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.
Jeýms Waýtyň 1844-nji ýylyň 22-nji oktýabryndan soňky Millerçileriň dargamagy hökmünde kesgitleýän “başagaýlykda” Uilýam Miller 1847-nji ýylda bir düýş gördi, iki ýyldan soň bolsa ol baky aram tapdy.
“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.
Eger William Miller üçünji habaryň nuruny görüp bilen bolsady, oňa garaňky we syrly bolup görünýän köp zatlar oňa düşündirilerdi. Emma onuň doganlary oňa şeýle çuňňur söýgi we gyzyklanma bildirýärdiler welin, ol özüni olardan üzülip aýrylyp bilmez diýip pikir etdi. Onuň ýüregi hakykata tarap ymtylardy, ýöne soň ol öz doganlaryna seredýärdi; olar muňa garşy çykýardylar. Isa Mesihiň gelşini wagyz etmekde onuň bilen egin-egne durup gelenlerden ol üzülip aýrylyp bilermidi? Ol, elbetde, olaryň özüni azdyrmajakdyklaryny pikir etdi.
“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.
“Hudaý oňa Şeýtanyň güýji, ölümiň häkimiýeti astyna düşmäge ýol berdi we ony hakykatdan hemişe sowup duranlardan gizläp, gabrda saklady. Musa Wada Berlen Ýere girmekçi bolýarka ýalňyşdy. Şonuň ýaly hem, men William Milleriň gökdäki Kengan ýurduna tizden girjek wagty, öz täsiriniň hakykata garşy ugrukmagyna ýol bermekde ýalňyşandygyny gördüm. Ony muňa başgalar getirdi; munuň hasabyny-da başgalar bermelidir. Emma perişdeler Hudaýyň bu hyzmatkäriniň gymmatly tozanyna gözegçilik edýärler, we ol soňky kereniň sesine çykyp geler.
“A Firm Platform
“Berk Binýat”
“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.
“Men berk goralanan we berk duran, bedeniň berkarar edilen imanyny sarsdyrjak bolýanlara hiç hili ýol bermeýän bir topary gördüm. Hudaý olara razylyk bilen nazar saldy. Maňa üç ädim — birinji, ikinji we üçünji perişdäniň habarlary görkezildi. Meniň bilen bolan perişde şeýle diýdi: ‘Bu habarlaryň bir bölegini ýerinden gozgaýan ýa-da bir çüýjüni gymyldadýan adama waý bolsun. Bu habarlara dogry düşünmek ýaşaýyş derejede möhümdir. Janlaryň ykbaly olaryň nähili kabul edilýändigine baglydyr.’ Men ýene-de bu habarlar arkaly aşak eltilip, Hudaýyň halkynyň öz tejribesini nähili gymmat bahadan satyn alandygyny gördüm. Ol köp ejir we agyr göreş arkaly gazanylypdy. Hudaý olary ädimme-ädim alyp baryp, ahyrsoňy olary berk, gymyldamaz bir binýadyň üstünde goýupdy. Men adamlaryň şol meýdança golaýlap, onuň binýadyny barlaýandyklaryny gördüm. Käbirleri şatlyk bilen derrew onuň üstüne çykdylar. Başgalar bolsa binýadda kemçilik gözläp başladylar. Olar käbir gowulandyrmalar edilmegini islediler; şonda meýdança has kämil, halk bolsa has bagtly bolardy. Käbirleri ony barlamak üçin meýdançadan aşak düşüp, onuň nädogry tutulandygyny yglan etdiler. Emma men olaryň tas hemmesiniň şol meýdançada berk durup, aşak düşenleri nägileliklerini bes etmäge çagyrýandyklaryny gördüm; çünki Ussat Gurluşykçy Hudaýdy, olar bolsa Oňa garşy göreşýärdiler. Olar özlerini şol berk meýdança getirip ýetiren Hudaýyň ajaýyp işini ýatlap berdiler we agzybirlikde gözlerini asmana galdyryp, belent ses bilen Hudaýy şöhratlandyrdylar. Bu, nägilelik bildirip meýdançadan düşenleriň käbirlerine täsir etdi, we olar pespäl keşp bilen ýene-de onuň üstüne çykdylar.” Early Writings, 258.
Miller’s Wonderful Works
Milleriň Ajaýyp Işleri
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.
William Milleriň “ajaýyp işi” “berk binýady” emele getirdi; ol hem “gaty, gymyldadylmaz platforma” bolupdy. “Gymyldadylmaz platformanyň” “binýady” we Milleriň 1849-njy ýylda aradan çykmagyndan soň girizilen “platforma” bilen “binýada” garşy soňraky hüjüm onuň düýşünde görkezilip tanadylýar.
William Miller is the symbol of the foundations of Adventism.
William Miller Adventizmiň binýatlarynyň nyşanydyr.
He is also the symbol of Millerite history from 1798 unto 1863.
Ol hem 1798-dan 1863-e çenli Millerit taryhynyň hem nyşanydyr.
He is also the symbol of Millerite history from 1798 unto 1844.
Ol hem Millerit taryhynyň 1798-den 1844-e çenli döwri hem alamatlandyrýar.
He is also the symbol of the history of the three angels from 1798 unto the Sunday law.
Ol hem 1798-nji ýyldan başlap Ýekşenbe güni baradaky kanuna çenli üç perişdäniň taryhynyň hem nyşanydyr.
He is represented by the forty-six years from 1798 unto 1844.
Ol 1798-nji ýyldan 1844-nji ýyla çenli bolan kyrk alty ýyl bilen nyşanlanýar.
He is represented by the number “220,” in relation to the 2,520 and the 2,300.
Ol 2,520 we 2,300 bilen baglanyşykda “220” sany bilen şekillendirilýär.
He is represented by the “seven times”—the 2,520.
Ol “ýedi wagt” — 2,520 bilen görkezilýär.
He is represented by the 2,300.
