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.
Ci bi ñuy wax “bustle,” bi James White jàpp ne mooy tasaarug ñi toppoon Miller gannaaw 22 Oktoobar 1844, William Miller am na gént bu ko dikk ci atum 1847, te ñaari at gannaaw loolu ñu dëkkal ko ci jam.
“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.
“Bu William Miller manoon na leeru ndoxu ñetteelu yégle bi, lu bare yu ko mel ni lu lëndëm te kumpa ci moom dañuy leeral. Waaye ay mbokkam daan nañu wone cofeel gu xóot ak farlu ci moom, ba mu defe ne manul woon a dagge boppam ak ñoom. Xolam daan na jëme ci dëgg gi, te gannaaw loolu mu xool ay mbokkam; ñoom dañu ko weddi. Ndax manoon na dagge boppam ak ñi taxawoon ak moom benn wet ci yégle ñëwug Yeesu? Mu defe ne wóor na ne duñu ko yóbbu ci réer.”
“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.
«Yàlla bàyyi ko mu daanu ci dooley Seytaane, ci nguuru dee, te nëbb ko ci bàmmeel ba ci ñi doon ko jële fuŋŋ ci dëgg gi saa su ne. Musaa bàcc na bi mu nekkoon di bëgg a dugg ci Réew mi Ñu Diglewoon. Noonu it, gis naa ne William Miller bàcc na bi mu nekkoon lu gaaw a dugg ci Kanaana asamaan si, ci bàyyi sañ-sañam mu jëm a weddi dëgg gi. Ñeneen ñoo ko yóbbu ci loolu; ñeneen war nañu ci jox ko càmmoñ. Waaye malaaka yi di wottu pënd bu am solo bii buy nekk jaamu Yàlla bii, te dina génn ci baatub liitaal bu mujj bi.
“A Firm Platform
« Ab Taxawaay Bu Dëgër »
“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.
«Gis naa mbooloo mu taxawoon bu baax, ñu aar bu baax te ñu dëgër, di joxul benn ndigal walla dalal ñi bëgg a yëngal ngëm gu sampu ci yaram wi. Yàlla xool leen ak bànneex. Won na ma ñetti jéego: yëgleb malaaka bu njëkk bi, bu ñaareel bi, ak bu ñetteel bi. Malaaka bi doon ànd ak man nee: “Toroxte na ki di yëngal benn xeer walla yëngu benn pin ci yëgle yi. Degg-deggug yëgle yi am na solo gu dund. Yoonu bàkkan yi dafa sax ci ni ñuy nangu yëgle yi.” Ba noppi ñu dellu yóbbu ma suufu jaarale ma ci yëgle yooyu, te gis naa ni nit ñi Yàlla moom jëndee seen xam-xamu dund ak xaalis wu rëy. Jotoon nañu ko jaarale ko ci coono yu bari ak xare yu metti. Yàlla jiite woon na leen jéego ci jéego, ba mu taxawal leen ci benn kaaraange gu dëgër, gu dul yëngu. Gis naa ay nit di jegeñ kaaraange ga, di seet fondasyoŋam. Am na ci ñoom ñu ci teg seen tànk saa si ak mbégte. Ñeneen tàmbalee di seet njuumte ci fondasyoŋ bi. Dañoo bëgg ñu ko gën a rafetal, te noonu kaaraange ga dina gën a mat, te nit ñi dinañu gën a bég. Am ñenn ñu wàcc ci kaaraange ga ngir seet ko, te wax ne dafa tëddoon bu baaxul. Waaye gis naa ne lu ëpp ci ñoom taxawoon nañu ci kaaraange ga bu dëgër, te ñuy dénk ñi wàccoon ci ne ñu bàyyi seen càbbaari; ndaxte Yàlla mooy Tabaxkat bu Mag bi, te ñoom da ñuy xeex ak Moom. Dañuy fàttali liggéeyu Yàlla lu yéeme li leen jiite ba agsi leen ci kaaraange gu dëgër ga, te ci benn bennug booloo, ñu yékkati seen bët asamaan te ak baat bu kawe di màggal Yàlla. Loolu laal na ñenn ci ñi doon complainte te bàyyi kaaraange ga, te ñoom it ak kanam gu suufeel dellu ci teg seen tànk ci kawam.» Early Writings, 258.
Miller’s Wonderful Works
Jëf yu Yàlla yi Yéemu te màgg yi 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.
“Jëf ju yéemu bi” bu William Miller def taxawaloon na “fondasiyoŋ bu dëgër bi” mi doon “taat bu dëgër, du yëngu.” “Fondasiyoŋ” bu “taat bu du yëngu bi,” ak xare bi ci topp ci ñoom ñépp, mooy ci “taat bi” ak ci “fondasiyoŋ bi,” yiñu indiwaale gannaaw deeŋu Miller ci atum 1849, dañu ko xamale ci géntam.
William Miller is the symbol of the foundations of Adventism.
William Miller mooy mandargay cosaan yi Adventism.
He is also the symbol of Millerite history from 1798 unto 1863.
Moom itam mooy misaalu jaar-jaaru Milerit bi, dale ci 1798 ba 1863.
He is also the symbol of Millerite history from 1798 unto 1844.
Moom itam mooy misaalu taariixu Millerite bi dale ci 1798 ba 1844.
He is also the symbol of the history of the three angels from 1798 unto the Sunday law.
Moom itam mooy misaalu jaar-jaaru ñetti malaaka yi dale ci 1798 ba ci yoonu Dibeer.
He is represented by the forty-six years from 1798 unto 1844.
