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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Six

Littafin Yo’el da Ikilisiyar Adventist ta Rana ta Bakwai ta Laodiceya - Lamba Talatin da Shida

Number Thirty-Six

Lamba Talatin da Shida

Author

Jeff Pippenger

Published

January 27, 2026

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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.

A cikin “hargitsin,” wanda James White ya bayyana a matsayin watsewar Millerites bayan 22 ga Oktoba, 1844, William Miller ya yi wani mafarki a shekara ta 1847, kuma bayan shekara biyu aka kwantar da shi zuwa hutunsa na ƙarshe.

> “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.

> “Da a ce William Miller ya iya ganin hasken saƙo na uku, da an bayyana masa abubuwa masu yawa waɗanda suka kasance masu duhu da asiri a gare shi. Amma ’yan’uwansa sun yi iƙirarin irin wannan zurfin ƙauna da kulawa a gare shi, har ya yi tsammani ba zai iya rabuwa da su ba. Zuciyarsa za ta karkata ga gaskiya, sa’an nan kuma ya dubi ’yan’uwansa; suka yi mata hamayya. Shin zai iya rabuwa da waɗanda suka tsaya kafada da kafada da shi wajen shelanta zuwan Yesu? Ya yi tunanin lalle ba za su ɓatar da shi ba.

> “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.

> “Allah ya bar shi ya fāɗa ƙarƙashin ikon Shaidan, mulkin mutuwa, ya kuma ɓoye shi a cikin kabari daga waɗanda suke ta ci gaba da janye shi daga gaskiya. Musa ya yi kuskure a daidai lokacin da yake shirin shiga Ƙasar Alƙawari. Haka nan kuma, na ga cewa William Miller ya yi kuskure sa’ad da yake dab da shiga Kan’ana ta sama, cikin barin tasirinsa ya juya ya yi gaba da gaskiya. Waɗansu ne suka kai shi ga wannan; waɗansu kuwa dole ne su ba da lissafi a kanta. Amma mala’iku suna tsaron ƙurar nan mai daraja ta wannan bawan Allah, kuma zai fito a sautin ƙarar ƙaho ta ƙarshe.

> “A Firm Platform

> “Dandali Mai Ƙarfi

> “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.

> “Na ga wata ƙungiya da ta tsaya cikin kariya mai ƙarfi kuma da tabbaci, ba sa nuna wata maraba ga waɗanda za su girgiza tabbatacciyar bangaskiyar jiki. Allah ya dube su da amincewa. An nuna mini matakai uku—saƙonnin mala’ika na fari, na biyu, da na uku. Mala’ikan da yake tare da ni ya ce, ‘Kaiton wanda zai motsa dutse ko ya jijjiga fil daga cikin waɗannan saƙonni. Fahimtar gaskiya ta waɗannan saƙonni tana da muhimmanci matuƙa. Makomar rayuka tana rataye ne a kan yadda aka karɓe su.’ Aka sāke saukar da ni ta cikin waɗannan saƙonni, sai na ga yadda mutanen Allah suka saya gogewarsu da tsada ƙwarai. An same ta ne ta wurin wahala mai yawa da gwagwarmaya mai tsanani. Allah ya jagorance su mataki-mataki, har ya ɗora su a kan wani dandali mai ƙarfi, marar motsi. Na ga mutane suna kusantar dandalin suna binciken tushensa. Waɗansu, cikin farin ciki, nan da nan suka taka a kansa. Waɗansu kuma suka fara zargin tushen. Suna so a yi gyare-gyare, sa’an nan dandalin zai fi kamala, kuma mutanen za su fi farin ciki ƙwarai. Waɗansu suka sauka daga kan dandalin domin su bincike shi, suka kuma bayyana cewa an aza shi ba daidai ba. Amma na ga cewa kusan duka sun tsaya daram a kan dandalin, suna kuma gargaɗin waɗanda suka sauka daga kai su daina gunaguninsu; gama Allah ne Babban Magini, kuma suna yaƙi ne da Shi. Suka ba da labarin aikin Allah mai banmamaki, wanda ya kai su ga tabbataccen dandalin, kuma cikin haɗin kai suka ɗaga idanunsu zuwa sama, da babbar murya suka ɗaukaka Allah. Wannan ya taɓa zuciyar waɗansu daga cikin waɗanda suka yi gunaguni suka bar dandalin, sai su ma, da kamanni na tawali’u, suka sāke taka a kansa.” Early Writings, 258.

## Miller’s Wonderful Works

Ayyuka Masu Banmamaki na 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.

“Aikin banmamaki” na William Miller ya kai ga “tushe mai ƙarfi” wanda shi ne “dandali tabbatacce, marar motsi.” An bayyana “tushen” na “dandali marar motsi,” da kuma harin da ya biyo baya a kan duka “dandali” da “tushen” waɗanda aka gabatar bayan mutuwar Miller a shekara ta 1849, a cikin mafarkinsa.

William Miller is the symbol of the foundations of Adventism.

William Miller alama ne na tubalan ginin Adventism.

He is also the symbol of Millerite history from 1798 unto 1863.

Shi ma alama ne ta tarihin Millerite daga 1798 har zuwa 1863.

He is also the symbol of Millerite history from 1798 unto 1844.

Shi ma alama ce ta tarihin Milleriyawa daga 1798 har zuwa 1844.

He is also the symbol of the history of the three angels from 1798 unto the Sunday law.

Shi ma alama ce ta tarihin saƙonnin mala’iku uku daga 1798 har zuwa dokar Lahadi.