Ol 2,300 bilen aňladylýar.
Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.
Milleriň iki düýşi Daniýeliň kitabyndaky ikinji we dördünji baplarda Nebukadnesaryň gören iki düýşi arkaly nusgalaşdyryldy.
The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.
1798-nji döwür Nebukadnesar bilen başlap, 1863-nji ýylda Belsazar bilen tamamlanýar.
The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.
1798-nji ýyldan başlap, ýekşenbe kanuny güýje girýänçä dowam edýän döwür Nebukadnesar bilen başlanýar we Belşazar bilen tamamlanýar.
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.
Milleritleriň taryhynyň nyşany hökmünde ol binýatlaryň nyşanydyr; bu binýatlar 2,520-niň alfa açylyşy bilen 2,300-niň omega açylyşynyň arasynda ýüze çykarylan hakykatlary aňladýar. William Milleriň düýşüne teswir edip, James White “açaryň” Milleriň Mukaddes Kitaby öwreniş usulydygyny kesgitledi. Bu usulyýet, Milleriň egni üstünde goýlan Dawudyň açarydyr, çünki ol 2300 ýyllyk pygamberligi hödürledi, we ol pygamberlik Işaýa 22:22-niň 1844-nji ýylyň 22-nji oktýabrynda ýerine ýetirilmegi bilen tamamlandy.
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.”
2023-nji ýyldan başlap möhri açylyp başlanan hakykatlar, eýýäm Habakkugyň Tablisalary 95 tanyşdyrylyşlarynda kesgitlenen hakykatlardyr, we şol hakykatlar indi “Hakykat” diýen täze çarçuwanyň içinde ýerleşdirilýär.
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.
2023-nji ýylyň iýul aýynda çöldäki sesiň çagyryşy, 2020-nji ýylyň 18-nji iýulyndaky yglan sebäpli toba etmeli bolanlar üçin aglamagyň we ýas tutmagyň zerurdygyny görkezdi. Akylly gyzlaryň arasynda boljaklar, özleriniň dargadylandygyny ykrar edýän Levililer 26-daky adamlaryň dogasy bolan Danieliň dokuzynjy babyndaky doga bilen ylalaşykda toba etmelidiler.
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.”
Miller şeýle diýende: “Men öz beýik ýitgim we jogapkärçiligim sebäpli şeýle aglap, matam tutup durkam, Hudaýy ýatladym-da, Ol maňa kömek ibersin diýip yhlas bilen doga etdim. Şol bada gapy açyldy, bir adam otaga girdi; şonda adamlaryň hemmesi ondan çykyp gitdiler. Ol bolsa elinde tozan süpüriji bilen penjireleri açdy-da, otagdan tozany we hapany süpürip çykarmaga başlady.”
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.
Açylan gapy, Milleriň “kömek” üçin “yhlas bilen doga edende” açylan ýüregidi. Laodikýä ýüzlenýän Hakyky Şaýat hökmünde Isa girmek isleýändigini bildirip, ýürekleriň gapysyny kakýar. Gapy açylanda, aýralyk prosesi başlandy. Gapy açylanda, “penjireler” hem açyldy, we ol “penjireler” asmanyň penjireleridir.
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.
Yhyýnyň on dokuzynjy babynda gelniň özüni taýýarlanyndan dessine soň, Reb Öz ak atlarynyň goşunyny galdyranda, Ýahýa gökdäki penjireleriň açylandygyny gördi. Ol goşun, gündogar tarapyndan öwüsýän ýowuz şemalyň habaryna jogap hökmünde aýaga galýan Ezekieliň goşunydyr. Ol goşun, bugdaý bilen haşal otuň aýrylyşy ýerine ýetirilende göreşiji ýygnakdan ýeňiji ýygnaga öwrülýän ýeňiji ýygnakdyr. Bu aýrylyş, Laodikiýa tejribesinden Filadelfiýa tejribesine geçiş hökmünde hem şekillendirilýär. Miller ýüregini açdy we Hakyky Şaýadyň içeri girmegine ýol berdi; Ol bugdaý bilen haşal otu aýranda, şeýlelikde Öz ak atly goşunyny ýaşaýşa galdyrdy.
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.
2023-nji ýylyň 31-nji dekabrynda, adamlar çykyp gidenden soň, Tozan Süpürgiçli adam otaga girdi we Habakkugyň Tablisalarynyň köne hakykatlaryny hakykatyň täze çarçuwasyna ýerleşdirýän wagtynda, ýalňyşlygyň hapalaryny aýyrmagyň işine başlady.
“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.
“Halasgär Pygamberler bilen pygamberleriň aýdyp gidenlerini ýatyrmak üçin gelmändi; çünki Özi şol wekilli adamlar arkaly gepleipdi. Hudaýyň Sözüniň ähli hakykatlary Ondan gelip çykýardy. Emma bu bahasyna ýetip bolmajak gymmatbaha daşlar ýalan galyplyklara ýerleşdirilipdi. Olaryň gymmatly nury ýalňyşlyga hyzmat etdirilipdi. Hudaý olaryň ýalňyşlygyň çarçuwalaryndan çykarylyp, hakykatyň çarçuwasyna gaýtadan ýerleşdirilmegini isledi. Bu işi diňe ylahy bir el ýerine ýetirip biljekdi. Ýalňyşlyk bilen baglanyşygy sebäpli hakykat Hudaýyň we adamyň duşmanynyň işine hyzmat edipdi. Mesih ony Hudaýy şöhratlandyrjak we adamzadyň gutulyşy ugrunda iş etjek ýerine goýmak üçin gelipdi.” The Desire of Ages, 287.
One of the first truths taught in 2024 was the explanation of the disappointment of July 18, 2020. Line upon line it was recognized that the first disappointments of every reform line identified July 18, 2020 as a primary waymark in the parable of the ten virgins. The subject of the disappointment became the “key” to unlock the truth of the sanctuary; whereas in the great disappointment of 1844, the sanctuary was the “key” that unlocked the disappointment.