Mi ngi ko tegu ci ñent-fukk ak juróom-benn at yi, dale ci 1798 ba 1844.
He is represented by the number “220,” in relation to the 2,520 and the 2,300.
Moom mi ngi koy tegtal ak limu “220,” ci jokkoo ak 2,520 ak 2,300.
He is represented by the “seven times”—the 2,520.
Moom mi ngi ko tegtal ci “juróom-ñaari yoon yi”—2,520.
He is represented by the 2,300.
Moom deesal na ko ci 2,300 bi.
Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.
Ñaari ñaari gént yu Miller amoon, dañoo mel ni ñaari gént yi Nebukadnesar géntoon ci saare ñaareel ak saare ñeenteel ci téereb Daniel.
The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.
Jamono 1798 bi tàmbalee ak Nebukadnesar te mujje ci 1863 ak Belsàssar.
The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.
Jamono jëme ci 1798 ba ci ndigalu Dibeer dafa tàmbalee ak Nebukadnesar te mu jeex ak Belshassar.
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.
Naka muy mel ni muy màndarga yiwum Millerite yi, mooy mooy màndarga fondaasion yi, yu war a tekki dëgg yi ñu gisoon diggante alpha gi ci gisug 2,520 ak omega gi ci gisug 2,300. Bi James White waxee ci géntu William Miller, mu wax ne “caabi” bi mooy yoonu Miller woon di jàngale Biibël bi. Methodologie boobu mooy caabi Daawuda bi ñu teg woon ci bëtub Miller, ndaxte moom moo njëkk a wone waxu yonent bi ci 2300 at yi, yu jeex ba Isaaya 22:22 amoon matal ci 22 Oktoobar 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.”
Dëgg-dëgg yi ñu tàmbalee ubbi li dale ci atum 2023 ba jëkk, mooy dëgg-dëgg yi ñu woon xàmle ba noppi ci wone yi ñuy wax Habakkuk’s Tables 95, te léegi dañuy tëral dëgg-dëgg yooyu ci ab taaru bu bees bu ñuy wax “Dëgg.”
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.
Woote bi dëkk baaxul bi ca àll ba ci weeru Sulet 2023 wone na ne jooy ak naqar dañoo waroon nekk lu am solo ci ñi war a tuub ndax yégleb 18 Sulet 2020. Ñi naroon bokk ci jigéen yu xam-xam yi, waroon nañu tuub ci déggoo ak ñaanu Daniel juróom-ñett, miy ñaanu ñi nekk ci Lawiitek 26 te xam ne tas nañu leen.
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.”
Bi Miller waxee ne: “Bi may di jooy te di naagu ndax sama yàqu gu réy ak sama yëfandikoo, ma fàttaliku Yàlla, te ma ñaan ko ak xol bu dëgër ngir mu yónnee ma ndimbal. Ci saa si bunt bi ubbi, nit ku góor duggsi ci néeg bi, ba nit ñépp génn ci moom; te moom mi amoon posetu pënd bu suuf ci loxoom, ubbi palanteeri yi, daldi tàmbali di pëndal suuf ak mbalit yi nekk ci néeg bi.”
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.
Bunt bu ubbeekoon mooy xolum Miller ba mu “ñaanoon ak doole” ngir “ndimbal.” Yeesu, ni Seede ju Dëgg ji ci Laodise, dafay bës ci xol yi ngir dugg. Bi bunt bi ubbeekee, benn yoonu tasare tàmbalee. Bi bunt bi ubbeekee, “palanteer yi” itam ubbeekuñu, te “palanteer yi” mooy palanteeri asamaan.
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.
Sàng Yowaana gis na bunt yu nekk ci asamaan ubbee ci saar ñent-fukk ak juróom-ñent bu Kàddu gi, ba Boroom bi taxawaloon ay xarekatam yu fas yépp weex, ci saa si gannaaw ba jabar ji defaree boppam. Mboolem xarekat yooyu mooy mbooloom xarekat yi Ezekiel wax, ñiy taxaw ci wuutu yégleb ngelaw gu tar gu penku. Mboolem xarekat yooyu mooy kërceen gu nangu ndam, guy soppeeku jële ci kërceen guy xeex ba ci kërceen gu nangu ndam, su ñàkkale dugub ak garab gu bon gi mattee. Ñàkkale boobu itam dees na ko wone ni mooy jële ci jaar-jaaru Laodicea ba ca jaar-jaaru Philadelphia. Miller ubbi na xolam te bàyyi Seedee bu dëgg bi dugg, ba Mu doon xàjjale dugub ak garab gu bon gi, noonu Mu delloo dund mboolem xarekatam yu fas yépp weex.
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.
Bés bu 31 Desàmbar 2023, góor gu yor “Dirt Brush man” bi dugg ci néegu bi gannaaw ba nit ñi génnee, daldi tàmbali liggéeyu dindi yàqute njuumte yi, di teg dëgg yu yàgg yooyu nekk ci Tàllab Habakkuk yi ci ab tàkkay dëgg bu bees.
“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.
“Musalkat bi woonul woon li baayil li maam yu mag ya ak yonent yi waxoon; ndaxte moom ci boppam moo waxoon jaarale ko ci nit ñi ñu tànn ngir teewal. Dëgg yépp yi nekk ci Kàddug Yàlla, ci moom la jóge. Waaye perle yu am solo loolu yooyu, dañu leen teg woon ci taxawaay yu jubul. Seen leer gu tedd ga, defees na ko ngir mu jariñoo ngir njuumte. Yàlla bëggoon na ñu dindi leen ci seen taxawaay yu njuumte yooyu, te weer leen ci rámmu dëgg gi. Liggéey boobu, loxo buy Yàlla rekk a ko man a def. Gannaaw li dëgg gi boole woon nañu ko ak njuumte, doon na liggéeyal mbirum noonub Yàlla ak nit. Kirist dikk na ngir teg ko fa mu di màggal Yàlla, te di indi muccug askanu nit.” 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.
