Article

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

Buku Ya Yoele Na Kereke Ya Bosupa-Ba-Letsatsi Ya Laodisea - Nomoro Ya Masome A Mararo Le Borataro

Number Thirty-Six

Nomboro Thirty-Six

Author

Jeff Pippenger

Published

January 27, 2026

Formats

PDF Unavailable
Word Unavailable
Song MP3

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.

Mo “bustle,” e James White a ṱalutshedzaho sa u phaḓalala ha VhaMillerite nga murahu ha 22 Tshimedzi 1844, William Miller o vha na muḽoro nga 1847, nahone miṅwaha mivhili nga murahu a vhulungwa.

> “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.

> “Antaàdeɛ wɔfrɛ no William Miller no anka obetumi ahu hann a ɛwɔ nkrasɛm a ɛto so abiɛsa no mu a, anka nneɛma pii a na ɛyɛ no sɛ sum ne ahintasɛm no, anka wɔakyerɛkyerɛ mu ama no. Nanso ne nuanom no daa ɔdɔ ne anigye a emu dɔ kɛse kyerɛɛ no, enti osusuwii sɛ ontumi ntetew ne ho mfi wɔn ho. Ne koma no bɛkɔ akɔkɔ truth no so, na afei ɔhwɛɛ ne nuanom no; wɔsɔre tiaa no. So obetumi atetew ne ho afi wɔn a wɔne no gyinaa faako de kaa Yesu mmaeɛ no ho asɛm no ho? Osusuwii sɛ ampa ara wɔrennaadaa no.”

> “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.

> “Modimo o ile a mo lesa gore a wele ka tlase ga maatla a Satane, taolo ya loso, gomme a mo utela ka lebitleng go ba bao ba bego ba mo gogela kgole le therešo ka mehla. Moshe o ile a foša ge a be a le kgauswi le go tsena Nageng ya Kholofetšo. Le gona, ke bone gore William Miller o ile a foša ge a be a le kgauswi le go tsena Kanana ya legodimong, ka go lesa tutuetšo ya gagwe e ya kgahlanong le therešo. Ba bangwe ba ile ba mo goga go se; ba bangwe ba swanetše go ikarabela ka sona. Eupša barongwa ba hlokomela lerole la bohlokwa la mohlanka yo wa Modimo, gomme o tla tšwa ge modumo wa terompeta ya mafelelo o lla.”

> “A Firm Platform

> “സുദൃഢമായ ഒരു അധിഷ്ഠാനം”

> “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.

> “A re bona sehlopha sa batho se neng se eme se sirelelitsoe hantle, se tiile, se sa fe tšehetso leha e le efe ho ba neng ba batla ho ferekanya tumelo e tiisitsoeng ea ’mele. Molimo o ile a ba talima ka kamohelo. Ka bontšoa mehato e meraro—melaetsa ea lengeloi la pele, la bobeli, le la boraro. Lengeloi le neng le nkhotse la re, ‘Ho malimabe ea tla sisinya letlapa kapa a tsamaisa phini ea melaetsa ena. Kutloisiso ea ’nete ea melaetsa ena e bohlokoa ka ho fetisisa. Bokamoso ba meea bo itšetlehile ka kamoo e amoheloang ka teng.’ Ka boela ka theoleloa hape ka har’a melaetsa ena, ’me ka bona kamoo batho ba Molimo ba neng ba rekile boiphihlelo ba bona ka theko e phahameng kateng. Bo ne bo fumanoe ka mahlomola a mangata le ntoa e matla. Molimo o ne a ba etelletse pele mohato ka mohato, ho fihlela a ba beile holim’a sethala se tiileng, se sa sisinyeheng. Ka bona batho ka bomong ba atamela sethaleng ’me ba hlahloba motheo. Ba bang, ka thabo, hang-hang ba ile ba hata holim’a sona. Ba bang ba qala ho nyatsa motheo. Ba ne ba lakatsa hore ho etsoe lintlafatso, ’me ka hona sethala se ne se tla phethahala haholoanyane, ’me batho ba thabe haholoanyane. Ba bang ba ile ba theoha sethaleng hore ba se hlahlobe, ’me ba bolela hore se ne se beiloe hampe. Empa ka bona hore hoo e batlang e le bohle ba ne ba eme ba tiile holim’a sethala ’me ba khothatsa ba neng ba se theohetse hore ba khaotse litletlebo tsa bona; hobane Molimo e ne e le Moakhi e Moholo, ’me ba ne ba loantša Eena. Ba pheta mosebetsi o hlollang oa Molimo, o neng o ba etelletse pele ho isa sethaleng se tiileng, ’me ka bonngoe ba phahamisa mahlo a bona leholimong ’me ka lentsoe le phahameng ba tlotlisa Molimo. Sena sa ama ba bang ba neng ba tletlehile ’me ba tlohile sethaleng, ’me bona, ka ponahalo e ikokobelitseng, ba boela ba hata holim’a sona.” Early Writings, 258.

