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.
Mu “mvurungano,” uwo James White agaragaza ko ari ugutatatana kw’Abamillerite nyuma y’itariki ya 22 Ukwakira 1844, William Miller yarose inzozi mu 1847, hanyuma nyuma y’imyaka ibiri ashyingurwa.
“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.
“Iyo William Miller aza kubona umucyo w’ubutumwa bwa gatatu, ibintu byinshi byamugaragariraga nk’ibyijimye kandi by’amayobera biba byarasobanuwe. Ariko bene se bavugaga ko bamukunda kandi ko bamwitayeho cyane, ku buryo yatekerezaga ko atashoboraga kwitandukanya na bo. Umutima we wakundaga kubogamira ku kuri, hanyuma akareba bene se; bakakurwanya. Mbese yashoboraga kwitandukanya n’abari barahagaze iruhande rwe, bafatanyije na we gutangaza ukuza kwa Yesu? Yatekerezaga ko rwose batazamuyobya.
“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.
“Imana yemeye ko agwa mu bubasha bwa Satani, mu butware bw’urupfu, kandi imuhisha mu mva, ngo amukure mu maboko y’abahoraga bamukura ku kuri. Mose yakoze ikosa igihe yari hafi kwinjira mu Gihugu cy’Isezerano. Ni ko nanjye nabonye ko William Miller yakoze ikosa igihe yari hafi kwinjira i Kanani yo mu ijuru, yemera ko ijambo rye rihindukira rikajya kurwanya ukuri. Abandi ni bo bamuyoboye muri ibyo; kandi abandi ni bo bazabibazwa. Ariko abamarayika barinda umukungugu w’igiciro w’uyu mugaragu w’Imana, kandi azasohoka ku ijwi ry’impanda ya nyuma.
“A Firm Platform
“Urufatiro Rukomeye”
“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.
“Nabonye itsinda ryari rihagaze ririnzwe neza kandi rishikamye, ridashyigikira na gato abashakaga guhungabanya ukwizera kwari kwamaze gushingwa kw’umubiri. Imana yaribarebaga ibishimyeho. Neretswe intambwe eshatu—butumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu. Umumarayika twari kumwe aravuga ati: ‘Ishyano k’uzimura ibuye cyangwa agakoresha urushinge kuri ubu butumwa. Gusobanukirwa nyakuri n’ubu butumwa ni iby’ingenzi by’ingenzi. Iherezo ry’ubugingo bushingiye ku buryo bwakiriwe.’ Nongera kumanurwa nca muri ubu butumwa, mbona ukuntu ubwoko bw’Imana bwari bwaraguze uburambe bwabwo ku giciro gikomeye. Bwabonetse binyuze mu mibabaro myinshi no mu ntambara zikomeye. Imana yari yarabayoboye intambwe ku yindi, kugeza ibashyize ku rukwa rukomeye, rudakuka. Nabonye abantu bamwe begereye urwo rukwa maze basuzuma urufatiro. Bamwe, bishimye, bahise baruriraho. Abandi batangira kunenga urufatiro. Bashakaga ko harugwaho ibyavugururwa, maze urwo rukwa rukarushaho kuba rwuzuye, kandi abantu bakarushaho kugira umunezero. Bamwe bamanutse kuri urwo rukwa kugira ngo barusuzume, maze batangaza ko rwashyizweho nabi. Ariko nabonye ko hafi ya bose bahagaze bashikamye kuri urwo rukwa kandi bahugura abari barumanutseho kureka kwinubira kwabo; kuko Imana ari Yo Mwubatsi Mukuru, kandi bo barwanaga na Yo. Basubiragamo umurimo utangaje w’Imana, wari warabayoboye ukabageza kuri urwo rukwa rukomeye, maze bahuje umutima bazamura amaso yabo bayerekeza mu ijuru, kandi n’ijwi rirenga bahimbaza Imana. Ibi byakoze ku bamwe muri ba bandi bari binubiye kandi bavuye kuri urwo rukwa, maze bongeye kururiraho bafite ishusho yo kwicisha bugufi.” Early Writings, 258.
Miller’s Wonderful Works
Imirimo Itangaje ya 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.
“Umurimo w’igitangaza” wa William Miller wagejeje ku “rufatiro rukomeye” rwari “urubuga rukomeye, rutanyeganyezwa.” “Urufatiro” rw’“urubuga rutanyeganyezwa,” hamwe n’igitero cyakurikiyeho kuri urwo “rubuga” no kuri urwo “rufatiro” byombi byatangiye kugaragazwa nyuma y’urupfu rwa Miller mu 1849, byerekanywe mu nzozi ze.
William Miller is the symbol of the foundations of Adventism.
William Miller ni ikimenyetso cy’imfatiro z’Itorero ry’Abadiventisiti.
He is also the symbol of Millerite history from 1798 unto 1863.
Ni na we kimenyetso cy’amateka y’Abamillerite kuva mu 1798 kugeza mu 1863.
He is also the symbol of Millerite history from 1798 unto 1844.
Ni ikimenyetso kandi cy’amateka y’Abamilerite kuva mu mwaka wa 1798 kugeza mu wa 1844.
He is also the symbol of the history of the three angels from 1798 unto the Sunday law.
Ni na we ikimenyetso cy’amateka y’abamarayika batatu uhereye mu wa 1798 kugeza ku itegeko ryo ku Cyumweru.
He is represented by the forty-six years from 1798 unto 1844.
Agereranywa n’iyo myaka mirongo ine n’itandatu, uhereye mu 1798 ukageza mu 1844.
He is represented by the number “220,” in relation to the 2,520 and the 2,300.
Agereranywa n’umubare “220,” ugereranyijwe na 2,520 na 2,300.
He is represented by the “seven times”—the 2,520.
Agereranywa n’“ibihe birindwi” — 2.520.
He is represented by the 2,300.
Agereranywa n’abo 2,300.
Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.
Inzozi ebyiri za Miller zagereranywaga n’inzozi ebyiri za Nebukadinezari zo mu gice cya kabiri n’icya kane cya Daniyeli.
The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.