Benn ci njàlbéen yi ñu jàngale woon ci atum 2024 mooy liy leeral yëngute bi amee 18 Sulet 2020. Ci rëdd ak rëdd, ñu gën a xam ne yëngute yu jëkk yi ci bépp rëddoo ngëm soppe woon 18 Sulet 2020 ni ab màndargay yoon wu mag ci léebu fukki janq. Mbiri yëngute bi nekk na woon “caabi” bi di ubbi dëggug kër Yàlla gaññ; waaye ci yëngute wu mag wa atum 1844, kër Yàlla gaññ ga mooy “caabi” bi ubbi woon yëngute bi.
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.
Góor gi diis bi, mooy itam Gayndeg gi dëkk ci xeetu Yuda, tàmbalee ubbi mesaj bi ñuy wax “Yuuxu Diggante Guddi” ci atum 2023. Léegi jot nanu ci berab bi ci géntu Miller, fu Moom di teg kaasu bu gëna mag bi ci kaw taabal bi, di sànni fa dëgg yi war a leer fukki yoon gën a leer jant bi. Benn ci yooyu jewels yi mooy xamle kàddug ndëggam ci kan mooy Moom ci nettalig waxi yonent yi.
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.
Bu waxeet bi ubbeeku, Moom mooy Gaynde gi ci giiru Yuda, miy jël dëgg yu yàgg te di leen teg ci ab tërëlin bu bees ci ñetti jéego yi ñuy wax “dëgg.” Tërëlin boobu, Kirist moo koy taxawal benn te moom mooy Alfa ak Omega, ki njëkk ak ki mujj. Naka Kàddug Yàlla, Moom moo tëraloon bépp cër ci Kàddoom. Naka Palmoni, Moom moo bindoon bépp wàll ci xayma.
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.
Bi Piyeer nekkee Kaasare Filoopi ci waxtu wu ñetteel bi, Mu jébbale boppam ni Palmoni, ak di tënk ci “fractal yu yégle.” Benn ci jëfandikoo yu mujj yi ci leerali Almasi bi ni Boroom kàddug yégle, mooy tënk ci fractal yu yégle, ni ko Piyeer di tegtal ci Matthew 16:18, te loolu mooy misaal bu 1.618, bi ñuy wax ci àddina su bind bi ne mooy golden ratio, waaye Palmoni di ko wax “fractal yu yégle.”
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.
Nun tàmbali rekk lañu tambali a xam mandargay waxi Yàlla yu mel ni fractal yi nekk ci ayubis bu sell bi dal ci 27 ba 34. Bala nu dellu fa ci sunu yoon jëm ci téereb Yoel, waroon nañu yokk kàddu gu jëm ci mandargay waxi Yàlla yu fractal ci sunu seetlu géntug 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.
Jamono bi tambali Miller di woo nit ñi ñëw te gis, ak Kirist mooy góor guy setal suuf bi, di woo Miller ne “ñëw te gis,” mooy 1798 ba ci yoonu Dibeer bi, waaye mu ëmb ab fractal ci biir taarix boobu yépp ak jamono 1798 ba 1863. Mu ëmb beneen fractal bu joge 9/11 ba ci yoonu Dibeer bi, ak beneen it bu joge 2023 ba ci yoonu Dibeer bi.
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.
Ba Muyee tettalee ay bëtam ci biir jaxasoo ga, mu daan tegtal jaar-jaaru atum 1849, bi Boroom bi doon jéem a matale liggéey bi, waaye ci neenul dara. Mu dekkiwaat na ci 2023, ndax mooy Ilyaas mi ñu reyoon ci mbedd mi ak Musaa. Mu dee na ci 1849, te gannaaw loolu mu deeaat na ci 18 Sulet 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.
Ay géntoonam joxeefi ci atum 1847, gannaaw loolu Boroom bi joxaat na loxoom ñaareel yoon te siiwal « chart » bu 1850 bi. Bu Boroom bi joxaatée loxoom ñaareel yoon ci jaar-jaaru ñi téeméeri ñeent-fukk ak ñeent-junni, Miller dekki na.
The starting point for the scattering of both Israel and Judah is set forth in Isaiah.
Bëgg-bëggu tasaarey Israayil ak Yuda ñoom ñaar, ñu tëral ko ci Esayi.
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.
Ndax boppu Siri moo di Damaas, te boppu Damaas moo di Resin; te ci biir juróom-benn-fukk ak juróom-ñett at, Efrayim dinañu ko damm ba mu baña ne nit ñaari askan. Te boppu Efrayim moo di Samari, te boppu Samari moo di doomu Remalia. Su ngeen gëmul, dëgg-dëgg du ngeen sax. Esayi 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.