He is represented by the forty-six years from 1798 unto 1844.

An wakilta shi da shekaru arba’in da shida daga 1798 har zuwa 1844.

He is represented by the number “220,” in relation to the 2,520 and the 2,300.

Ana wakiltarsa da lambar “220,” dangane da 2,520 da kuma 2,300.

He is represented by the “seven times”—the 2,520.

An wakilce shi da “lokuta bakwai”—wato 2,520.

He is represented by the 2,300.

An wakilce shi ta wurin 2,300.

Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.

Mafarkai biyu na Miller an kwatanta su ta wurin mafarkai biyu na Nebukadnezzar a cikin sura ta biyu da kuma sura ta huɗu na littafin Daniyel.

The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.

Lokacin shekara ta 1798 ya fara da Nebukadnezzar, kuma ya ƙare a shekara ta 1863 da Belshazzar.

The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.

Lokacin daga 1798 zuwa dokar Lahadi yana farawa da Nebukadnezzar, kuma yana ƙarewa da Belshazzar.

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.

A matsayin alamar tarihin Millerites, shi ne alamar harsasan gini, waɗanda ke wakiltar gaskiyoyin da aka gano tsakanin gano na farko, wato alpha, na 2,520 da kuma gano na ƙarshe, wato omega, na 2,300. A cikin sharhinsa game da mafarkin William Miller, James White ya nuna cewa “maɓallin” shi ne hanyar da Miller ya bi wajen nazarin Littafi Mai Tsarki. Wannan hanya ita ce maɓallin Dawuda da aka ɗora a kafadarsa, gama shi ne ya gabatar da annabcin shekaru 2300 wanda ya ƙare sa’ad da Ishaya 22:22 ya cika a ranar 22 ga Oktoba, 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.”

Gaskiyar da aka fara warware hatiminta tun daga 2023 zuwa gaba, ita ce gaskiyar da tuni aka riga aka bayyana a cikin gabatarwar Teburan Habakkuk 95, kuma yanzu ana kafa wannan gaskiya ne cikin sabon tsari na “Gaskiya.”

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.

Kiran muryar da ke cikin jeji a watan Yulin 2023 ya bayyana cewa kuka da makoki sun zama dole ga waɗanda za su tuba saboda shelar ranar 18 ga Yuli, 2020. Waɗanda za su kasance cikin budurwai masu hikima su ne za su tuba cikin daidaito da addu’ar Daniyel tara, wadda ita ce addu’ar waɗanda ke cikin Lawiyawa 26 waɗanda suka gane cewa an warwatsa su.

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.”

Sa’ad da Miller ya ce, “Yayin da nake haka ina kuka da makoki saboda babban rashina da kuma alhakin da ke kaina, sai na tuna da Allah, na kuma yi addu’a da dukkan zuciyata cewa Ya aiko mini da taimako. Nan da nan ƙofa ta buɗe, wani mutum ya shiga ɗakin, sai mutanen duka suka fita daga cikinsa; shi kuwa, yana riƙe da goga mai share ƙazanta a hannunsa, ya buɗe tagogin, ya fara share ƙura da tarkace daga ɗakin.”

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.

Ƙofar da ta buɗe ita ce zuciyar Miller sa’ad da ya “yi addu’a da gaske” domin “taimako.” Yesu a matsayin Shaida ta Gaskiya ga Laodicea yana ƙwanƙwasawa a zukata yana neman shiga. Sa’ad da ƙofar ta buɗe, aka fara wani tsari na rarrabewa. Sa’ad da ƙofar ta buɗe, “tagogi” ma suka buɗe, kuma “tagogin” su ne tagogin sama.

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.

Yahaya ya ga tagogin sama a buɗe a sura ta goma sha tara ta Ru’ya ta Yohanna sa’ad da Ubangiji ya tashe rundunarsa ta farin dawakai, nan da nan bayan amarya ta shirya kanta. Wannan runduna ita ce rundunar Ezekiyel wadda ta miƙe tsaye domin amsa saƙon mummunar iskar gabas. Wannan runduna ita ce ikilisiya mai nasara wadda take sauyawa daga ikilisiya mai yaƙi zuwa ikilisiya mai nasara sa’ad da aka cika rarrabewar alkama da ciyawar zawan. Wannan rarrabewa kuma ana wakilta ta a matsayin sauyawa daga ƙwarewar Laodikiya zuwa ƙwarewar Filadelfiya. Miller ya buɗe zuciyarsa ya bari Shaida ta Gaskiya ta shigo, yayin da Ya rarraba alkama da ciyawar zawan, ta haka yana tashe rundunarsa ta farin dawakai zuwa rai.

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.

A ranar 31 ga Disamba, 2023, mutumin Tsintsiyar Ƙasa ya shiga cikin ɗakin bayan mutane sun fita, ya kuma fara aikin kawar da sharan kuskure, yana kuma sanya tsofaffin gaskiya na Allunan Habakkuk cikin sabon tsari na gaskiya.

> “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.

> “Mai Ceto bai zo domin ya soke abin da kakanni da annabawa suka faɗa ba; gama Shi da kansa ne ya yi magana ta bakin waɗannan wakilai. Dukan gaskiyar Kalmar Allah daga gare Shi ta fito. Amma an sa waɗannan duwatsu masu daraja marasa misaltuwa cikin mazaunai na ƙarya. An sa haskensu mai tamani ya yi hidima ga kuskure. Allah ya so a cire su daga waɗannan mazaunansu na kuskure, a ma maye gurbinsu cikin tsarin gaskiya. Wannan aiki hannu na allahntaka kaɗai zai iya aikatawa. Saboda alaƙarta da kuskure, gaskiya tana ta yi wa manufar maƙiyin Allah da mutum hidima. Almasihu ya zo domin ya sa ta a inda za ta ɗaukaka Allah, ta kuma aikata ceton ’yan Adam.” 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.

