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.
Tao anatin’ilay “bustle,” izay ambaran’i James White ho fanaparitahana ireo Millerita taorian’ny 22 Oktobra 1844, dia nahita nofy i William Miller tamin’ny 1847, ary roa taona tatỳ aoriana dia nalevina izy.
“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.
“Raha mba nahita ny fahazavan’ny hafatra fahatelo i William Miller, dia zavatra maro izay toa maizina sy saro-pantarina taminy no ho voazava. Nefa nilaza fitiavana sy fahalianana lalina taminy ireo rahalahiny, ka nihevitra izy fa tsy azony sarahina tamin’izy ireo ny tenany. Niondrika ho amin’ny fahamarinana ny fony, nefa avy eo dia nijery ny rahalahiny izy; nanohitra izany ireo. Moa va azony nisarahana ireo izay nijoro nifanila taminy tamin’ny fitoriana ny fihavian’i Jesosy? Nihevitra izy fa tsy hitarika azy ho amin’ny fahadisoana velively ireo.”
“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.
“Navelan’Andriamanitra ho latsaka teo ambanin’ny fahefan’i Satana izy, dia ny fanapahan’ny fahafatesana, ary nafeniny tao am-pasana izy tsy ho hitan’ireo izay tsy an-kijanona nampiala azy hiala amin’ny fahamarinana. Diso i Mosesy raha teo am-pidirana ny Tany Nampanantenaina izy. Toy izany koa, hitako fa diso i William Miller raha efa hiroso tsy ho ela ho any Kanana any an-danitra, tamin’ny namelany ny herin’ny fitaomany hanohitra ny fahamarinana. Ny hafa no nitaona azy ho amin’izany; ny hafa no tsy maintsy hampamoahina noho izany. Kanefa ny anjely miambina ny vovoka sarobidin’ity mpanompon’Andriamanitra ity, ary hivoaka izy amin’ny feon’ny trompetra farany.”
“A Firm Platform
“Fototra Mafy Orina”
“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.
“Nahita antokon’olona iray izay nitsangana voaaro tsara sy niorina mafy aho, ka tsy nanome vahana ireo izay te hampihovitrovitra ny finoana efa naorina ao amin’ny tena. Nitsinjo azy tamin’ny fankasitrahana Andriamanitra. Naseho tamiko ny dingana telo—ny hafatry ny anjely voalohany sy faharoa ary fahatelo. Hoy ilay anjely niaraka tamiko: ‘Loza ho an’izay hanetsika vato iray na hampihetsika tsimatry ny iray amin’ireo hafatra ireo. Zava-dehibe mahakasika ny aina ny fahatakarana marina ireo hafatra ireo. Miankina amin’ny fomba andraisana azy ny anjaran’ny fanahy.’ Nentina nidina namakivaky ireo hafatra ireo indray aho, ka hitako fa lafo indrindra ny nividianan’ny olon’Andriamanitra ny fanandramany. Tamin’ny alalan’ny fijaliana be sy ady mafy no nahazoana izany. Nitarika azy ireo tsikelikely Andriamanitra, mandra-pametrany azy teo ambonin’ny lampihazo mafy orina sady tsy azo hozongozonina. Nahita olona tsirairay nanatona io lampihazo io aho ka nandinika ny fanorenana. Ny sasany, tamin’ny fifaliana, dia niakatra teo aminy avy hatrany. Ny hafa kosa nanomboka nitady tsiny tamin’ny fanorenana. Naniry ny hanaovana fanatsarana izy ireo, ka amin’izay dia ho lavorary kokoa ny lampihazo ary ho sambatra lavitra ny olona. Ny sasany nidina niala teo amin’ny lampihazo mba handinika azy, ka nanambara fa diso no nametrahana azy. Kanefa hitako fa saiky ny rehetra dia niorina mafy teo ambonin’ny lampihazo, ary nananatra ireo izay nidina mba hampitsahatra ny fitarainany; fa Andriamanitra no Mpanao trano lehibe, ary niady taminy izy ireo. Notantarainy ny asa mahagagan’Andriamanitra, izay nitarika azy ho eo amin’ilay lampihazo mafy orina, ary niara-nanopy ny masony ho any an-danitra izy ireo ka tamin’ny feo mahery no nanome voninahitra an’Andriamanitra. Nisy fiantraikany tamin’ny sasany tamin’ireo izay nitaraina sy nandao ny lampihazo izany, ka izy ireo, tamin’ny fijery manetry tena, dia niakatra teo aminy indray.” Early Writings, 258.
Miller’s Wonderful Works
Ny Asa Mahagagan’i Miller
The “wonderful work” of William Miller led to “the firm foundation” that was the “solid, immovable platform.” The “foundation” of the “immovable platform,” and the subsequent attack upon both the “platform” and the “foundation” that were introduced after Miller’s death in 1849 is identified in his dream.
Ny “asa mahagaga” nataon’i William Miller no nitarika ho amin’ilay “fanorenana mafy” izay ilay “sehatra mafy orina sady tsy azo hozongozonina.” Ny “fanorenana” an’ilay “sehatra tsy azo hozongozonina,” ary koa ny fanafihana tatỳ aoriana natao tamin’ilay “sehatra” sy ilay “fanorenana” izay niseho taorian’ny nahafatesan’i Miller tamin’ny 1849, dia voamarika ao amin’ny nofiny.
William Miller is the symbol of the foundations of Adventism.
I William Miller dia tandindon’ny fototry ny Advantisma.
He is also the symbol of Millerite history from 1798 unto 1863.
Izy koa no tandindon’ny tantara Millerita hatramin’ny 1798 ka hatramin’ny 1863.
He is also the symbol of Millerite history from 1798 unto 1844.
Izy koa dia tandindon’ny tantaran’ny Millerita hatramin’ny taona 1798 ka hatramin’ny 1844.
He is also the symbol of the history of the three angels from 1798 unto the Sunday law.
Izy koa dia tandindon’ny tantaran’ireo anjely telo manomboka amin’ny 1798 ka hatramin’ny lalàn’ny Alahady.
He is represented by the forty-six years from 1798 unto 1844.
Izy no asehon’ireo enina amby efapolo taona hatramin’ny 1798 ka hatramin’ny 1844.
He is represented by the number “220,” in relation to the 2,520 and the 2,300.
Izy dia aseho amin’ny isa “220,” raha ampitahaina amin’ny 2,520 sy ny 2,300.