2024-nji ýylda öwredilen ilkinji hakykatlaryň biri 2020-nji ýylyň 18-nji iýulyndaky lapykeçligiň düşündirilmegi boldy. Setir üstüne setir arkaly, her bir reforma çyzygynyň ilkinji lapykeçlikleriniň on gyzyň tymsalynda 2020-nji ýylyň 18-nji iýulyny esasy ýol belgisi hökmünde kesgitländigi ykrar edildi. Lapykeçlik baradaky tema mukaddes ýeriň hakykatyny açmagyň “açary” boldy; emma 1844-nji ýyldaky beýik lapykeçlikde, mukaddes ýer lapykeçligi açan “açar” bolupdy.
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.
Ýahuda taýpasynyň Arslany hem bolan kir-çotgaly adam 2023-nji ýylda Gijeki Ýarym Çagyryşyň habaryny açyp başlady. Indi biz Milleriň düýşünde Onuň has uly sandygy stoluň üstünde goýup, gün şöhlesinden on esse ýagty saçmaly hakykatlary onuň içine atýan ýerine ýetdik. Şol gymmatbaha daşlaryň biri-de Onuň pygamberlik rowaýatyndaky kimdiginiň aýan bolmagydyr.
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.
Pygamberçilik açylanda, Ol Ýahuda taýpasynyň Arslanydyr; köne hakykatlary alyp, olary “hakykatyň” üç ädimli täze gurluşynyň içine ýerleşdirýär. Şol gurluşy Alfa we Omege, ilkinji we soňky bolan Mesih bir bitewilige getirýär. Hudaýyň Sözi hökmünde, Ol Öz Sözüniň her bir bölegini sazlaşyk bilen tertipleşdirdi. Palmoni hökmünde bolsa, Ol her bir tarapyny matematiki tertipde tasarlady.
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.
Petr Kaýsariýa Filipide üçünji sagatda bolanda, Ol Özüni Palmoni hökmünde, “pygamberlik fraktallaryna” aýratyn ünsi çekip tanyşdyrýar. Mesihiň pygamberligiň Rebbi hökmünde berýän iň soňky ylhamlarynyň biri, Matta 16:18-de Petr arkaly görkezilen pygamberlik fraktallaryna edilýän aýratyn ünsdür; bu tebigy dünýäde altyn gatnaşygy diýlip atlandyrylýan 1.618-iň nyşanydyr, emma Palmoni tarapyndan “pygamberlik fraktallary” diýlip atlandyrylýar.
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.
Biz diňe 27-den 34-e çenli bolan mukaddes hepdäniň içinde ýerleşen pygamberlik fraktallaryny ýüze çykarmaga ýaňy başladyk. Ýoýel kitabyna barýan ýolumyzda şol ýere gaýdyp barmazdan öň, Milleriň düýşüne garalyşymyza pygamberlik fraktallaryna berilýän ähmiýet goşulmalydy.
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.
Milleriň adamlary “gelip görüň” diýip çagyran döwründen başlap, hem-de Kristusyň, tozan çotgaly adam hökmünde, Milleri “gelip görüň” diýip çagyran wagtyndan, 1798-den Ýekşenbe kanunyna çenli bolan döwürdir; emma ol umumy taryhyň içinde 1798-den 1863-e çenli döwri öz içine alýan bir fraktaly saklaýar. Ol 11-nji sentýabrdan Ýekşenbe kanunyna çenli başga bir fraktaly, hem-de 2023-den Ýekşenbe kanunyna çenli ýene birini öz içine alýar.
When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.
Miller galagoplylygyň içinde gözlerini ýumanda, ol Rebbiň işi tamamlamağa synanyşan, ýöne netije çykmadyk 1849-njy ýylyň taryhyny wekilçilik edýärdi. Ol 2023-nji ýylda direldilýär, çünki ol Musabilen köçede öldürilen Ylýasdyr. Ol 1849-njy ýylda öldi, soňra bolsa 2020-nji ýylyň 18-nji iýulynda ýene-de öldi.
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.
Onuň düýşi 1847-nji ýylda berildi, soňra Reb elini ikinji gezek uzadyp, 1850-nji ýylyň çyzgysyny neşir etdi. Reb ýüz kyrk dört müňüň taryhynda elini ikinji gezek uzadanda, Miller direldilýär.
The starting point for the scattering of both Israel and Judah is set forth in Isaiah.
Ysraýylyň hem-de Ýahudanyň dargadylmagynyň başlangyç nokady Işaýa pygamberde beýan edilýär.
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.
Çünki Siriýanyň başy Damaskdyr, Damaskyň başy bolsa Rezindir; ýene altmyş bäş ýylyň içinde Efraýym halk bolmaz ýaly döwüler. Efraýymyň başy Samariýadyr, Samariýanyň başy bolsa Remalyýanyň ogludyr. Eger siz iman etmeseňiz, hakykatdan-da berk durup bilmersiňiz. Işaýa 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.
Pygamberlik 742-nji ýylda, ýagny biziň eramyzdan öň berildi, ondan on dokuz ýyl soň, 723-nji ýylda, Ysraýyl assiriýalylar tarapyndan dargadyldy; ondan soň bolsa kyrk alty ýyl geçenden soň, Ýahuda Wawilon tarapyndan dargadyldy. Bu üç sene on dokuz ýyllyk döwri, onuň yzysüre-de kyrk alty ýyllyk döwri aňladýar. Şol iki pygamberlik degişlilikde 1798-nji ýylda we 1844-nji ýylda tamam bolanda, başdaky 742-nji ýyldan 723-nji ýyla çenli bolan on dokuz ýyllyk döwür alfa on dokuz ýyly bolup, ol 1844-nji ýyldan 1863-nji ýyla çenli bolan omega on dokuz ýylyny aňladýardy.
Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.
Miller omega döwrüniň on dokuz ýylynyň bäşinji ýylynda aradan çykdy, ýedi ýyl geçenden soň bolsa Hiram Edsonyň “ýedi wagt” baradaky makalalary neşir edildi. Ýene ýedi ýyldan soň “ýedi wagt” ret edildi. 1856-njy ýyl 1863-nji ýyldaky Ýekşenbe güni baradaky kanundan öň gelmeli bolan möhürleme bolmalydy, ýöne beýle bolmady.
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.
Üçünji perişde 1844-nji ýylda, 1888-nji ýylda we 11-nji sentýabrda geldi. Uayt uýa Nýu-Ýork şäheriniň beýik binalary ýykylanda, Ylham kitaby 18-nji babyň ilkinji üç aýadynyň ýerine ýetjekdigini belläpdi.
Revelation 18
Ylham 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.
BIRINJI aýat — Şondan soň men asmanyňdan inip gelýän başga bir perişdäni gördüm; onuň beýik häkimiýeti bardy, ýer ýüzi bolsa onuň şöhraty bilen nurlandy.
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.
IKIŇJI aýat — Ol güýçli ses bilen gaty gygyryp şeýle diýdi: Beýik Wawilon ýykyldy, ýykyldy, ol jynlaryň mesgenine, her bir haram ruhuň mekanyna we her bir haram hem ýigrenji guşuň kapasasyna öwrüldi.
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.
ÜÇÜNJI Aýat — Çünki ähli milletler onuň zynasynyň gazabynyň şerabyndan içdiler, ýeriň patyşalary onuň bilen zyna etdiler, ýeriň täjirleri bolsa onuň nepis ýaşaýşynyň bollugy arkaly baýadylar.
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.
Gudratly birinji perişde elinde bir habar bilen aşak indi, we Ýahýa gidip şol kiçi kitaby alyp iýmäge buýruldy. Şol birinji perişde, Ýer ýüzüni öz şöhraty bilen ýagtyldýan Ylham kitabynyň on sekizinji babyndaky perişdäniň amala aşyrýan şol bir işini ýerine ýetirýär. Munuň sebäbi, birinji perişdäniň alfadygy we üçünji perişdäniň omegadygy, başyň bolsa hemişe ahyry şekillendirýändigidir.
“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.
“Isa ýer ýüzünde ýaşaýanlary Öz ikinji gezek gelşine taýyn bolmak üçin duýdurmak maksady bilen kuwwatly bir perişdäni inmegi üçin iberdi. Perişde gökde Isanyň huzuryndan aýrylanda, onuň öňünden örän ýagty we şöhratly bir nur gidýärdi. Maňa onuň wezipesiniň ýer ýüzüni öz şöhraty bilen ýagtyltmakdan hem-de adamy Hudaýyň geljekki gahar-gazaby barada duýdurmakdan ybaratdygy aýdyldy.” Early Writings, 245.
The first angel is verse one of Revelation eighteen.
Birinji perişde Ylhamyň on sekizinji babyndaky birinji aýatdyr.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Şondan soň men asmanyň özünden inip gelýän başga bir perişdäni gördüm; onuň uly gudraty bardy, ýer ýüzi bolsa onuň şöhraty bilen ýagtyldy.
The second angel is verse two of Revelation eighteen.
Ikinji perişde Ylhamyň on sekizinji babyndaky ikinji aýatdyr.
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.
Soňra ol güýçli ses bilen gaty batly gygyrdy we şeýle diýdi: «Beýik Wawilon ýykyldy, ýykyldy; ol jynlaryň mesgenine, her bir haram ruhuň penahanasyna we her bir haram hem ýigrenji guşuň kapasyna öwrüldi.»
The third angel is verse three of Revelation eighteen.
Üçünji perişde Ylham kitaby on sekizinji babyň üçünji aýatydyr.
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.
Çünki ähli milletler onuň zynasynyň gazabynyň şerabyndan içdiler, ýeriň patyşalary onuň bilen zyna etdiler, ýeriň söwdagärleri bolsa onuň kaşaň nepislikleriniň köplügi arkaly baýadylar.
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.
Ähli patyşalaryň hemmesi, üçünji aýatda nyşanlanyşy ýaly, Ýekşenbe kanuny wagtynda jelep bilen zyna edýärler. Ikinji perişdäniň habary Bawiliň ýykylandygydyr, bu bolsa ikinji aýatdyr. Birinji perişdäniň wezipesi ýeri öz şöhraty bilen ýagtyltmakdy, bu hem birinji aýatdyr. Birinji aýat 9/11-dir. Ikinji aýat 9/11-den bäri adamzadyň arasynda dowam edip gelýän aýralyk işidir, üçünji aýat bolsa Ýekşenbe kanunydyr. Şonuň üçin 9/11 üçünji perişdäniň habarydyr, Ýekşenbe kanuny hem şeýledir. 9/11 ilkinji üç aýatda görkezilişi ýaly, ýakynlaşýan Ýekşenbe kanunynyň duýduryşydyr, dördünji aýatyň beýleki sesi bolsa Ýekşenbe kanunydyr. Ylham kitaby on sekizinji bapdaky ilkinji ses ýakynlaşýan Ýekşenbe kanunynyň duýduryşydyr, şol duýduryş bolsa Ýekşenbe kanuny wagtynda ýaşaýan hakykata öwrülýär.
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-den Ýekşenbe kanunyna çenli bolan döwür, Milleriň düýşündäki alfa “gel-de gör” bilen omega “gel-de gör” arasyndaky döwür arkaly tipologik taýdan görkezilýär. 9/11 bilen Ýekşenbe kanunynyň arasynda gymmatbahaly daşlar Milleriň stolyň üstüne, otagyň ortasyna ýerleşdirilýär, dargadylýar we gömülýär, soňra bolsa kir-tozan çotgaly adam tarapyndan öňki ýagdaýyna getirilýär. 1840-njy ýylda kiçijik kitap bilen inen perişde, 9/11-de inen perişdäni aňladýan ilkinji we alfa perişde bolupdy. Ol perişde onunjy bapda kesgitlenýär; şol ýerde Ýahýa kitabyň süýji boljakdygy, emma ajylaşaýjakdygy barada habardar edilýär.