Ɗaya daga cikin gaskiyoyin farko da aka koyar a cikin 2024 shi ne bayanin abin takaicin 18 ga Yuli, 2020. A bisa layi bayan layi, an gane cewa farkon abubuwan takaici na kowane layin gyara sun nuna 18 ga Yuli, 2020 a matsayin babban alamar hanya a cikin misalin budurwai goma. Batun abin takaicin ya zama “mabuɗi” na buɗe gaskiyar Wuri Mai Tsarki; alhali kuwa, a cikin babban abin takaici na 1844, Wuri Mai Tsarki ne ya kasance “mabuɗi” wanda ya buɗe abin takaicin.

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.

Mutumin da yake da goga ta ƙura, wanda kuma shi ne Zakin kabilar Yahuza, ya fara warware hatimin saƙon Kiran Tsakar Dare a shekara ta 2023. Yanzu mun kai wurin a mafarkin Miller inda Yake ɗora akwatin taska mafi girma a kan tebur yana kuma jefa gaskiyoyin da za su haskaka sau goma fiye da rana. Ɗaya daga cikin waɗannan duwatsu masu daraja shi ne wahayin ko wanene Shi a cikin labarin annabci.

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.

Sa’ad da annabcin ya buɗe, Shi ne Zakin kabilar Yahuda, wanda yake ɗaukar tsoffin gaskiyoyi ya sanya su cikin sabon tsarin matakai uku na “gaskiya.” Wannan tsari yana kasancewa a haɗe ta wurin Almasihu a matsayin Alfa da Omega, na fari da na ƙarshe. A matsayin Maganar Allah, Shi ne ya tsara kowane sashe na Maganarsa. A matsayin Palmoni, Ya tsara kowane fanni a matsayin lissafi.

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.

Sa’ad da Bitrus yake a Kaisariya Filibbi, a sa’a ta uku, Ya gabatar da Kansa a matsayin Palmoni, tare da mai da hankali ga “fractals na annabci.” Ɗaya daga cikin wahayi na ƙarshe na Almasihu a matsayin Ubangijin annabci, shi ne wannan girmamawa ga fractals na annabci kamar yadda Bitrus ya wakilta a cikin Matiyu 16:18, wanda shi ne alamar 1.618, wadda ake kira golden ratio a cikin duniyar halitta, amma “fractals na annabci” ne ta wurin Palmoni.

We have only begun to identify the prophetic fractals that are located within the sacred week of 27 to 34. Before we return there on our way to the book of Joel the emphasis of prophetic fractals needed to be added into our consideration of Miller’s dream.

Mun dai fara gano fractals na annabci ne kawai da suke cikin mako mai tsarki na 27 zuwa 34. Kafin mu koma can a hanyarmu zuwa littafin Joel, ya wajaba a ƙara jaddadar fractals na annabci cikin la’akarinmu game da mafarkin 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.

Lokacin daga kiran da Miller ya yi ga mutane su “zo ku gani,” da kuma Almasihu, a matsayin mutumin goga mai share ƙura yana kiran Miller ya “zo ka gani,” shi ne daga 1798 har zuwa dokar Lahadi, amma yana ƙunshe da wani tsarin maimaituwar siffa a cikin wannan tarihin gaba ɗaya tare da lokacin daga 1798 har zuwa 1863. Haka kuma yana ƙunshe da wani tsarin maimaituwar siffa daga 9/11 har zuwa dokar Lahadi, da kuma wani daga 2023 har zuwa dokar Lahadi.

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.

Lokacin da Miller ya runtse idanunsa a tsakiyar hargitsi, ya wakilci tarihin shekara ta 1849, sa’ad da Ubangiji yake ƙoƙarin kammala aikin, amma hakan bai yiwu ba. An tashe shi a shekara ta 2023, gama shi ne Iliya wanda aka kashe a titi tare da Musa. Ya mutu a shekara ta 1849, sa’an nan kuma ya sake mutuwa a ranar 18 ga Yuli, 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.

An ba shi mafarkinsa a shekara ta 1847, sa’an nan Ubangiji ya miƙa hannunsa a karo na biyu ya kuma wallafa jadawalin 1850. Sa’ad da Ubangiji ya miƙa hannunsa a karo na biyu a tarihin dubu ɗari da arba’in da huɗu, ana ta da Miller.

The starting point for the scattering of both Israel and Judah is set forth in Isaiah.

Mabubbugar warwatsuwar Isra’ila da Yahuza duka an bayyana ta a cikin Ishaya.

> 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.

> Gama shugaban Suriya shi ne Dimashƙu, shugaban kuma Dimashƙu shi ne Rezin; cikin shekara sittin da biyar kuwa za a ragargaza Ifraimu, har ba zai ƙara zama jama'a ba. Shugaban Ifraimu kuma shi ne Samariya, shugaban kuma Samariya ɗan Remaliya ne. In ba za ku ba da gaskiya ba, lalle ba za a tabbatar da ku ba. Ishaya 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.