He is represented by the “seven times”—the 2,520.
Izy no asehon’ny “fotoana fito” — dia ilay 2 520.
He is represented by the 2,300.
Izy no asehon’ny 2 300.
Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.
Ny nofy roa izay hitan’i Miller dia nasongadin’ny nofy roa izay hitan’i Nebokadnezara ao amin’ny toko faharoa sy ny toko fahefatra ao amin’i Daniela.
The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.
Ny vanim-potoana 1798 dia manomboka amin’i Nebokadnezara ary mifarana amin’i Belsazara amin’ny taona 1863.
The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.
Ny vanim-potoana manomboka amin’ny 1798 ka hatramin’ny lalàn’ny Alahady dia manomboka amin’i Nebokadnezara ary mifarana amin’i Belsazara.
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.
Amin’ny maha-tandindon’ny tantaran’ny Millerites azy, izy dia tandindon’ny fanorenana, izay maneho ireo fahamarinana izay hita teo anelanelan’ny fahitana alpha ny 2 520 sy ny fahitana omega ny 2 300. Raha naneho hevitra momba ny nofin’i William Miller i James White, dia nanambara fa ny “fanalahidy” dia ny fomba fandalinana ny Baiboly nataon’i Miller. Io fomba fiasa io no fanalahidin’i Davida izay napetraka teo an-tsorok’i Miller, satria izy no nanolotra ny faminaniana momba ireo 2 300 taona, izay nifarana tamin’ny fotoana nahatanterahan’ny Isaia 22:22 tamin’ny 22 Oktobra 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.”
Ny fahamarinana izay nanomboka nesorina tamin’ny tombo-kaseny hatramin’ny taona 2023 no mankaty, dia ireo fahamarinana izay efa voafaritra rahateo tao amin’ny famelabelarana Habakkuk’s Tables 95, ary ankehitriny ireo fahamarinana ireo dia apetraka ao anatin’ny rafitra vaovao antsoina hoe “Fahamarinana.”
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.
Ny fiantsoan’ilay feo any an-efitra tamin’ny Jolay 2023 dia nanambara fa ilaina ny fitomaniana sy ny fisaonana ho an’izay tokony hibebaka noho ny fanambarana tamin’ny 18 Jolay 2020. Ireo izay ho isan’ny virijina hendry dia tokony hibebaka mifanaraka amin’ny vavak’i Daniela toko faha-9, izay vavak’ireo ao amin’ny Levitikosy 26 izay miaiky fa efa naely patrana izy ireo.
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.”
Rehefa nilaza i Miller hoe: “Raha mbola nitomany sy nisaona aho noho ny fahaverezako lehibe sy ny andraikitra niantsorohako, dia nahatsiaro an’Andriamanitra aho, ka nivavaka mafy mba handefasany fanampiana ho ahy. Niaraka tamin’izay dia nisokatra ny varavarana, ary nisy lehilahy iray niditra tao an-trano; dia niala tao avokoa ny olona rehetra; ary izy, nitana borosy fanadiovana vovoka teny an-tanany, dia nanokatra ny varavarankely ka nanomboka nifaoka ny vovoka sy ny fako hiala tao amin’ny efitrano.”
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.
Ny varavarana izay nisokatra dia ny fon’i Miller, raha izy “nivavaka tamin-kafanam-po” nangataka “fanampiana.” Jesosy, amin’ny maha-Vavolombelona Marina ho an’i Laodikia Azy, dia mandondòna eo am-baravarana fon’ny olona, mitady hidirana. Raha vantany vao nisokatra ny varavarana dia nanomboka ny fizotry ny fisarahana. Rehefa nisokatra ny varavarana, dia nisokatra koa ny “varavarankely,” ary ireo “varavarankely” ireo dia ny varavarankelin’ny lanitra.
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.
Nahita i Jaona fa nisokatra ny varavarankelin’ny lanitra tao amin’ny toko fahasivy ambin’ny folo ao amin’ny Apokalypsy, raha nanangana ny tafik’ady mitaingin-tsoavaly fotsy ny Tompo, avy hatrany taorian’ny nanomanan’ny ampakarina ny tenany. Io tafika io dia ilay tafik’i Ezekiela, izay mitsangana ho setrin’ny hafatry ny rivotra avy any atsinanana mahery. Io tafika io no fiangonana mpandresy, izay miova avy amin’ny fiangonana miady ho amin’ny fiangonana mpandresy rehefa tanteraka ny fisarahana ny vary sy ny tsimparifary. Izany fisarahana izany dia aseho koa ho fiovana avy amin’ny fanandramana Laodikia ho amin’ny fanandramana Filadelfia. Nosokafan’i Miller ny fony ka navelany hiditra ny Vavolombelona marina, raha nanasaraka ny vary sy ny tsimparifary Izy, ka tamin’izany no nananganany ho velona ny tafik’ady mitaingin-tsoavaly fotsiny.
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.
Tamin’ny 31 Desambra 2023 dia niditra tao amin’ny efitrano ilay lehilahy mitondra borosy fanadiovana vovoka rehefa efa lasa ny olona, ary nanomboka ny asa fanesorana ny fakon’ny fahadisoana, sady nametraka ireo fahamarinana tranainy ao amin’ny Tabilao-n’i Habakoka tao anatin’ny rafitra vaovao momba ny fahamarinana.
“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.
“Ny Mpamonjy dia tsy tonga hanafoana izay efa nambaran’ny patriarka sy ny mpaminany; fa Izy tenany no efa niteny tamin’ny alalan’ireo lehilahy solontenany ireo. Avy taminy ny fahamarinana rehetra ao amin’ny tenin’Andriamanitra. Kanefa ireo vatosoa sarobidy ireo dia napetraka tao anatin’ny firafitra sandoka. Ny fahazavany sarobidy dia natao hanompo ny fahadisoana. Nirin’Andriamanitra ny hanesorana azy ireo hiala amin’ireo firafitry ny fahadisoana ka hampidirina indray ao anatin’ny rafitry ny fahamarinana. Asa izay tsy azon-tanana hafa afa-tsy ny tanan’Andriamanitra ihany no mahavita izany. Noho ny fifamatorany tamin’ny fahadisoana, ny fahamarinana dia efa nanompo ny antokon’ny fahavalon’Andriamanitra sy ny olombelona. Tonga Kristy mba hametraka izany eo amin’izay hahazoany manome voninahitra an’Andriamanitra sy hiasa ho amin’ny famonjena ny taranak’olombelona.” 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.