## Miller’s Wonderful Works

Miller le Mesebetsi e e Gakgamatsang

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.

“மிகுந்த அதிசயமான செயல்” ஆன வில்லியம் மில்லரின் பணியே “உறுதியான அஸ்திவாரத்திற்குக்” காரணமானது; அதுவே “திடமான, அசைக்கமுடியாத மேடை” ஆக இருந்தது. “அசைக்கமுடியாத மேடையின்” “அஸ்திவாரம்,” மேலும் 1849 ஆம் ஆண்டில் மில்லர் மரணித்தபின் அறிமுகப்படுத்தப்பட்ட அந்த “மேடை” மற்றும் அந்த “அஸ்திவாரம்” இரண்டின்மேலும் நிகழ்ந்த பின்னைய தாக்குதல்—இவை அவனுடைய கனவில் அடையாளங்காணப்பட்டுள்ளன.

William Miller is the symbol of the foundations of Adventism.

William Miller ialah lambang asas Adventisme.

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

Beliau juga merupakan lambang sejarah Millerite dari tahun 1798 hingga 1863.

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

Енді ол 1798 жылдан 1844 жылға дейінгі Миллерит тарихының да нышаны болып табылады.

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

Ke yene gape ke sesupo sa histori ya baengele ba bararo go tloga ka 1798 go fitlha molaong wa Sontaga.

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

A emela ke nywaga ye masomenne-tshela go tloga ka 1798 go fihla ka 1844.

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

U emelaa ka nombor “220,” dalam hubungan dengan 2,520 dan 2,300.

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

O emela ke “dinako di supa” — 2,520.

He is represented by the 2,300.

Díí 2,300 biyiʼ nisininígíí bee hózhǫ́ǫgo bíjiʼ haneʼígíí tʼáá íiyisí ádahwiilʼaah.

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

Миллерийн хоёр зүүд нь Даниел номын хоёрдугаар болон дөрөвдүгээр бүлэгт гардаг Небухаднезарын хоёр зүүдээр төлөөлөгдөн харуулагдсан юм.

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

Nako ea 1798 e thoma ka Nebukadinetsara gomme e fela ka 1863 ka Belshatsara.

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

Сешанби заңыға чейинки 1798-жылдан башталган доор Небухаданасар менен башталып, Белшацар менен аяктайт.

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.

Sebagai lambang sejarah golongan Millerite, dia ialah lambang asas-asas, yang mewakili kebenaran-kebenaran yang telah ditemui antara penemuan alfa bagi 2,520 dan penemuan omega bagi 2,300. Dalam ulasannya tentang mimpi William Miller, James White mengenal pasti bahawa “kunci” itu ialah kaedah Miller dalam mengkaji Alkitab. Metodologi itu ialah kunci Daud yang telah diletakkan di atas bahu Miller, kerana dia mengemukakan nubuatan 2300 tahun yang berakhir apabila Yesaya 22:22 digenapi pada 22 Oktober 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.”

Se kɔsɛw kɔŋkɛ se a bɛgyee wɔn ano fi 2023 rekɔ no, ne kɔsɛw no ara na wɔada wɔn adi dedaw wɔ Habakkuk ne Npon 95 nkyerɛkyerɛmu no mu, na mprempren wɔde saa kɔsɛw no reto gu “Nokware” foforo bi mu nhyehyɛe mu.

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.

Panggilan suara di padang gurun pada Juli 2023 mengenal pasti bahawa tangisan dan perkabungan adalah perlu bagi mereka yang harus bertaubat kerana pengisytiharan pada 18 Julai 2020. Mereka yang akan termasuk dalam kalangan gadis-gadis bijaksana harus bertaubat selaras dengan doa dalam Daniel sembilan, iaitu doa mereka dalam Imamat 26 yang mengakui bahawa mereka telah diserakkan.

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.”