Igihe cya 1798 gitangirana na Nebukadinezari kikarangirana na Belushazari mu 1863.
The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.
Igihe cyo kuva mu wa 1798 kugeza ku itegeko ryo ku Cyumweru gitangirana na Nebukadinezari kandi kigasozwa na Belushazari.
As the symbol of the history of the Millerites, he is the symbol of the foundations, which represent the truths that were discovered between the alpha discovery of the 2,520 and the omega discovery of 2,300. Commenting on William Miller’s dream, James White identified that the “key” was Miller’s method of studying the Bible. The methodology is the key of David that was laid upon Miller’s shoulder, for he presented the prophecy of 2300 years that ended when Isaiah 22:22 was fulfilled on October 22, 1844.
Nk’ikimenyetso cy’amateka y’Abamilerite, ni ikimenyetso cy’imfatiro, zihagarariye ukuri kwavumbuwe hagati y’ubuvumbuzi bwa alfa bw’igihe cya 2,520 n’ubuvumbuzi bwa omega bw’igihe cya 2,300. Mu gutanga ibisobanuro ku nzozi za William Miller, James White yagaragaje ko “urufunguzo” rwari uburyo bwa Miller bwo kwiga Bibiliya. Uwo murongo ngenderwaho ni wo rufunguzo rwa Dawidi rwashyizwe ku rutugu rwa Miller, kuko yatanze ubuhanuzi bw’imyaka 2,300 bwarangijwe igihe Yesaya 22:22 yasohoraga ku wa 22 Ukwakira 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.”
Ukuri kwatangiye guhishurwa kuva mu mwaka wa 2023 gukomeza, ni ukuri kwari kwaramaze kugaragazwa mu nyigisho za Habakkuk’s Tables 95, kandi ubu uko kuri kurimo gushyirwa mu rwego rushya rw’“Ukuri.”
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.
Ihamagarwa ry’ijwi rirangurura mu butayu muri Nyakanga 2023 ryagaragaje ko kurira no kuboroga byari ngombwa ku bagombaga kwihana ku bw’itangazo ryo ku wa 18 Nyakanga 2020. Abari kuzaba mu bakobwa b’abanyabwenge bagombaga kwihana bahuje n’isengesho ryo muri Daniyeli 9, ari ryo sengesho ry’abavugwa mu Balewi 26 bemera ko batatanyijwe.
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.”
Igihe Miller avuze ati: “Ubwo nariraga kandi ngashengurwa n’agahinda kubera igihombo cyanjye gikomeye n’inshingano nari mfite zo kubazwa, nibutse Imana, maze nsenga nshyizeho umwete mwingi ngo antumire ubutabazi. Ako kanya urugi rurakinguka, umugabo yinjira mu cyumba, abantu bose bahita bakivamo; na we, afite mu ntoki akaburashi ko gukubura ivumbi, akingura amadirishya, maze atangira gukuraho ivumbi n’umwanda byose byo mu cyumba.”
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.
Urugi rwakingutse ni umutima wa Miller igihe “yasengaga ashikamye” asaba “ubufasha.” Yesu, nk’Umuhamya w’Ukuri uhamya i Lawodikiya, akomanga ku mitima ashaka kwinjira. Igihe urugi rwakingukaga, igikorwa cyo gutandukanya cyarahise gitangira. Igihe urugi rwakingukaga, “amadirishya” na yo yarakingutse, kandi ayo “madirishya” ni amadirishya yo mu ijuru.
John saw the windows in heaven opened in chapter nineteen of Revelation as the Lord raised up His army of white horses, immediately after the bride had made herself ready. That army, is Ezekiel’s army that stand up in response to the message of the rough east wind. That army is the church triumphant that changes from the church militant unto the church triumphant when the separation of the wheat and tares is accomplished. That separation is also represented as changing from the Laodicean experience unto the Philadelphian experience. Miller opened his heart and let the True witness enter in, as He separated the wheat and tares, thus raising His white horse army to life.
Yohana yabonye amadirishya yo mu ijuru akinguwe mu gice cya cumi n’icyenda cy’Ibyahishuwe, ubwo Uwiteka yahagurutsaga ingabo Ze z’amafarasi yera, ako kanya nyuma y’uko umugeni yari amaze kwitegura. Izo ngabo ni zo ngabo za Ezekiyeli zihagarara zikirwana zitewe n’ubutumwa bw’umuyaga w’iburasirazuba ukaze. Izo ngabo ni itorero rinesha rihinduka riva ku itorero rirwana rikajya ku itorero rinesha, igihe itandukanywa ry’ingano n’urukungu riba risohoye. Uko gutandukanywa kandi kugaragazwa nk’uguhinduka uva mu mibereho y’i Lawodikiya ukajya mu mibereho y’i Filadelifiya. Miller yafunguye umutima we maze yemera ko Umuhamya W’ukuri yinjira, ubwo Yatandukanyaga ingano n’urukungu, bityo azura ingabo Ze z’amafarasi yera ngo zibeho.
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.
Ku wa 31 Ukuboza 2023, umugabo w’Agahanagura-Umukungugu yinjiye mu cyumba abantu bamaze kugenda, maze atangira umurimo wo kuvanaho imyanda y’ubuyobe, mu gihe yashyiraga ukuri kwa kera ko ku Mbonerahamwe za Habakuki mu rwego rushya rw’ukuri.
“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.
“Umukiza ntiyari yaraje gukuraho ibyo abakurambere n’abahanuzi bavuze; kuko ni We ubwe wari waravugiye muri abo bantu bari abahagarariye abandi. Ukuri kose kw’Ijambo ry’Imana kwaturutse kuri We. Ariko ayo mabuye y’agaciro atagereranywa yari yarashyizwe mu mitunganyirize itari iy’ukuri. Umucyo wayo w’igiciro wari warahinduwe igikoresho cyo gukorera ikinyoma. Imana yashakaga ko akurwa muri iyo mitunganyirize y’ikinyoma, agasubizwa mu rwego rw’ukuri. Uwo murimo nta kindi gishobora kuwukora uretse ukuboko kw’ubumana. Kubera uko kwari guhujwe n’ikinyoma, ukuri kwari kwarakoreye inyungu z’umwanzi w’Imana n’umuntu. Kristo yari yaraje kugira ngo agushyire aho kuzahesha Imana icyubahiro no gukorera agakiza ka muntu.” 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.