Ny iray amin’ireo fahamarinana voalohany nampianarina tamin’ny taona 2024 dia ny fanazavana momba ny fahadisoam-panantenana tamin’ny 18 Jolay 2020. Tamin’ny alalan’ny tsipika mifanesy eo ambonin’ny tsipika dia nekena fa ny fahadisoam-panantenana voalohany amin’ny tsipika fanavaozana rehetra dia nanondro ny 18 Jolay 2020 ho marika fototra ao amin’ny fanoharana ny amin’ny virijina folo. Ny lohahevitra momba ilay fahadisoam-panantenana dia tonga “fanalahidy” hamohana ny fahamarinan’ny fitoerana masina; kanefa, tamin’ilay fahadisoam-panantenana lehibe tamin’ny 1844, ny fitoerana masina no “fanalahidy” namoha ilay fahadisoam-panantenana.
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.
Ilay lehilahy mitondra borosy fanalana vovoka, izay Izy koa no Liona avy amin’ny firenen’i Joda, dia nanomboka nanokatra ny tombo-kasen’ny hafatry ny Antso amin’ny Mamatonalina tamin’ny taona 2023. Tonga amin’ilay toerana ao amin’ny nofin’i Miller isika ankehitriny, izay ametrahany eo ambonin’ny latabatra ny vata lehibe kokoa ka ampidirany ao ireo fahamarinana izay hihatra hamirapiratra avo folo heny noho ny masoandro. Iray amin’ireo vatosoa ireo ny fanambarana ny maha-Izy Azy ao anatin’ny fitantarana ara-paminaniana.
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.
Rehefa voavaha ny faminaniana, Izy no Liona avy amin’ny firenen’i Joda, izay mandray ny fahamarinana taloha ka mametraka izany ao anatin’ny rafitra vaovao misy ireo dingana telo amin’ny “fahamarinana.” Io rafitra io dia tazonin’i Kristy hiray amin’ny maha-Alfa sy Omega Azy, ny voalohany sy ny farany. Amin’ny maha-Tenin’Andriamanitra Azy, Izy no nandrindra ny singa rehetra amin’ny Teniny. Amin’ny maha-Palmoni Azy dia namolavola ny lafiny rehetra ho araka ny matematika Izy.
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.
Rehefa tany Kaisaria Filipy Petera, tamin’ny ora fahatelo, dia mampahafantatra ny Tenany ho Palmoni Izy, miaraka amin’ny fanamafisana ny amin’ny “fraktaly ara-paminaniana.” Iray amin’ireo fanambarana farany momba an’i Kristy amin’ny maha-Tompon’ny faminaniana Azy ny fanamafisana ny fraktaly ara-paminaniana araka ny anehoana azy amin’ny alalan’i Petera ao amin’ny Matio 16:18, izay tandindon’ny 1.618, antsoina hoe ny tahan’ny volamena eo amin’ny tontolo voajanahary, fa “fraktaly ara-paminaniana” kosa araka an’i 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.
Efa vao nanomboka namantatra ireo fractal ara-paminaniana izay hita ao anatin’ilay herinandro masina 27 hatramin’ny 34 isika. Alohan’ny hiverenantsika any, eo am-pandehanana mankany amin’ny bokin’i Joela, dia ilaina ny nampidirana tao anatin’ny fandinihantsika ny nofin’i Miller ny fanamafisana momba ireo fractal ara-paminaniana.
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.
Ny vanim-potoana manomboka amin’ny niantsoan’i Miller ny olona hoe: “avia ka jereo,” ary i Kristy kosa, amin’ny maha-ilay lehilahy mpanadio vovoka azy, niantso an’i Miller hoe: “avia ka jereo,” dia hatramin’ny 1798 ka hatramin’ny lalàn’ny Alahady; nefa ao anatin’izany tantara ankapobeny izany dia misy fractal iray miaraka amin’ny vanim-potoana manomboka amin’ny 1798 ka hatramin’ny 1863. Misy fractal iray hafa manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady, ary iray hafa koa manomboka amin’ny 2023 ka hatramin’ny lalàn’ny Alahady.
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.
Rehefa nanakimpy ny masony tao anatin’ny tabataba i Miller, dia naneho ny tantaran’ny taona 1849 izy, fony ny Tompo niezaka namita ny asa, nefa tsy tontosa izany. Atsangana amin’ny maty izy amin’ny 2023, fa izy no Elia izay novonoina teny an-dalambe niaraka tamin’i Mosesy. Maty izy tamin’ny 1849, ary avy eo dia maty indray tamin’ny 18 Jolay 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.
Ny nofiny dia nomena tamin’ny 1847; avy eo naninjitra ny tànany fanindroany ny Tompo ka namoaka ny tabilao 1850. Rehefa maninjitra ny tànany fanindroany ny Tompo ao amin’ny tantaran’ny iray hetsy sy efatra arivo amby efatra alina, dia atsangana amin’ny maty i Miller.
The starting point for the scattering of both Israel and Judah is set forth in Isaiah.
Ny teboka iaingana amin’ny fanaparitahana an’i Isiraely sy Joda samy izy dia aseho ao amin’i Isaia.
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.
Fa ny lohan’i Siria dia Damaskosy, ary ny lohan’i Damaskosy dia Rezina; ary ao anatin’ny dimy amby enimpolo taona dia ho torotoro Efraima, ka tsy ho firenena intsony izy. Ary ny lohan’i Efraima dia Samaria, ary ny lohan’i Samaria dia ny zanak’i Remalia. Raha tsy hino ianareo, dia tsy haharitra tokoa ianareo. Isaia 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.
Ny faminaniana dia nomena tamin’ny 742 talohan’i JK, ary sivy ambin’ny folo taona tatỳ aoriana, tamin’ny 723 talohan’i JK, dia naelin’ny Asirianina ny Isiraely; ary avy eo enina amby efapolo taona tatỳ aoriana dia naelin’i Babylona ny Joda. Ireo daty telo ireo dia maneho fe-potoana sivy ambin’ny folo taona, arahin’ny enina amby efapolo taona. Rehefa nifarana tamin’ny 1798 sy 1844 avy ireo faminaniana roa ireo, ny fe-potoana sivy ambin’ny folo taona tany am-piandohana, hatramin’ny 742 talohan’i JK ka hatramin’ny 723 talohan’i JK, no alfa sivy ambin’ny folo taona, izay naneho ny omega sivy ambin’ny folo taona hatramin’ny 1844 ka hatramin’ny 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.