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.
Ýahýa Millerçileriň üsti bilen görkezilen birinji perişdäniň hereketini wekilçilik edýärdi, şeýle hem ýüz kyrk dört müňüň hereketini hem şekillendirýärdi. Ilki bilen we hemme zatdan öň, ol pygamberleriň hemişe edişi ýaly, ahyrky günleri wekilçilik edýärdi. Şonuň üçin oňa kitabyň ilki süýji, soňra bolsa ajy boljakdygy öňünden aýdyllypdy. Millerçiler muny öňünden bilmeýärdiler, emma ýüz kyrk dört müň munuň şeýledigini bilmäge borçludyrlar.
Miller, as the messenger of the first angel is the premier symbol of one who ate the little book. As a miller he was to separate the wheat from the chaff, then process the grain into flour, and make the bread that was to be eaten. He shared the bread by placing it in the center of his room and calling all who would to “come and see.” But as a symbol of the one who took the book out of the angel’s hand, Miller like unto John, is addressing the latter days of the third angel, more than the early days of the first angel. In his dream he begins by informing us that he received his message by an unseen hand. The first angel in Revelation ten has a little book in his hand, but the angel of Revelation eighteen, which is the omega to the alpha of 1840, has no book represented in his hand, and that is the book that Miller received—the book from an unseen hand. Miller’s “come and see” is 9/11, and the dirt brush man’s “come and see” is the Sunday law.
Miller, birinji perişdäniň habarçysy hökmünde kiçi kitaby iýen adamyň iň baş nyşanydyr. Degirmençi hökmünde ol bugdaýy samandan aýyrmalydy, soňra dänäni una öwürmelidi we iýilmeli çöregi taýýarlamalydy. Ol çöregi otagynyň ortasyna goýup, gelmek isleýänleriň hemmesini: “gelip görüň” diýip çagyrmak bilen paýlaşdy. Emma perişdäniň elinden kitaby alan adamyň nyşany hökmünde, Miller Ýahýa meňzeş bolup, birinji perişdäniň irki günlerinden has köp üçünji perişdäniň ahyrky günlerine ýüzlenýär. Ol öz düýşünde ilki bilen habaryny görünmeýän bir el arkaly alandygyny bize habar berýär. Ylhamyň onunjy babyndaky birinji perişdäniň elinde kiçi kitap bardyr, ýöne 1840-njy ýylyň alfasy üçin omega bolan Ylhamyň on sekizinji babynyň perişdesiniň elinde görkezilen kitap ýokdur, we Milleriň alan kitaby-da şoldy — görünmeýän bir elden gelen kitap. Milleriň “gelip görüň” diýşi 9/11-dir, hapa süpürgiçli adamyň “gelip görüň” diýşi bolsa Ýekşenbe kanunydyr.
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.
Alfa bilen omeganyň arasyndaky “gel-de gör” çagyryşynyň içinde ikinji perişdäniň habary bar, çünki alfa 9/11-dir; bu bolsa on sekizinji bölümiň birinji aýatydyr, ikinji aýat bolsa üçünji aýata çenli dowam edýän ikinji perişdedir; bu hem ýekşenbe kanuny we omegadaky “gel-de gör” çagyryşydyr. Milleriň düýşünde ikinji perişde hem-de Wawilonyň ýykylyşy “scatter” sözüniň ýedi gezek ulanylmagy bilen şekillendirilýär, şol bir wagtyň özünde umumy beýany hakykatyň ýalňyşlyk tarapyndan ýeňilýändigini görkezýär.
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.
Birinji we üçünji perişdeler 1840-njy ýylyň 11-nji awgustynda we degişlilikde 11-nji sentýabrda kabul edilip, siňdirilmegi degişli bolan habar bilen inip geldiler. Bu iki sene Ylhamyň on sekizinji babyndaky birinji aýata gabat gelýär.
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.
Esasy hakykatlar 1842-nji ýylyň maý aýynda neşir edildi, 1843-nji ýyldaky başlangyç çyzgy bolsa Habakkugyň iki tagtasynyň alfasy boldy. 2012-nji ýylda Habakkugyň Tagtalary neşir edildi, bu bolsa 1842-nji ýylyň maý aýy bilen gabat gelýär.
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.
Milleritler 1844-nji ýylyň 19-njy aprelinde özleriniň ilkinji lapykeçligini başdan geçirdiler; bu bolsa 2020-nji ýylyň 18-nji iýulynyň nyşanydyr. Şol pursatda ikinji perişde geldi, we onuň gelişi Ylham kitaby 18-nji babyň ikinji aýaty bilen gabat gelýärdi. Şol lapykeçlik birinji perişdäniň ahyryny alamatlandyrdy. Şol ýerde ikinji perişde geldi, bakja gyzlar baradaky tymsalda gijä galma wagty başlandy. Birinji perişdäniň taryhy ikinjiniň taryhy bilen ugurdaş gitmelidir, we bu görnüşde ulanylanda, ikinji perişdäniň gelişi 1840-njy ýyldaky we 11-nji sentýabrdaky birinji perişdäniň gelişi bilen gabatlaşdyrylýar.
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.