An ba da annabcin ne a shekara ta 742 K.H.K., kuma bayan shekaru goma sha tara, a shekara ta 723 K.H.K., Assuriyawa suka warwatsa Isra’ila, sa’an nan kuma bayan shekaru arba’in da shida, Babila ta warwatsa Yahuza. Waɗannan ranaku uku suna wakiltar tsawon lokaci na shekaru goma sha tara, sannan kuma shekaru arba’in da shida. Sa’ad da waɗannan annabce-annabcen biyu suka ƙare a 1798 da 1844 bi da bi, tsawon shekaru goma sha tara na farko daga 742 K.H.K. zuwa 723 K.H.K. shi ne alpha na shekaru goma sha tara, wanda ya wakilci omega na shekaru goma sha tara daga 1844 zuwa 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 ya rasu bayan shekaru biyar cikin omega, kuma bayan shekaru goma sha tara da kuma shekaru bakwai daga baya, aka buga rubuce-rubucen Hiram Edson game da “lokatai bakwai.” Bayan shekaru bakwai kuma, aka ƙi “lokatai bakwai.” Shekarar 1856 ta kasance hatimin da zai riga dokar Lahadi ta 1863, amma ba haka zai kasance ba.

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.

Mala’ikan na uku ya iso a shekara ta 1844, 1888 da kuma a 9/11. Sister White ta bayyana cewa sa’ad da manyan gine-ginen Birnin New York suka rushe, ayoyi uku na farko na Ru’ya ta Yohanna sura ta goma sha takwas za su cika.

## Revelation 18

Wahayin Yahaya 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.

Aya TA ƊAYA—Bayan waɗannan abubuwa sai na ga wani mala’ika dabam yana saukowa daga sama, yana da babban iko; kuma duniya ta haskaka da ɗaukakarsa.

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.

Aya ta BIYU—Sai ya yi kira da ƙarfi da murya mai ƙarfi, yana cewa, Babila babba ta fāɗi, ta fāɗi, kuma ta zama mazaunin aljanu, da mafakar kowane ƙazamin ruhu, da kejin kowane tsuntsu marar tsarki mai ƙyama.

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.

Aya ta UKU—Gama dukan al’ummai sun sha daga ruwan inabin fushin fasikancinta, sarakunan duniya kuma sun yi fasikanci da ita, ’yan kasuwar duniya kuma sun yi arziki ta wurin yalwar jin daɗinta.

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.

Mala’ikan farko mai ƙarfi ya sauko da saƙo a hannunsa, kuma aka umarci Yohanna ya je ya karɓi ɗan littafin ya ci shi. Wannan mala’ikan farko yana aiwatar da irin wannan aikin da mala’ikan Ru’ya ta Yohanna sura goma sha takwas yake yi, wanda ke haskaka duniya da ɗaukakarsa. Wannan kuwa saboda mala’ikan farko shi ne alfa, kuma mala’ika na uku shi ne omega, kuma farkon kullum yana kwatanta ƙarshe.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “Yesu ya aike wani mala’ika mai ƙarfi ya sauko ya yi wa mazaunan duniya gargaɗi su shirya domin bayyanarsa ta biyu. Sa’ad da mala’ikan ya bar gaban Yesu a sama, wani haske mai tsananin haske da ɗaukaka ya riga shi tafiya. An gaya mini cewa aikin da aka aike shi domin yi shi ne ya haskaka duniya da ɗaukakarsa, kuma ya gargaɗi mutum game da fushin Allah mai zuwa.” Early Writings, 245.

The first angel is verse one of Revelation eighteen.

Mala’ika na farko shi ne aya ta ɗaya ta Ru’ya ta Yohanna goma sha takwas.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

Bayan waɗannan abubuwa na ga wani mala’ika dabam yana saukowa daga sama, yana da iko mai girma; kuma duniya ta haskaka da ɗaukakarsa.

The second angel is verse two of Revelation eighteen.

Mala’ika na biyu shi ne aya ta biyu na Ru’ya ta Yohanna goma sha takwas.

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.

Sai ya yi kira da babbar murya mai ƙarfi, yana cewa, Babilon mai girma ta faɗi, ta faɗi, ta kuma zama mazaunin aljanu, da mafakar kowane mugun ruhu, da kejin kowane tsuntsu marar tsarki mai ƙyama.

The third angel is verse three of Revelation eighteen.

Mala’ika na uku shi ne aya ta uku ta Ru’ya ta Yohanna sura goma sha takwas.

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.

Gama dukan al’ummai sun sha ruwan inabin hasalar zina ta, sarakunan duniya kuma sun yi zina da ita, ’yan kasuwar duniya kuwa sun yi arziki ta wurin yalwar kayan alatu nata.

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.

Dukan sarakuna suna yin fasikanci tare da karuwar a lokacin dokar Lahadi, kamar yadda aka misalta a aya ta uku. Saƙon mala’ika na biyu shi ne cewa Babila ta fāɗi, kuma wannan ita ce aya ta biyu. Aikin mala’ika na farko shi ne ya haskaka duniya da ɗaukakarsa, kuma wannan ita ce aya ta farko. Aya ta farko ita ce 9/11. Aya ta biyu ita ce tsarin rarrabuwar da yake gudana a cikin dukan ’yan Adam tun daga 9/11, kuma aya ta uku ita ce dokar Lahadi. Saboda wannan dalili, 9/11 shi ne saƙon mala’ika na uku, haka kuma dokar Lahadi. 9/11 gargadi ne game da dokar Lahadi mai gabatowa kamar yadda aka wakilta a cikin ayoyi uku na farko, kuma ɗayan muryar da ke aya ta huɗu ita ce dokar Lahadi. Murya ta farko ta Ru’ya ta Yohanna sura ta goma sha takwas ita ce gargaɗin game da dokar Lahadi mai gabatowa, kuma wannan gargaɗi yana sauyawa ya zama gaskiya mai rai a lokacin dokar Lahadi.

