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# The Book of Daniel - Number Thirty-Nine

Littafin Daniyel - Na Talatin da Tara

Unveiling the Prophetic Tapestry: William Miller’s Dream and the Restoration of Foundational Truths in the Last Days

Bayyana Zanen Annabci: Mafarkin William Miller da Maido da Gaskiyoyin Asali a Kwanaki na Ƙarshe

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Jeff Pippenger

Published

January 3, 2024

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

Muna la’akari da yadda mafarkin William Miller yake da amfani a annabce a kwanaki na ƙarshe, inda dukkan annabce-annabce suke samun cikakkiyar cikar su. Mafarkin Miller yana bayyana ganowa, kafuwa, ƙin karɓa, binnewa, da kuma maidowa na muhimman gaskiyoyin Adventism waɗanda aka tattara ta wurin hidimar Miller. Waɗannan muhimman gaskiyoyi suna wakiltar gaskiyoyin da aka warware hatiminsu a shekara ta 1798. Waɗannan gaskiyoyi ana wakilta su ta wurin wahayin Kogin Ulai. Mafarkin Miller, kamar yadda aka rubuta a cikin littafin Early Writings, shi ne mafarkinsa na biyu, kuma wannan mafarkin an yi masa alama tun farko ta wurin mafarki na biyu na Nebukadnezzar, kamar yadda Miller kansa kuma aka yi masa alama tun farko ta wurin Nebukadnezzar.

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

Makalolin da suka gabata sun nuna yadda ƙarshen rayuwar Nebukadnezzar ta “lokatai bakwai” na rayuwa da zuciyar dabba ya ƙare a alamance a shekara ta 1798. Sa’an nan aka maido masa da mulkinsa, kuma a karo na farko, Nebukadnezzar ya wakilci mutum da ya tuba gaba ɗaya. Dangane da “lokacin ƙarshe,” a shekara ta 1798, ya wakilci “masu hikima.” Mun kuma tabbatar da cewa, a matsayin sarkin farko na Babila, hukuncin Nebukadnezzar na “lokatai bakwai,” ya kasance siffa ta hukuncin shekaru dubu biyu da ɗari biyar da ashirin na Belshazzar (mene, mene, tekel, upharsin), wanda shi ne sarki na ƙarshe na Babila.

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

> “Ga mai mulkin Babila na ƙarshe, kamar yadda a misali ya zo wa na farkonta, hukuncin Mai Tsaro na Allah ya zo: ‘Ya kai sarki, … an faɗa maka; mulkin ya rabu da kai.’” Daniel 4:31. Annabawa da Sarakuna, 533.

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

’Yar’uwa White ta bayyana Belshazzar a cikin sa’ar shari’arsa a matsayin “sarki marar hikima.” A ƙarshen sa’ar shari’ar Nebuchadnezzar, yana wakiltar “sarki mai hikima,” domin ya amfana daga shari’ar “sau bakwai,” amma Belshazzar, ko da yake ya san tarihin, ya ƙi ya amfana.

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

> “Amma ƙaunar Belshazzar ga nishaɗi da ɗaukaka kansa ta shafe darussan da bai kamata ya taɓa mantawa da su ba; kuma ya aikata zunubai irin waɗanda suka jawo hukunce-hukuncen bayyane a kan Nebuchadnezzar. Ya ɓata damar da aka ba shi cikin alheri, yana ƙyale yin amfani da damar da ke hannunsa don ya san gaskiya. ‘Me ya kamata in yi domin in sami ceto?’ tambaya ce da wannan babban amma wawan sarki ya wuce ta da halin ko-in-kula.” Bible Echo, April 25, 1898.

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

Nebukadnezzar alama ce ta “masu hikima” a shekarar 1798, waɗanda suke fahimtar ƙaruwa na ilimi a lokacin ƙarshe.

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

> “Da kyar wannan alfahari na taƙama ya fita daga bakinsa, sai wata murya daga Sama ta faɗa masa cewa lokacin shari’ar Allah da aka ƙaddara ya zo. Nan take aka ɗauke masa hankalinsa, kuma ya zama kamar dabba. Tsawon shekara bakwai yana cikin wannan ƙasƙanci. A ƙarshen wannan lokaci aka mayar masa da hankalinsa, sa’an nan da ya ɗaga idanunsa sama cikin tawali’u zuwa ga babban Allah na Sama, ya gane hannun Allah a cikin wannan horo, kuma aka sāke mai da shi ga kursiyinsa.”

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

> “A cikin shelar jama’a, Sarki Nebukadnezzar ya amince da laifinsa, da kuma girman jinƙan Allah a mayar da shi. Wannan ne aiki na ƙarshe na rayuwarsa kamar yadda aka rubuta a cikin Tarihi Mai Tsarki.” Review and Herald, 1 ga Fabrairu, 1881.