Yégle gi joxe na ci atum 742 bala Kirist, te fukk ak juróom-ñent at gannaaw loolu, ci 723 bala Kirist, Asiriyen yi tasaaroo Israyil; te gannaaw loolu, ñeent-fukk ak juróom-benn at, Babilon tasaaroo Yuda. Ñetti bésub at yooyu diir lañu tegu ci fukk ak juróom-ñent at, topp na ko ñeent-fukk ak juróom-benn at. Bi ñaari yégle yooyu jeexee ci 1798 ak 1844, ci seen waxtu wu wuute, diiru fukk ak juróom-ñent at ga nga xam ne moo nekkoon ca njàlbéen ga, dale ci 742 bala Kirist ba ci 723 bala Kirist, mooy alfa bu fukk ak juróom-ñent at, buy tey rappresente omega bu fukk ak juróom-ñent at, dale ci 1844 ba ci 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 dee na ci juróomi at ak waxtu omega fukk ak juróom-ñett at, te juróom-ñaar at gannaaw loolu ñu siiwale mbind yi Hiram Edson ci “juróom-ñaar yi.” Juróom-ñaar at gannaaw loolu ñu bañ “juróom-ñaar yi.” Atum 1856 waroon a doon sell bi jiitu yoonu dibeer bu atum 1863, waaye nekkuwul noonu.
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.
Ñetteelu ëttelu bi agsi ci 1844, 1888 ak ci 9/11. Sœur White waxoon na ne bu kër yu mag yi nekk New York City daanee, ñetti aaya yu njëkk yi ci Révélation 18 dinañu am matuwaay.
Revelation 18
Peeñu Yàlla 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.
Waase bu njëkk yi, gis naa beneen malaaka buy wàcce ci asamaan, te am na kàttan gu réy; te suuf si leer na ak ndamalam.
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.
Saar bi Ñaar—Noonu mu yuux ak baat bu dëgër lool, naan: Babilon bu mag bi dafa daanu, daanu na; te mu nekk kërug seytaane yi, ak bërëbu bépp ruu bu sobadi, ak pañeetug bépp picc bu laabadi te bañu.
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.
Saaru Ñetteel—Ndax xeeti xeet yépp naan nañu ci biiñ bu merum njaalooam, te buur yi ci suuf si def nañu njaaloo ak moom, te jaaykat yi ci suuf si am nañu alal bu bare ci ngëneel yu bari yu xéewëlam.
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.
Malaaka bu njëkk ba ñëw ak ab xibaar ci loxoom, te ñu sant Yowaana mu dem jël téere bu ndaw ba te lekk ko. Malaaka bu njëkk boobu dafa def jëf ju mel ni jëf ju malaaka bi ci Peeñu 18, miy leerël suuf si ak ndamam. Loolu moo tax, ndaxte malaaka bu njëkk mooy alfa, te ñetteel malaaka ba mooy omega, te tàmbali gi day feeñal saa su neex mujj gi.
“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.
“Yeesu sant malaaka bu am doole ngir mu wàcc, artu waa suuf si ñu waajal seen bopp ngir Njëndam gu ñaareel. Bi malaaka ba jógee ci kanamu Yeesu ca asamaan, leer gu tar lool te tedd nag daldi jiitu ko. Ñu wax ma ne liggéeyam mooy leeral suuf si ak ndamu te artu nit ki ci merum Yàlla miy ñëw.” Early Writings, 245.
The first angel is verse one of Revelation eighteen.
Malaaka bu jëkk bi mooy sarax bu njëkk bi ci Peeñu 18.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Gannaaw loolu ma gisaat beneen malaaka mu wàcc jóge asamaan, te amoon na kàttan gu réy; te suuf si leer na ak ndamam.
The second angel is verse two of Revelation eighteen.
Malaaka bu ñaareel bi mooy sarax 2 ci Peeñu gi fukki juróom ñent.
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.
Mu woo wax ci baat bu dëgër, naan: “Babilon bu mag bi daanu na, daanu na, te mu nekk kër rab yi, ak téeru bépp xel bu sobadi, ak kërug bépp picc bu sellul teñu ko bañ.”
The third angel is verse three of Revelation eighteen.
Malaaka bu ñetteel bi mooy sarax 3 ci Peeñu 18.
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.
Ndax xeeti àddina yépp naan nañu ci biiñu merum njaaloom; te buur yi ci suuf si def nañu njaaloo ak moom, te jaaykat yi ci àddina sàkku nañu alal ba bare ci tawfexug ay neexitam.
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.
Ñi yépp buur yi di def njaay ak jigéen ju bon ji ci yoonu dibeer bi, ni ko aaya ñetteel bi misaalalee. Baatu malaaka ñaareel bi mooy ne Babilon dafa daanu, te loolu mooy aaya ñaareel bi. Sasinu malaaka bu jëkk bi mooy leeral suuf si ak ndamam, te loolu mooy aaya bu jëkk bi. Aaya bu jëkk bi mooy 9/11. Aaya ñaareel bi mooy yoonu tasante bi miy dox ci biir askan wi nag ba tey daldi tàmbalee ci 9/11, te aaya ñetteel bi mooy yoonu dibeer bi. Moo tax 9/11 mooy baatu malaaka bu ñetteel bi, te noonu itam yoonu dibeer bi mooy ko. 9/11 mooy artu yoonu dibeer bi di ñëw, ni ko ñetti aaya yu jëkk yi tey wone, te beneen baat ba nekk ci aaya ñeenteel bi mooy yoonu dibeer bi. Baat bu jëkk bi ci Peeñu 18 mooy artu yoonu dibeer bi di ñëw, te artu woowu soppeeku na muy dëgg-gu-nekk bu wéy ci yoonu dibeer bi.
