We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.

Kita sedang mempertimbangkan penerapan nubuatan dari mimpi William Miller pada hari-hari terakhir, yaitu tempat semua nubuatan menemukan penggenapan sempurnanya. Mimpi Miller mengidentifikasi penemuan, penegakan, penolakan, penguburan, dan pemulihan kebenaran-kebenaran dasar Adventisme yang dihimpunkan melalui pelayanan Miller. Kebenaran-kebenaran dasar itu melambangkan kebenaran-kebenaran yang dimeteraibukakan pada tahun 1798. Kebenaran-kebenaran itu dilambangkan oleh penglihatan tentang Sungai Ulai. Mimpi Miller, sebagaimana dicatat dalam buku Early Writings, adalah mimpinya yang kedua, dan mimpi itu telah ditipologikan oleh mimpi kedua Nebukadnezar, sama seperti Miller sendiri telah ditipologikan oleh Nebukadnezar.

Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.

Lipampiri tsa pejana li bontšitse kamoo qetello ea bophelo ba Nebukadnezare ba “linako tse supileng” a phela ka pelo ea sebata, e ileng ea fela ka tsela ea tšoantšetso ka 1798. Ka nako eo ’muso oa hae o ile oa busetsoa, ’me ka lekhetlo la pele, Nebukadnezare a emela monna ea sokolohileng ka botlalo. Mabapi le “nako ea bofelo,” ka 1798, o ne a emela “ba bohlale.” Re boetse re hlokometse hore, kaha Nebukadnezare e ne e le morena oa pele oa Babylona, kahlolo ea hae ea “linako tse supileng” e ne e tšoantšetsa kahlolo ea Belshatsare ea makholo a mabeli a metso e mehlano le mashome a mabeli (mene, mene, tekel, upharsin), eo e neng e le morena oa ho qetela oa Babylona.

“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

“Крал-от на последниот Вавилон, како и во образ на неговиот прв, му беше дојдена пресудата на божествениот Стражар: ‘О цару, … тебе ти се вели: царството се одзеде од тебе.’ Даниел 4:31.” Пророци и цареви, 533.

Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.

Sister White akayeri Belshazzar wɔ n’atembuɔ dɔnhwere no mu sɛ “ɔhene kwasea” no. Wɔ Nebukadnesar atembuɔ dɔnhwere no awiei no, ɔgyina hɔ ma “ɔhene anyansafo,” efisɛ onyaa mfaso fi atembuɔ a ɛyɛ “mmere asia ne baako” no mu, na Belshazzar de, ɛwom sɛ na onim abakɔsɛm no de, ɔpoo sɛ obenya so mfaso.

“But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

“Namun kasih Belsyazar akan hiburan dan pemuliaan diri menghapuskan pelajaran-pelajaran yang seharusnya tidak pernah ia lupakan; dan ia melakukan dosa-dosa yang serupa dengan dosa-dosa yang mendatangkan hukuman yang nyata atas Nebukadnezar. Ia menyia-nyiakan kesempatan-kesempatan yang dengan penuh kemurahan telah dianugerahkan kepadanya, dengan mengabaikan untuk menggunakan kesempatan-kesempatan yang ada dalam jangkauannya guna mengenal kebenaran. ‘Apakah yang harus kuperbuat supaya aku diselamatkan?’ adalah suatu pertanyaan yang oleh raja yang besar tetapi bodoh itu dilewatinya dengan sikap acuh tak acuh.” Bible Echo, 25 April 1898.

Nebuchadnezzar is a symbol of “the wise” in 1798, who understand the increase of knowledge at the time of the end.

Nebukadnesar merupakan lambang “orang-orang bijaksana” pada tahun 1798, yang memahami pertambahan pengetahuan pada waktu kesudahan.

“The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.

“Mmafouru no ka ho ikgantsha ga gagwe o ne o ise o fetse go tswa mo melomong ya gagwe, foo lentswe le tswa kwa Legodimong la mmolelela gore nako ya katlholo e Modimo a e beileng e gorogile. Ka ponyo ya leitlho tlhaloganyo ya gagwe ya tlosiwa, mme a nna jaaka phologolo. Ka dingwaga di supa o ne a kokobediwa jalo. Kwa bokhutlong jwa nako eno tlhaloganyo ya gagwe ya boela kwa go ene, mme foo a leba kwa godimo ka boikokobetso kwa Modimong yo mogolo wa Legodimo, a lemoga seatla sa bomodimo mo kotlhaong eno, mme a busediwa gape mo setulong sa gagwe sa bogosi.”

“In a public proclamation, King Nebuchadnezzar acknowledged his guilt, and the great mercy of God in his restoration. This was the last act of his life as recorded in Sacred History.” Review and Herald, February 1, 1881.

“Dalam suatu pemakluman umum, Raja Nebukadnezar mengakui kesalahannya, dan kemurahan Allah yang besar dalam pemulihannya. Inilah tindakan terakhir dalam hidupnya sebagaimana dicatat dalam Sejarah Suci.” Review and Herald, 1 Februari 1881.

At the end of Nebuchadnezzar’s “seven times,” he made a public proclamation, which included a public confession. Miller, as Nebuchadnezzar, symbolizes the “wise” in 1798, who understand the increase of knowledge at the time of the end. They both had two dreams, and both of their respective second dreams symbolically identify the “seven times.” The “seven times” has been shown in previous articles to mark a transition point.

Pada penghujung “tujuh masa” Nebukadnezar, ia mengeluarkan suatu maklumat umum, yang mencakup suatu pengakuan di hadapan umum. Miller, sebagai Nebukadnezar, melambangkan golongan “bijaksana” pada tahun 1798, yang memahami pertambahan pengetahuan pada waktu kesudahan. Keduanya menerima dua mimpi, dan kedua mimpi kedua mereka masing-masing secara simbolis mengenal pasti “tujuh masa” itu. “Tujuh masa” itu telah ditunjukkan dalam artikel-artikel sebelumnya sebagai menandai suatu titik peralihan.