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

A ƙarshen “lokatai bakwai” na Nebukadnezzar, ya yi sanarwa a bainar jama’a, wadda ta ƙunshi furci a fili. Miller, a matsayin Nebukadnezzar, yana wakiltar “masu hikima” a shekara ta 1798, waɗanda suke fahimtar ƙaruwar sani a lokacin ƙarshe. Su duka biyun sun yi mafarkai biyu, kuma mafarki na biyun na kowannensu yana nuna “lokatai bakwai” ta fuskar alama. An nuna a cikin talifofi na baya cewa “lokatai bakwai” suna alamta wurin sauyi.

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

A cikin 1798, Nebukadnezzar ya nuna sauyi daga yanayinsa na girman kai zuwa yanayin masu hikima. Wannan ya haɗa da furucinsa na bainar jama'a. Shekarar 1798 kuma ta kasance wurin sauyi tsakanin mulki na biyar da na shida a annabcin Littafi Mai Tsarki. Haka kuma ta nuna zuwan mala’ika na fari, ta haka tana nuna sabon zamanin rarrabawa, domin gargadin hukuncin da ke zuwa ba zai iya faruwa ba sai mulki na biyar a annabcin Littafi Mai Tsarki ya karɓi mummunar rauninsa.

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

> “Saƙon da kansa yana ba da haske game da lokacin da wannan motsi zai faru. An bayyana cewa sashe ne na ‘bishara madawwamiya;’ kuma yana shelanta buɗewar shari’a. An yi wa’azin saƙon ceto a dukan zamanai; amma wannan saƙo sashe ne na bisharar da za a iya shelar ta ne kawai a kwanaki na ƙarshe, gama a lokacin ne kaɗai zai zama gaskiya cewa sa’ar shari’a ta zo. Annabce-annabce suna gabatar da jerin abubuwan da za su faru, suna kaiwa har zuwa buɗewar shari’a. Wannan gaskiya ce musamman game da littafin Daniyel. Amma game da wannan sashe na annabcin da ya shafi kwanaki na ƙarshe, an umarci Daniyel ya rufe ya kuma hatimta shi ‘har zuwa lokacin ƙarshe.’ Sai da muka kai ga wannan lokaci ne kaɗai za a iya shelar saƙo game da shari’a, bisa ga cikar waɗannan annabce-annabce. Amma a lokacin ƙarshe, in ji annabin, ‘mutane da yawa za su yi kai-komo, ilimi kuma zai ƙaru.’ Daniyel 12:4.”

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

> “Manzo Bulus ya gargadi ikkilisiya kada ta sa ran zuwan Almasihu a zamaninsa. ‘Wannan rana ba za ta zo ba,’ in ji shi, ‘sai an fara samun ridda, kuma mutumin zunubi ya bayyana.’ 2 Tassalonikawa 2:3. Sai bayan babban ridda, da kuma tsawon lokacin mulkin ‘mutumin zunubi,’ ne za mu iya sa ran bayyanuwar Ubangijinmu. ‘Mutumin zunubi,’ wanda kuma ake kira ‘asirin mugunta,’ ‘ɗan hallaka,’ da kuma ‘wancan mugun,’ yana wakiltar papanci, wanda, kamar yadda annabci ya riga ya faɗa, zai ci gaba da riƙe matsayinsa na fifiko har shekara 1260. Wannan zamani ya ƙare a shekara ta 1798. Zuwan Almasihu ba zai iya faruwa kafin wannan lokaci ba. Bulus ya shimfiɗa wannan gargaɗinsa a kan dukan zamanin Kiristanci har zuwa shekara ta 1798. A wannan gefen na wancan lokaci ne ya kamata a yi shelar saƙon zuwan Almasihu na biyu.”

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

> “Ba a taɓa ba da irin wannan saƙo ba a zamanai da suka shige. Bulus, kamar yadda muka gani, bai yi wa’azin sa ba; ya nuni ’yan’uwansa zuwa ga makoma mai nisa sosai a wancan lokaci domin zuwan Ubangiji. Masu Gyara ba su shelanta shi ba. Martin Luther ya sa shari’a kusan shekara ɗari uku a nan gaba daga zamaninsa. Amma tun daga 1798 an buɗe littafin Daniyel, ilimin annabce-annabce ya ƙaru, kuma mutane da yawa sun yi shelar saƙo mai tsanani na shari’ar da ta yi kusa.” The Great Controversy, 356.