Gijä galmak döwri 9/11-de gelip ýetdi; bu döwür 1844-nji ýylyň 19-njy apreli bilen öňden nusgalandyrylyp görkezilipdi. 9/11-de Yslamyň dört ýeli boşadyldy, soňra bolsa saklanyp, gözegçilik astynda tutuldy. Ýahýanyň şol dört ýeli Işaýanyň gazaply ýelleridir, şeýle hem pygamberligiň gündogar ýelidir; möhürleýji perişde bolsa gündogardan çykýar. Ol çykanda, Waýtyň aýdyşy ýaly, dört gezek “sakla, sakla, sakla, sakla” diýip gygyryp aýdýar. Ikinji perişdäniň gelmegi bilen başlanýan gijä galmak döwri, ýüz kyrk dört müň möhürlenýänçä dört ýeliň saklanyp, gözegçilik astynda tutulmagy hökmünde görkezilýär.
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.
Ilkinji lapykeçlikden soň, Samuel Snow 2023-nji ýylyň iýul aýynda çölde ýaňlanan sesi nyşanlaýyn görkezip, Gijeki çagyryş habaryny bir ýere jemlemäge gönükdirildi.
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.
Ekseter lager ýygnagynda synag ýagyna görä gyzlaryň bölünip aýrylmagy, Ähtiň Habarçysynyň işi bilen ylalaşykda bolup, Milleritleri hem arassalady we saplady. Ekseter lager ýygnagy möhürlenmäni aňladýardy, çünki iş şol wagt tolkun kimin, ýa-da güýçli bir goşun deýin öňe ilerledi, üçünji perişde 1844-nji ýylyň 22-nji oktýabrynda gelýänçä. Taryhyň açary — bölünip aýrylmakdyr.
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.
Ikinji perişde gelende bölmek işini amala aşyrýar, edil birinji lapykeçlikde bolşy ýaly, we ol 22-nji oktýabrdaky bölünişik bilen tamamlandy. Iki bölünişigiň arasynda ikinji perişdäniň habary yglan edildi. Ikinji perişde ýagyň soňky synagyna çenli dowam edýän tapgyrlaýyn bölünişikdir. Ýagyň soňky synagy üçünji perişdäniň lakmus synagyna alyp barýar. Şol lakmus synagy Isa üçin haçdy, we Getsemani bagy, ýagny “ýag sykylýan bag”, haçyň lakmus synagyndan öň geldi, hem-de päk gyzlaryň ýag synagy 1844-nji ýylyň ýapyk gapysyndan öň geldi.
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.
Höküm bilen dowam eden iň soňky synag gadymy Ysraýyl üçin onunjy synag boldy. Şondan soň olara çölde ölmek bellenildi. Kadeş bolsun, Getsemani bolsun ýa-da Exeter; hökümden öňki, iki toparyň bölünýän iň soňky synagy, 2023-den soňky, Ýekşenbe kanunynyň ýapyk gapyly höküminden öň gelýän iň soňky synagy görkezýär. Şol iň soňky synag möhürlenmedir. Iň soňky ýa-da ahyrky synag ilkinji synagyň bardygyny aňladýar.
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.
2023-nji ýylda, Ýahuda taýpasynyň Arslany Öz elini aýyrmak bilen, gijä galmaly bolan görnüşiň möhürini açanda, gijä galma döwri tamamlandy. Şonda Samuel Snowyň işi başlandy.
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.
Birinji we ikinji perişdeleriň döwrüni biri-birine parallel ýagdaýda deňeşdirsek, olar Hudaýyň halkyny habary alıp iýmek baradaky buýruga bolan jogaby arkaly synaýan bir habarly perişdäniň inişini görkezýär. Soňra düýpli habar halka öňe sürülýär, tä şol düýpli habar şowsuzlyga uçraýança. Ondan soň üçünji perişde gelýär. Üçünji perişdäniň döwri miladydan öňki 742-nji ýyldan 723-nji ýyla çenli dowam eden, omeganyň on dokuz ýyly bolan şol on dokuz ýyldyr.
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.”
1844-nji ýyldan 1863-nji ýyla çenli bolan döwür hem-de b.e. öň 742-nji ýyldan b.e. öň 723-nji ýyla çenli bolan döwür biri-birine paralel bolup, şeýle hem birinji we ikinji perişdeleriň döwürleri bilen paralellik edýär. Şol dört pygamberlik taryhynyň çyzyklary 11-nji sentýabrdan ýekşenbe kanunyna çenli bolan döwür bilen sazlaşýar. Şol bäş çyzyk Milleriň alfasy bolan “gel-de gör” hem-de Mesihiň omegasy bolan “gel-de gör” taryhydyr.
Four times Seven
Dört gezek Ýedi
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.
Dogry düşünilende, Lewiler 26-daky “ýedi gezek” dört gezek agzalýar, we “ýedi gezek” Milleri hem-de onuň habaryny alamatlandyrýan nyşandyr. 1842-nji ýylda Milleriň “ýedi gezek” baradaky düşünjesi 1843-nji ýylyň çyzgysynda berkidildi; şol çyzgy barada Waýtyň uýasy şeýle diýýär: “Rebbiň eli tarapyndan ugrukdyryldy” we “üýtgedilmeli däldir.” Ýedi ýyl soň, 1849-njy ýylda Miller aradan çykdy; ýene ýedi ýyl soň “ýedi gezek” habary Hiram Edson tarapyndan ýazma beýana girizildi; ýene ýedi ýyl soň bolsa ol ret edildi.
In 1842 the first table of Habakkuk was published.
1842-nji ýylda Habakkugyň ilkinji tagtasy neşir edildi.
In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.
1849-njy ýylda 1843-nji ýylyň çyzgysyndaky “ýedi wagt” baradaky alfa habarçy aradan çykýar.
In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.
1856-njy ýylda 1850-nji ýylyň çyzgysyndaky “ýedi wagt” baradaky omega habarçy äsgerilmeýär.
In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.
1863-nji ýylda Habakgugyň iki tagtasy ret edildi we 1863-nji ýylyň çyzgysy neşir edildi.
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.
Başynda neşir edilen bir ylahy çyzgy, ahyrynda bolsa neşir edilen adam çyzgysy. Ortada iki habarçy görkezilýär, çünki ikinji habar hemişe iki esse bolýar.