In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.

Ka 1798, Nebukadnezara o supa phetogo go tloga seemong sa gagwe sa boikgantsho go ya seemong sa ba ba botlhale. Seo se ne sa akaretsa boipolelo jwa gagwe mo phatlalatsong. Ka 1798 gape e ne e le ntlha ya phetogo fa gare ga bogosi jwa botlhano le jwa borataro jwa boporofeti jwa Baebele. Gape e ne ya tshwaya go goroga ga moengele wa ntlha, ka jalo ya tshwaya phatlalatso e ntšha; gonne tlhagiso ya katlholo e e tlang e ne e ka se diragale go fitlha bogosi jwa botlhano jwa boporofeti jwa Baebele bo amogetse ntho ya jone e e bolayang.

“The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.

“Solujuvet jajte gea miena taima we disfala muvmen bae tekem ples. Hem i talem se hem i wanfala hap bilong ‘olwe taem gospel;’ and hem i talemabaot open blong jajmen. Message bilong sevem man olketa preachim long olketa evri taem; bat disfala message hem i wanfala hap bilong gospel wea olketa savve preachim nomoa long olketa last dei, from long datfala taem nomoa nao bae hem tru se aoa bilong jajmen hem kam finis. Ol profesi olketa soemaot wanfala sakseson bilong olketa event wea lead go kasem open blong jajmen. Diswan hem tru tumas long buk bilong Daniel. Bat datfala hap bilong profesi bilong hem wea relate long olketa last dei, olketa talem Daniel for closeimap and sealem ‘go kasem taem bilong end.’ Nomata olketa kasem disfala taem nao olketa savve preachim wanfala message abaotem jajmen, based long fulfillment bilong olketa profesi hia. Bat long taem bilong end, profet hem talem, ‘planti bae olketa ran go to and fro, and knowledge bae hem increase.’ Daniel 12:4.

“The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.

ਰਸੂਲ ਪੌਲੁਸ ਨੇ ਕਲੀਸਿਆ ਨੂੰ ਚੇਤਾਵਨੀ ਦਿੱਤੀ ਕਿ ਆਪਣੇ ਸਮੇਂ ਵਿੱਚ ਮਸੀਹ ਦੇ ਆਉਣ ਦੀ ਉਡੀਕ ਨਾ ਕਰੇ। ਉਹ ਕਹਿੰਦਾ ਹੈ, “ਉਹ ਦਿਨ ਨਹੀਂ ਆਵੇਗਾ, ਜਦ ਤੱਕ ਪਹਿਲਾਂ ਧਰਮ ਤੋਂ ਭਟਕਣਾ ਨਾ ਆ ਜਾਵੇ, ਅਤੇ ਪਾਪ ਦਾ ਮਨੁੱਖ ਪ੍ਰਗਟ ਨਾ ਹੋਵੇ।” 2 ਥੱਸਲੁਨੀਕੀਆਂ 2:3। ਮਹਾਨ ਧਰਮ-ਭ੍ਰਸ਼ਟਤਾ ਅਤੇ “ਪਾਪ ਦੇ ਮਨੁੱਖ” ਦੇ ਰਾਜ ਦੇ ਲੰਮੇ ਸਮੇਂ ਤੋਂ ਬਾਅਦ ਹੀ ਅਸੀਂ ਆਪਣੇ ਪ੍ਰਭੂ ਦੇ ਆਗਮਨ ਦੀ ਉਡੀਕ ਕਰ ਸਕਦੇ ਹਾਂ। “ਪਾਪ ਦਾ ਮਨੁੱਖ,” ਜਿਸ ਨੂੰ “ਅਧਰਮ ਦਾ ਭੇਤ,” “ਨਾਸ ਦਾ ਪੁੱਤਰ,” ਅਤੇ “ਉਹ ਦੁਸ਼ਟ” ਵੀ ਕਿਹਾ ਗਿਆ ਹੈ, ਪਾਪਾਈ ਪ੍ਰਣਾਲੀ ਦਾ ਪ੍ਰਤੀਕ ਹੈ, ਜੋ ਭਵਿੱਖਬਾਣੀ ਅਨੁਸਾਰ 1260 ਸਾਲਾਂ ਤੱਕ ਆਪਣੀ ਸਰਵੋਚਤਾ ਬਣਾਈ ਰੱਖਣੀ ਸੀ। ਇਹ ਮਿਆਦ 1798 ਵਿੱਚ ਸਮਾਪਤ ਹੋਈ। ਉਸ ਸਮੇਂ ਤੋਂ ਪਹਿਲਾਂ ਮਸੀਹ ਦਾ ਆਗਮਨ ਨਹੀਂ ਹੋ ਸਕਦਾ ਸੀ। ਪੌਲੁਸ ਆਪਣੀ ਇਸ ਚੇਤਾਵਨੀ ਨੂੰ 1798 ਤੱਕ ਦੇ ਸਮੂਹ ਮਸੀਹੀ ਯੁੱਗ ਉੱਤੇ ਲਾਗੂ ਕਰਦਾ ਹੈ। ਉਸੇ ਸਮੇਂ ਤੋਂ ਬਾਅਦ ਮਸੀਹ ਦੇ ਦੂਜੇ ਆਗਮਨ ਦਾ ਸੰਦੇਸ਼ ਪ੍ਰਚਾਰਿਆ ਜਾਣਾ ਹੈ।

“No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

“Amkanda ya kinde ve yikaka ve yina pesamaka na bikeke me luta. Polo, mutindu beto me mona, longaka yo ve; yandi songaka bampangi na yandi na bilumbu yina vandaka ntama mingi na ntwala sambu na kwiza ya Mfumu. Bantu ya Mbongwana ya Dibundu samunakaka yo ve. Martin Luther tulaka kosambisa pene ya bamvula nkama tatu na ntwala ya ntangu na yandi. Kansi banda na 1798 buku ya Daniele me funguka, luzabu ya bimpafo me bwela, mpe mingi me samuna nsangu ya nkita ya kosambisa yina me belama.” The Great Controversy, 356.