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

A cikin shekara ta 1798, wata sabuwar zamanin gudanarwar aikin ceto ta iso, kuma wannan sabuwar zamanin ta ba da gargadi game da wata kuma zamanin da za ta fara a shekara ta 1844. A wannan canjin zamanin gudanarwa, za a rufe wata ƙofa, kuma a buɗe wata ƙofa.

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

> Kuma ka rubuta wa mala'ikan ikkilisiyar da take Filadelfiya cewa; Waɗannan abubuwa shi ne mai tsarki yake faɗa, mai gaskiya, mai riƙe da mabuɗin Dawuda, wanda yake buɗewa, ba kuwa wani mutum da zai rufe; kuma yana rufewa, ba kuwa wani mutum da zai buɗe; Na san ayyukanka: ga shi, na sa a gabanka ƙofa a buɗe, kuma ba wanda zai iya rufe ta: gama kana da ƙaramin ƙarfi, kuma ka kiyaye maganata, ba ka kuwa musanta sunana ba. Ru’ya ta Yohanna 3:7, 8.

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

Buɗe wata ƙofa alama ce ta sabon zamani na tanadi. An yi canjin tsarin zamanai na masarautu da na saƙo a 1798, a ƙarshen fushin farko, wanda aka cika daga 723 K.H. har zuwa 1798. Haka kuma an yi wani canjin tsarin zamanai a 1844, a ƙarshen fushin ƙarshe, wanda aka cika daga 677 K.H. har zuwa 1844. A 1798, zamanin tanadin saƙon mala’ika na fari, wanda ya yi gargaɗi game da shari’a mai zuwa, ya iso. Duka Nebukadnezzar da Miller an wakilta su a matsayin “masu hikima,” a “lokacin ƙarshe,” sa’ad da aka buɗe “ƙofar” zuwa ga tanadin ciki na saƙon mala’ika na fari da kuma zuwa ga canjin tanadin waje daga dabbar teku zuwa ga dabbar ƙasa. An cika tanadin saƙon mala’ika na fari sa’ad da aka buɗe ƙofar zuwa Wuri Mafi Tsarki a ranar 22 ga Oktoba, 1844, kuma tanadin mala’ika na uku, da kuma shari’ar bincike, suka iso.

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

Mafarki na biyu na Miller ya fara ne sa’ad da aka buɗe ƙofa a shekara ta 1798, kuma ya ƙare ne sa’ad da aka buɗe ƙofa a lokacin miƙa mulki na “shaidu biyu” waɗanda aka maido da su zuwa rai domin su yi shelar saƙon Kukan Tsakar Dare. A ma’anar annabci, duka Nebukadnezzar da Miller sun wakilci miƙa mulki daga mulkin dabbar teku zuwa mulkin dabbar ƙasa a shekara ta 1798. Dukansu suna wakiltar sanarwar kusantowar da kuma zuwan shari’ar bincike a shekara ta 1844. Shekarun 1798 da 1844 suna wakiltar kammalawar “fushin” Allah na farko da na ƙarshe a kan mutanensa, wanda aka cika a cikin tsawon lokacin “sau bakwai,” kamar yadda aka bayyana a Littafin Firistoci sura ta ashirin da shida. Shekaru arba’in da shida daga 1798 zuwa 1844 suna wakiltar gina haikalin ruhaniya, wanda manzon alkawari ya zo masa farat ɗaya a ranar 22 ga Oktoba, 1844, sa’ad da Almasihu ya sauya daga Wuri Mai Tsarki zuwa Wuri Mafi Tsarki.

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

1798, da 1844, suna nuna sauye-sauye (fiye da ɗaya), waɗanda “lokuta bakwai” suka yi wa alama. Sauyin Adventisancin Milleriyawa na Filadelfiya zuwa Adventisancin Milleriyawa na Laodikiya a 1856, shi ma an yi masa alama da ƙaruwa cikin sanin “lokuta bakwai,” wanda daga baya aka ƙi a 1863. A 1798, an samu ƙaruwa cikin sani daga littafin Daniyel, wanda ya haɗa da wannan “lokuta bakwai” ɗin na Lawiyawa ashirin da shida, wanda za a ƙi a ƙarshen Adventisancin Milleriyawa na Filadelfiya.

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

Canjin motsin mala’ika na farko daga Philadelphia zuwa Laodicea an wakilta shi da shekaru bakwai daga 1856 zuwa 1863. Saƙon Laodicea ya iso a 1856, kuma cikin shekaru bakwai, sabon hasken “lokuta bakwai” da aka buɗe hatiminsa ya haifar da tsari na gwaji mai matakai uku, wanda Adventism ya kasa a 1863. An ba da shekaru bakwai domin hasken “lokuta bakwai,” ko dai a karɓe shi ko kuma a ƙi shi. Canjin motsin Adventism na Millerite na Philadelphia zuwa Adventism na Millerite na Laodicea, yana zama alama ta gaba ta juyawar jerin a ƙarshe, wato canjin motsin Laodicea na mala’ika na uku zuwa motsin Philadelphia na mala’ika na uku.