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 baatu Santaane di Sunday law mi ngi màndargaat ak jamono ji aju ci alfa “ñëwal te gis” ci géntu Miller ba ca omega “ñëwal te gis.” Diggante 9/11 ak Sunday law, jewel yi dees leen teg ci taabalub Miller bi nekk ci biir néegu bi, ñu tasar leen te suul leen, te gannaaw loolu nit ki yor pinosu suuf bi delloo leen. Malaaka mi wàccoon ci 1840 ak téere bu ndaw ba moo nekkoon malaaka bu njëkk te alfa, mi doon màndargaal malaaka mi wàcce ci 9/11. Malaaka boobu ñu ko ràññee ci kapitle fukk, ba ñu wax Yowaana ne téere bi dina neex, waaye mu soppiku neexaay.
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.
Yowaana dafa doon yëngu-yëngu malaaka bu njëkk ba, mi Millerit yi di firndeel, te itam dafa doon xamle yëngu-yëngu ñaar-fukk ak ñeent junni. Lu jiitu lépp, dafa doon firndeel fan yu mujj yi, ni yonent yi daan def saa su nekk. Looloo tax ñu ko waxoon ci kanam ne téere bi dina neex ba noppi mu metti. Millerit yi xamuñu woon loolu ci kanam, waaye ñaar-fukk ak ñeent junni ñi war nañu a xam loolu.
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, ni muy yonnente bu njëkk malaaka bi, moo di misaal bu gëna mag bu ki lekk téereb ndaw bi. Naka muy miller, waroon na tàgg dugub ji ak mbuusu mi, ba noppi defar pepp li nekk meññ, te togg mburu mi war a lekk. Mu connoo mburu mi ci daan ko teg ci diggu néegam, di wooye képp ku bëgg ne: «ñëwleen ngir gis.» Waaye ci misaalam ni ki jële téere bi ci loxoy malaaka bi, Miller, ni Yowaana, moo ngiy wax ci fan yu mujj yi yu ñetteelu malaaka bi, gën a ci fan yu njëkk yi yu njëkk malaaka bi. Ci géntam, dafuy tàmbalee xamal nu ne bataaxalam, loxo lu kenn gisul moo ko ko jox. Njaareel malaaka bi ci Peeñu ma fukk, am na téereb ndaw ci loxoom; waaye malaaka bi ci Peeñu ma fukk ak juróom-ñett, mi di omega bi ci alpha ba bu 1840, amul téere buñu wone ci loxoom, te loolu mooy téere bi Miller jële — téere bi ci loxo lu kenn gisul. Waxi Miller yi ne «ñëwleen ngir gis» mooy 9/11, te waxi góor gu yor balaas bu suuf bi ne «ñëwleen ngir gis» mooy yoonu Dibéer bi.
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.
Diggante alfa ak omega “ñëw te gis” am na waxu ñaareelu malaaka bi, ndaxte alfa mooy 9/11, te loolu mooy waase bu njëkk ci saar fukk ak juróom-ñett, te waase bu ñaar mooy ñaareelu malaaka bi mi jeexee ci waase bu ñett, te loolu mooy yoonu Dimaas ak omega “ñëw te gis.” Ci géntu Miller, ñaareelu malaaka bi ak mbëggeelu Babilon dañu ko tektale ci juróom-ñaari yoon yi ñu jëfandikoo baat bi “tasaaroo,” waaye nettali bi bépp moo xamle ne dëgg dafa not ak njuumte.
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.
Malaaka bu njëkk ak bu ñetteel wàcce nañu ak ndigal li war a jël te lekk ci 11 Ut 1840 ak 11/9, ku nekk ci jamonoam. Ñaari bés yi méngoo nañu ak saar bi njëkk ci Peeñu fukki juróom-ñeent.
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.
Dëgg-dëgg yu mën a nekk sas wi ñu jébbaloon ca weeru Mee 1842, ak sarte bu jiitu bu atum 1843 muy alfa ci ñaari taabali Habakuk. Ci atum 2012, ñu jébbal Habakuk’s Tables, te lëkkaloo ak weeru Mee 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.
Millerite yi dajale seen na ñëwëg bu njëkk ci 19 Awril 1844, mi muy misaal 18 Sulet 2020. Ci booba malaaka ñaareel bi ñëw, te ay ñëwam àndoon na ak aaya ñaar ci Yeesu Almasi bi 18. Seen na ñëwëg boobu moo tegtaloon mujjug malaaka bu njëkk bi. Foofa malaaka ñaareel bi ñëw, te waxtu xaar gi ci léebu janq yi daldi tàmbali. Jaar-jaaru malaaka bu njëkk bi war na dem ànd ak jaar-jaaru malaaka ñaareel bi, te bu ñu ko jëfandikoo noonu, ñëwug malaaka ñaareel bi dafa méngoo ak ñëwug malaaka bu njëkk bi ci 1840 ak 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.
Ab waxtu yéex ñëw ci 9/11, te loolu April 19, 1844 moo ko melaloon. Ci 9/11, ñeenti ngélawi Islaam yi bàyyikoo nañu leen, gannaaw loolu teg nañu leen ci saytu. Ñeenti ngélaw yooyu yu Yowaana, ñoom ñoo di ngélaw yu tar yi ci Esayi, ak ngélaw penku gi ci waxu yonent, te malaakam kër gi yuure penku. Bu mu yuuree, mu wax ci kàddu gu kawe ne, “téy, téy, téy, téy,” ñeenti yoon, ni Sister White waxe. Waxtu yéex wi tàmbalee ak ñëwug malaaka ñaareel bi, dafa tegtal ni ñeenti ngélaw yi ñu ngi leen di téy ba keroog nit ñi 144,000 ñu màndargaale leen.