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.

An yi wa 9/11 zuwa dokar Lahadi misali ta wurin lokacin alfa na “zo ka gani” na mafarkin Miller har zuwa omega na “zo ka gani.” A tsakanin 9/11 da dokar Lahadi, ana shimfiɗa jauhari a kan teburin Miller a tsakiyar ɗakin, a warwatse kuma a binne, sa’an nan kuma mutumin goga na ƙura ya maido da su. Mala’ikan da ya sauko a 1840 tare da ƙaramin littafin shi ne mala’ika na farko kuma na alfa wanda ya wakilci mala’ikan da ya sauko a 9/11. An bayyana wannan mala’ikan a sura ta goma, sa’ad da aka faɗa wa Yohanna cewa littafin zai yi zaƙi, amma ya koma ɗaci.

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.

Yahaya yana wakiltar motsin mala’ika na fari, wanda Milleriyawa suka wakilta, kuma yana kuma kwatanta motsin mutum dubu ɗari da arba’in da huɗu. Da farko dai, ya wakilci kwanaki na ƙarshe, kamar yadda annabawa kullum suke yi. Saboda wannan dalili, an faɗa masa tun da farko cewa littafin zai kasance mai zaƙi sa’an nan kuma mai ɗaci. Milleriyawa ba su san wannan tun da farko ba, amma ana buƙatar mutum dubu ɗari da arba’in da huɗu su san wannan.

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, a matsayin manzon mala’ika na fari, shi ne babban alamar wanda ya ci ƙaramin littafin. A matsayinsa na miller, ya kamata ya raba alkama da ƙaiƙayi, sa’an nan ya sarrafa hatsin ya zama gari, ya kuma yi gurasar da za a ci. Ya raba gurasar ta wurin ajiye ta a tsakiyar ɗakinsa yana kuma kiran duk wanda yake so ya “zo ka gani.” Amma a matsayin alamar wanda ya karɓi littafin daga hannun mala’ikan, Miller, kamar Yahaya, yana magana ne game da kwanaki na ƙarshe na mala’ika na uku, fiye da kwanaki na farko na mala’ika na fari. A mafarkinsa ya fara ne da sanar da mu cewa ya karɓi saƙonsa ne ta hannun da ba a gani. Mala’ika na fari a cikin Ru’ya ta Yohanna sura ta goma yana da ƙaramin littafi a hannunsa, amma mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas, wanda shi ne omega ga alpha na 1840, ba a nuna wani littafi a hannunsa ba, kuma wannan shi ne littafin da Miller ya karɓa—littafin daga hannun da ba a gani. “Zo ka gani” na Miller shi ne 9/11, kuma “zo ka gani” na mutumin burushin ƙura shi ne dokar Lahadi.

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.

A tsakanin alfa da omega na “zo ka gani” kana da saƙon mala’ika na biyu, domin alfa shi ne 9/11, wanda shi ne aya ta ɗaya ta sura ta goma sha takwas, kuma aya ta biyu ita ce mala’ika na biyu da take ƙarewa a aya ta uku, wadda ita ce dokar Lahadi da kuma omega na “zo ka gani.” A mafarkin Miller mala’ika na biyu, da faɗuwar Babila, ana wakilta su ta wurin sau bakwai da aka yi amfani da kalmar “watse,” alhali kuwa dukan labarin gaba ɗaya yana nuna gaskiya tana shan kaye a hannun kuskure.

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.

Mala’iku na fari da na uku sun sauko da saƙon da dole ne a ɗauka a ci a ranakun 11 ga Agusta, 1840 da 9/11 bi da bi. Waɗannan ranaku biyu sun dace da aya ta ɗaya ta Ru’ya ta Yohanna sura ta goma sha takwas.

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.

An buga gaskiyar tushe a cikin Mayu na shekara ta 1842, tare da jadawalin majagaba na 1843 a matsayin alfa na tebura biyu na Habakkuk. A shekara ta 2012 an buga Teburan Habakkuk, daidai da Mayu na shekara ta 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.

Millerites sun fuskanci ɓacin ransu na farko a ranar 19 ga Afrilu, 1844, wanda yake misalta 18 ga Yuli, 2020. A wannan lokacin mala’ika na biyu ya iso, kuma isowarsa ta yi daidai da aya ta biyu ta Ru’ya ta Yohanna sura ta goma sha takwas. Wannan ɓacin ran ya nuna ƙarshen mala’ika na farko. A can ne mala’ika na biyu ya iso, lokacin jinkiri a misalin budurwai ya fara. Tarihin mala’ika na farko zai gudana a layi ɗaya da tarihin mala’ika na biyu, kuma idan aka yi amfani da shi ta wannan hanya, isowar mala’ika na biyu ta yi daidai da isowar mala’ika na farko a 1840 da 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.