In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.

Mu 1798, kwaisnene ku kaltengwe wa kuhwalekela ulitengwaga, ni kwaisnene uko ku kaltengwe ka ikwikihyo ya kalamwe kaltengwe ka ku anza mu 1844. Mu lipinduko lilyo lya kwaisnene ku kaltengwe, cipito cimo cali ku kalwa, ne cipito cimo ku kalulwa.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

ဘုရားကျောင်း ဖီလာဒယ်လ်ဖီးယားအသင်းတော်၏ ကောင်းကင်တမန်ထံသို့ ရေးလော့။ သန့်ရှင်းတော်မူသောသူ၊ မှန်ကန်တော်မူသောသူ၊ ဒါဝိဒ်၏သော့ကို ကိုင်ဆောင်တော်မူသောသူ၊ ဖွင့်တော်မူလျှင် အဘယ်သူမျှ မပိတ်နိုင်၊ ပိတ်တော်မူလျှင်လည်း အဘယ်သူမျှ မဖွင့်နိုင်သောသူက ဤသို့ မိန့်တော်မူ၏။ “ငါသည် သင်၏အကျင့်တို့ကို သိ၏။ ကြည့်ရှုလော့၊ ငါသည် သင်၏ရှေ့၌ ဖွင့်ထားသောတံခါးကို ခန့်ထားပြီ၊ အဘယ်သူမျှလည်း ၎င်းကို မပိတ်နိုင်။ အကြောင်းမူကား၊ သင်၌ အင်အားအနည်းငယ်သာရှိသော်လည်း ငါ၏နှုတ်ကပတ်တော်ကို စောင့်ထိန်းခဲ့ပြီး၊ ငါ၏နာမကိုလည်း မငြင်းပယ်ခဲ့။” ဗျာဒိတ်ကျမ်း ၃:၇၊ ၈။

The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.

Go bulwa ga mojako bo swaya kgabaganyo e mpsha ya paka. Go bile le phetogo ya dipuso le ya molaetsa mo kgabaganong ya dipaka ka 1798, kwa bokhutlong jwa kgakalo ya ntlha, e e neng ya diragadiwa go tloga ka 723 BC go fitlha ka 1798. Gape go bile le phetogo ya kgabaganong ya dipaka ka 1844, kwa bokhutlong jwa kgakalo ya bofelo, e e neng ya diragadiwa go tloga ka 677 BC go fitlha ka 1844. Ka 1798, kgabaganyo ya molaetsa wa moengele wa ntlha, o o neng o tlhagisa ka katlholo e e atamelang, e ne e gorogile. Bobedi Nebukatenesare le Miller ba emelwa jaaka “ba ba botlhale,” mo “nakong ya bokhutlo,” fa “mojako” o ne o bulwa go ya mo kgabaganong e e ka fa teng ya molaetsa wa moengele wa ntlha le go ya mo phetogong ya kgabaganong e e ka fa ntle go tswa mo sebateng sa lewatle go ya mo sebateng sa lefatshe. Kgabaganyo ya molaetsa wa moengele wa ntlha e ne ya diragadiwa fa mojako o o yang kwa Felong ga Boitshepo jo Bogolo o ne o bulwa ka October 22, 1844, mme kgabaganyo ya moengele wa boraro, le katlholo ya dipatlisiso, ya goroga.

Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.

Xuḽoro ya vhuvhili ya Miller i thoma musi ho vulwa muṋango nga 1798, nahone i fhela musi ho vulwa muṋango nga tshifhinga tsha phetoho tsha “ṱhanzi mbili” dzo vuswaho vhutshiloni uri dzi huwelele mulaedza wa Mbidziso ya Vhusiku ha vhukati. Nga vhuporofita, Nebukadinezara na Miller vho imela vhuvhili havho phetoho i bvaho muvhusoni ha tshivhanda tsha lwanzhe u ya kha muvhuso wa tshivhanda tsha shango nga 1798. Vho imela vhuvhili havho nḓivhadzo ya tsini na u swika ha khaṱhulo ya u sedzulusa nga 1844. 1798 na 1844 zwi imela u fhela ha “mbiti” ya Mudzimu ya u thoma na ya u fhedzisela ye ya livhiswa kha vhathu Vhawe, ye ya bveledzwa kha tshifhinga tsha “zwifhinga zwa sumbe,” sa zwe zwa vhewa hoṱhe kha Levitiko 26. Miṅwaha ya mahumi maṋa na rathi u bva nga 1798 u swika kha 1844 i imela u fhaṱiwa ha thembele ya muya, ye Murumiwa wa mulanga a ḓa khayo nga u ṱavhanya nga 22 Tshimedzi 1844, musi Kristo a tshi bva fhethu Hukhethwa a tshi ya fhethu Hukhethwaho-hukhethwa.

1798, and 1844, identify transitions (more than one), that are marked by the “seven times.” The transition of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism in 1856, was also marked by an increase of knowledge of the “seven times,” that was thereafter rejected in 1863. In 1798, there had been an increase of knowledge from the book of Daniel, which included the same “seven times,” of Leviticus twenty-six, that was to be rejected at the end of Millerite Philadelphian Adventism.