Maty i Miller dimy taona taorian’ny niandohan’ny omega, ary sivy ambin’ny folo taona sy fito taona tatỳ aoriana dia navoaka ny lahatsoratr’i Hiram Edson momba ny “fito fotoana”. Fito taona tatỳ aoriana dia nolavina ny “fito fotoana”. Ny taona 1856 dia natao ho fanisiana tombo-kase izay nialoha ny lalàn’ny Alahady tamin’ny 1863, nefa tsy izany no tokony ho izy.
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.
Ny anjely fahatelo dia tonga tamin’ny 1844, 1888 ary tamin’ny 9/11. Rahavavy White dia nanambara fa rehefa rava ireo trano lehibe tao New York City, dia ho tanteraka ny andininy telo voalohany ao amin’ny Apokalypsy toko fahavalo ambin’ny folo.
Revelation 18
Apokalypsy 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.
ANDININY VOALOHANY—Ary rehefa afaka izany zavatra izany, dia nahita anjely iray hafa nidina avy tany an-danitra aho, nanana fahefana lehibe; ary ny tany dia nohazavain’ny voninahiny.
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.
ANDININY FAHAROA—Ary niantso tamin-kery tamin’ny feo mahery izy ka nanao hoe: Rava, rava Babylona lehibe, ka tonga fonenan’ny demonia sy fitoeran’ny fanahy maloto rehetra ary tranom-borona ijanonan’ny vorona maloto sy maharikoriko rehetra.
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.
ANDININY FAHATELO—Fa ny firenena rehetra dia efa nisotro tamin’ny divain’ny fahatezeran’ny fijangajangany, ary ny mpanjakan’ny tany dia nijangajanga taminy, ary ny mpivarotra amin’ny tany dia tonga nanan-karena noho ny haben’ny haren’ny fanaranam-po taminy.
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.
Ilay anjely voalohany mahery dia nidina nitondra hafatra teny an-tànany, ary i Jaona dia nodidiana handeha haka ilay bokikely ka hihinana azy. Io anjely voalohany io dia manao asa mitovy amin’ilay anjely ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, izay manazava ny tany amin’ny voninahiny. Izany dia satria ilay anjely voalohany no alfa ary ilay anjely fahatelo no omega, ary ny fiandohana mandrakariva no mampiseho mialoha ny fiafarana.
“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.
“I Jesosy dia nanendry anjely mahery iray hidina sy hampitandrina ny mponina etỳ ambonin’ny tany mba hiomana ho amin’ny fisehoany fanindroany. Raha niala teo anatrehan’i Jesosy tany an-danitra ilay anjely, dia nisy hazavana mamirapiratra sy be voninahitra tokoa nandeha teo alohany. Nolazaina tamiko fa ny iraka nampanaovina azy dia ny hanazava ny tany amin’ny voninahiny sy hampitandrina ny olona ny amin’ny fahatezeran’Andriamanitra izay ho avy.” Early Writings, 245.
The first angel is verse one of Revelation eighteen.
Ny anjely voalohany dia ny andininy voalohany ao amin’ny Apokalypsy toko fahavalo ambin’ny folo.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Ary rehefa afaka izany zavatra izany, dia nahita anjely iray hafa nidina avy tany an-danitra aho, nanana fahefana lehibe; ary nohazavain’ny voninahiny ny tany.
The second angel is verse two of Revelation eighteen.
Ilay anjely faharoa dia andininy faharoa ao amin’ny Apokalypsy toko faha-valo ambin’ny folo.
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.
Ary niantso tamin’ny feo mahery izy ka nanao hoe: Rava i Babylona lehibe, rava; ary tonga fonenan’ny demonia sy fitoeran’ny fanahy maloto rehetra ary tranom-borona ho an’ny vorona maloto sy maharikoriko rehetra.
The third angel is verse three of Revelation eighteen.
Ny anjely fahatelo dia andininy faha-telo ao amin’ny Apokalypsy toko fahavalo ambin’ny folo.
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.
Fa ny firenena rehetra efa nisotro ny divain’ny fahatezeran’ny fijangajangany, ary ny mpanjakan’ny tany efa nijangajanga taminy, ary ny mpandranto amin’ny tany efa nanankarena noho ny haben’ny zava-mahafinaritra avy aminy.
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.
Mitambatra amin’ilay vehivavy janga ny mpanjaka rehetra amin’ny lalàna alahady, araka izay aseho an’ohatra ao amin’ny andininy fahatelo. Ny hafatry ny anjely faharoa dia hoe lavo Babylona, ary izany no andininy faharoa. Ny iraky ny anjely voalohany dia ny hanazava ny tany amin’ny voninahiny, ary izany no andininy voalohany. Ny andininy voalohany dia 9/11. Ny andininy faharoa dia ny fizotry ny fisarahana izay efa nandeha teo amin’ny olombelona manontolo hatramin’ny 9/11, ary ny andininy fahatelo dia ny lalàna alahady. Noho izany antony izany, 9/11 no hafatry ny anjely fahatelo, ary toy izany koa ny lalàna alahady. 9/11 no fampitandremana ny amin’ny lalàna alahady manakaiky araka izay asehon’ireo andininy telo voalohany, ary ny feo hafa ao amin’ny andininy fahefatra dia ny lalàna alahady. Ny feo voalohany ao amin’ny Apokalypsy toko fahavalo ambin’ny folo dia ny fampitandremana ny amin’ny lalàna alahady manakaiky, ary izany fampitandremana izany dia miova ho zava-misy velona amin’ny lalàna alahady.
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.
Ny vanim-potoana manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady dia asongadin’ny vanim-potoanan’ny alfa hoe “avia ka jereo” ao amin’ny nofin’i Miller ka hatramin’ny omega hoe “avia ka jereo.” Eo anelanelan’ny 9/11 sy ny lalàn’ny Alahady, ireo vatosoa dia apetraka eo ambonin’ny latabatr’i Miller eo afovoan’ny efitra, miparitaka sy milevina, ary avy eo averin’ilay lehilahy mitondra borosy fanadiovana vovoka amin’ny laoniny. Ilay anjely nidina tamin’ny 1840 niaraka tamin’ilay boky kely no ilay anjely voalohany sy alfa izay naneho an’ilay anjely nidina tamin’ny 9/11. Io anjely io dia faritana ao amin’ny toko fahafolo, rehefa nolazaina tamin’i Jaona fa ho mamy ilay boky, nefa hivadika ho mangidy.