Lokacin jinkiri ya zo a 9/11, wanda aka siffanta ta wurin 19 ga Afrilu, 1844. A 9/11 aka saki iskokin huɗu na Musulunci, sa’an nan kuma aka tsare su. Waɗannan iskokin huɗu na Yahaya su ne gugayen iskoki na Ishaya, da iskar gabas ta annabci, kuma mala’ikan hatimi yana hawa daga gabas. Sa’ad da Ya hau, Yana kira da ƙarfi yana cewa, “riƙe, riƙe, riƙe, riƙe” sau huɗu bisa ga Sister White. Lokacin jinkirin da ya fara da zuwan mala’ika na biyu ana wakilta shi a matsayin iskokin huɗu ana tsare da su har sai an hatimce dubu ɗari da arba’in da huɗu.

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.

Bayan rashin cikar zato na farko, aka ja-goranci Samuel Snow ya tsara saƙon Kukan Tsakar Dare, ta haka yana wakiltar muryar mai shela a jeji a watan Yuli na 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.

A taron sansani na Exeter, rabuwar budurwai bisa ga man gwaji ta tsarkake kuma ta kuma tace Millerites, cikin daidaito da aikin Manzon Alkawari. Taron sansani na Exeter ya wakilci hatimcewa, gama aikin ya ci gaba a lokacin kamar igiyar ruwa mai ƙarfi, ko kuma runduna mai girma, har mala’ika na uku ya iso a ranar 22 ga Oktoba, 1844. Maɓallin tarihin shi ne rabuwar.

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.

Mala’ika na biyu yana yin aikin rarrabewa sa’ad da ya iso, kamar yadda ya yi a takaicin farko, kuma ya ƙare da rarrabuwar 22 ga Oktoba. A tsakiyar waɗannan rarrabuwar biyu ne aka yi shelar saƙon mala’ika na biyu. Mala’ika na biyu rarrabewa ce mai ci gaba har zuwa gwaji na ƙarshe na mai. Gwaji na ƙarshe na mai yana kaiwa ga gwajin tantancewa na mala’ika na uku. Wannan gwajin tantancewa shi ne gicciye ga Yesu, kuma Aljannar Getsamani, wadda ma’anarta ita ce “lambun matsewar mai,” ta gabaci gwajin tantancewa na gicciye, kuma gwajin man budurwai ya gabaci ƙofar da aka rufe ta 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.

Gwaji na ƙarshe, wanda shari’a ta biyo baya, shi ne gwaji na goma ga Isra’ila ta dā. Sa’an nan aka ƙaddara musu su mutu a cikin jeji. Ko Kadesh ne, ko Gethsemane, ko Exeter; gwaji na ƙarshe kafin shari’a, inda aka rarrabe aji biyu, yana nuna wani gwaji na ƙarshe bayan 2023, wanda yake gaba da shari’ar ƙofar-rufe ta dokar Lahadi. Wannan gwaji na ƙarshe shi ne hatimcewa. Gwaji na ƙarshe ko na ƙarewa yana nuna akwai gwaji na farko.

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.

A cikin 2023, lokacin jira ya ƙare sa’ad da Zakin kabilar Yahuda ya buɗe hangen nesa wanda ya kamata ya jinkirta, ta wurin janye hannunsa. Sa’an nan aikin Samuel Snow ya fara.

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.

Idan muka daidaita zamani na mala’ika na farko da na biyu a jere da juna, suna nuna saukowar wani mala’ika ɗauke da saƙo wanda yake gwada mutanen Allah ta wurin yadda suka amsa ga umurnin su ɗauki saƙon su ci. Saƙon tushe sai a gabatar da shi ga jama’a, har sai saƙon tushe ya gaza. Sa’an nan mala’ika na uku ya zo. Zamanin mala’ika na uku shi ne shekaru goma sha tara waɗanda su ne shekaru goma sha tara na omega, daga 742 BC zuwa 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.”

Lokacin daga 1844 zuwa 1863, da kuma lokacin daga 742 K.H.K. zuwa 723 K.H.K., suna tafiya daidai da juna, kuma haka kuma suna tafiya daidai da lokutan mala’ika na fari da na biyu. Waɗannan layuka huɗu na tarihin annabci suna daidaita da 9/11 har zuwa dokar Lahadi. Waɗannan layuka biyar su ne tarihin alfan Miller na “zo ka gani” da omegan Kristi na “zo ka gani.”

## Four times Seven

Sau Huɗu na Bakwai

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.

Idan aka fahimce shi yadda ya kamata, Littafin Lawiyawa ashirin da shida yana bayyana “lokuta bakwai”, sau huɗu, kuma “lokuta bakwai” alama ce ta Miller da saƙonsa. A shekara ta 1842, fahimtar Miller game da “lokuta bakwai” an kafa ta a kan jadawalin 1843 wanda ‘Yar’uwa White ta ce, “hannun Ubangiji ne ya shiryar da shi,” kuma “bai kamata a canja shi ba.” Shekaru bakwai bayan haka Miller ya mutu a 1849, kuma bayan shekaru bakwai saƙon “lokuta bakwai” Hiram Edson ya sanya shi a cikin tarihin rubuce-rubuce, kuma bayan shekaru bakwai an ƙi shi.

In 1842 the first table of Habakkuk was published.

A cikin shekara ta 1842 aka buga teburin farko na Habakkuk.

In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.

A shekara ta 1849, manzon alfa na “lokatai bakwai” da ke kan jadawalin 1843 ya mutu.

In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.

A cikin shekara ta 1856, an yi watsi da manzon omega na “lokuta bakwai” da ke kan jadawalin 1850.

In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.

A cikin 1863 an ƙi alluna biyu na Habakkuk, kuma aka buga jadawalin 1863.

A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.

Tsarin allahntaka da aka buga a farkon lokaci, da kuma tsarin ɗan adam da aka buga a ƙarshe. A tsakiya kuwa, an bayyana manzanni biyu, domin saƙo na biyu kullum yana da ninkewa biyu.