1798 le 1844 li supim ol senis (ol i no wan), we ol “seven times” i makem. Long 1856, transisen bilong Millerite Philadelphian Adventism i go long Millerite Laodicean Adventism tu i bin makim wantaim wanpela bikpela kamap klia bilong save long “seven times,” na bihain long 1863 ol i bin sakim dispela. Long 1798, i bin gat wanpela bikpela kamap klia bilong save i kam long buk bilong Daniel, we i bin insaitim wankain “seven times” bilong Leviticus tupela ten sikis, we ol i mas sakim long pinis bilong Millerite Philadelphian Adventism.

The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.

পহিলা দূতৰ আন্দোলন ফিলাডেলফিয়াৰ পৰা লাওদিকিয়ালৈ স্থানান্তৰিত হোৱা বিষয়টো ১৮৫৬ চনৰ পৰা ১৮৬৩ চনলৈকে সাত বছৰৰ দ্বাৰা প্ৰতিনিধিত্ব কৰা হৈছিল। লাওদিকিয়াৰ বাৰ্তা ১৮৫৬ চনত আহিছিল, আৰু সাত বছৰৰ সময়জুৰি, মুদ্ৰামুক্ত কৰা “সাত কাল”ৰ নতুন পোহৰে এক তিনিখনীয়া পৰীক্ষাৰ প্ৰক্ৰিয়া উৎপন্ন কৰিছিল, য’ত ১৮৬৩ চনত এডভেন্টবাদ ব্যৰ্থ হৈছিল। “সাত কাল”ৰ পোহৰ গ্ৰহণ কৰা বা প্ৰত্যাখ্যান কৰা—এই দুয়োৰে যিকোনো এটাৰ বাবে সাত বছৰ দিয়া হৈছিল। মিল্লাৰীয় ফিলাডেলফীয় এডভেন্টবাদৰ পৰা মিল্লাৰীয় লাওদিকীয় এডভেন্টবাদলৈ আন্দোলনৰ এই স্থানান্তৰে অন্তিম সময়ত ধাৰাটোৰ বিপৰীতকৰণক প্ৰতিরূপিত কৰে—অৰ্থাৎ, তৃতীয় দূতৰ লাওদিকীয় আন্দোলনৰ পৰা তৃতীয় দূতৰ ফিলাডেলফীয় আন্দোলনলৈ স্থানান্তৰ।

The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.

Boprofeta jwa dingwaga di le masome marataro le botlhano jwa ga Isaia, bo supa tshimologo ya kgalefo ya ntlha le ya bofelo ya Modimo kgatlhanong le bogosi jwa bokone, mme morago ga moo kgatlhanong le bogosi jwa borwa jwa Iseraele.

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. Isaiah 7:8.

Kerana kepala Siria ialah Damsyik, dan kepala Damsyik ialah Rezin; dan dalam tempoh enam puluh lima tahun Efraim akan dihancurkan, sehingga ia tidak lagi menjadi suatu bangsa. Yesaya 7:8.

Isaiah’s prophecy of sixty-five years was given in 742 BC, and within sixty-five years the northern kingdom would be gone. Nineteen years after 742 BC, in 723 BC, the northern kingdom was carried into slavery by Assyria. At the conclusion of the sixty-five years the southern kingdom’s indignation began in 677 BC, when Manasseh was taken captive by the Babylonians. The sixty-five years therefore represent a nineteen-year period to the first captivity of the northern kingdom, then another forty-six years until the captivity of Manasseh.

Profetie Yesaya tentang enam puluh lima tahun telah diberikan pada tahun 742 SM, dan dalam tempoh enam puluh lima tahun itu kerajaan utara akan lenyap. Sembilan belas tahun selepas 742 SM, iaitu pada tahun 723 SM, kerajaan utara telah dibawa ke dalam perhambaan oleh Asyur. Pada pengakhiran enam puluh lima tahun itu, kemurkaan terhadap kerajaan selatan bermula pada tahun 677 SM, ketika Manasye ditawan oleh orang Babel. Oleh itu, enam puluh lima tahun tersebut melambangkan suatu tempoh sembilan belas tahun hingga kepada penawanan pertama kerajaan utara, kemudian empat puluh enam tahun lagi hingga kepada penawanan Manasye.

Those prophecies reached their respective fulfillments in 1798, 1844 and 1863. In 1798, an internal transition of the message of salvation occurred with the arrival of the first angel, and an external transition of the kingdoms of Bible prophecy also occurred. In 1844, an internal transition of the message of salvation occurred as the door was closed to the Holy Place and the investigative judgment began with the arrival of the third angel. In 1863, an external change occurred as both horns of the earth beast divided into two classes.

Boporofeti boo bo fitlheletse diphethagalo tsa bona ka 1798, 1844 le 1863. Ka 1798, go ne ga nna le phetogo ya ka fa gare mo molaetseng wa poloko ka go tla ga moengele wa ntlha, gape go ne ga nna le phetogo ya ka fa ntle ya mebuso ya boporofeti jwa Baebele. Ka 1844, go ne ga nna le phetogo ya ka fa gare mo molaetseng wa poloko fa mojako o ne o tswalelwa Lefelo le le Boitshepo mme katlholo ya patlisiso ya simolola ka go tla ga moengele wa boraro. Ka 1863, go ne ga nna le phetogo ya ka fa ntle fa dinaka tsotlhe tse pedi tsa sebatana sa lefatshe di ne di kgaogana ka mekgatlho e mebedi.

The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.

Хорн Републиканӣ ба ду ҳизби сиёсӣ ҷудо гардид, ки аз он пас дар таърихи ҳайвони заминӣ ҳукмрон хоҳанд буд. Хорни Протестантӣ ба ду зуҳуроти муртад ҷудо шуд: як ҳизб, ки худро протестант меномид ва иддао мекард, ки шанбеи рӯзи ҳафтумро нигоҳ медорад; ва гурӯҳи дигаре, ки худро протестант меномид, аммо рӯзи офтобро ҳамчун рӯзи баргузидаи ибодати худ нигоҳ медошт.