First angel
Birinji perişde
In 1842 the first table of Habakkuk was published.
1842-nji ýylda Habakgugyň ilkinji tablisası neşir edildi.
Second angel
Ikinji perişde
In 1849 the old messenger of the 1843 chart dies.
1849-njy ýylda 1843-nji ýylyň çyzgysynyň garry habarçysy aradan çykýar.
In 1856 the new messenger of the 1850 chart is ignored.
1856-njy ýylda 1850-nji ýylyň çyzgysynyň täze habarchysy äsgerilmeýär.
Third angel
Üçünji perişde
In 1863 the message is rejected and the 1863 chart was published.
1863-nji ýylda habar ret edildi we 1863-nji ýylyň çyzgysy neşir edildi.
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.
“Ýedi wagtyň” dört nyşanyny aňladýan, özara ýedi ýyldan deň aralykda ýerleşen ýigrimi bir ýyllyk döwür. Alfa habary neşir edilýär (1842), alfa habary getiriji aradan çykýar (1849), omega habary getirijä üns berilmeýär (1856) we omega habary ret edilýär (1863); bular 2012-nji ýyly; 2020-nji ýylyň 18-nji iýulyny; 2023-nji ýyly; hem-de tizden güýje girjek Ýekşenbe kanunyny typlaýar. Milleriň 1849-njy ýylda aradan çykmagy 2020-nji ýylyň 18-nji iýulyna gabat gelýär. Habarçy hem-de habar 2023-nji ýylda direldildi. Omega habary indi möhürinden açylýar, onuň yz ýanyndan bolsa 1863-nji ýylyň Ýekşenbe kanuny gelýär.
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.
Millerit hereketinde habar berkarar edildi, soňra bolsa habarçy öldi. Oňa parallelli hereketde habar berkarar edildi, soňra bolsa habaryň özi öldi. Habar 1856-njy ýylda we 2023-nji ýylda direldildi. Dinden dönüklük 1863-iň belligidir, ýeňiş bolsa ýekşenbe kanunyndaky onuň garşydaşynyň belligidir. Ýekşenbe kanunynyň we 1863-iň dinden dönüklüginden hem-de ýeňşinden öň, 1856-njy ýylyň “ýedi gezek” diýen baş daşyň omega nurunyň açylmagy, 2023-nji ýyldan bäri bolşy ýaly, öňe sürülýär.
We will continue in the next article.
Munu indiki makalada dowam etdireris.
William Miller: 1782–1849
Uilýam Miller: 1782–1849
William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”
William: “will” we “helmet” — “aýgytly goragçy”, “tutananýetli howandarlyk ediji” ýa-da “erkli söweşiji.”
Miller: a person who operates a mill, especially. a mill that grinds grain into flour.
Degirmençi: degirmeni işleten kişi; aýratyn hem dänäni una üweýän degirmeni işleten kişi.
Strong-willed warrior
Erki berk söweşiji
“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.
Mukaddes Ýazgylaryň ylahy ygtyýaryna şübhe etmäge getirilen, emma hakykaty tanamagy tüýs ýürekden arzuw eden dogruçyl, akýürekli bir daýhan Mesihiň ikinji gelişiniň jar edilmeginde öňe çykyp ýolbaşçylyk etmek üçin Hudaý tarapyndan aýratyn saýlanyp alnan adamdy. Beýleki köp reformaçylaryňky ýaly, William Miller hem ýaşlygynyň ilkinji döwründe garyplyk bilen göreşipdi we şeýlelikde gujur-gaýratyň hem-de özüňden geçmegiň beýik sapaklaryny öwrenipdi. Ol gelip çykan maşgalanyň agzalary garaşsyzlyga, azatlygy söýýän ruha, çydamlylyga ukyplylyga we joşgunly watançylyga mahsus häsiýetlendirilýärdi; bu sypatlar onuň häsiýetinde-de aýdyň görünýärdi. Onuň kakasy Rewolýusiýa goşunynda kapitan bolupdy, we şol bulam-bujar döwrüň göreşleri hem-de jebir-jepalary içinde onuň eden pida-gurbanlyklaryna Milleriň ýaşlyk ýyllaryndaky gysgaç ýaşaýyş ýagdaýlaryny yzarlap bolýar.
“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.
“Ol sagdyn beden gurluşyna eýe bolup, hatda çagalygynda-da adaty ýagdaýdan has ýokary akyl güýjüni görkezýärdi. Ulaldygyça bu has-da aýdyň boldy. Onuň aňy işjeň hem-de oňat kämilleşen bolup, bilim almaga çuň teşneligi bardy. Ol ýokary okuw jaýynda bilim almagyň artykmaçlyklaryndan peýdalanmadyk bolsa-da, okaýşa bolan söýgüsi, oýlanyşykly pikirlenmäge hem-de çuňňur tankydy seljermäge endik etmegi ony berk hökümli we giň gözýetimli adam edip ýetişdirdi. Ol kemsiz ahlak häsiýetine we göze ilýän abraýa eýe bolup, dogruçyllygy, tygşytlylygy we haýyr-sahawatlylygy üçin, umuman, ýokary hormatlanylýardy. Gaýratynyň we yhlasly zähmetiniň netijesinde ol ir döwürde ýeterlik maddy üpjünçiligi gazandy, emma onuň okaýyş endikleri henizem dowam etdirilýärdi. Ol dürli raýat hem-de harby wezipeleri abraý bilen ýerine ýetirdi, baýlyga we hormata alyp barýan ýollar onuň öňünde giňden açyk ýaly görünýärdi.” Beýik Daýza, 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.