## First angel

Mala’ika na fari

In 1842 the first table of Habakkuk was published.

A cikin 1842 aka buga teburin Habakkuk na farko.

## Second angel

Mala’ika na biyu

In 1849 the old messenger of the 1843 chart dies.

A shekara ta 1849 tsohon manzon jadawalin 1843 ya mutu.

In 1856 the new messenger of the 1850 chart is ignored.

A shekara ta 1856, an yi biris da sabon manzon jadawalin 1850.

## Third angel

Mala’ika na uku

In 1863 the message is rejected and the 1863 chart was published.

A cikin 1863 aka ƙi saƙon, kuma aka wallafa jadawalin 1863.

A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.

Wani lokaci na shekara ashirin da ɗaya wanda yake wakiltar alamomi huɗu na “lokuta bakwai,” waɗanda aka tsara daidai tazara da shekara bakwai-bakwai a tsakaninsu. An wallafa saƙon alfa (1842), manzon alfa ya mutu (1849), an yi watsi da manzon omega (1856), kuma an ƙi saƙon omega (1863), suna misalta 2012; 18 ga Yuli, 2020; 2023; da kuma dokar Lahadi mai zuwa nan ba da daɗewa ba. Mutuwar Miller a 1849 ta yi daidai da 18 ga Yuli, 2020. An ta da manzon, da kuma saƙon a 2023. Yanzu ana buɗe saƙon omega, kuma dokar Lahadi ta 1863 tana biye da shi.

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.

A cikin motsin Millerite, an kafa saƙon, sa’an nan kuma manzon ya mutu. A cikin motsi mai kama da shi, an kafa saƙon, sa’an nan kuma saƙon ya mutu. An ta da saƙon daga mutuwa a 1856 da kuma 2023. Ridda ita ce alamar 1863, nasara kuma ita ce alamar takwararta a dokar Lahadi. Kafin ridda da nasarar dokar Lahadi da ta 1863, ana gabatar da ɓullo da hasken omega na dutse-mai-ƙare gini da ba a buɗe ba na “lokuta bakwai” na 1856, kamar yadda yake tun daga 2023.

We will continue in the next article.

Za mu ci gaba a maƙala ta gaba.

## William Miller: 1782–1849

William Miller: 1782–1849

> William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”

> William: “nufi” da “kwalkwali”— “mai kārewa mai ƙuduri”, “mai tsaro mai ƙuduri”, ko kuma “jarumi mai ƙarfin nufi.”

> Miller: a person who operates a mill, especially. a mill that grinds grain into flour.

> Miller: mutumin da ke sarrafa injin niƙa, musamman injin niƙa da ke nika hatsi ya zama gari.

## Strong-willed warrior

Jarumi mai ƙarfin nufi

> “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.

> “Wani manomi mai adalci, mai zuciya ta gaskiya, wanda aka kai shi ga yin shakka game da ikon allahntaka na Nassosi, amma duk da haka da gaskiya yake marmarin sanin gaskiya, shi ne mutumin da Allah ya zaɓa musamman ya jagoranci shelar zuwan Almasihu na biyu. Kamar masu gyara addini da yawa, William Miller ya yi fama da talauci a farkon rayuwarsa, kuma ta haka ya koyi manyan darussa na ƙwazo da kuma musun kai. ’Yan iyalin da ya fito daga cikinsu sun shahara da ruhin cin gashin kai da son ’yanci, da iyawar jurewa, da kishin ƙasa mai zafi—halaye da su ma suka bayyana ƙwarai a cikin halinsa. Mahaifinsa kyaftin ne a rundunar yaƙin Juyin Juya Hali, kuma zuwa ga sadaukarwar da ya yi a cikin gwagwarmaya da wahalhalun wancan lokaci mai rikice-rikice ne za a iya danganta ƙuncin yanayin rayuwar Miller a farkon rayuwarsa.”

> “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.

> “Yana da ƙaƙƙarfan tsarin jiki, kuma tun yana yaro ya nuna shaidar ƙarfi na basira fiye da na talakawa. Yayin da ya ƙara girma, wannan ya ƙara bayyana sosai. Hankalinsa yana aiki ƙwarai kuma ya bunƙasa sosai, kuma yana da ƙishirwa mai tsanani ga ilimi. Ko da yake bai more fa’idodin ilimin jami’a ba, ƙaunarsa ga karatu da dabi’ar yin tunani da kyau da sukar al’amura sosai sun mai da shi mutum mai ingantaccen hukunci da fahimta mai yalwa. Yana da halin ɗabi’a marar aibu da kuma suna mai abin koyi, ana yawan girmama shi saboda gaskiya, tanadi, da jinƙai. Ta wurin ƙwazo da himma ya fara samun isasshen arziki tun da wuri, ko da yake har yanzu yana ci gaba da riƙe da dabi’unsa na karatu. Ya riƙe mukamai dabam-dabam na farar hula da na soja cikin karramawa, kuma hanyoyin zuwa ga arziki da daraja sun yi kamar a buɗe suke sosai a gabansa.” 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.