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

Annabcin shekaru sittin da biyar na Ishaya yana nuna farkon fushin farko da na ƙarshe na Allah a kan masarautun arewa, sa’an nan kuma na kudu, na Isra’ila.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Gama shugaban Siriya shi ne Dimashƙu, shugaban Dimashƙu kuwa shi ne Rezin; cikin shekara sittin da biyar kuwa za a farfasa Efraimu, har ya daina zama al’umma. Ishaya 7:8.

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

An ba da annabcin Ishaya na shekaru sittin da biyar a shekara ta 742 K.H., kuma cikin shekaru sittin da biyar masarautar arewa za ta shuɗe. Shekaru goma sha tara bayan 742 K.H., wato a shekara ta 723 K.H., an kwashe masarautar arewa zuwa bautar Assuriya. A ƙarshen waɗannan shekaru sittin da biyar ne fushin masarautar kudu ya fara a shekara ta 677 K.H., sa’ad da aka kai Manassa bauta ta hannun Babiloniyawa. Saboda haka, waɗannan shekaru sittin da biyar suna wakiltar wani zangon shekaru goma sha tara zuwa farkon kwashewar masarautar arewa, sa’an nan kuma wasu shekaru arba’in da shida har zuwa bautar Manassa.

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

Waɗannan annabce-annabcen sun kai ga cikawarsu dabam-dabam a shekarun 1798, 1844, da 1863. A 1798, sauyi na ciki a cikin saƙon ceto ya faru tare da zuwan mala’ika na fari, haka kuma wani sauyi na waje na masarautun annabcin Littafi Mai Tsarki ya faru. A 1844, sauyi na ciki a cikin saƙon ceto ya faru sa’ad da aka rufe ƙofa zuwa Wuri Mai Tsarki kuma shari’ar bincike ta fara tare da zuwan mala’ika na uku. A 1863, sauyi na waje ya faru sa’ad da ƙahonan nan biyu na dabbar duniya suka kasu zuwa rukuni biyu.

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

Ƙahon Jam’iyyar Republican ya kasu zuwa manyan jam’iyyun siyasa biyu waɗanda za su mamaye tarihin dabbar ƙasa daga wannan lokaci zuwa gaba. Ƙahon Furotesta kuma ya kasu zuwa bayyanannun siffofi biyu na ridda, wata ƙungiya tana da’awar cewa ita Furotesta ce wadda ke da’awar kiyaye Asabar ta rana ta bakwai, da kuma wata rukuni da ke da’awar cewa ita ma Furotesta ce, amma tana ɗaukaka ranar rana a matsayin zaɓaɓɓiyar ranarsu ta sujada.

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

A cikin wannan tarihin, ƙahon Furotesta da ya fito daga Zamannin Duhu, an gwada shi daga 11 ga Agusta, 1840 har zuwa 22 ga Oktoba, 1844, kuma ya kasa a cikin tsarin gwajin, ya kuma sauya daga mutanen Furotesta masu kiyaye Lahadi zuwa mutanen Furotesta masu ridda masu kiyaye Lahadi.

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

A cikin tarihin ainihin ƙahon Furotesta da aka kafa kuma aka tantance a 1844, an yi wani tsarin gwaji daga 1856 har zuwa 1863. Sa’an nan ainihin ƙahon Furotesta mai kiyaye Asabaci ya sauya duka daga Philadelphia zuwa Laodicea, haka kuma daga ainihin mutanen Furotesta masu kiyaye Asabaci zuwa ga ƙahon Furotesta mai ridda mai kiyaye Asabaci. “Sau bakwai,” yana da alaƙa da 1798, 1844, 1856 da 1863. “Sau bakwai,” alama ce da ke da alaƙa da maɓuɓɓugar sauyi, kuma an kafa wannan gaskiyar bisa ga shaidu da dama.

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

A shekara ta 1798, an sami ƙaruwa ta ilimi game da “lokuta bakwai,” domin annabcin lokaci na fari ƙwarai da Miller ya gano shi ne wannan gaskiyar. Zuwa shekara ta 1863 kuwa, an ƙi wannan gaskiyar, ta haka kuwa aka bayyana ƙarshen lokacin ƙarshe na shekaru sittin da biyar na annabcin da aka gabatar a cikin Ishaya sura ta bakwai.

