mbila yene yafwile. Mbila ya kuzukuka mu 1856 na mu 2023. Ubufutukilo niyo ndumbulwilo ya 1863, kabili ubucimfya niyo ndumbulwilo ya mulingane wayo pa mulekelo wa Ca Mulungu. Imbele ya bufutukilo na bucimfya fya mulekelo wa Ca Mulungu na 1863, ukwisululwa kwa lubuto lwa ku mutwe, ulubuto lwa omega, ulwa “inshita cine lubali” lwa 1856, lwaletelwa ku ntanshi, ngefyo lwaba ukutula mu 2023.

We will continue in the next article.

Tukendelea katika makala inayofuata.

William Miller: 1782–1849

विलियम मिलर: १७८२–१८४९

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

William: “iradi” na “kofia ya chuma”— “mlinzi mwenye azimio thabiti”, “mlezi mwenye nia isiyoyumba”, au “shujaa mwenye mapenzi imara.”

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

மில்லர்: ஒரு அரைக்கல்லை இயக்குகிறவர்; குறிப்பாக, தானியத்தை மாவாக அரைக்கும் ஆலை ஒன்றை இயக்குகிறவர்.

Strong-willed warrior

Omusilikali omunankanya okukola ekyo ky’ayagala

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

“Munthu waulungami, wa mtima wowona mtima, waulimi, amene anali atatsogoleredwa kukayikira ulamuliro waumulungu wa Malemba, komatu amene anali kufunitsitsa moona mtima kudziwa choonadi, ndiye munthu amene Mulungu anamsankha mwapadera kuti atsogolere pakulalikira za kudza kwachiwiri kwa Khristu. Monga okonzanso ena ambiri, William Miller m’masiku ake oyambirira a moyo anamenyana ndi umphawi, ndipo motero anaphunzira maphunziro akulu a khama ndi kudzikana. Anthu a m’banja limene anachokeramo anali odziwika ndi mzimu wodziimira paokha, wokonda ufulu, ndi mphamvu yopirira, pamodzi ndi chikondi chotentha cha dziko lawo—makhalidwe amene nawonso anaonekera kwambiri m’makhalidwe ake. Atate ake anali kapitawo m’gulu lankhondo la Chiwukirano, ndipo nsembe zimene anapereka m’nkhondo ndi m’masautso a nthawi yovutayo zingasonyeze chifukwa cha moyo wosauka wa m’masiku oyambirira a Miller.”

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

“Alikuwa na umbile imara la kimwili, na hata katika utoto alionyesha dalili za nguvu za kiakili zilizopita kiwango cha kawaida. Alipokuwa akikua, jambo hili lilidhihirika zaidi. Akili yake ilikuwa tendaji na imekuzwa vizuri, naye alikuwa na kiu kali ya maarifa. Ingawa hakufurahia fursa za elimu ya chuo, upendo wake kwa masomo na desturi ya kuwaza kwa makini na kuchambua kwa uchungu vilimfanya kuwa mtu wa hukumu thabiti na maoni mapana. Alikuwa na tabia ya maadili isiyolaumika na sifa yenye kutamanika, akiheshimiwa kwa jumla kwa uaminifu, uchumi, na wema. Kwa nguvu ya bidii na jitihada alipata mapema riziki ya kutosha, ingawa desturi zake za kujifunza ziliendelea kudumishwa. Alizishika nyadhifa mbalimbali za kiraia na za kijeshi kwa heshima, na njia za kuelekea utajiri na heshima zilionekana kuwa wazi kabisa mbele yake.” The Great Controversy, 317.

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

“Ngóone ka Múngú kachikééndwá kúvúlá chila kábíla kwítéla ngw’a mutíma, kábíla kúlamba lundíko mbaa mùmanye kulémbulula, mu mbeyu ya bùléla ya wóòlo ya buw’ìle, makáfí gaó mo andú na Satana vátengelele mwísoni malòngésyo ma bùléla. Satana na kibúnga kyáke kya bantu bakwátíla naáye vásekéle ngw’a kusangánya makáfí ga búseko ne ngáná ya bùléla. Twafwáninwa kusáka ne ngw’a bukéngé mbisúbíla mbifíndamene, ne kusákila lundíko lwá mwíulu, mbaa tulémbulule bisóngele byo bantu ne miyòlo ya Búmúngú. Múshípì Múyòòlo akásayìla úla usáka bùléla bunène ne bwa mùhéndo, bwô bùtána ne lukatúlo lwa kupónesibwa. Nênda kusindamijila bônsò mwanda wàkuti kubala Myandiko ya Búmúngú bya kucincila-cincila nkàkyo kàsámbìla. Twafwáninwa kusáka, ne eci cìshíla kutèkesha byônsò bìdì dìyi adi dìfúnda. Anjì mûngà mudìmbi wa ngóòlò mwine ne ngw’a luseke alónda ntanda mbaa amòne mishipa ya ngóòlò, nànku nènù mwafwáninwa kulónda Dîyì dya Múngú mbaa numòne mbisúbíla mbifíndamene byà Satana wàsekéle mîshìnda mînde kuyìsha ku muntu. Mukalenge wàmba ne, ‘Udi muntu yônsò uswá kwenza diswa dyáye, neàmanye bwà dilongesha adi.’ Yone 7:17, Revised Version.”