Bila Miller nyaritakeun, “Basa kuring keur kitu ceurik jeung duka ku karugian gedé jeung tanggung jawab kuring, kuring émut ka Allah, tuluy ngadoa kalayan sumanget sangkan Anjeunna ngutus pitulung ka kuring. Geuwat panto kabuka, sarta saurang lalaki asup ka jero kamar, tuluy sakumna jalma kaluar ti dinya; jeung anjeunna, bari nyekel sikat beberesih dina leungeunna, muka jandéla-jandéla, sarta mimiti nyapu kokotor jeung runtah tina kamar éta.”

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.

Pintu yang terbuka itu ialah hati Miller ketika dia “berdoa dengan sungguh-sungguh” memohon “pertolongan.” Yesus sebagai Saksi yang Benar kepada Laodikia sedang mengetuk hati, mencari jalan masuk. Apabila pintu itu terbuka, suatu proses pemisahan pun bermula. Apabila pintu itu terbuka, “tingkap-tingkap” juga terbuka, dan “tingkap-tingkap” itu ialah tingkap-tingkap syurga.

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.

Yôhanan nangona mponono ya lola yafungwamana mu nsambu yi kumi na yivwa ya Emoniseli, ntangu Mfumu telemisaka basoda na Yandi ba bampunda ya mpembe, mbala mosi na nima ya kento ya makwela kumikubikila. Nsoda yina, yawu kele nsoda ya Ezekiele yina telamaka na mvutu ya nsangu ya mupepe ya ngolo ya esete. Nsoda yina kele dibundu ya lunungu yina sobaka katuka na dibundu ya mvita tii na dibundu ya lunungu ntangu kukabwana ya blé mpe matiti ya mabe manaka kusadila. Kukabwana yina mpe kele kumonisama bonso nsobolo katuka na dilabur ya Laodikea tii na dilabur ya Filadelifia. Miller fungulaka ntima na yandi mpe bikelaka Feti ya Kedika kota, ntangu Yandi kabulaka blé mpe matiti ya mabe, mpe na mutindu yina telemisaka nsoda na Yandi ya bampunda ya mpembe na luzingu.

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.

Ka la 31 December, 2023 u Dirt Brush man u la rung sha ka kamra hadien ba ki briew ki la mih noh, bad u la sdang ïa ka kam ban weng ïa ki niut jong ka jingbakla, katba u buh ïa ki jingïathuhkhana barim jong ki Mied u Habakkuk ha ka rukom thymmai jong ka jingshisha.

> “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.

> “Penolong itu tidak datang untuk meniadakan apa yang telah diucapkan oleh para bapa leluhur dan nabi-nabi; kerana Dia Sendiri telah berfirman melalui para wakil ini. Segala kebenaran firman Tuhan berasal daripada-Nya. Tetapi permata-permata yang tidak ternilai ini telah ditempatkan dalam bingkai yang palsu. Cahaya berharganya telah dipergunakan untuk melayani kesesatan. Tuhan menghendaki agar semuanya itu dikeluarkan daripada bingkai-bingkai kesesatan itu dan ditempatkan semula dalam rangka kebenaran. Pekerjaan ini hanya dapat dilaksanakan oleh tangan ilahi. Oleh hubungannya dengan kesesatan, kebenaran telah melayani kepentingan musuh Tuhan dan manusia. Kristus telah datang untuk menempatkannya di tempat yang akan memuliakan Tuhan, dan mengerjakan keselamatan umat manusia.” 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.

Salah satu kebenaran pertama yang diajarkan pada tahun 2024 ialah penjelasan tentang kekecewaan pada 18 Juli 2020. Baris demi baris, diakui bahwa kekecewaan-kekecewaan pertama dari setiap garis reformasi mengidentifikasi 18 Juli 2020 sebagai penanda utama dalam perumpamaan tentang sepuluh gadis. Pokok tentang kekecewaan itu menjadi “kunci” untuk membuka kebenaran tentang bait suci; sedangkan dalam Kekecewaan Besar tahun 1844, bait suci adalah “kunci” yang membuka kekecewaan itu.

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.

Lelaki penyapu debu itu, yang juga adalah Singa dari suku Yehuda, mula membuka meterai pekabaran Seruan Tengah Malam pada tahun 2023. Kini kita telah sampai ke bahagian dalam mimpi Miller apabila Dia meletakkan peti yang lebih besar itu di atas meja dan mencurahkan ke dalamnya kebenaran-kebenaran yang akan bersinar sepuluh kali lebih terang daripada matahari. Salah satu daripada permata itu ialah penyingkapan tentang siapa Dia dalam naratif nubuatan.