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

Cikakkiyar annabcin shekaru dubu biyu da ɗari biyar da ashirin tana da tazarar shekaru sittin da biyar a farkonta da kuma a ƙarshenta, a cikin salo na hoton kishiya mai kama da madubi. A farkon ƙarshen, shekaru sittin da biyar (1798), waɗanda farkon farkon, shekaru sittin da biyar a 742 K.H.K., lokacin da aka ba da annabcin, suka misalta, an sami ƙaruwa ta sani game da “lokuta bakwai,” wanda “masu hikima” Millerites suka fahimta suka kuma shelanta. A ƙarshen ƙarshen, shekaru sittin da biyar a 1863, an sami wata ƙarin ƙaruwa ta sani a kan wannan gaskiyar, wadda a ƙarshe “firistoci” da aka naɗa kwanan nan na ƙahon Furotesta na gaskiya suka ƙi.

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

> An hallaka mutanena saboda rashin sani; domin ka ƙi sani, ni ma zan ƙi ka, har ba za ka ƙara zama firistina ba; da yake ka manta da dokar Allahnka, ni ma zan manta da ’ya’yanka. Hosiya 4:6.

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

Ƙaruwa na sani sa’ad da aka buɗe littafin Daniyel yana da alaƙa da “lokuta bakwai,” saboda haka ba kawai alama ce ta wani wurin sauyi ba, amma kuma ta buɗewar saƙon annabci ce.

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

Wani sauyi kuma ya fara a ranar 18 ga Yuli, 2020, tare da cizon rai na farko, wanda ya fara “lokacin jinkiri” kuma ya nuna farkon kwanaki uku da rabi na babi na goma sha ɗaya na Ru’ya ta Yohanna, lokacin da shaidu biyu suke kwance matattu a titi na babban birnin Saduma da Masar.

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

Ranar 18 ga Yuli, 2020, tana nuna farkon kwanaki uku da rabi na alama (wani “sau bakwai”), waɗanda tarihin 1856 har zuwa 1863 ya riga ya kwatanta. Waɗannan lokutan biyu duka alamomi ne na “sau bakwai.” Waɗannan lokutan biyu duka suna nuna sauyin zamanin shiriya (wata miƙa mulki). Waɗannan lokutan biyu duka suna wakiltar ƙaruwa cikin sani da ke da alaƙa da “sau bakwai.”

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

A lokacin sauyin mulki daga masarautar Babila zuwa masarautar Mediya-Faris ne Daniyel ya yi addu’ar Lawiyawa sura ta ashirin da shida, ta haka yana bayyana addu’ar Lawiyawa sura ta ashirin da shida a matsayin alamar hanya ta sauyin kwanakin ƙarshe. A mafarkin Miller, a ƙarshen bayyana bakwai na kalmar “warwatsawa,” Miller ya yi kuka kuma ya yi addu’a. Kukan yana nuna lokacin da Zakin kabilar Yahuza (mutumin goga na ƙura) ya buɗe saƙon da aka rufe da hatimi.

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

Addu’ar Miller tana nuna addu’ar Daniyel ta Littafin Lawiyawa sura ta ashirin da shida, wadda ake dangantawa da “lokuta bakwai,” kuma tana faruwa ne a lokacin da aka buɗe ƙofa da tagogi a mafarkin Miller. Amma addu’ar Daniyel, a sura ta tara, tana kuma daidaita da addu’ar Daniyel a sura ta biyu. Haka kuma tana daidaita da addu’ar furci ta Nebukadnezzar a ƙarshen “lokutansa bakwai.”

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

Saboda haka, an wakilta addu’ar Miller ta wurin addu’ar Littafin Lawiyawa ashirin da shida, wadda ta kasance addu’ar ikirari ta jama’a da kuma addu’ar roƙon buɗe hatimin asirin annabci na ƙarshe, domin dukan annabci yana bayyana kwanaki na ƙarshe. Saboda haka, asirin Daniyel sura ta biyu yana wakiltar asiri na ƙarshe da za a buɗe hatiminsa. Addu’ar Miller, a cikin mafarkinsa, addu’a ce ta damuwa da fushin adalci game da abubuwan ƙyama da suka faru ga kayan ado masu daraja a ɗakinsa. An bayyana damuwarsa ta wurin waɗanda suke nishi suna kuka a Ezekiyel sura ta tara, a lokacin hatimtawar ɗari da arba’in da huɗu.

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

Miller ya kalli yadda aka riƙa binne gaskiya a hankali ta wajen koyarwar ƙarya, abin da a ƙarshe ya kai ga wani matsayi inda aka lalata akwatin gawa (wato, Littafi Mai Tsarki kansa). Lalacewar akwatin gawar Miller ta faru ne a tsara ta uku na Adventism sa’ad da aka yi wani yunƙuri da gangan na ajiye Littafi Mai Tsarki na King James a gefe domin a rungumi sigogin Littafi Mai Tsarki na zamani, gurbatattu, waɗanda suka samo asali daga Katolika.