Kimwe mu by’ukuri bya mbere byigishijwe mu mwaka wa 2024 ni ugusobanura ugucika intege ko ku ya 18 Nyakanga 2020. Umurongo ku wundi byaje kumenyekana ko ugucika intege kwa mbere kwa buri murongo w’ivugurura kwagaragaje itariki ya 18 Nyakanga 2020 nk’ikimenyetso nyamukuru mu mugani w’abakobwa icumi b’isugi. Ingingo y’ugucika intege yabaye “urufunguzo” rwo gufungura ukuri kw’ahera; naho mu gucika intege gukomeye ko mu 1844, ahera ni yo yari “urufunguzo” rwafunguraga ugucika intege.
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.
Umuntu wo guhanagura umukungugu, ari na we Ntare yo mu muryango wa Yuda, yatangiye gukuraho ibimenyetso by’ubutumwa bw’Induru yo mu Gicuku mu mwaka wa 2023. Ubu tugeze ahantu ho mu nzozi za Miller aho ari gushyira ku meza isanduku nini kurushaho kandi akajugunyamo ukuri kuzakayangana inshuro icumi kurusha izuba. Kimwe muri ayo mabuye y’agaciro ni ihishurirwa ry’uwo ari we mu nkuru y’ubuhanuzi.
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.
Iyo ubuhanuzi bumaze gushyirwa ahagaragara, ni We Ntare yo mu muryango wa Yuda, ufata ukuri kwa kera akakushyira mu rwego rushya rw’intambwe eshatu z’“ukuri.” Iryo rwego rihuzwa kandi rigakomereshejwe na Kristo nk’Alufa na Omega, uw’itangiriro n’uw’imperuka. Nk’Ijambo ry’Imana, yateguye kandi ayobora buri kintu cyose kigize Ijambo rye. Nka Palmoni, yaremye buri ruhande rwose nk’imibare.
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.
Igihe Petero ari i Kayisariya ya Filipo, mu isaha ya gatatu, Yimenyekanisha nka Palumoni, ashyira imfashanyigisho ku “miterere y’ihanuzi isubiramo mu bice byayo.” Kimwe mu byahishuwe bya nyuma bya Kristo nk’Umwami w’ubuhanuzi, ni ugushimangira iyo miterere y’ihanuzi isubiramo mu bice byayo, nk’uko ihagarariwe na Petero muri Matayo 16:18, ari na cyo kimenyetso cya 1.618, cyitwa igipimo cya zahabu mu isi y’ibidukikije, ariko kikitwa “imiterere y’ihanuzi isubiramo mu bice byayo” na Palumoni.
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.
Twatangiye gusa kumenya ibice by’ihanura byisubiramo biherereye mu cyumweru cyera cyo kuva ku wa 27 kugera ku wa 34. Mbere y’uko dusubirayo mu nzira yacu igana ku gitabo cya Yoweli, byari ngombwa ko ishimikiro ry’ibice by’ihanura byisubiramo ryongerwa mu byo twatekereje ku nzozi za Miller.
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.
Igihe uhereye igihe Miller yahamagariye abantu “kuza kureba,” kandi Kristo, nk’umuntu w’ugukubura umwanda, agahamagarira Miller “kuza kureba,” ni ukuva mu 1798 kugeza ku itegeko ryo ku Cyumweru, ariko gikubiyemo fractal iri muri ayo mateka rusange, ari cyo gihe cyo kuva mu 1798 kugeza mu 1863. Kirimo indi fractal iva ku wa 9/11 kugeza ku itegeko ryo ku Cyumweru, n’indi iva mu 2023 kugeza ku itegeko ryo ku Cyumweru.
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.
Igihe Miller yahumaga amaso hagati mu kavuyo, yashushanyaga amateka yo mu 1849, igihe Uwiteka yari agerageza kurangiza umurimo, ariko biba iby’ubusa. Azurwa mu 2023, kuko ari Eliya wishwe mu muhanda hamwe na Mose. Yapfuye mu 1849, hanyuma yongera gupfa ku wa 18 Nyakanga 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.
Inzozi ye yahawe mu 1847, hanyuma Uwiteka arambura ukuboko Kwe ubwa kabiri maze atangaza imbonerahamwe yo mu 1850. Igihe Uwiteka arambura ukuboko Kwe ubwa kabiri mu mateka y’abihumbi ijana na mirongo ine na bine, Miller arazurwa.
The starting point for the scattering of both Israel and Judah is set forth in Isaiah.
Intangiriro y’itatanwa rya Isirayeli na Yuda byombi ishyirwa ahagaragara muri Yesaya.
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.
Kuko umutwe wa Siriya ari i Damasiko, kandi umutwe wa Damasiko ni Rezini; kandi mu gihe cy’imyaka mirongo itandatu n’itanu, Efurayimu izamenagurwa, ku buryo itazaba ikiri ubwoko. Kandi umutwe wa Efurayimu ni Samariya, kandi umutwe wa Samariya ni umuhungu wa Remaliya. Nimutizera, ni ukuri ntimuzakomera. Yesaya 7:8, 9.
The prophecy was given in 742 BC, and nineteen years later, in 723 BC Israel was scattered by the Assyrians, and then forty-six years later Judah was scattered by Babylon. The three dates represent a period of nineteen years, followed by forty-six years. When those two prophecies ended in 1798 and 1844 respectively, the nineteen-year period at the beginning from 742 BC unto 723 BC was the alpha nineteen years, that represented the omega nineteen years from 1844 unto 1863.