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.

Bila nubuatan itu dibuka meterainya, Dia ialah Singa dari suku Yehuda, yang mengambil kebenaran-kebenaran lama lalu meletakkannya ke dalam suatu kerangka baharu bagi tiga langkah “kebenaran.” Kerangka itu disatukan oleh Kristus sebagai Alfa dan Omega, Yang Awal dan Yang Akhir. Sebagai Firman Tuhan, Dia mengatur setiap unsur Firman-Nya. Sebagai Palmoni, Dia merancang setiap aspeknya secara matematik.

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.

Apabila Petrus berada di Kaisarea Filipi, pada jam ketiga, Dia memperkenalkan diri-Nya sebagai Palmoni, dengan penekanan pada “fraktal nubuatan.” Salah satu penyataan terakhir tentang Kristus sebagai Tuhan atas nubuat ialah penekanan pada fraktal nubuatan sebagaimana diwakili oleh Petrus dalam Matius 16:18, yang merupakan lambang 1.618, yang dalam alam semula jadi disebut nisbah emas, tetapi oleh Palmoni disebut “fraktal nubuatan.”

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.

Ri nɔŋ n̄n-lɛlɛ sɛ́ ɛn-yɛ́k deɩt ntɩn ntɔntɔn nnɔ́n lɛ́ bɛ́-bíi ɔkɔm kɔ́m lɛ́ mɛń yɛ́l 27 kɛ 34. Mɔ́ n̄báá bɛ́-kpáá lɛ́, mɔ́ kɛ́ n̄-síí yí Joel, ɛhɛ́ɛ́ lɛ́ mɛń yɛ́k deɩt ntɩn ntɔntɔn bɛ́-kúɔ́tɛ́ lɛ́ mɛń kɛ́ mɛń yɛ́l Miller kɛ́ álɔtɔ́.

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.

Tempoh dari Miller menyeru orang untuk “datang dan lihat”, dan Kristus, sebagai lelaki berus debu, menyeru Miller untuk “datang dan lihat”, ialah dari 1798 hingga undang-undang hari Ahad; namun tempoh itu mengandungi suatu fraktal dalam keseluruhan sejarah tersebut, iaitu tempoh dari 1798 hingga 1863. Ia juga mengandungi satu lagi fraktal dari 9/11 hingga undang-undang hari Ahad, dan satu lagi dari 2023 hingga undang-undang hari Ahad.

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.

Bila Miller memejamkan matanya di tengah kesibukan itu, ia melambangkan sejarah tahun 1849, ketika Tuhan sedang berupaya menyelesaikan pekerjaan itu, tetapi tidak berhasil. Ia dibangkitkan pada tahun 2023, karena dialah Elia yang dibunuh di jalan bersama Musa. Ia mati pada tahun 1849, lalu ia mati lagi pada 18 Juli 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.

Nangna ma’on anio 1847, ong’e pangsapo, Gitel jakgitelni 1850-gi chart-ko parakataha. Gitelni jakgitelani gimikgnina sakgni anio ritcha sado-brini rongtalgipa mingsa hajal naok chadampong bri ni ka∙songo chisolo, Miller tangataha.

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

Qalo ya go thoma ya go gašanywa ga Isiraele le Juda ka bobedi e tšweletšwa ka go Jesaya.

> 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.

> Sababtoo mataan Siiriyaa Damaasqoodha; mataan Damaasqos immoo Reziini dha; waggaa jahaatama shanii keessatti Efreem ni cabdi, sabni akka hin taaneef. Mataan Efreem immoo Samaariyaa dha; mataan Samaariyaa ilmi Remaaliyaa ti. Yoo isin hin amanne ta’e, dhugumatti hin jabaattan. Isaayaas 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.