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

Miller ya yi kuka, sa’an nan ya yi addu’a, nan take kuma wata ƙofa ta buɗe, dukan mutanen kuwa suka fita. Sai mutumin gogan ƙura (Zakin kabilar Yahuza) ya shiga, ya buɗe tagogi, ya kuma fara tsabtacewa. Sa’an nan Miller ya bayyana damuwarsa game da jauharan da suka warwatse, kuma mutumin gogan ƙurar ya yi alkawari cewa shi zai kula da jauharan. A cikin hayaniyar aikin tsabtacewar mutumin gogan ƙurar, Miller ya rufe idanunsa na ɗan lokaci, kuma da ya buɗe idanunsa, shara ta tafi. Jauharan suna warwatse a cikin ɗakin, sa’an nan mutumin gogan ƙurar ya ɗora babban akwatin jauhari a kan tebur, ya tattara jauharan ya jefa su cikin akwatin, ya ce, “ku zo ku gani.”

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

Maganar nan, “zo ka gani,” alama ce cewa an buɗe wata gaskiya da aka rufe yanzu-yanzu. Gaskiyar da aka buɗe wa Miller ita ce gaskiya ta ƙarshe, gama abu na gaba da zai faru shi ne tashin Miller a “ihu,” wanda yake wakiltar ƙarar mai ƙarfi. Miller ne na ƙarshe da ya karɓi saƙon Kukan Tsakar Dare a tarihin mabiyan Miller, kuma dab da ihun da ya tashe shi a mafarkin, ya runtse idanunsa na ɗan lokaci. Wurin nassi kaɗai a cikin Littafi Mai Tsarki da ya ambaci “ɗan lokaci” da “idanu” yana nuni ne ga tashin farko.

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

> Ga shi, ina nuna muku wani asiri; ba dukanmu ba ne za mu yi barci, amma dukanmu za a sāke mu, Cikin ɗan lokaci kaɗan, cikin ƙiftawar ido, a ƙarar ƙaho na ƙarshe: gama za a busa ƙahon, matattu kuma za a tā da su marasa lalacewa, mu kuwa za a sāke mu. Gama wannan mai lalacewa dole ne ya yafa rashin lalacewa, wannan mai mutuwa kuma dole ne ya yafa rashin mutuwa. 1 Korintiyawa 15:51–53.

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

A cikin tarihin sauyawar motsin Laodiceya na mala’ika na uku zuwa motsin Filadelfiya na mala’ika na uku, kamar yadda aka wakilta a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, Miller yana wakiltar ainihin na ƙarshe daga cikin budurwai masu hikima da suka karɓi saƙon Kukan Tsakar Dare. Na farkon da suka karɓe shi su ne mafi ruhaniya.

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

> “Wannan shi ne kukan tsakar dare, wanda zai ba saƙon mala’ika na biyu iko. An aiki mala’iku daga sama domin su tayar da tsarkaka masu karaya zuciya, su kuma shirya su domin babban aikin da ke gabansu. Maza mafi hazaka ba su ne na farko da suka karɓi wannan saƙo ba. An aiki mala’iku zuwa ga masu tawali’u, masu sadaukarwa, kuma suka motsa su su ɗaga kukan nan, ‘Ga Ango yana zuwa; ku fito ku tarye Shi!’ Waɗanda aka ba amanar wannan kuka suka yi hanzari, kuma cikin ikon Ruhu Mai Tsarki suka shelanta saƙon, suka kuma tayar da ’yan’uwansu masu karaya zuciya. Wannan aiki bai tsaya cikin hikima da ilimin mutane ba, sai dai cikin ikon Allah, kuma tsarkakansa da suka ji kukan ba su iya tsayayya da shi ba. Mafi ruhaniya ne suka fara karɓar wannan saƙo, kuma waɗanda a dā suka kasance jagorori a cikin aikin su ne na ƙarshe da suka karɓe shi, suka kuma taimaka wajen ƙara ƙarfafa kukan nan, ‘Ga Ango yana zuwa; ku fito ku tarye Shi!’” Early Writings, 238.

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

A ƙarshen kwanaki uku da rabi na alama na Ru’ya ta Yohanna sura ta goma sha ɗaya, ana shelar saƙo na fari cikin saƙonni biyu, wanda aka wakilta a cikin Ezekiyel sura ta talatin da bakwai. Saƙo na fari yana tattara ƙasusuwan da suka mutu suka watse wuri guda, amma har yanzu matattu ne. Muryar da ta yi kira “a cikin jeji” ce ta gabatar da saƙon, ta haka tana nuna cewa saƙon Ezekiyel ya fara ne kafin kwanaki uku da rabi na alama su cika. Waɗannan kwanaki uku da rabi suna wakiltar “jeji”, kuma daga “jejin” ne ake shelar saƙon. “Jejin” kuma alama ce ta “lokuta bakwai,” wanda ke nuna wani sauyi da kuma buɗewa daga hatimi da ke gabatar da tsarin gwaji.