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.
Jao dia nisolo tena ny fihetsiky ny anjely voalohany, izay nasehon’ny Millerites, ary izy koa dia naneho ny fihetsiky ny iray hetsy sy efatra alina sy efatra arivo. Voalohany indrindra, nisolo tena ny andro farany izy, araka izay ataon’ny mpaminany mandrakariva. Noho izany antony izany dia nolazaina taminy mialoha fa ho mamy ny boky, ary avy eo dia ho mangidy. Tsy fantatry ny Millerites mialoha izany, fa ny iray hetsy sy efatra alina sy efatra arivo kosa dia takiana hahafantatra izany.
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.
I Miller, amin’ny maha-iraka ny anjely voalohany azy, no tandindona voalohany indrindra an’ilay nihinana ny boky kely. Amin’ny maha-mpanao fikosoham-bary azy, dia natao hanavaka ny vary tsara amin’ny akofa izy, avy eo hanodina ny voa ho lafarinina, ary hanao ny mofo izay tokony hohanina. Nozarainy izany mofo izany tamin’ny nametrahany azy teo afovoan’ny efitranony sy niantsoany izay rehetra vonona hoe: “avia ka jereo.” Kanefa amin’ny maha-tandindon’ilay naka ny boky teny an-tanan’ilay anjely azy, i Miller, tahaka an’i Jaona, dia miresaka kokoa ny amin’ny andro faran’ilay anjely fahatelo noho ny amin’ny andro voalohan’ilay anjely voalohany. Ao amin’ny nofiny dia manomboka izy amin’ny fampahafantarana antsika fa tànana tsy hita no nanomezana azy ny hafany. Ny anjely voalohany ao amin’ny Apokalypsy faha-folo dia manana boky kely eo an-tanany; nefa ilay anjelin’ny Apokalypsy faha-valo ambin’ny folo, izay omega mifanandrify amin’ny alpha-n’ny 1840, dia tsy aseho manana boky eo an-tanany, ary izany no boky noraisin’i Miller—ilay boky avy amin’ny tànana tsy hita. Ny “avia ka jereo” nataon’i Miller dia 9/11, ary ny “avia ka jereo” ataon’ilay lehilahy mpamafa vovoka dia ny lalàn’ny Alahady.
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.
Teo anelanelan’ilay “avia ka jereo” alpha sy omega no misy ny hafatry ny anjely faharoa, satria ny alpha dia 9/11, izay andininy voalohany amin’ny toko faha-valo ambin’ny folo, ary ny andininy faharoa dia ilay anjely faharoa izay mifarana amin’ny andininy fahatelo, izay ny lalàn’ny Alahady sy ilay “avia ka jereo” omega. Ao amin’ny nofin’i Miller, ilay anjely faharoa sy ny fahalavoan’i Babylona dia asehon’ireo impito ampiasana ny teny hoe miparitaka, raha ny fitantarana manontolo kosa dia manondro ny fahamarinan-kevitra resin’ny fahadisoana.
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.
Nidina nirotsaka ny anjely voalohany sy fahatelo nitondra ny hafatra izay tsy maintsy raisina sy hanina tamin’ny 11 Aogositra 1840 sy 9/11 araka izany. Ireo daty roa ireo dia mifanandrify amin’ny andininy voalohany ao amin’ny Apokalypsy toko faha-18.
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.
Ny fahamarinana fototra dia navoaka tamin’ny volana Mey 1842, ary ny tabilao pioniera 1843 no alfa amin’ireo tabilao roa ao amin’i Habakoka. Tamin’ny 2012 dia navoaka ny Tabilao ao amin’i Habakoka, mifanaraka amin’ny volana Mey 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.
Ny Millerita dia niaina ny fahadisoam-panantenany voalohany tamin’ny 19 Aprily 1844, izay maneho mialoha ny 18 Jolay 2020. Tamin’izany fotoana izany dia tonga ny anjely faharoa, ary ny fahatongavany dia nifanaraka tamin’ny andininy faharoa ao amin’ny Apokalypsy faha-valo ambin’ny folo. Io fahadisoam-panantenana io no nanamarika ny fiafaran’ny anjely voalohany. Teo no nahatongavan’ny anjely faharoa, ary nanomboka ny fotoana niandrasana ao amin’ny fanoharana momba ny virijina. Ny tantaran’ny anjely voalohany dia tsy maintsy hifanaraka amin’ny tantaran’ny anjely faharoa, ary rehefa ampiharina amin’izany fomba izany izany, ny fahatongavan’ny anjely faharoa dia ampifanarahana amin’ny fahatongavan’ny anjely voalohany tamin’ny 1840 sy 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.
Nisy fotoana fiandrasana tonga tamin’ny 9/11, izay nanehoana mialoha tamin’ny 19 Aprily 1844. Tamin’ny 9/11 dia navotsotra ireo rivotra efatra an’ny Silamo, ary avy eo notazonina tsy hirohotra. Ireo rivotra efatra ao amin’i Jaona ireo dia ireo rivotra mahery ao amin’i Isaia, sy ny rivotra avy any atsinanana ao amin’ny faminaniana, ary ilay anjely manisy tombo-kase dia miakatra avy any atsinanana. Rehefa miakatra Izy, dia miantso mafy hoe: “tano, tano, tano, tano” inefatra, araka ny voalazan-dRahavavy White. Ny fotoana fiandrasana izay manomboka amin’ny fahatongavan’ilay anjely faharoa dia aseho ho ireo rivotra efatra tazonina tsy hirohotra mandra-pahatonga ireo iray hetsy sy efatra arivo sy efatra alina ho voaisy tombo-kase.
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.
Taorian’ny fahadisoam-panantenana voalohany, dia notarihina i Samuel Snow hampivondrona ny hafatry ny Antso Mamatonalina, ka naneho tandindona ny feo any an-efitra tamin’ny Jolay 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.
Tamin’ny fivoriana toby tao Exeter, ny fisarahana ny virijina araka ny diloilon’ny fizahan-toetra dia nanadio sy nanamasina koa ny Millerita, mifanaraka amin’ny asan’ny Iraky ny Fanekena. Ny fivoriana toby tao Exeter dia naneho ny fanisiana tombo-kase, satria ny asa dia nandroso avy eo tahaka ny onjan-dranomasina misandratra, na tahaka ny tafika mahery, mandra-pahatongan’ny anjely fahatelo tamin’ny 22 Oktobra 1844. Ny fanalahidin’ny tantara dia ny fisarahana.