In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.

Dalam sejarah itu, tanduk Protestan yang telah muncul daripada Zaman Kegelapan telah diuji dari 11 Ogos 1840 hingga 22 Oktober 1844, dan gagal dalam proses pengujian itu lalu beralih daripada umat Protestan pemelihara Ahad kepada umat Protestan murtad pemelihara Ahad.

In the history of the true Protestant horn that was established and identified in 1844, a testing process occurred from 1856 through to 1863. Then the true Sabbath-keeping Protestant horn transitioned both from Philadelphia unto Laodicea, and also from the true Sabbath-keeping Protestant people unto the Sabbath-keeping apostate Protestant horn. The “seven times,” is associated with 1798, 1844, 1856 and 1863. The “seven times,” is a symbol associated with a transition point and this truth is established upon several witnesses.

Dalam sejarah tanduk Protestan sejati yang ditegakkan dan dikenal pasti pada tahun 1844, suatu proses ujian telah berlaku dari tahun 1856 hingga tahun 1863. Kemudian tanduk Protestan sejati yang memelihara Sabat itu beralih, baik dari Filadelfia kepada Laodikia, mahupun daripada umat Protestan sejati yang memelihara Sabat kepada tanduk Protestan murtad yang memelihara Sabat. “Tujuh masa” itu dikaitkan dengan tahun 1798, 1844, 1856, dan 1863. “Tujuh masa” itu ialah suatu lambang yang berkaitan dengan titik peralihan, dan kebenaran ini ditegakkan atas beberapa saksi.

In 1798, there was an increase of knowledge on the “seven times,” because the very first time-prophecy Miller discovered was that very truth. By 1863, that truth had been rejected, thus identifying the conclusion of the ending period of the sixty-five years of the prophecy set forth in Isaiah chapter seven.

No 1798, kwabakho ukwanda kolwazi mayelana “nezikhathi eziyisikhombisa,” ngoba isiprofetho sokuqala ngqá sesikhathi uMiller asithola kwakuyilelo qiniso impela. Ngowe-1863, lelo qiniso lase lilahliwe, ngalokho kwakhonjwa isiphetho sesikhathi sokuphela seminyaka engamashumi ayisithupha nanhlanu yesiprofetho esibekwe ku-Isaya isahluko sesikhombisa.

The complete twenty-five hundred and twenty year prophecy has a sixty-five year span at both the beginning and the ending in a reverse-image, mirror-like fashion. In the beginning of the ending sixty-five years (1798) typified by the beginning of the beginning sixty-five years in 742 BC when the prophecy was given, there was an increase of knowledge upon the “seven times,” which the “wise” Millerites understood and proclaimed. At the ending of the ending sixty-five years in 1863, there was another increase of knowledge on the same truth which was ultimately rejected by the recently crowned “priests” of the true Protestant horn.

Boprofeta bo felletšego bja nywaga e dikete tše pedi, makgolo a mahlano le masomepedi bo na le lebaka la nywaga e masomešupa-hlano ka bobedi mathomong le mafelelong ka mokgwa wa seswantšho se se boelago morago, se se swanago le seipone. Mathomong a mafelelo, nywaga e masomešupa-hlano (1798), yeo e bego e swantšheditšwe ke mathomo a mathomo, nywaga e masomešupa-hlano ka 742 BC ge boprofeta bo be bo filwe, go bile le koketšego ya tsebo godimo ga “dinako tše šupa,” yeo “ba bohlale” ba Millerite ba ilego ba e kwešiša le go e tsebatša. Mafelelong a mafelelo a nywaga e masomešupa-hlano ka 1863, go bile le koketšego e nngwe ya tsebo ka therešo yona yeo, yeo mafelelong e ilego ya ganetšwa ke “baperisita” ba sa tšwago go rwešwa mphapahlogo ba lenaka la nnete la Boprotestanta.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

Umat-Ku binasa kerana kekurangan pengetahuan; kerana engkau telah menolak pengetahuan, Aku pun akan menolak engkau, sehingga engkau tidak lagi menjadi imam bagi-Ku; oleh sebab engkau telah melupakan hukum Allahmu, Aku juga akan melupakan anak-anakmu. Hosea 4:6.

The increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.

Ku khandzisiwa ka vutivi loko buku ya Daniyele yi pfuriwile ku fambisana ni “minkarhi ya nkombo,” kutani a hi ntsena xikombiso xa ndhawu ya ku hundzuka, kambe ni xa ku pfuriwa ka rungula ra vuprofeta.

Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.

Peralihan yang lain bermula pada 18 Julai 2020, dengan kekecewaan yang pertama, yang memulakan “masa penangguhan” dan menandai permulaan tiga setengah hari dalam Wahyu pasal sebelas, ketika dua saksi itu terbaring mati di jalan kota besar, iaitu Sodom dan Mesir.

July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”

18 Julai 2020 menandakan permulaan tiga setengah hari simbolik (“tujuh kali”), yang telah digambarkan oleh sejarah dari tahun 1856 hingga 1863. Kedua-dua tempoh itu merupakan lambang bagi “tujuh kali.” Kedua-dua tempoh itu menandakan suatu perubahan dispensasi (suatu peralihan). Kedua-dua tempoh itu melambangkan suatu pertambahan pengetahuan yang berkaitan dengan “tujuh kali.”

It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.

Pada masa peralihan dari kerajaan Babel kepada kerajaan Medo-Persia, Daniel memanjatkan doa Imamat dua puluh enam, dengan demikian menandai doa Imamat dua puluh enam sebagai sebuah penanda jalan bagi peralihan pada akhir zaman. Dalam mimpi Miller, pada penghujung tujuh ungkapan kata “penyerakan,” Miller menangis dan juga berdoa. Tangisan itu menandai titik ketika Singa dari suku Yehuda (orang dengan sikat debu) membuka meterai suatu pekabaran yang telah dimeteraikan.

Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”

Andéꞌ mé né Miller a káhíé nɛ́̀ Leviticus ɔkwá íshíá-sâã nɛ́ Daniel, kíhwé nɛ́ “mbiá shwó,” mé nɛ́ áwú nɔ̀sɔ̀ɔ̀ nɛ́ kpéshíé áwɔ̀nɛ̀ a wú nɛ́ àrɔ̀n Miller. Kpá mé né Daniel, nɛ́ ɔkwá ikyɛ̂, nɛ́ kàhìé kpá nɛ́ mé né Daniel nɛ́ ɔkwá íbí. Kpá nɛ́ kàhìé nɛ́ mé né kɔ̀nfɛshɔ̀n nɛ́ Nebuchadnezzar nɛ́ kpéshíé nɛ́ “mbiá shwó” wú.

Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.

O ngokho umthandazo kaMiller wawumelwa ngumthandazo waLevitikusi amashumi amabili nesithupha, owawungumthandazo womphakathi wokuvuma izono kanye nomthandazo wokucela ukwambulwa kwemfihlo yokugcina yesiprofetho, ngoba zonke iziprofetho zibonisa izinsuku zokugcina. Ngakho-ke imfihlo kaDaniyeli isahluko sesibili imelela imfihlo yokugcina okumelwe yambulwe. Umthandazo kaMiller, ephusheni lakhe, wawungumthandazo wokukhathazeka nowokufutheka okulungileyo maqondana nezinengiso ezase zehlele amagugu asegumbini lakhe. Ukukhathazeka kwakhe kwafanekiswa yilabo ababubulayo bakhale kuHezekeli isahluko sesishiyagalolunye, ngesikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane.

Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.

Miller menyaksikan bagaimana kebenaran-kebenaran itu secara berangsur-angsur dikuburkan oleh doktrin-doktrin palsu, dan yang pada akhirnya mencapai suatu titik di mana peti mati itu (Alkitab itu sendiri) dihancurkan. Penghancuran peti mati Miller terjadi pada generasi ketiga Adventisme ketika ada suatu gerakan yang disengaja untuk mengesampingkan Alkitab King James demi versi-versi Alkitab modern yang telah dirusakkan dan berlandaskan Katolik.

Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”

Miller jonguep, ne then mpaebis de, kpu kpaŋkpɛn kɔc yie, na mɔnydɔr bi yeŋ. Kɔlɔ, baatɔŋgban tɔ nyɔɔ (Liɔn laɔr kpɛlɛ Judah) bɛ yi de, bɛ lɛɛ nyɔŋma de, na bɛ taŋ yɔlɔ kpɔɔr. Kɔlɔ, Miller de bɛ mɔɔrŋgban lɛ jewels baatɔŋkpe yie, na baatɔŋgban tɔ nyɔɔ de bɛ kɔr yɛŋ na bɛ nyɛ jewels la. Ka baatɔŋgban tɔ nyɔɔ laɔr yɔlɔ kpɔɔr bɛ taŋŋ, Miller kpiɛ nyɔŋma mɔɔr bɛyɛ, na ka bɛ lɛ nyɔŋma la, rubbish la bɛ gban. Jewels la bɛ kpɛlɛ kɛlɛ ŋgban la mɛ, na baatɔŋgban tɔ nyɔɔ de bɛ tɔ casket kɔɔr la taabɔl la mɛ, bɛ lɔ jewels la de, bɛ kpaa wɔn kɔ casket la mɛ, na bɛ yoɔ de, “ba yi na ba nyɛ.”

The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.

Ubumbobum, “isa uze ubone,” luwuphawu lokuba iqiniso selisanda kuvulwa. Iqiniso elivulelwe uMiller liyiqiniso lokugcina, ngoba into elandelayo ezokwenzeka ukuvuswa kukaMiller ngesikhathi “sokumemeza,” okumelela ukukhala okukhulu. UMiller wayengowokugcina ukwamukela umyalezo woKukhala Kwaphakathi Kwamabili emlandweni wamaMillerite, futhi ngaphambi nje kokumemeza okumvusa ephusheni, wavala amehlo akhe isikhashana. Indima okuwukuphela kwayo eBhayibhelini ebhekisa “esikhashaneni” kanye “namehlo” ikhomba uvuko lokuqala.

Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.

Lihatlah, aku menyatakan kepadamu suatu rahsia; kita tidak semuanya akan tidur, tetapi kita semuanya akan diubah, dalam sekelip mata, pada bunyi sangkakala yang terakhir; kerana sangkakala akan berbunyi, dan orang mati akan dibangkitkan dalam keadaan tidak dapat binasa, dan kita akan diubah. Kerana yang dapat binasa ini mesti mengenakan ketidakbinasaan, dan yang fana ini mesti mengenakan keabadian. 1 Korintus 15:51–53.

In the history of the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel, as represented in Revelation chapter eleven, Miller represents the very last of the wise virgins to receive the message of the Midnight Cry. The first to receive it were the most spiritual.

Dalam sejarah peralihan pergerakan Laodikia malaikat ketiga kepada pergerakan Filadelfia malaikat ketiga, sebagaimana yang digambarkan dalam Wahyu fasal sebelas, Miller melambangkan yang paling akhir daripada antara gadis-gadis bijaksana untuk menerima pekabaran Seruan Tengah Malam. Yang mula-mula menerimanya ialah mereka yang paling rohani.