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

Akwai ci gaba a cikin bunƙasar saƙon, haka kuma akwai ci gaba a cikin karɓarsa, kamar yadda aka misalta da Kukan Tsakar Dare a tarihin Millerite. Waɗanda suka fi ruhaniya su ne na farko da suka karɓi saƙon muryar mai kira a jeji, kuma masana tarihin Adventism suna nuni ga wata wasiƙa da William Miller ya rubuta kwanaki kaɗan kafin 22 ga Oktoba, 1844, inda Miller ya ba da shaida cewa a ƙarshe ya fahimta kuma ya karɓi saƙon Kukan Tsakar Dare na Samuel Snow.

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

> “Ɗan’uwa Himes ƙaunatacce: Ina ganin ɗaukaka a cikin wata na bakwai wadda ban taɓa gani ba a dā. Ko da yake Ubangiji ya nuna mini ma’anar alama ta wata na bakwai tun shekara ɗaya da rabi da ta wuce, duk da haka ban fahimci cikakken ƙarfinsa na alamu ba. Yanzu kuwa, albarka ta tabbata ga sunan Ubangiji, ina ganin kyakkyawa, daidaito, da jituwa a cikin Nassosi, waɗanda na daɗe ina roƙo domin su, amma ban gan su ba sai yau. Ka gode wa Ubangiji, ya raina. Bari Ɗan’uwa Snow, Ɗan’uwa Storrs, da waɗansu, su sami albarka saboda yadda suka zama kayan aiki wajen buɗe mini idanuwana. Ina kusa da gida sosai. Ɗaukaka! Ɗaukaka! Ɗaukaka! Ɗaukaka!” William Miller, Signs of the Times, 16 ga Oktoba, 1844.

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

A cikin maimaita tarihin Kukan Tsakar Dare, kamar yadda aka wakilta a cikin mafarkin Miller, Miller ya runtse idanunsa na ɗan lokaci. Haka nan “cikin ƙanƙanin lokaci, cikin kifta idanu, a ƙarar ƙaho na ƙarshe: gama za a busa ƙahon, matattu kuma za a tashe su.” A cikin mafarkin Miller, yana wakiltar na ƙarshe da suka karɓi saƙon Kukan Tsakar Dare, kamar yadda ya kasance a cikin tarihin rayuwarsa. Yana wakiltar waɗanda daga ƙarshe suke karɓar saƙon nan dab da mutumin da ke da burushin ƙura ya tattara jauhari da suka watse, ya jefa su cikin akwatin ajiya mafi girma. A cikin littafin Ru’ya ta Yohanna, sura ta goma sha ɗaya, na ƙarshe da suka karɓi saƙo na biyu na Ezekiyel, wato saƙon iskokin huɗu na Musulunci, wanda shi ma saƙon hatimi ne, suna yin haka ne gab da ƙarar ƙaho na ƙarshe cikin ƙaho bakwai, wanda shi ne ƙahon “Bala’i na uku.” “Cikin ƙanƙanin lokaci, cikin kifta idanu, a ƙarar ƙaho na ƙarshe: gama za a busa ƙahon, matattu kuma za a tashe su marasa ruɓewa, mu kuma za a canja mu.” (1 Korintiyawa 15:52)

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

Nassin yana nuna tashin farko ne da yake faruwa a zuwan na biyu, amma akwai kuma tashin matattun ƙasusuwan busassu (shaidu biyu) da yake faruwa a cikin sa’ar babbar girgizar ƙasa ta Wahayi sura ta goma sha ɗaya. A cikin “sa’ar” waccan girgizar ƙasa, ƙaho na ƙarshe daga cikin ƙaho bakwai yana ƙara, kuma shaidun nan matattu da suke a kan titi ana komo da su zuwa rai, ba a matsayin Laodikeyawa ba, amma a matsayin Filadelfiyawa, gama a ƙahon Bala’i na uku, an riga an hatimce shaidu biyun, kuma ana canja su zuwa rashin ruɓewa, domin ba za su ƙara yin zunubi ba har abada. Miller yana wakiltar na ƙarshe da zai karɓi saƙon da ke kawo shaidu biyun zuwa rai, wato saƙon iskoki huɗu na Musulunci, kuma shi ne saƙon hatimi.