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.
Ny anjely faharoa dia manao asam-pisarahana rehefa tonga izy, tahaka izay nataony tamin’ny fahadisoam-panantenana voalohany, ary nifarana tamin’ny fisarahana tamin’ny 22 Oktobra izany. Teo anelanelan’ireo fisarahana roa ireo no nitoriana ny hafatry ny anjely faharoa. Ny anjely faharoa dia fisarahana mitohy mandroso hatramin’ny fitsapana farany momba ny diloilo. Ny fitsapana farany momba ny diloilo no mitondra ho amin’ny fitsapana manavaka an’ny anjely fahatelo. Izany fitsapana manavaka izany dia ny hazo fijaliana ho an’i Jesosy, ary ny Sahan’i Getsemane, izay midika hoe “sahan’ny famiazana diloilo,” no nialoha ny fitsapana manavaka tamin’ny hazo fijaliana; ary ny fitsapana ny diloilon’ny virjiny no nialoha ny varavarana mihidy tamin’ny 1844.
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.
Ny fizahan-toetra farany, arahin’ny fitsarana, no fizahan-toetra fahafolo ho an’ny Isiraely fahiny. Tamin’izany dia voatendry ho faty tany an-efitra izy ireo. Na Kadesy, na Getsemane, na Exeter; ny fizahan-toetra farany alohan’ny fitsarana, izay anasarahana ireo antokona roa, dia manondro fizahan-toetra farany iray aorian’ny 2023, izay mialoha ny fitsarana amin’ny varavarana mihidy momba ny lalàn’ny Alahady. Izany fizahan-toetra farany izany dia ny fanisiana tombo-kase. Ny fisian’ny fizahan-toetra farany na faran’izay farany dia manambara fisian’ny fizahan-toetra voalohany.
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.
Tamin’ny taona 2023 dia nifarana ny fotoana niandrasana, raha nanokatra ny fahitana izay tokony hihataka ny Liona avy amin’ny firenen’i Joda, tamin’ny nanesorany ny tanany. Avy eo dia nanomboka ny asan’i 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.
Raha ampitovintsika mifanandrify ny vanim-potoanan’ny anjely voalohany sy faharoa, dia manondro ny fidinan’ny anjely iray mitondra hafatra izay mitsapa ny vahoakan’Andriamanitra araka ny valinteniny amin’ilay didy hoe handray sy hihinana ny hafatra izany. Avy eo dia apetraka eo imason’ny besinimaro ny hafatra fototra, mandra-pahatongan’ny tsy fahombiazan’io hafatra fototra io. Dia tonga ny anjely fahatelo. Ny vanim-potoanan’ny anjely fahatelo dia ireo sivy ambin’ny folo taona izay omega, dia ny sivy ambin’ny folo taona hatramin’ny 742 BC ka hatramin’ny 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.”
Ny vanim-potoana 1844 ka hatramin’ny 1863, sy ny vanim-potoana 742 tal. J.K. ka hatramin’ny 723 tal. J.K., dia mifanandrify, ary mifanandrify koa amin’ny vanim-potoanan’ny anjely voalohany sy faharoa. Ireo tsipika efatra amin’ny tantara ara-paminaniana ireo dia mifanaraka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady. Ireo tsipika dimy ireo no tantaran’ny alpha-n’i Miller hoe: “avia ka jereo,” sy ny omega-n’i Kristy hoe: “avia ka jereo.”
Four times Seven
Im-pito miisa Fito
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.
Raha takatra araka ny tokony ho izy, ny Levitikosy toko faha-26 dia manondro ny “fito andro”, in-efatra, ary ny “fito andro” dia tandindon’i Miller sy ny hafany. Tamin’ny taona 1842, ny fahatakaran’i Miller ny “fito andro” dia voasoritra teo amin’ny tabilao 1843 izay ambaran-dRahavavy White fa “notarihin’ny tànan’ny Tompo”, ary “tsy tokony hovaina.” Fito taona tatỳ aoriana dia maty i Miller tamin’ny 1849, ary fito taona tatỳ aoriana dia voarakitra an-tsoratra tamin’ny alalan’i Hiram Edson ny hafatry ny “fito andro”, ary fito taona tatỳ aoriana dia nolavina izany.
In 1842 the first table of Habakkuk was published.
Tamin’ny taona 1842 no navoaka ny tabilao voalohan’i Habakoka.
In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.
Tamin’ny 1849 dia maty ny iraka alfa momba ny “fotoana fito” eo amin’ny tabilao 1843.
In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.
Tamin’ny taona 1856 dia tsy noheverina ny iraka omega momba ny “fito heny” eo amin’ny tabilao 1850.
In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.
Tamin’ny taona 1863 dia nolavina ny tabilao roa an’i Habakoka, ary navoaka ny tabilao 1863.
A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.
Tabilao avy amin’Andriamanitra navoaka tany am-piandohana, ary tabilao avy amin’olombelona navoaka tany amin’ny farany. Eo afovoany dia iraka roa no aseho mazava, fa ny hafatra faharoa dia manana fampitomboana ho roa mandrakariva.
First angel
Voalohany anjely
In 1842 the first table of Habakkuk was published.
Tamin’ny taona 1842 no nivoahan’ny tabilaon’i Habakoka voalohany.
Second angel
Anjely faharoa
In 1849 the old messenger of the 1843 chart dies.
Tamin’ny taona 1849 dia maty ilay iraka antitra tamin’ny tabilao 1843.
In 1856 the new messenger of the 1850 chart is ignored.
Tamin’ny taona 1856 dia nohadinoina ilay iraka vaovao ao amin’ny tabilao 1850.
Third angel
Anjely fahatelo
In 1863 the message is rejected and the 1863 chart was published.
Tamin’ny taona 1863 dia nolavina ilay hafatra, ary navoaka ny tabilao 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.