“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

“Ini ialah seruan tengah malam, yang akan memberikan kuasa kepada perkhabaran malaikat yang kedua. Malaikat-malaikat telah diutus dari syurga untuk membangunkan orang-orang kudus yang tawar hati dan mempersiapkan mereka bagi pekerjaan besar yang di hadapan mereka. Orang-orang yang paling berbakat bukanlah yang pertama menerima perkhabaran ini. Malaikat-malaikat telah diutus kepada mereka yang rendah hati dan setia, lalu mendorong mereka untuk mengangkat seruan, ‘Lihatlah, Mempelai lelaki datang; keluarlah kamu untuk menyongsong Dia!’ Mereka yang telah dipercayakan dengan seruan itu segera bertindak, dan dalam kuasa Roh Kudus memperdengarkan perkhabaran itu, serta membangunkan saudara-saudara mereka yang tawar hati. Pekerjaan ini tidak berdiri atas hikmat dan pembelajaran manusia, melainkan atas kuasa Allah, dan orang-orang kudus-Nya yang mendengar seruan itu tidak dapat menahannya. Mereka yang paling rohani menerima perkhabaran ini terlebih dahulu, dan mereka yang dahulunya memimpin dalam pekerjaan itu adalah yang terakhir menerimanya serta membantu memperbesarkan seruan, ‘Lihatlah, Mempelai lelaki datang; keluarlah kamu untuk menyongsong Dia!’” Early Writings, 238.

At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.

Na mpɔmɔyɛ nnansa ne fa a ɛyɛ sɛnkyerɛnne no awiei wɔ Adiyisɛm ti du-baako mu no, nkrasɛm mmienu no mu deɛ edi kan a wɔgyina hɔ ma no wɔ Hesekiel ti aduasa nson mu no, wɔka no kyerɛ. Nkrasɛm a edi kan no boaboa nnompe a awuwu na wɔahwete no ano, nanso wɔda so ara awu. Wɔde saa nkrasɛm no baeɛ denam nne a ɛteɛm “wɔ sare so” no so, na eyi da no adi sɛ Hesekiel nkrasɛm no fi ase ansa na nnansa ne fa a ɛyɛ sɛnkyerɛnne no aba awiei. Saa nnansa ne fa no gyina hɔ ma “sare”, na efi “sare” no mu na wɔka nkrasɛm no kyerɛ. “Sare” no nso yɛ “mmere ason” no ho sɛnkyerɛnne, a ɛhyɛ nsakraeɛ ne adeɛ a wɔbue no ase, na ɛde sɔhwɛ biako a wɔfa mu ba.

There is a progressive development of the message, and a progressive reception as illustrated with the Midnight Cry of the Millerite history. The most spiritual were the first to receive the message of the voice crying in the wilderness, and the historians of Adventism point to a letter written by William Miller just days before October 22, 1844, where Miller testifies that he finally understood and accepted Samuel Snow’s message of the Midnight Cry.

A na a ɗaukar saƙon yana bunƙasa a hankali, haka kuma karɓuwarsa tana faruwa a hankali, kamar yadda aka nuna ta wurin Kukan Tsakar Dare a tarihin Milleriyawa. Waɗanda suka fi ruhaniya su ne na farko da suka karɓi saƙon muryar mai kira a jeji, kuma masana tarihin Adventism suna nuni ga wata wasiƙa da William Miller ya rubuta kwanaki kaɗan kafin Oktoba 22, 1844, inda Miller ya shaida cewa a ƙarshe ya fahimta kuma ya karɓi saƙon Kukan Tsakar Dare na Samuel Snow.

“Dear Brother Himes: I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until today. Thank the Lord, O my soul. Let Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I am almost home. Glory! Glory! Glory! Glory!” William Miller, Signs of the Times, October 16, 1844.

“Saudara Himes yang terkasih: Saya melihat suatu kemuliaan dalam bulan ketujuh yang belum pernah saya lihat sebelumnya. Meskipun Tuhan telah menunjukkan kepada saya makna tipologis dari bulan ketujuh itu satu setengah tahun yang lalu, namun saya belum menyadari kekuatan dari tipe-tipe itu. Sekarang, terpujilah nama Tuhan, saya melihat suatu keindahan, suatu keselarasan, dan suatu kesesuaian dalam Kitab Suci, yang telah lama saya doakan, tetapi belum saya lihat sampai hari ini. Bersyukurlah kepada Tuhan, hai jiwaku. Biarlah Saudara Snow, Saudara Storrs, dan yang lain-lain, diberkati atas perantaraan mereka dalam membuka mata saya. Saya sudah hampir sampai di rumah. Kemuliaan! Kemuliaan! Kemuliaan! Kemuliaan!” William Miller, Signs of the Times, 16 Oktober 1844.

In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)

Dalam pengulangan sejarah Seruan Tengah Malam, sebagaimana digambarkan dalam mimpi Miller, Miller menutup matanya sejenak. Demikianlah “dalam sesaat, dalam sekejap mata, pada bunyi nafiri yang terakhir: sebab nafiri akan berbunyi, dan orang-orang mati akan dibangkitkan.” Dalam mimpi Miller, ia melambangkan orang yang terakhir menerima pekabaran Seruan Tengah Malam, sebagaimana hal itu terjadi dalam sejarahnya sendiri. Ia melambangkan mereka yang pada akhirnya menerima pekabaran itu tepat sebelum orang yang membawa sikat debu mengumpulkan permata-permata yang tercerai-berai lalu melemparkannya ke dalam peti yang lebih besar. Dalam kitab Wahyu pasal sebelas, mereka yang terakhir menerima pekabaran kedua Yehezkiel, yaitu pekabaran tentang keempat angin Islam, yang juga adalah pekabaran pemeteraian, menerimanya tepat sebelum nafiri yang terakhir dari tujuh nafiri berbunyi, yaitu nafiri “Celaka” yang ketiga. “Dalam sesaat, dalam sekejap mata, pada nafiri yang terakhir; sebab nafiri akan berbunyi, dan orang-orang mati akan dibangkitkan dalam keadaan yang tidak dapat binasa, dan kita akan diubah.” (1 Korintus 15:52)

The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.