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.
Gannaaw gëstum bu njëkk ba, ñu yonnee Samuel Snow ngir mu dajale yégleb Bàkku Guddi gi, noonu di misaal baat bi ci màndiŋ mi ci weeru Sulet 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.
Ca njàngatub Exeter bi, xaajaloo janq yi mi ngi dox ci kaw ndimbalug diwlinu nattu ga, te moom itam dafa setal ak laabal Millerite yi, ci dëppook liggéeyu Yonnente Kóllëre gi. Njàngatub Exeter bi moo teewaloon tëj gi, ndaxte booba liggéey bi jëm kanam mel ni mbëy mu réy buy dugg, walla ni xarekat yu am doole lool, ba baatukaay bu ñetteel bi agsee ci 22 Oktoobar 1844. Buntu xam-xamu taarix bi mooy xaajaloo gi.
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.
Ñaareel bu ñaareelu malaaka mi dafay def liggéeyu tasare bu mu agsee, ni mu ko defee ca njëkk jàqale ga, te mu jeexee ci tasareb 22 Oktoobar. Ci diggante ñaari tasare yooyu, yéglees na yëgleb ñaareelu malaaka mi. Ñaareelu malaaka mi mooy tasare buy yokkiku ba ci njeexital nattu diwlin ba. Njeexital nattu diwlin ba diir na ba ci nattu seetukaayu ñetteelu malaaka mi. Nattu seetukaay boobu moon na doon bant bi ci Yeesu, te Toolub Getsemaane, maanaam “toolub peesukaayu diwlin bi,” jiitu na nattu seetukaayu bant bi, te nattu diwlinu jigéen ñi jiitu na bunt bu tëj ba ca 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.
Nattu mujj mi, te ci topp ak àtte, moo doon fukki mbir miir gu mujj ngir Israayil gu yàgg ba tey. Noonu nag, ñu santaane leen ñu dee ci màndiŋ ma. Muy Kadesh, Getsemané walla Exeter; nattu mujj mi laata àtte, fa ñaari wàll yi di feeñ a tàqoo, day tektale ne am na nattu mujj gu topp 2023, gu jiitu àtte gu bunt bu tëjji bu yoonu Dibéer bi. Nattu mujj moomu mooy màndarga gi. Nattu bu mujj walla bu mujj ci mujj day jëfandikoo ne amoon na nattu bu njëkk.
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.
Ci atum 2023, waxtu yàgg bi jeex na, bi Gaynde gi nekk ci giir gu Yuda tëjjee peeñ ma war a yàgg, ci dàq loxoom. Noonu liggéeyu Samuel Snow tàmbalee.
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.
Bu nu taxawal jamonoy àjjana bu njëkk ak ñaareel bi ci benn yoon, dañuy jëfandikoo loolu ngir wone wàccug benn malaaka ak benn bataaxal buy nattu nit ñi Yàlla ci seen tontu ci ndigal li leen di sant ñu jël te lekk bataaxal bi. Noonu, bataaxal bu njëkk bi dees na ko génne ci kanam mbooloo mi, ba ker ba bataaxal bu njëkk boobu lajj. Gannaaw loolu, ñetteelu malaaka bi dikk. Jamono ñetteelu malaaka bi mooy fukk ak juróom-ñeent at yi, di at yu omega yu fukk ak juróom-ñeent, dale ci 742 BC ba 723 BC.
The period of 1844 unto 1863, and the period of 742 BC to 723 BC run parallel to one another, and also parallel to the periods of the first and second angels. Those four lines of prophetic history align with 9/11 unto the Sunday law. Those five lines are the history of Miller’s alpha “come and see” and Christ’s omega “come and see.”
Jàmmu at 1844 ba 1863, ak jàmmu 742 BC ba 723 BC, dañuy dox bokk benn xët; te itam dañuy dox bokk benn xët ak jàmmuy malaaka bu njëkk ak bu ñaareel. Ñeenti xëti jaar-jaari waxi yonent yi dañuy dékkoo ak 9/11 ba ci yoonu dundug gaawu. Juróomi xët yooyu mooy jaar-jaari alpha bu Miller “ñëw te gis” ak omega bu Almasi “ñëw te gis.”
Four times Seven
Ñeenti yoon juróom-ñaar##
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.
Bu baaxee bu jaar yoon, Leviticus ñaar-fukk ak juróom-benn mi ngi wax ne “juróom-ñaari yoon yi,” ñenti yoon, te “juróom-ñaari yoon yi” mooy melo buy xamale Miller ak yoonam. Ci atum 1842, xam-xamu Miller ci “juróom-ñaari yoon yi” dañu ko sax ci tabloo 1843 bi, bi Rakku jigéen White wax ne, “loxo Boroom bi moo ko jiitewoon,” te “waruñu ko soppi.” Juróom-ñaari at gannaaw loolu, Miller dee na ci 1849, te juróom-ñaari at gannaaw loolu, yoonu “juróom-ñaari yoon yi” dañu ko dugal ci bind gi jaarale ko ci Hiram Edson, te juróom-ñaari at gannaaw loolu, dañu ko bañ.
In 1842 the first table of Habakkuk was published.
Atum 1842, ñaareelu taabal bi ci Habakkuk moom lañu woon a siiwal.
In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.
Ci atum 1849, ndaw yi njëkk ci “juróom-ñaar waxtu” bi nekk ci kaartu 1843 dee na.
In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.
Ci atum 1856, ndawkatub “omega” bu “juróom-ñaar yoon” bi nekk ci kart 1850 bi, dañu ko bañ a seet.