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

Sautin wannan ƙaho yana tā da na ƙarshe daga cikin matattun ƙasusuwan busassu waɗanda aka warwatsa a titin Saduma da Masar. Miller ya lura yadda ake binne gaskiya-gaskiya a hankali ta wurin koyarwar ƙarya. A ƙarshe Miller ya yi kuka, yana nuna lokacin da buɗe hatimin zai fara, gama buɗe hatimin aiki ne na ci gaba. Wannan buɗe hatimin ya fara ne a ƙarshen zangon kwanaki uku da rabi.

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

Bayan Miller ya yi kuka, Sai Wanda yake da ikon buɗe littafin da aka rufe da hatimi ya shiga cikin labarin. A cikin mafarkin Miller, wannan shi ne Mutumin Gogan Ƙura. Sai Miller ya yi addu’a, nan da nan kuwa wata ƙofa ta buɗe, alamar inda motsin Laodiceya na mala’ika na uku zai sauya ya shiga cikin motsin Filadelfiya na mala’ika na uku. Addu’arsa ita ce addu’ar Leviticus ashirin da shida; ita ce addu’ar neman fahimtar asirin annabci na ƙarshe da kuma furci na fili na tawaye da ya jawo kwana uku da rabi a kan shaidu biyun; ita ce addu’ar waɗanda aka hatimce a cikin Ezekiel sura ta tara.

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

Bayan addu’ar, Almasihu (mutumin goga na ƙura) ya shiga ya kuma fara tsabtace ɗakin. A ƙarshen aikin tsabtace na mutumin goga na ƙura, Miller ya rufe idanunsa na ɗan lokaci, yana nuna ƙarshen lokacin da matattun ƙasusuwan busassu za a tashe su. Sa’an nan mutumin goga na ƙura ya tattara duwatsun jauhari da suka warwatse a cikin ɗakin Miller, ya kuma sa su a cikin sabon akwatin gawa mafi girma, a kan tebur da yake tsakiyar ɗakin Miller, yayin da aka ɗaga shaidun biyu a matsayin tuta. A matsayin tuta, sai suka kira sauran garken Allah da har yanzu yake cikin Babila su “zo ku gani” saƙon da Zakin kabilar Yahuza ya jefa yanzu a cikin sabon akwatin gawa mafi girma.

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

Za mu fara duban wahayin Kogin Ulai a matsayin alamar gaskiyoyin da suka fito daga littafin Daniyel wanda aka warware hatiminsa a shekara ta 1798 a talifi na gaba. Mun riga mun shimfiɗa wasu muhimman wuraren ishara tun kafin wannan dubawar. Na farko shi ne, saƙon Milleriyawa cikakke ne (a matakin girmansa), amma bai kammala ba. An kafa shi ne a cikin tsarin iko biyu masu lalatarwa, ba uku ba. Na biyu kuma shi ne, sa’ad da mafarkin Miller ya bayyana maidowar ƙarshe ta gaskiyoyin tushe, to, gaskiyoyin tushen a wannan lokaci suna “ninki goma mafi haske” fiye da ɗaukakarsu ta farko. Batu na uku kuwa shi ne, motsin mala’ika na fari (motsin Milleriyawa), ana maimaita shi ne a cikin motsin mala’ika na uku, amma tare da wasu muhimman ƙayyadaddun sharudda. Milleriyawa a matsayin alama su Filadelfiya ne, su ne Nebukadnezzar wanda ya tuba, amma wanda daga bisani kuma cikin rashin sa’a, ya “sake gina Yeriko” a shekara ta 1863.

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

Motsin mala’ika na uku ya fara ne a matsayin Lawudikiyawa, masu bukatar tuba, amma a ƙarshe za su shiga cikin hallakar Yeriko ta ƙarshe (Yerikon kwanaki na ƙarshe).

> “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 warware abin da kakanni da annabawa suka faɗa ba; gama Shi da kansa ne ya yi magana ta bakin waɗannan wakilan maza. Dukan gaskiyar Kalmar Allah daga wurinsa ta fito. Amma an sa waɗannan lu’ulu’u masu tamani a cikin guraben ƙarya. An sa haskensu mai daraja ya yi hidimar kuskure. Allah ya yi nufin a cire su daga gurabensu na kuskure, a kuma mayar da su cikin tsarin gaskiya. Wannan aiki kuwa hannu na allahntaka kaɗai ne zai iya cika shi. Saboda alaƙarta da kuskure, gaskiyar tana yi wa manufar maƙiyin Allah da mutum hidima. Almasihu ya zo ne domin ya sa ta a inda za ta ɗaukaka Allah, ta kuma aikata ceton ’yan Adam.” The Desire of Ages, 287.

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