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

“Etsi lya Ngai ni wakyu na ulunge, na ni wa kuwa taa ku mavia maku, ili kukuongoza kila hatua ya njia hata kuifikia milango ya mji wa Ngai. Ni kwa sababu hii Shetani ameweka juhudi za kukata tamaa namna hiyo kuzuia njia iliyoinuliwa kwa ajili ya waliokombolewa wa Bwana wapitie ndani yake. Hamstahili kuleta mawazo yenu kwa Biblia, na kuyafanya maoni yenu kuwa kitovu ambacho ukweli unapaswa kukizunguka. Mnapaswa kuyaweka kando mawazo yenu penye mlango wa uchunguzi, na kwa mioyo ya unyenyekevu na utulivu, nafsi ikiwa imefichwa ndani ya Kristo, kwa maombi ya bidii, mnapaswa kutafuta hekima kutoka kwa Ngai. Mnapaswa kuhisi kwamba ni lazima mjue mapenzi ya Ngai yaliyofunuliwa, kwa sababu yanahusu ustawi wenu wa kibinafsi wa milele. Biblia ni mwongozo ambao kwa huo mwaweza kuijua njia iendayo kwenye uzima wa milele. Mnapaswa kutamani zaidi ya vitu vyote kwamba mpate kujua mapenzi na njia za Bwana. Hampaswi kutafuta kwa kusudi la kupata maandiko ya Maandiko Matakatifu ambayo mwaweza kuyafasiri ili kuthibitisha nadharia zenu; kwa maana neno la Ngai latangaza kwamba kufanya hivyo ni kupotosha Maandiko kwa uangamivu wenu wenyewe. Lazima mjivue kila chuki ya awali, na kuja katika roho ya maombi kwenye uchunguzi wa neno la Ngai.” Review and Herald, September 11, 1894.

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

「ウィリアム・ミラーは、マサチューセッツ州ピッツフィールドに生まれた。彼が受けた正規の学校教育はわずか十八か月にすぎなかったが、旺盛な読書習慣によって独学の人となった。彼はまた早くから筆を執り、詩を作り、日記をつけ始めた。彼の読書は、彼を理神論の方向へ導く影響を与えた不信仰な著述家たちに触れさせた。彼は二十代後半に治安判事となり、また一八一二年戦争に従軍した。この戦争中のいくつかの経験が、彼の心を人格的な神へと向けさせた。一八一六年までには彼は回心し、真剣に聖書研究を始めた。彼はこう記している。『聖書は……私の喜びとなり、イエスにあって私は一人の友を見いだした。』」

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

1818년까지 그는 예언들을 연구하는 가운데 예수께서 “1843년쯤” 재림하실 것이라는 결론에 이르렀다. 1831년에 그는 그렇게 하라는 강한 확신과 섭리적 인도를 받은 후, 작은 모임들에서 공개적으로 자신의 연구를 나누기 시작하였다. 저명한 편집자인 J. V. Himes를 1839년에 만난 뒤에는, 대도시들에서 많은 무리에게 설교할 길이 열렸다. 많은 이들의 반대가 있었으나, 그의 설교와 재림의 기별을 받아들인 다른 이들의 설교는 중대한 영향을 미쳤으며, 많게는 10만 명이 그리스도의 임박한 재림에 대한 믿음을 받아들였다. 엘렌 하몬은 1840년 3월, 열두 살이었을 때 메인 주 포틀랜드에서 그의 설교를 들었다. 그녀는 다음과 같이 회고하였다. “밀러 씨는 그의 청중의 마음에 확신을 불러일으킬 만큼 정확하게 예언들을 더듬어 내려갔다. 그는 예언적 기간들을 상세히 다루었고, 자신의 입장을 강화하기 위하여 많은 증거를 제시하였다. 그리고 준비되지 못한 자들에게 향한 그의 엄숙하고도 능력 있는 호소와 권면은 군중을 마치 마법에 걸린 듯 사로잡아 두었다.” Life Sketches, 20.