> “Ba za a sami sanin Allah ba tare da ƙoƙarin tunani ba, ba tare da addu’ar neman hikima ba domin ku rarrabe ƙaiƙayin da mutane da Shaidan suka yi amfani da shi wajen karkatar da koyaswar gaskiya daga tsabtataccen hatsin gaskiya. Shaidan da ƙungiyarsa ta wakilan mutane sun yi ƙoƙari su gauraya ƙaiƙayin kuskure da alkamar gaskiya. Ya kamata mu bincika da himma domin neman ɓoyayyen taska, mu kuma nemi hikima daga sama domin mu rarrabe ƙirƙirarrun abubuwan mutane daga umarnan Allah. Ruhu Mai Tsarki zai taimaki mai nema game da manyan gaskiya masu daraja ƙwarai waɗanda suka shafi shirin fansa. Ina so in jaddada wa kowa gaskiyar cewa karatun Nassosi kawai na wucewa bai isa ba. Dole ne mu bincika, kuma wannan yana nufin aikata duk abin da kalmar take nufi. Kamar yadda mai haƙar ma’adinai yake binciken ƙasa da ƙwazo domin gano jijiyoyin zinariyarta, haka ku ma za ku binciki maganar Allah domin neman ɓoyayyen taska wanda Shaidan ya daɗe yana ƙoƙarin ɓoye wa mutum. Ubangiji ya ce, ‘In wani mutum yana nufin yin nufinsa, zai san game da koyarwar.’ Yohanna 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.

> “Maganar Allah gaskiya ce da haske, kuma ya kamata ta zama fitila ga ƙafafunku, domin ta shiryar da ku a kowane mataki na hanya har zuwa ƙofofin birnin Allah. Saboda wannan ne Shaiɗan ya yi irin waɗannan ƙoƙari masu tsanani don tare hanyar da aka gyara domin waɗanda Ubangiji ya fansa su bi a kai. Bai kamata ku kai ra’ayoyinku ga Littafi Mai Tsarki ba, ku mai da ra’ayoyinku cibiyar da gaskiya za ta riƙa kewaye da ita. Ya kamata ku ajiye ra’ayoyinku a ƙofar bincike, kuma da zukata masu tawali’u da natsuwa, tare da kai a ɓoye cikin Almasihu, tare da addu’a ta ƙwazo, ku nemi hikima daga wurin Allah. Ya kamata ku ji cewa dole ne ku san nufin Allah da aka bayyana, domin ya shafi jin daɗinku na kanku na har abada. Littafi Mai Tsarki jagora ne wanda ta wurinsa za ku iya sanin hanyar zuwa rai madawwami. Ya kamata ku yi buri fiye da kome cewa ku san nufi da hanyoyin Ubangiji. Bai kamata ku bincika da manufar neman ayoyin Littafi Mai Tsarki da za ku iya fassara su don tabbatar da ra’ayoyinku ba; gama maganar Allah ta bayyana cewa wannan karkatar da Nassosi ne zuwa ga hallakar kanku. Dole ne ku kwashe kanku daga kowane irin son zuciya, ku zo cikin ruhun addu’a zuwa binciken maganar Allah.” Review and Herald, Satumba 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.’

> “An haifi William Miller a Pittsfield, Massachusetts. Iliminsa na makaranta a tsarin hukuma ya ƙunshi watanni 18 kaɗai, amma ya koyar da kansa ta wurin ƙaƙƙarfan ɗabi’arsa ta karatu. Tun da wuri kuma ya fara rubuce-rubuce, yana tsara waƙoƙi kuma yana ajiye kundin abin da yake faruwa a rayuwarsa. Karatunsa ya fallasa shi ga marubutan marasa bangaskiya waɗanda suka rinjaye shi zuwa ga akidar deism. Ya zama alkalin sulhu a ƙarshen shekarunsa na ashirin, kuma ya yi yaƙi a Yaƙin 1812. Wasu abubuwan da ya fuskanta a lokacin wannan rikici suka karkatar da tunaninsa zuwa ga Allah na kai-da-kai. Zuwa shekara ta 1816 ya tuba, kuma ya fara nazarin Littafi Mai Tsarki da gaske. Ya rubuta cewa, ‘Nassosi... suka zama abin farin cikina, kuma a cikin Yesu na sami aboki.’”

> “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.

> “Zuwa shekarar 1818, a cikin nazarinsa na annabce-annabce, ya kai ga ƙarshe cewa Yesu zai dawo ‘kusan a 1843.’ A shekara ta 1831 ya fara bayyana nazarce-nazarcensa a bainar jama’a a ƙananan taruka, bayan ya sami ƙarfi na tabbaci da jagorancin tanadi na Allah domin yin haka. Bayan ya sadu da J. V. Himes, fitaccen edita, a 1839, aka buɗe masa hanya ya yi wa’azi ga manyan taruka a manyan birane. Ko da yake mutane da yawa sun yi adawa da shi, wa’azinsa, da na wasu kuma da suka rungumi saƙon Zuwan Almasihu, sun yi gagarumin tasiri, har mutane 100,000 suka karɓi bangaskiya ga zuwan Kristi nan ba da daɗewa ba. Ellen Harmon ta ji shi a Portland, Maine, a Maris na 1840 lokacin da take da shekara 12. Ta ba da labari cewa, “Malam Miller ya bi sawun annabce-annabcen da cikakken daidaito wanda ya sa tabbaci ya shiga zukatan masu sauraronsa. Ya mai da hankali a kan lokutan annabci, ya kuma kawo hujjoji masu yawa don ƙarfafa matsayinsa. Sa’an nan kuma kiraye-kirayensa masu tsanani da ƙarfi da gargaɗinsa ga waɗanda ba su shirya ba, suka riƙe taron kamar waɗanda aka ɗaure da sihiri.” Life Sketches, 20.

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