Ubuhanuzi bwatanzwe mu mwaka wa 742 Mbere ya Kristo, maze nyuma y’imyaka cumi n’icyenda, mu mwaka wa 723 Mbere ya Kristo, Isirayeli itatanywa n’Abashuri; hanyuma nyuma y’indi myaka mirongo ine n’itandatu, u Buyuda butatanywa na Babuloni. Ayo matariki atatu ahagarariye igihe cy’imyaka cumi n’icyenda, gikurikiwe n’imyaka mirongo ine n’itandatu. Igihe ubwo buhanuzi bwombi bwarangiraga mu 1798 no mu 1844 uko bukurikirana, icyo gihe cy’imyaka cumi n’icyenda cyo mu ntangiriro, kuva mu 742 Mbere ya Kristo kugeza mu 723 Mbere ya Kristo, cyari imyaka cumi n’icyenda ya alufa, cyashushanyaga imyaka cumi n’icyenda ya omega kuva mu 1844 kugeza mu 1863.
Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.
Miller yapfuye hashize imyaka itanu omega itangiye; maze nyuma y’imyaka cumi n’icyenda n’imyaka irindwi, inyandiko za Hiram Edson zivuga kuri “ibihe birindwi” zirasohorwa. Nyuma y’indi myaka irindwi, “ibihe birindwi” birangwa. Umwaka wa 1856 wagombaga kuba ikimenyetso cyo gushyirwaho ikimenyetso mbere y’itegeko ryo ku cyumweru ryo mu 1863, ariko ntibyabaye.
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.
Marayika wa gatatu yaje mu 1844, mu 1888 no ku wa 9/11. Mushiki wa White yagaragaje ko igihe inyubako nini z’Umujyi wa New York zasenyukaga, imirongo itatu ya mbere yo mu Ibyahishuwe cumi n’umunani yari kuba isohojwe.
Revelation 18
Ibyahishuwe 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.
Umurongo WA MBERE—Kandi hanyuma y’ibyo bintu mbona undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; kandi isi irabagirana kubw’ikuzo rye.
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.
Umurongo wa KABIRI—Nuko arangurura ijwi cyane n’ijwi rikomeye, ati: Babuloni ikomeye iraguye, iraguye, kandi ihindutse ubuturo bw’abadayimoni, n’igihome cya buri mwuka wanduye, n’ikiraro cya buri nyoni yanduye kandi yangwa.
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.
Umurongo WA GATATU—Kuko amahanga yose yanyoye kuri vino y’uburakari bw’ubusambanyi bwe, kandi abami b’isi basambanye na we, kandi abacuruzi bo mu isi babaye abatunzi bitewe n’ubwinshi bw’iby’akataraboneka bye.
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.
Marayika wa mbere ukomeye yamanukanye ubutumwa mu kuboko kwe, maze Yohana ategekwa kujya gufata agatabo gatoya no kukarya. Uwo marayika wa mbere akora umurimo umwe n’uwa marayika wo mu Byahishuwe 18 umurikisha isi ubwiza bwe. Ibi ni ko biri kuko marayika wa mbere ari Alufa kandi marayika wa gatatu akaba Omega, kandi intangiriro ihora ishushanya iherezo.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“Yesu yatumye marayika ukomeye kumanuka no kuburira abatuye isi kwitegura ukuza kwe kwa kabiri. Uwo marayika amaze kuva imbere ya Yesu mu ijuru, umucyo urabagirana cyane kandi ufite ubwiza buhebuje wamubanjirije. Nabwiwe ko umurimo we wari uwo kumurikisha isi ubwiza bwe no kuburira umuntu uburakari bw’Imana buri hafi kuza.” Early Writings, 245.
The first angel is verse one of Revelation eighteen.
Umumarayika wa mbere ni umurongo wa mbere w’Ibyahishuwe igice cya cumi n’umunani.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Kandi nyuma y’ibyo, mbona undi mumalayika amanuka ava mu ijuru, afite ubutware bukomeye; kandi isi irabagirana n’ubwiza bwe.
The second angel is verse two of Revelation eighteen.
Marayika wa kabiri ni umurongo wa kabiri wo mu Byahishuwe igice cya cumi n’umunani.
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.
Maze arangurura n’ijwi rikomeye cyane, ati: Babuloni ikomeye iraguye, iraguye, ihindutse ubuturo bw’abadayimoni, n’indiri ya buri mwuka wanduye, n’akazu ka buri nyoni ihumanye kandi yangwa.
The third angel is verse three of Revelation eighteen.
Marayika wa gatatu ni umurongo wa gatatu wo mu Ibyahishuwe cumi n'umunani.
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.
Kuko amahanga yose yanyoye ku nzoga y’uburakari bw’ubusambanyi bwe, kandi abami bo mu isi basambanye na we, kandi abacuruzi bo mu isi babaye abatunzi bitewe n’ubwinshi bw’ibinezeza bye.
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.
Abami bose bakora ubusambanyi n’iyo ndaya ku itegeko ryo ku Cyumweru, nk’uko byashushanyijwe mu murongo wa gatatu. Ubutumwa bw’umumarayika wa kabiri ni uko Babuloni yaguye, kandi ibyo ni umurongo wa kabiri. Inshingano y’umumarayika wa mbere yari ukumurikisha isi ubwiza bwe, kandi ibyo ni umurongo wa mbere. Umurongo wa mbere ni 9/11. Umurongo wa kabiri ni igikorwa cyo gutandukanya cyagiye kibaho mu bantu bose kuva kuri 9/11, kandi umurongo wa gatatu ni itegeko ryo ku Cyumweru. Kubera iyo mpamvu, 9/11 ni ubutumwa bw’umumarayika wa gatatu, kandi n’itegeko ryo ku Cyumweru ni ko riri. 9/11 ni umuburo w’itegeko ryo ku Cyumweru ryegereje nk’uko rigereranywa mu mirongo itatu ya mbere, kandi irindi jwi ryo mu murongo wa kane ni itegeko ryo ku Cyumweru. Ijwi rya mbere ryo mu Ibyahishuwe cumi n’umunani ni umuburo w’itegeko ryo ku Cyumweru ryegereje, kandi uwo muburo uhinduka ukuri kubaho ku itegeko ryo ku Cyumweru.
9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.