Fe-potoana iraika amby roapolo taona izay maneho tandindona efatra amin’ireo “fotoana fito,” voazarazara mitovy isaky ny fito taona. Ny hafatra alfa dia navoaka (1842), ny mpitondra hafatra alfa dia maty (1849), ny mpitondra hafatra omega dia tsy noraharahaina (1856), ary ny hafatra omega dia nolavina (1863), ka manondro mialoha ny 2012; ny 18 Jolay 2020; ny 2023; ary ny lalàna Alahady izay ho avy tsy ho ela. Ny fahafatesan’i Miller tamin’ny 1849 dia mifanaraka amin’ny 18 Jolay 2020. Ny mpitondra hafatra sy ny hafatra dia natsangana tamin’ny maty indray tamin’ny 2023. Ny hafatra omega dia esorina tombo-kase ankehitriny, ary arahin’ny lalàna Alahady tamin’ny 1863 izany.
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.
Tao amin’ny hetsika Millerita, dia niorina ny hafatra, ary avy eo dia maty ilay iraka. Ao amin’ilay hetsika mifanaraka aminy kosa, dia niorina ny hafatra, ary avy eo dia maty ilay hafatra. Natsangana tamin’ny maty indray ny hafatra tamin’ny 1856 sy 2023. Ny fihemorana amin’ny finoana no mariky ny 1863, ary ny fandresena no mariky ny mifanandrify aminy eo amin’ny lalàna alahady. Talohan’ny fihemorana amin’ny finoana sy ny fandresena amin’ny lalàna alahady ary ny 1863, dia aseho mialoha ny fanokafana ny fahazavan’ny omega vatofehizoro amin’ny “fito heny” tamin’ny 1856, tahaka ny efa niseho hatramin’ny 2023.
We will continue in the next article.
Hitohy amin’ny lahatsoratra manaraka isika.
William Miller: 1782–1849
William Miller: 1782–1849
William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”
William: “sitrapo” sy “fiarovan-doha” — “mpiaro tapa-kevitra”, “mpiambina voafaritra tsara”, na “mpiady mafy finiavana.”
Miller: a person who operates a mill, especially. a mill that grinds grain into flour.
Mpanodina: olona iray izay mampandeha fitotoam-bary, indrindra fa fitotoam-bary izay manodina voamadinika ho lafarinina.
Strong-willed warrior
Mpiady matanjaka sitrapo
“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.
“တည်ကြည်မှန်ကန်၍ စိတ်နှလုံးရိုးသားသော လယ်သမားတစ်ဦးသည် သမ္မာကျမ်းစာတို့၏ ဘုရားသခင်ထံမှဖြစ်သော အာဏာပိုင်မှုကို သံသယဝင်လာစေရန် ဦးဆောင်ခံခဲ့ရသော်လည်း၊ အမှန်တရားကို သိရှိလိုသော ဆန္ဒကို စိတ်ရင်းမှန်ဖြင့် ကိုင်စွဲထားသူဖြစ်၍ ခရစ်တော်၏ ဒုတိယအကြိမ်ကြွလာခြင်းကို ကြေညာဖော်ပြရာ၌ ဦးဆောင်ရန် ဘုရားသခင်က အထူးရွေးချယ်တော်မူသောသူ ဖြစ်ခဲ့သည်။ ပြုပြင်ပြောင်းလဲရေးဆောင်ရွက်သူ အခြားများစွာကဲ့သို့ပင် William Miller သည် ငယ်ရွယ်စဉ်ဘဝ၌ ဆင်းရဲနွမ်းပါးမှုနှင့် ရုန်းကန်ခဲ့ရပြီး၊ ထိုသို့ဖြင့် လုံ့လဝီရိယနှင့် ကိုယ်ကိုငြင်းပယ်ခြင်းဆိုင်ရာ ကြီးမြတ်သောသင်ခန်းစာများကို သင်ယူခဲ့သည်။ သူ ပေါက်ဖွားလာသော မိသားစုဝင်များသည် လွတ်လပ်၍ ကိုယ်ပိုင်ရပ်တည်တတ်သော စိတ်ဓာတ်၊ လွတ်မြောက်ခြင်းကို မြတ်နိုးသော စိတ်သဘော၊ ခံနိုင်ရည်ရှိသော အစွမ်းအစ၊ ပြင်းပြသော မျိုးချစ်စိတ်တို့ဖြင့် ထင်ရှားကြပြီး၊ ထိုအရည်အချင်းများသည် သူ၏ ကိုယ်ပိုင်စရိုက်တွင်လည်း ထင်ပေါ်နေခဲ့သည်။ သူ၏ ဖခင်သည် တော်လှန်ရေးစစ်တပ်၌ တပ်မှူးတစ်ဦးဖြစ်ခဲ့ပြီး၊ လှိုင်းထန်သော ထိုကာလ၏ တိုက်ပွဲများနှင့် ဆင်းရဲဒုက္ခများအတွင်း သူ ပြုခဲ့သော စွန့်လွှတ်အနစ်နာခံမှုများကြောင့် Miller ၏ ငယ်ဘဝတွင် ကြပ်တည်းသော အခြေအနေများ ဖြစ်ပေါ်လာခဲ့သည်ဟု ဆိုနိုင်သည်။”
“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.
“Nanana vatana salama sy mafy orina izy, ary na dia tamin’ny fahazazany aza dia efa nampiseho porofo fa nanan-tsaina mihoatra noho ny mahazatra. Rehefa nihalehibe izy, dia vao mainka niharihary izany. Nazoto sy nivelatra tsara ny sainy, ary nanana hetaheta lalina hahazo fahalalana izy. Na dia tsy nahazo ny tombontsoan’ny fianarana ambony tany amin’ny oniversite aza izy, ny fitiavany fianarana sy ny fahazarany mieritreritra amim-pitandremana ary mitsikera akaiky dia nahatonga azy ho lehilahy nanana fitsarana ara-drariny sy fomba fijery mivelatra. Nanana toetra ara-pitondran-tena tsy nisy tsiny izy sy laza mendrika hialonana, satria notombanana ho olona nanao ny marina sy marina toetra, nitsinjo ny fitantanam-bola, ary be fiantrana izy tamin’ny ankapobeny. Noho ny heriny sy ny fahazotoany dia nahazo fananana ampy hivelomany sahady izy mbola tany am-piandohana, na dia mbola notohizany aza ny fahazarany nianatra. Nitana andraikitra sivily sy miaramila isan-karazany tamim-boninahitra izy, ary toa nisokatra malalaka teo anatrehany ny lalana mankany amin’ny harena sy ny voninahitra.” 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.