Petikan itu sedang mengenal pasti kebangkitan pertama yang berlaku pada kedatangan kedua, tetapi terdapat juga suatu kebangkitan tulang-tulang kering yang mati (dua saksi) yang berlaku pada saat gempa bumi besar dalam Wahyu fasal sebelas. Pada “saat” gempa bumi itu, sangkakala terakhir daripada tujuh sangkakala dibunyikan, dan para saksi yang mati yang berada di jalan dibangkitkan semula kepada hidup, bukan sebagai orang Laodikia, melainkan sebagai orang Filadelfia, kerana pada bunyi sangkakala Celaka yang ketiga, kedua-dua saksi itu telah dimeteraikan dan diubah menjadi tidak dapat binasa, kerana mereka tidak akan berdosa lagi selama-lamanya. Miller melambangkan yang terakhir menerima pekabaran yang menghidupkan kedua-dua saksi itu, iaitu pekabaran tentang empat angin Islam, dan itulah pekabaran pemeteraian.

The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.

Suara sangkakala itu membangkitkan tulang-tulang kering orang mati yang terakhir, yang telah terserak di jalan Sodom dan Mesir. Miller menyaksikan bagaimana kebenaran-kebenaran itu secara berangsur-angsur dikuburkan oleh ajaran-ajaran palsu. Pada akhirnya Miller menangis, menandai waktu ketika pembukaan meterai itu akan mulai, sebab pembukaan meterai itu adalah suatu pekerjaan yang berlangsung secara bertahap. Pembukaan meterai itu dimulai pada masa penutupan dari tiga setengah hari itu.

After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.

Innuh phan Miller krai, Uan weih get pawa fo opin di buk wehn ben siel go insai di tori. Na insai Miller in drim, dat bin na di Man wit Dirt Brush. Den Miller prea, en wantaim a doa opin, mark di point wehn di Laodicean movement of di third angel bin fo transishɔn go na di Philadelphia movement of di third angel. In prea bin na di Leviticus twenty-six prea; e bin na di prea fo ondastandin di las profetik sikrit en a pɔblik konfɛshɔn of di rebellion wehn bring di tri-en-aaf dehs pan di tu witnɛsdem; e bin na di prea of dose wehn siel insai Ezekiel chapter nine.

Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.

Selepas doa itu, Kristus (lelaki berus kotoran itu) masuk lalu mula membersihkan bilik itu. Pada penghujung kerja pembersihan lelaki berus kotoran itu, Miller memejamkan matanya seketika, yang menandakan berakhirnya tempoh ketika tulang-tulang kering yang mati itu akan dibangkitkan. Kemudian lelaki berus kotoran itu mengumpulkan permata-permata yang berselerak di dalam bilik Miller, lalu meletakkannya ke dalam sebuah peti baharu yang lebih besar, di atas sebuah meja di tengah-tengah bilik Miller, tatkala kedua-dua saksi itu diangkat sebagai panji. Sebagai panji, mereka kemudian berseru kepada kawanan Tuhan yang lain yang masih berada di Babilon supaya “datang dan lihat” perkhabaran yang baru sahaja dicampakkan oleh Singa dari suku Yehuda ke dalam peti baharu yang lebih besar itu.

We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.

Mbi vizionin e lumit Ulai si simbol i të vërtetave nga libri i Danielit, i cili u çvulos në vitin 1798, do të fillojmë të shqyrtojmë në artikullin vijues. Përpara atij shqyrtimi, kemi vendosur paraprakisht disa pika orientuese. E para është se mesazhi i Mileritëve ishte i përsosur (në fazën e vet të rritjes), por i paplotë. Ai ishte vendosur brenda kornizës së dy, jo të tri fuqive shkretonuese. E dyta është se, kur ëndrra e Millerit e identifikon rivendosjen përfundimtare të të vërtetave themelore, atëherë të vërtetat themelore janë “dhjetë herë më të ndritshme” se lavdia e tyre fillestare. Një pikë e tretë është se lëvizja e engjëllit të parë (lëvizja Millerite) përsëritet në lëvizjen e engjëllit të tretë, por me disa kushte të rëndësishme kufizuese. Mileritët, si simbol, ishin Filadelfianë; ata ishin një Nebukadnetsar i kthyer, por që përfundimisht dhe për fat të keq, “e rindërtoi Jerikon” në vitin 1863.

The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).

Tšhinetšho ya muruwa wa boraro e thomile e le Laodisea, ba hlokago phetogo ya pelo, eupša mafelelong ba be ba tla tšea karolo tshenyegong ya mafelelo ya Jeriko (Jeriko ya mehla ya bofelo).

“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.

“Mosupi o ne a se a tla go tlosa se bapatriareka le baporofeti ba neng ba se buile; gonne E ne e le Ene ka Sebele yo o neng a buile ka banna bano ba ba neng ba ba emetse. Boammaaruri jotlhe jwa Lefoko la Modimo bo ne bo tswa mo go Ene. Mme matlapaneng ano a a tlhokegang thata a ne a beilwe mo mananeong a maaka. Lesedi la one le le tlhwatlhwakgolo le ne le dirisitswe go direla phoso. Modimo o ne a eletsa gore a ntshwe mo mananeong a one a phoso mme a busediwe mo sebopegong sa boammaaruri. Tiro eno e ne e ka dirwa fela ke seatla sa bomodimo. Ka ntlha ya kgolagano ya jone le phoso, boammaaruri bo ne bo ntse bo direla lebaka la mmaba wa Modimo le wa motho. Keresete o ne a tlile go bo baya mo lefelong le bo neng bo tla galaletsa Modimo, le go dira poloko ya batho.” The Desire of Ages, 287.