9/11 kugeza ku itegeko ryo ku Cyumweru bishushanywa n’igihe cy’“ngwino urebe” cya alpha cyo mu nzozi za Miller kugeza ku “ngwino urebe” ya omega. Hagati ya 9/11 n’itegeko ryo ku Cyumweru, amabuye y’agaciro ashyirwa ku meza ya Miller ari hagati mu cyumba, agasandarara kandi agatabarwa, hanyuma akazasubizwaho n’umuntu wogeshesha umukungugu. Marayika wamanutse mu 1840 afite agatabo gato ni we marayika wa mbere kandi wa alpha wagereranyaga marayika wamanutse kuri 9/11. Uwo marayika agaragazwa mu gice cya cumi, aho Yohana abwirwa ko igitabo kizaba kiryoshye, ariko kikazahinduka igisharira.
John was representing the movement of the first angel, represented by the Millerites, and he was also illustrating the movement of the one hundred and forty-four thousand. First and foremost, he represented the latter days, as prophets always do. For this reason, he was told in advance that the book was going to be sweet and then bitter. The Millerites did not know this in advance, but the one hundred and forty-four thousand are required to know this.
Yohana yari ahagarariye urugendo rw’umumarayika wa mbere, rwari ruhagarariwe n’Abamilerite, kandi nanone yari arimo agaragaza urugendo rw’abihumbi ijana na mirongo ine na bine. Mbere na mbere, yari ahagarariye iminsi y’imperuka, nk’uko abahanuzi bahora babigira. Ni yo mpamvu yabwiwe mbere y’igihe ko igitabo kizabanza kuba kiryoshye hanyuma kikaba gisharira. Abamilerite ntibari babizi mbere y’igihe, ariko abihumbi ijana na mirongo ine na bine basabwa kubimenya mbere y’igihe.
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.
Milleri, nk’intumwa y’umumarayika wa mbere, ni ikimenyetso nyamukuru cy’uwariye agatabo gato. Nk’umusya, yagombaga gutandukanya ingano n’umurama, hanyuma agatunganya iyo ngano ikavamo ifu, maze agakora umugati wagombaga kuribwa. Yasangiye uwo mugati awushyira hagati mu cyumba cye maze ahamagara abashaka bose ati: “nimuze murebe.” Ariko nk’ikimenyetso cy’uwo wafashe igitabo mu kuboko kw’umumarayika, Milleri, kimwe na Yohana, arimo avugana n’ibihe biheruka by’umumarayika wa gatatu kurusha uko avugana n’iminsi ya mbere y’umumarayika wa mbere. Mu nzozi ze atangira atumenyesha ko ubutumwa bwe yabwakiriye avugishijwe n’ukuboko kutabonwaga. Umumarayika wa mbere wo mu Ibyahishuwe 10 afite agatabo gato mu kuboko kwe, ariko umumarayika wo mu Ibyahishuwe 18, ari we omega ku alpha yo mu 1840, nta gitabo agaragazwa afite mu kuboko kwe, kandi icyo ni cyo gitabo Milleri yakiriye—igitabo cyavuye mu kuboko kutabonwaga. “Nimuze murebe” kwa Milleri ni 9/11, kandi “nimuze murebe” k’umuntu wahanuraga umukungugu ni itegeko ryo ku cyumweru.
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.
Hagati ya alpha na omega “ngwino urebe” hari ubutumwa bw’umumarayika wa kabiri, kuko alpha ari 9/11, ari na wo murongo wa mbere w’igice cya cumi n’umunani, kandi umurongo wa kabiri ni umumarayika wa kabiri usozwa ku murongo wa gatatu, ari wo tegeko ryo ku cyumweru na omega “ngwino urebe.” Mu nzozi za Miller, umumarayika wa kabiri n’ukugwa kwa Babuloni bigaragazwa n’inshuro ndwi ijambo scatter rikoreshwa, mu gihe inkuru rusange igaragaza ukuri kuneshwa n’ikinyoma.
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.
Abamarayika ba mbere n’aba gatatu bamanukanye ubutumwa bugomba kwakirwa no kuribwa ku wa 11 Kanama 1840 no ku wa 9/11 uko bikurikirana. Ayo matariki yombi ahura n’umurongo wa mbere w’Ibyahishuwe cumi n’umunani.
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.
Ukuri shingiro bwarasohowe muri Gicurasi 1842, kandi imbonerahamwe y’abapayoniya yo mu 1843 yabaye alufa y’ameza abiri ya Habakuki. Mu 2012 hasohowe Ameza ya Habakuki, bihura na Gicurasi 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.
Abayileri bitiriwe aba mbere gucika intege ku itariki ya 19 Mata 1844, hagereranya itariki ya 18 Nyakanga 2020. Kuri iyo ngingo marayika wa kabiri yaraje, kandi ukuza kwe kwahuriranye n’umurongo wa kabiri wa Ibyahishuwe 18. Uko gucika intege kwaranze iherezo rya marayika wa mbere. Aho ni ho marayika wa kabiri yageze, igihe cyo gutinda kiri mu mugani w’abakobwa b’inkumi gitangira. Amateka ya marayika wa mbere agomba kugendana n’amateka ya marayika wa kabiri, kandi iyo ashyizwe muri ubu buryo, ukuza kwa marayika wa kabiri guhurizwa hamwe n’ukuhagera kwa marayika wa mbere mu 1840 no ku wa 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.
Igihe cyo gutinda cyageze kuri 9/11, cyari cyaragereranyijwe na 19 Mata 1844. Kuri 9/11 imiyaga ine ya Isilamu yararekuwe, hanyuma irafatirwa. Iyo miyaga ine yo muri Yohana ni yo miyaga ikaze yo muri Yesaya, kandi ni yo muyaga w’iburasirazuba wo mu buhanuzi, kandi marayika ushyiraho ikimenyetso azamuka aturutse iburasirazuba. Iyo azamutse, arangurura ijwi ati “mufate, mufate, mufate, mufate” incuro enye nk’uko Sister White abivuga. Igihe cyo gutinda gitangirana no kugera kwa marayika wa kabiri kigaragazwa nk’imiyaga ine ifatiriwe kugeza aho abo ijana na mirongo ine na bine b’ibihumbi bashyiriweho ikimenyetso.
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.