In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.
Ci atum 1863, ñaari tabaloo Habakuk dañu ko bañ, te siiwnañu tabaloo 1863 bi.
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.
Ab njëkk aji Yàlla lañu siiwal ci tàmbali ga, te ab njëkk aji nit lañu siiwal ci mujja ga. Ci digg ba, ñaari yonnenta lañu jàppandikoo, ndaxte ñaareelu yégle bi masul ñàkk ñaareel.
First angel
Malaaka bi jëkk bi
In 1842 the first table of Habakkuk was published.
Ci atum 1842, bindub Abakuk bu njëkk bi ñu woon siiwal.
Second angel
Ñaareel bu ñaareel
In 1849 the old messenger of the 1843 chart dies.
Ci atum 1849, yónent bi mag bu njàng bu 1843 bi dee na.
In 1856 the new messenger of the 1850 chart is ignored.
Ci atum 1856, bëgg-bàyyi bees bu njëkk ci karta 1850 bi, ñu ko bañ a jàpp.
Third angel
Ñetteelu juroómaat bi gattandikookaay bi
In 1863 the message is rejected and the 1863 chart was published.
Ci atum 1863, dañu bañ aji-mbóot bi te ñu génn mbindum 1863 bi.
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.
Abir fanweeri at ak benn fan ak ñent te di wone ñenti symbole yu “juróom-ñaar ci yoon,” yuñ leen séddale bu yam ci juróom-ñaar at. Baatu alfa bi ñu siiwal (1842), ndawsiñu alfa bi dee (1849), ndawsiñu omega bi ñu ko bañ a déglu (1856), te baatu omega bi ñu ko bañ (1863), di misaal 2012; 18 Sulet 2020; 2023; ak yoonu Dibeer bu ñëw léegi. Dee Miller ci 1849 méngook 18 Sulet 2020. Ndawsiñ bi, ak baat bi, dekkat nañu ci 2023. Baatu omega bi nag, léegi dañuy ubbi liñ ko tëj woon, te yoonu Dibeer bu 1863 moo koy topp.
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.
Ci yëngu Millerite bi, benn waxtaan bi ñu sas ko, te gannaaw loolu yebkat bi dee. Ci yëngu méngoo mi, benn waxtaan bi ñu sas ko, te gannaaw loolu waxtaan bi dee. Ñu dekkal waxtaan bi ci 1856 ak 2023. Nguurug bàkkaar moo di turu 1863, te ndam moo di turu yamaleem ba ci yoonu Dibéeri. Bala nguurug bàkkaar ak ndam yi ci yoonu Dibéeri ak ci 1863, ubbeeku leerug omega buy dëgërale kawar doj wi, moom leerug “juróom-ñaari yoon” yi ci 1856, dañu koy wone, ni mu nekkee woon li dale ci 2023.
We will continue in the next article.
Dinanu wéyal ci bind bi ci topp.
William Miller: 1782–1849
William Miller: 1782–1849
William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”
William: “will” ak “helmet” — “aar buy dogoo”, “sàmmkat buy dogoo”, walla “xarekat bu am coobare bu dëgër.”
Miller: a person who operates a mill, especially. a mill that grinds grain into flour.
Miller: nit ku yëngu ab mulen, rawatina ci, ab buy pepp ngir defare ko sunguf.
Strong-willed warrior
Jàmbaar bu am bëgg-bopp bu dëgër
“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.
“Nit ku jub, te xol bu baax, di bega ñu xam dëgg gi ak xol bu sell, mooy nit ki Yàlla tànn ci lu ëpp ngir jiite wax ji ci ñëwug ñaareelu yoon gi Kirist. Ni reformateur yu bare yeneen, William Miller itam dafa xeexoon ak ñàkk alal ci ay atam yu njëkk; te noonu la jàngee njàngat yu mag yi ci doole, liggéey gu takku, ak bañ sa bopp. Nit ñi bokk ci njaboot gi mu cosaanooñu ci, dafa leen melal xel mu goreel, bëgg-goroomte ak sañ-sañu bopp, mën a muñ ak seen patriotism bu tàng—jikko yu feeñoon lool ci moom itam. Baayam dafa nekkoon kapiten ci xareb Révolution bi, te sarax yi mu joxe ci xeex yi ak tiis yi ci jamono ju amoon ay coono yooyu, foofa lañu man a jël cosaanu xaalis bu xat ci dundam gu njëkkug Miller.”
“He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.” The Great Controversy, 317.
«Moomam dafay am solo woon a wér gu baax, te sax ci ngoneem dafa wonoon ne am na xel mu gën a ëpp lu réyadi. Bi muy màggat, loolu gën a feeñ. Xelam dafa doon liggéey bu baax te muy góor-góorlu bu mat, te amoon na bëgg-bëgg gu tar ci xam-xam. Doonte ne jotul woon njariñi njàngum kolees, soppeem ci jàng ak àddinaam ci xalaat bu teey te settantal bu jëkkëriku taxaw ci neexal ko muy nit ku àtte gu wóor ak gis-gis gu yaatu. Amoon na jikko ju rafet, ju amul benn xàq, ak tur wu ñuy bëgg, ndaxte lu ëpp ñépp dañu koy jàpp ni nit ku jub, ku faral di denc te yokk, ak ku baax ci mbokk ak nit ñi. Jaar ci dooleem ak takkoom ci liggéey, mu gaaw a am alal wu doy, doonte sax àddinaam ci jàng dafa desoon. Mu yégle woon yeneen liggéeyi réew ak yu xare ak ngërëm, te yooni alal ak teraanga dañoo mel ni ubbikuñu ko ba yaatu.» 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.