“Ang pagkakilala sa Diyos ay hindi matatamo nang walang pagsisikap ng isip, nang walang panalangin para sa karunungan upang maihiwalay ninyo sa dalisay na butil ng katotohanan ang ipa na sa pamamagitan nito’y binaluktot ng mga tao at ni Satanas ang mga doktrina ng katotohanan. Si Satanas at ang kaniyang kasapakat na mga taong kinakasangkapan ay nagsikap na ihalo ang ipa ng kamalian sa trigo ng katotohanan. Dapat nating masikap na hanapin ang nakatagong kayamanan, at humingi ng karunungan mula sa langit upang maihiwalay ang mga imbensiyon ng tao mula sa mga utos ng Diyos. Tutulungan ng Espiritu Santo ang naghahanap ng dakila at mahahalagang katotohanang may kinalaman sa panukala ng pagtubos. Nais kong idiin sa lahat ang katotohanang ito na ang pabugso-bugsong pagbasa ng mga Kasulatan ay hindi sapat. Dapat tayong magsaliksik, at ito’y nangangahulugan ng pagsasagawa ng lahat ng ipinahihiwatig ng salita. Kung paanong ang minero ay may kasabikang sinasaliksik ang lupa upang matuklasan ang mga ugat nito ng ginto, gayon ninyo dapat saliksikin ang salita ng Diyos para sa nakatagong kayamanan na malaon nang pinagsikapan ni Satanas na ikubli sa tao. Sinasabi ng Panginoon, ‘Kung ang sinuman ay nagnanais gawin ang kaniyang kalooban, ay makikilala niya ang turo.’ Juan 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.
“Ny tenin’Andriamanitra dia fahamarinana sy fahazavana, ary tokony ho jiro ho amin’ny tongotrareo izy, hitari-dalana anareo isaky ny dingana amin’ny lalana mankany amin’ny vavahadin’ny tanànan’Andriamanitra. Noho izany indrindra no nanaovan’i Satana ezaka mafy sady feno famoizam-po hanakanana ny lalana izay naorina hozoran-tany ho an’ny navotan’i Jehovah handehanany. Tsy tokony hitondra ny hevitrareo ho ao amin’ny Baiboly ianareo, ka hanao ny fiheveranareo ho ivon-toerana hihodinan’ny fahamarinana. Tokony hapetrakareo eo am-baravaran’ny fanadihadiana ny hevitrareo, ary amin’ny fo manetry tena sy tony, amin’ny maha-voafina ao amin’i Kristy ny tena, miaraka amin’ny vavaka mafana fo, dia tokony hikatsaka fahendrena avy amin’Andriamanitra ianareo. Tokony hahatsapa ianareo fa tsy maintsy mahafantatra ny sitrapon’Andriamanitra nambara, satria mikasika ny fiadanana manokanareo mandrakizay izany. Ny Baiboly dia tari-dalana ahafahanareo mahalala ny làlana mankany amin’ny fiainana mandrakizay. Tokony haniry mihoatra noho ny zavatra rehetra ianareo mba hahafantatra ny sitrapon’ny Tompo sy ny lalany. Tsy tokony hikaroka amin’ny tanjona hitady andinin-tenin’ny Soratra Masina izay azonareo adika ho fanaporofoana ny foto-kevitrareo ianareo; fa ny tenin’Andriamanitra dia milaza fa izany dia fanolanana ny Soratra Masina ho amin’ny fandringanana anareo ihany. Tsy maintsy foananareo ao aminareo ny fitsaratsaram-poana rehetra, ary amin’ny fanahin’ny vavaka no hanatonanareo ny fandinihana ny tenin’Andriamanitra.” 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.’
“I William Miller dia teraka tao Pittsfield, Massachusetts. Valo ambin’ny folo volana monja no naharetan’ny fianarany ara-dalàna, nefa dia nahavita nianatra samirery izy noho ny fahazarany mafy namaky boky. Efa tamin’ny fahazazany koa izy no nanomboka nanoratra, ka namorona tononkalo sy nitahiry diary. Ny zavatra novakiny dia nampifandray azy tamin’ireo mpanoratra tsy mino, izay nitarika ny sainy ho amin’ny deisima. Nanjary mpitsara fandriampahalemana izy tamin’ny faramparan’ny faha-roapolo taonany, ary niady tamin’ny Ady tamin’ny 1812. Tranga maromaro nandritra izany ady izany no nitodika ny sainy ho amin’Andriamanitra manokana. Tamin’ny taona 1816 dia niova fo izy, ka nanomboka nandalina ny Baiboly tamin-kafanam-po. Hoy izy nanoratra: ‘Ny Soratra Masina... no nanjary fifaliako, ary tao amin’i Jesosy no nahitako sakaiza iray.’”
“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.
“Tamin’ny taona 1818, raha nandinika ny faminaniana izy, dia tonga tamin’ny fehin-kevitra fa hiverina i Jesosy ‘eo ho eo amin’ny 1843.’ Tamin’ny 1831 dia nanomboka nizara ampahibemaso ny fianarany izy tao amin’ny vondrona madinika, rehefa voatosiky ny faharesen-dahatra lalina sy ny fitarihan’ny fitondran’Andriamanitra hanao izany. Rehefa nihaona tamin’i J. V. Himes, tonian-dahatsoratra malaza, izy tamin’ny 1839, dia nisokatra ny lalana hitoriana tamin’ny vahoaka marobe tao amin’ireo tanàna lehibe. Na dia notoherin’ny maro aza izy, ny fitoriany sy ny an’ireo hafa izay nandray ny hafatry ny Fiavian’ny Tompo dia nisy fiantraikany lehibe, ka nahatratra hatramin’ny 100,000 ireo nanaiky ny finoana ny amin’ny fahatongavan’i Kristy tsy ho ela. Nandre azy i Ellen Harmon tany Portland, Maine, tamin’ny Martsa 1840, fony izy 12 taona. Izao no notantarainy: “Atoa Miller dia nanaraka sy nanazava ny faminaniana tamin’ny fahitsiana izay namely faharesen-dahatra tao am-pon’ireo mpihaino azy. Nitoetra tamin’ireo fotoana ara-paminaniana izy, ary nitondra porofo maro hanamafisana ny toerany. Avy eo, ny antso sy fananarany mavesa-danja sy mahery nataony tamin’ireo izay tsy mbola niomana dia nahatàna ny vahoaka toy ny voageja tamin-kery miafina.” Life Sketches, 20.