Nyuma yo gucika intege kwa mbere, Samuel Snow yayobowe guhimba ubutumwa bwo Gutaka kwa Saa Sita z’ijoro, bityo agereranya ijwi rirangurura mu butayu muri Nyakanga 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.
Mu iteraniro ry’inkambi ryabereye i Exeter, gutandukanywa kw’abakobwa b’inkumi gushingiye ku mavuta y’ikigeragezo, kwanahanaguye kandi kweza Abamilerite mu bwumvikane n’umurimo w’Intumwa y’Isezerano. Iteraniro ry’inkambi ry’i Exeter ryashushanyaga ugushyingirwa ikimenyetso, kuko umurimo wahise ukomeza ujya imbere nk’umuraba ukomeye w’inyanja, cyangwa nk’ingabo ikomeye, kugeza ubwo marayika wa gatatu yageraga ku wa 22 Ukwakira 1844. Urufunguzo rw’ayo mateka ni ugutandukanya.
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.
Umumarayika wa kabiri akora umurimo wo gutandukanya igihe agereyeho, nk’uko yabigenje mu gihe cyo gucika intege kwa mbere, kandi byasojwe no gutandukana ko ku itariki ya 22 Ukwakira. Hagati muri uko gutandukana kwombi, ubutumwa bw’umumarayika wa kabiri bwaramamajwe. Umumarayika wa kabiri ni ugutandukanya kugenda gutera imbere kugeza ku kigeragezo cya nyuma cy’amavuta. Icyo kigeragezo cya nyuma cy’amavuta kijyana ku kigeragezo nyakuri cy’umumarayika wa gatatu. Icyo kigeragezo nyakuri kuri Yesu cyari umusaraba, kandi Ubusitani bwa Getsemani, busobanura “ubusitani bw’urutiriro rw’amavuta,” bwabanje mbere y’ikigeragezo nyakuri cy’umusaraba, kandi ikigeragezo cy’amavuta y’abakobwa b’isugi cyabanje mbere y’urugi rwafunzwe rwo mu 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.
Ikigeragezo cya nyuma, gikurikirwa n’urubanza, cyari ikigeragezo cya cumi kuri Isirayeli ya kera. Hanyuma bategekwa gupfira mu butayu. Yaba i Kadeshi, i Getsemani cyangwa i Exeter; ikigeragezo cya nyuma mbere y’urubanza, aho ayo matsinda yombi atandukanyirizwa, kigaragaza ikigeragezo cya nyuma nyuma ya 2023, kibanziriza urubanza rw’ikorwa ryo gufunga umuryango rw’itegeko ryo ku Cyumweru. Icyo kigeragezo cya nyuma ni ugushyirwaho ikimenyetso. Ikigeragezo cya nyuma cyangwa cya nyuma rwose cyumvikanisha ko habanje kubaho ikigeragezo cya mbere.
In 2023, the tarrying time ended as the Lion of the tribe of Judah unsealed the vision that was to tarry, by removing His hand. Then began the work of Samuel Snow.
Mu mwaka wa 2023, igihe cyo gutinda cyarangiye ubwo Intare yo mu muryango wa Yuda yafunguraga ikimenyetso ku iyerekwa ryagombaga gutinda, ikuraho ukuboko kwayo. Nuko ni bwo umurimo wa Samuel Snow watangiye.
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.
Niduhuza ibihe by’umumarayika wa mbere n’uwa kabiri tubishyira ku murongo ugereranwa, bigaragaza kumanuka k’umumarayika ufite ubutumwa bugerageza ubwoko bw’Imana hakurikijwe uko bwitabira itegeko ryo gufata ubwo butumwa no kuburya. Hanyuma ubutumwa bw’ishingiro bushyirwa ahagaragara imbere ya rubanda, kugeza ubwo ubutumwa bw’ishingiro bunaniwe. Maze umumarayika wa gatatu akaza. Igihe cy’umumarayika wa gatatu ni ya myaka cumi n’icyenda yari imyaka cumi n’icyenda y’omega, kuva mu mwaka wa 742 Mbere ya Kristo kugeza mu wa 723 Mbere ya Kristo.
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.”
Igihe cyo kuva mu 1844 kugeza mu 1863, n’igihe cyo kuva mu 742 mbere ya Kristo kugeza mu 723 mbere ya Kristo bigendana bihuje, kandi na byo bihura n’ibihe by’umumarayika wa mbere n’umumarayika wa kabiri. Iyo mirongo ine y’amateka y’ubuhanuzi ihurirana n’igihe kuva ku wa 9/11 kugeza ku itegeko ryo ku Cyumweru. Iyo mirongo itanu ni yo mateka ya “ngwino urebe” ya alufa ya Miller n’iya “ngwino urebe” ya omega ya Kristo.
Four times Seven
Inshuro enye za karindwi
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.
Iyo niyumvikanwe neza, mu gitabo cy’Abalewi makumyabiri na gatandatu hagaragaza neza “ibihe birindwi,” inshuro enye, kandi “ibihe birindwi” ni ikimenyetso cya Miller n’ubutumwa bwe. Mu mwaka wa 1842, uko Miller yumvaga “ibihe birindwi” kwashyizwe ku mugaragaro ku mbonerahamwe ya 1843, iyo Sister White avuga ko “yayobowe n’ukuboko kw’Umwami,” kandi ko “itagomba guhindurwa.” Nyuma y’imyaka irindwi Miller yapfuye mu 1849, kandi nyuma y’indi myaka irindwi ubutumwa bw’“ibihe birindwi” bwandikwa na Hiram Edson, hanyuma nyuma y’indi myaka irindwi burangwa.
In 1842 the first table of Habakkuk was published.
Mu mwaka wa 1842 hasohotse ameza ya mbere ya Habakuki.
In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.
Mu wa 1849 intumwa ya alfa y’“ibihe birindwi” iri ku mbonerahamwe ya 1843 irapfa.
In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.
Mu 1856, intumwa ya omega y’“ibihe birindwi” iri ku mbonerahamwe yo mu 1850 yarirengagijwe.
In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.