“Xam-xamu Yàlla duñu ko man a am te amul co jëfandikoo xel bu tar, ak ñaan ngir xam-xam, ngir ngeen man a séddale ci pepp gu sellu gu dëgg gii ak mboq mi nit ñi ak Seytaane jëfandikoo ngir wone ay njàngale yu dëgg yuy jubadi. Seytaane ak mboolem ay àndandoom ci nit ñi dafañu fexeel a jaxase mboqu njuumte ak dugub gu dëgg. War nanu sàkk bu baax alal ju nëbbu ji, te wut xam-xam gu jóge asamaan ngir man a séddale seeni sos nit ak ndigali Yàlla yi. Xel Mu Sell mi dina dimbali ki koy wut ci dëgg yu mag te am solo yu jëm ci pexe njotug nit. Bëgg naa dugal ci xelu ñépp ne jàng téereb Mbind mi ci yoon wu yàqu-yàqu doyul. War nanu ko seetlu bu baax, te loolu dafay tekki def lépp lu baat bi di tekki. Ni miner buy sàkku ak yéene su leer suuf si ngir gis ay rëyir wurusam, noonu itam yéen war ngeen xool bu baax Kàddug Yàlla ngir gis alal ju nëbbu ji Seytaane di ci lu yàgg fexeel ngir nëbb ko nit. Boroom bi nee na: ‘Su kenn bëggee def coobareem, dina xam ci njàngale li.’ John 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.
“Waxu Yàlla mooy dëgg ak leer, te war na nekk làmp bu nekk ci sa tànk, ngir gindi la ci bépp jéego ba ca bunt yi ci dëkkub Yàlla. Loolu moo tax Seytaane def ay jéego yu metti lool ngir tere yoon wi ñu sampal ngir ñi Boroom bi jot ci njot ba dox ci. Waroo yóbbu say xalaat ca Biibël bi, ba def say opinioŋ muy diggante wu dëgg war a wër. War nga bàyyi sa xalaat ci buntub seetlu bi, te ak xol yu woyof, yu suufeeku, ak bopp bu nëbb ci Kirist, ak ñaan gu dëggu, war nga wut xam-xam ci Yàlla. War nga yëg ne fàww nga xam coobareb Yàlla bi ñu feeñal, ndaxte dafay jëm ci sa njàmmu bopp, bu baax ba fàww te ba fàww. Biibël bi mooy teerub jubal bi nga man a xam yoon wi jëm ci dund gu sax. War nga bëgg, rawatina yeneen yépp, nga xam coobare ak yooni Boroom bi. Waroo seet ngir gis ay kàdduy Mbind mi nga man a firndeel ngir dëggal say teorii; ndaxte Waxu Yàlla wax na ne loolu mooy jéngat Mbind mi ngir sa bopp sànku. Fàww nga def ne bopp bi neen ba pare ci bépp ñàkkub xel walla dogal gu njëkk, te ñëw ak xelum ñaan ci seetlu Waxu Yàlla.” Review and Herald, 11 Septembar 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 juddu na ca Pittsfield, Massachusetts. Ay njàngum ekoolam gu aju ci boppam dafa yem rekk ci 18 weer, waaye mu doon ku jàng boppam ndax dooleem ci jàng. Te itam, ca kanamam la tàmbalee bind, di def taalif yi ci woy ak di téye bindub bés bu nekk. Li mu daan jàng tax na mu daje ak bindkat yu weddi ngëm, ñu jiite ko jëmé ci deism. Mu nekk àttekat bu ñuy wax justice of the peace bi mu tolloo ci ay at yu mujj ci ñaar-fukkam, te mu xeex itam ci Xareb 1812. Ay xew-xew yu bari yu am ci biir xare boobu delloo na xelam ci Yàlla ju am njaboot ak nit. Ci atum 1816 mu soppeeku, te tàmbali jàng Biibël bi ak xol bu dëgër. Mu bind ne: ‘Mbind mi Sell mi... nekk na sama mbégte, te ci Yeesu gis naa xarit.’”
“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.
“Ci atum 1818, bi mu doon waxi yonnent yi, mu àtte ne Yeesu dina dellusi ‘wër 1843.’ Ci atum 1831, gannaaw kóllëre gu dëgër ak njubte gu Providence joxe ngir mu def ko, mu tàmbalee séddale ay njàngam ci kanam nit ñi ci ndaje yu ndaw. Gannaaw ba mu dajeek J. V. Himes, ab editëer bu siiw, ci 1839, yoon wi ubbeeku ngir waare ci mbooloo yu mag ci dëkk yu mak. Doonte ñu bare weddiwoon ko, waareem, ak waarey ñeneen ñi nangu bataaxal Advent bi, am nañu jëf gu réy, ba tax ba 100,000 nangu gëm ne Kirist dina ñëw léegi. Ellen Harmon dégg na ko ci Portland, Maine, ci weeru mars 1840 ba mu amee 12 at. Mu nettali ne: “Mister Miller toppoon na yonnent yi ak wóor gu mat sëkk, ba tàbbal kóllëre ci xol yi ko dégg. Mu taxawoon ci jamono yi yonnent wax, te indi na luyir yu bare ngir dëgëral taxawaayam. Noonu itam, ay wooteem ak artoom yu tedd te am doole, jëm ci ñi jekkulwoon, téye nañu mbooloo ma mel ni ñu jàppe leen ay njibar.” Life Sketches, 20.