Hudaý baradaky bilim akyl zähmetisiz, hakykatyň sap dänesini adamlar we Şeýtan tarapyndan hakykat taglymatlary barada ýoýulyp görkezilen saman-sowrundan aýryp bilmegiňiz üçin paýhas sorap edilýän dogasız gazanylmaýar. Şeýtan we onuň adam wekillerinden ybarat birleşigi ýalňyşlygyň saman-sowruny hakykatyň bugdaýyna garyşdyrmaga çalşypdyrlar. Biz gizlin hazynany yhlas bilen gözlemelidiris we adam oýlap tapyşlaryny ylahy buýruklardan aýryp bilmek üçin gökden paýhas dilemelidiris. Mukaddes Ruh gutulyş meýilnamasyna degişli beýik we gymmatly hakykatlary gözleýäne kömek eder. Men Mukaddes Ýazgylary ýüzleý okamagyň ýeterlik däldigini hemmeleriň aňyna berk salmak isleýärin. Biz gözlemelidiris, bu bolsa sözüň aňladýan ähli manysyny amal etmegi aňladýar. Magdançy altyn damarlaryny tapmak üçin ýeri hyjuw bilen agtaryp çykşy ýaly, siz hem Şeýtanyň uzak wagt bäri adamdan gizlemäge çalşan gizlin hazynasy üçin Hudaýyň Sözüni içgin öwrenmelisiňiz. Reb şeýle diýýär: “Kim Onuň erkini ýerine ýetirmek islese, ol bu taglymatyň kimdendigini biler.” Ýahýa 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.
“Hudaýyň sözi hakykatdyr we nurdur, ol aýaklaryň üçin çyra bolup, seni ýoluň her ädiminde Hudaý şäheriniň derwezelerine çenli ugrukdyrmalydyr. Şonuň üçin hem Şeýtan Rebbiň halas edenleriniň ýöremegi üçin galdyrylan ýoly böwetlemek maksady bilen şeýle janhowluna tagallalary etdi. Sen öz pikirleriňi Mukaddes Kitaba getirmeli dälsiň we öz garaýyşlaryňy hakykatyň olaryň daşynda aýlanmaly merkezi etmemelisiň. Sen öz pikirleriňi derňewiň gapysynda bir gapdala goýmaly, pesgöwünli, ýuwaşan ýürek bilen, özüniň Mesihde gizlenmegi bilen, yhlasly doga arkaly, Hudaýdan paýhas gözlemelisiň. Sen Hudaýyň aýan edilen erkini hökman bilmelidigiňi duýmaly, sebäbi bu seniň şahsy, ebedi abadançylygyň bilen baglydyr. Mukaddes Kitap ebedi ýaşaýşa barýan ýoly bilmegiň üçin görkezgüçdir. Sen ähli zatdan ýokary Rebbiň erkini we ýollaryny bilmegi arzuw etmelisiň. Sen öz nazaryýetleriňi subut etmek üçin düşündirip boljak Mukaddes Ýazgydaky ýerleri tapmak maksady bilen gözleg etmeli dälsiň; çünki Hudaýyň sözi munuň Ýazgylary öz ýok bolşuňa ýetirjek derejede ýoýmakdygyny yglan edýär. Sen özüňi her bir öňden gelýän garaýyşdan boşatmaly we doga ruhy bilen Hudaýyň sözüni derňemäge gelmelisiň.” Review and Herald, September 11, 1894.
“William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’
Uilýam Miller Massaçusets ştatynyň Pittsfild şäherinde dünýä indi. Onuň resmi mekdep bilimi bary-ýogy 18 aýdan ybaratdy, emma ol okamak endigi örän güýçli bolandygy sebäpli özbaşdak bilim aldy. Şeýle hem ol ir döwürlerde ýazmaga başlap, şygyrlar düzdi we gündelik ýazdy. Onuň okaýan zatlary ony deizme tarap ugrukdyran imansyz awtorlar bilen tanyşdyrdy. Ol ýigrimileriniň ahyrynda ýaraşyk kazy boldy we 1812-nji ýylyň urşunda söweşdi. Bu çaknyşygyň dowamynda başdan geçiren birnäçe wakasy onuň pikirini şahsy Hudaýa gönükdirdi. 1816-njy ýyla çenli ol iman etdi we Mukaddes Kitaby çynlakaý öwrenip başlady. Ol şeýle ýazdy: „Ýazgylar... meniň lezzetim boldy, Isada bolsa men bir dost tapdym.“
“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.
1818-nji ýyla çenli ol pygamberlikler baradaky barlaglarynda Isanyň “takmynan 1843-nji ýylda” gaýdyp geljekdigi diýen netijä geldi. 1831-nji ýylda, şeýle etmäge bolan güýçli ynamdan we Hudaýyň providensial ýolbaşçylygyndan soň, ol öz barlaglarynyň netijelerini il öňünde kiçi ýygnaklarda paýlaşyp başlady. 1839-njy ýylda görnükli redaktor J. V. Himes bilen duşuşandan soň, uly şäherlerde köpçülikleýin ýygnanan toparlara wagyz etmegiň ýoly açyldy. Köp adamlar tarapyndan garşy çykylsa-da, onuň wagzy, şeýle hem Advent habaryny kabul eden beýlekileriň wagyzlary, uly täsir ýetirdi; hatda 100,000-e çenli adam Mesihiň ýakyn wagtda geljekdigine ynandy. Ellen Harmon 1840-njy ýylyň mart aýynda, Maine ştatynyň Portland şäherinde, 12 ýaşyndaka, ony diňledi. Ol şeýle diýip gürrüň berýär: “Jenap Miller pygamberlikleri diňleýjileriniň ýüreklerine ynam salýan takyklyk bilen yzarlap çykdy. Ol pygamberlik döwürleri barada giňişleýin durup geçdi we öz garaýşyny berkidýän köp subutnamalar getirdi. Soňra bolsa, taýýar bolmadyk adamlara gönükdirilen onuň çynlakaý we güýçli çagyryşlary hem-de duýduryşlary mähelläni jady astyndakysy ýaly erkinde saklady.” Life Sketches, 20.