Mu mwaka wa 1863, ibisate bibiri bya Habakuki byaranze byangwa, maze igishushanyo cyo mu 1863 kiratangazwa.
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.
Igishushanyo cy’Imana cyatangajwe mu itangiriro n’igishushanyo cy’umuntu cyatangajwe ku iherezo. Hagati aho, intumwa ebyiri zigaragazwa, kuko ubutumwa bwa kabiri buri gihe bugira gusubirwamo kabiri.
First angel
Marayika wa mbere
In 1842 the first table of Habakkuk was published.
Mu wa 1842, hasohowe imbonerahamwe ya mbere ya Habakuki.
Second angel
Marayika wa kabiri
In 1849 the old messenger of the 1843 chart dies.
Mu 1849, intumwa ishaje y’ikarita yo mu 1843 irapfa.
In 1856 the new messenger of the 1850 chart is ignored.
Mu wa 1856 intumwa nshya yo ku mbonerahamwe ya 1850 yarirengagijwe.
Third angel
Malayika wa gatatu
In 1863 the message is rejected and the 1863 chart was published.
Mu 1863 ubutumwa bwaranzwe, maze hategurwa imbonerahamwe yo mu 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.
Igihe cy’imyaka makumyabiri n’umwe kigereranya ibimenyetso bine by’“ibihe birindwi,” bingana intera y’imyaka irindwi hagati yabyo. Ubutumwa bwa alfa buratangazwa (1842), intumwa ya alfa irapfa (1849), intumwa ya omega irirengagizwa (1856), kandi ubutumwa bwa omega burangwa (1863), bikaba bigereranya 2012; 18 Nyakanga 2020; 2023; n’itegeko ry’Umunsi w’Ikiruhuko rigiye kuza vuba. Urupfu rwa Miller mu 1849 ruhura na 18 Nyakanga 2020. Intumwa, n’ubutumwa byazuwe mu 2023. Ubutumwa bwa omega ubu burimo gukurwaho ikimenyetso, kandi bukurikirwa n’itegeko ry’Umunsi w’Ikiruhuko ryo mu 1863.
In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.
Mu rugendo rw’Abamillerite, ubutumwa bwashyizweho hanyuma intumwa irapfa. Mu rugendo rubangikanye na rwo, ubutumwa bwashyizweho hanyuma ubwo butumwa burapfa. Ubutumwa bwazutse mu 1856 no mu 2023. Ubuhakanyi ni bwo kimenyetso cya 1863, kandi kunesha ni ko kimenyetso cy’icyo gihwanye na cyo ku cyumweru cy’itegeko. Mbere y’ubuhakanyi no kunesha byo ku Cyumweru cy’itegeko no mu 1863, ihishurwa ry’umucyo wa omega w’ibuye risoza w’“ibihe birindwi” byo mu 1856 rirashyirwa ahagaragara, nk’uko byagenze uhereye mu 2023.
We will continue in the next article.
Tuzakomeza mu nyandiko ikurikira.
William Miller: 1782–1849
William Miller: 1782–1849
William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”
William: “ubushake” na “ingofero y’umutwe”— “umurinzi ushikamye”, “umurinzi wiyemeje”, cyangwa “umurwanyi ufite ubushake bukomeye.”
Miller: a person who operates a mill, especially. a mill that grinds grain into flour.
Miller: umuntu ukoresha urusyo, cyane cyane urusyo rusya ibinyampeke rukabihindura ifu.
Strong-willed warrior
Umurwanyi ufite ubushake bukomeye
“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.
“Umuhinzi w’umunyakuri, ufite umutima utaryarya, wari waragejejwe aho ashidikanya ku butware bw’inyandiko zera bukomoka ku Mana, nyamara akaba yarifuzaga by’ukuri kumenya ukuri, ni we muntu Imana yatoranyije by’umwihariko kugira ngo abe ari we uyobora mu kwamamaza ukuza kwa kabiri kwa Kristo. Nk’uko byagenze ku bandi baharaniraga ivugurura benshi, William Miller na we mu buto bwe yarwanyije ubukene, maze bityo yiga amasomo akomeye yo kugira umwete no kwiyanga. Abagize umuryango yakomotsemo barangwaga n’umwuka wo kwigenga no gukunda umudendezo, n’ubushobozi bwo kwihanganira imibabaro, ndetse n’ubutwari bukomeye bwo gukunda igihugu—imico na yo yari igaragara cyane muri kamere ye. Se yari kapiteni mu ngabo z’Impinduramatwara, kandi imibereho igoranye yaranze ubuzima bwa mbere bwa Miller ishobora gukomorwa ku bitambo se yatanze mu mirwano no mu mibabaro by’icyo gihe cy’imivurungano.”
“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.
“Yari afite ubuzima bw’umubiri bukomeye, kandi no mu bwana bwe yagaragaje ibimenyetso by’ubushobozi bwo mu bwenge burenze ubw’ibisanzwe. Uko yagendaga akura, ni ko ibyo byarushagaho kugaragara. Ubwenge bwe bwari bukangutse kandi bwarakuze neza, kandi yari afite inyota ikomeye yo kumenya. Nubwo atagize amahirwe yo kwiga mu mashuri makuru, urukundo yakundaga kwiga, n’ingeso yo gutekereza yitonze no kunenga byimbitse, byamugize umuntu ufite ubushishozi bukomeye n’imitekerereze yagutse. Yari afite imyifatire myiza mu by’umuco itagira umugayo n’izina ryiza ryifuzwa, kandi muri rusange yahabwaga agaciro kubera ubudahemuka, kuzigama, n’ubugwaneza. Kubera imbaraga no kwitanga kwe, akiri muto yabonye uburyo bwo kubaho bwamuhaga kwigira, nubwo yakomeje kugumana ingeso ze zo kwiga. Yakoze imirimo inyuranye ya leta n’iya gisirikare mu buryo bumuhesha icyubahiro, kandi inzira zimuganisha ku bukire no ku cyubahiro zagaragaraga ko zimukinguriwe rwose.” 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.
“Ubumenyi bw’Imana ntibubonwa hatabayeho gushyira ubwenge ku murimo, hatabayeho gusenga dusaba ubwenge kugira ngo mutandukanye n’ingano nziza y’ukuri ibishishwa abantu na Satani bagoretsemo inyigisho z’ukuri. Satani n’ishyirahamwe rye ry’abakozi b’abantu bashatse kuvanga ibishishwa by’ikinyoma n’ingano y’ukuri. Dukwiriye gushakashaka tubigiranye umwete ubutunzi bwihishe, kandi tugashaka ubwenge buva mu ijuru kugira ngo dutandukanye ibyahimbwe n’abantu n’amategeko yavuye ku Mana. Mwuka Wera azafasha ushaka ukuri gukomeye kandi kw’igiciro cyinshi gufitanye isano n’umugambi wo gucungura. Nashaka gushimangira kuri bose ko gusoma Ibyanditswe mu buryo bwo kubica hejuru bidahagije. Tugomba gushakisha, kandi ibi bisobanura gukora ibikubiye byose muri iryo jambo. Nk’uko umucukuzi w’amabuye y’agaciro ashakisha isi abigiranye ishyaka kugira ngo abone imitsi ya zahabu, ni ko namwe mukwiriye gusesengura ijambo ry’Imana mushaka ubutunzi bwihishe Satani amaze igihe kirekire ashaka guhisha umuntu. Uwiteka aravuga ati: ‘Umuntu niyemera gukora ibyo ashaka, azamenya iby’iyi nyigisho.’ Yohana 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.
“Ijambo ry’Imana ni ukuri n’umucyo, kandi rigomba kuba itabaza ry’ibirenge byanyu, kugira ngo ribayobore kuri buri ntambwe y’inzira ibageza ku marembo y’umudugudu w’Imana. Ni yo mpamvu Satani yashyizeho imihati ikomeye cyane yo gukoma imbere inzira yateguriwe abo Uwiteka yacunguye ngo bayigenderemo. Ntimugomba kujyana ibitekerezo byanyu muri Bibiliya, ngo mushyire ibitekerezo byanyu ku mwanya w’ishingiro ukuri kugomba kuzengurukaho. Mugomba gusiga ibitekerezo byanyu ku rugi rw’iperereza, kandi mufite imitima yoroheje, yicishije bugufi, mwihishe muri Kristo, kandi musenga mushikamye, mugomba gushaka ubwenge buva ku Mana. Mugomba kumva ko mugomba kumenya ubushake bw’Imana bwahishuwe, kuko bureba imibereho yanyu y’iteka ku giti cyanyu. Bibiliya ni ubuyobozi bubereka inzira mushobora kumenyamo inzira igana ku bugingo bw’iteka. Mwagombye kwifuza, kuruta ibindi byose, ko mwamenya ubushake n’inzira z’Umwami. Ntimugomba gushakashaka mushaka kubona imirongo y’Ibyanditswe mushobora gusobanura ku buryo yemeza inyigisho zanyu; kuko ijambo ry’Imana rivuga ko ibyo ari ukugoreka Ibyanditswe, bikabageza ku kurimbuka kwanyu. Mugomba kwiyambura urwikekwe rwose, kandi mukaza mu bushakashatsi bw’ijambo ry’Imana mufite umwuka wo gusenga.” Review and Herald, 11 Nzeri 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.’
“William Miller yavukiye i Pittsfield, muri Massachusetts. Amashuri yize ku buryo busanzwe yamaze amezi 18 gusa, ariko yaje kwiyigisha bitewe n’umuco yari afite wo gusoma cyane. Kandi agitangira kare kwandika, ahimba imivugo kandi akandika ibyamubagaho mu gitabo cyabugenewe. Ibyo yasomaga byamuhuje n’abanditsi b’abahakanyi, bamugiraho ingaruka zimuyobora mu cyerekezo cy’idini ryemera Imana ariko rihakana ko yivanga mu mibereho y’abantu. Yabaye umucamanza w’amahoro ageze mu mpera z’imyaka makumyabiri y’amavuko ye, kandi yarwanye mu Ntambara yo mu 1812. Ibyamubayeho byinshi muri iyo ntambara byahinduye ibitekerezo bye bimwerekeza ku Mana yihariye kandi ibana n’umuntu. Mu mwaka wa 1816 yari amaze guhinduka rwose, maze atangira kwiga Bibiliya abishyizeho umwete. Yaranditse ati, ‘Ibyanditswe Byera... byabaye umunezero wanjye, kandi muri Yesu nabonye incuti.’”
“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.
“Mu wa 1818, mu gihe yigaga ubuhanuzi, yaje gufata umwanzuro ko Yesu yari kuzagaruka ‘ahagana mu 1843.’ Mu wa 1831 yatangiye gusangiza abantu inyigisho ze mu ruhame mu matsinda mato, amaze gusunikwa cyane n’icyemezo cyo mu mutima ndetse n’ubuyobozi bw’ubuntu bw’Imana bwo kubikora. Amaze guhura na J. V. Himes, umwanditsi w’ikirangirire, mu wa 1839, hafungutse inzira yo kubwiriza amatsinda manini mu mijyi ikomeye. Nubwo yarwanywaga na benshi, kubwiriza kwe, hamwe n’ukwa abandi bemeye ubutumwa bwo Kugaruka kwa Kristo, byagize ingaruka zikomeye, ku buryo abagera ku 100,000 bemeye kwizera ukuza kwa Kristo kwegereje. Ellen Harmon yamwumvise i Portland, Maine, muri Werurwe 1840, ubwo yari afite imyaka 12. Yanditse ati: “Bwana Miller yakurikiranye ubuhanuzi abusobanura mu buryo nyabwo cyane ku buryo byanyeganyeje imitima y’abamwumvaga bikabazanira ukwemezwa. Yibanze ku bihe by’ubuhanuzi, kandi atanga ibihamya byinshi byo gushimangira icyo yavugaga. Hanyuma ubujurire bwe bukomeye kandi bukomeye cyane, hamwe n’ibiburo bye byagenewe abatari biteguye, byafashe imbaga nk’abafashwe n’uburozi.” Life Sketches, 20.