ਭਵਿੱਖਬਾਣੀ 742 ਈਸਾ-ਪੂਰਵ ਵਿੱਚ ਦਿੱਤੀ ਗਈ ਸੀ, ਅਤੇ ਉੱਨੀ ਸਾਲ ਬਾਅਦ, 723 ਈਸਾ-ਪੂਰਵ ਵਿੱਚ, ਇਸਰਾਏਲ ਅਸੂਰੀਆਂ ਵੱਲੋਂ ਚਿੱਥੜੇ-ਚਿੱਥੜੇ ਕਰ ਦਿੱਤਾ ਗਿਆ; ਅਤੇ ਫਿਰ ਛਿਆਲੀ ਸਾਲ ਬਾਅਦ ਯਹੂਦਾਹ ਬਾਬੁਲ ਵੱਲੋਂ ਚਿੱਥੜੇ-ਚਿੱਥੜੇ ਕਰ ਦਿੱਤਾ ਗਿਆ। ਇਹ ਤਿੰਨ ਤਾਰੀਖਾਂ ਉੱਨੀ ਸਾਲਾਂ ਦੀ ਇੱਕ ਅਵਧੀ ਨੂੰ ਦਰਸਾਉਂਦੀਆਂ ਹਨ, ਜਿਸ ਤੋਂ ਬਾਅਦ ਛਿਆਲੀ ਸਾਲ ਆਏ। ਜਦੋਂ ਉਹ ਦੋਨੋਂ ਭਵਿੱਖਬਾਣੀਆਂ ਕ੍ਰਮਵਾਰ 1798 ਅਤੇ 1844 ਵਿੱਚ ਸਮਾਪਤ ਹੋਈਆਂ, ਤਾਂ 742 ਈਸਾ-ਪੂਰਵ ਤੋਂ 723 ਈਸਾ-ਪੂਰਵ ਤੱਕ ਸ਼ੁਰੂਆਤ ਵਿੱਚ ਰਹੀ ਉੱਨੀ ਸਾਲਾਂ ਦੀ ਅਵਧੀ ਅਲਫਾ ਉੱਨੀ ਸਾਲ ਸੀ, ਜੋ 1844 ਤੋਂ 1863 ਤੱਕ ਦੇ ਓਮੀਗਾ ਉੱਨੀ ਸਾਲਾਂ ਦੀ ਪ੍ਰਤਿਨਿਧਤਾ ਕਰਦੀ ਸੀ।

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 meninggal dunia pada tahun kelima dalam omega sembilan belas tahun, dan tujuh tahun kemudian artikel Hiram Edson tentang “tujuh masa” diterbitkan. Tujuh tahun kemudian “tujuh masa” itu ditolak. Tahun 1856 seharusnya menjadi pemeteraian yang mendahului undang-undang hari Minggu tahun 1863, tetapi hal itu tidak terjadi.

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.

Malaikat yang ketiga tiba pada tahun 1844, 1888, dan pada 9/11. Sister White menyatakan bahawa apabila bangunan-bangunan besar di Kota New York runtuh, tiga ayat pertama Wahyu lapan belas akan digenapi.

## Revelation 18

Pejulurun 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.

Ayat SATU—Dan sesudah semuanya ini aku melihat seorang malaikat lain turun dari syurga, mempunyai kuasa yang besar; dan bumi diterangi oleh kemuliaannya.

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.

Ayat DUA—Lalu ia berseru dengan suara yang kuat, katanya: Babel yang besar itu telah rubuh, telah rubuh, dan telah menjadi tempat kediaman setan-setan, dan sarang setiap roh najis, dan sangkar setiap burung yang najis dan yang dibenci.

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.

AYAT TIGA—Kerana segala bangsa telah minum daripada anggur murka percabulannya, dan raja-raja di bumi telah berbuat cabul dengannya, dan para pedagang di bumi telah menjadi kaya melalui kelimpahan kemewahannya.

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.

Malaikat pertama yang perkasa itu turun dengan suatu pekabaran di tangannya, dan Yohanes diperintahkan untuk pergi mengambil kitab kecil itu dan memakannya. Malaikat pertama itu melaksanakan pekerjaan yang sama seperti malaikat dalam Wahyu delapan belas yang menerangi bumi dengan kemuliaannya. Hal ini demikian karena malaikat pertama itu adalah alfa dan malaikat ketiga adalah omega, dan permulaan senantiasa menggambarkan kesudahan.

> “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.

> “Jesu o neile lengeloi le matla taelo ea hore le theohe ’me le lemose baahi ba lefatše hore ba itokisetse ho hlaha ha Hae la bobeli. Ha lengeloi leo le tloha boteng ba Jesu leholimong, leseli le khanyang haholo le le tletseng khanya le ile la le etella pele. Ke ile ka bolelloa hore thōmo ea lona e ne e le ho bonesa lefatše ka khanya ea lona le ho lemosa batho ka khalefo ea Molimo e tlang.” Early Writings, 245.

The first angel is verse one of Revelation eighteen.

ឥន្ទ្រីទីមួយ​គឺ​ខទីមួយ​នៃ​វិវរណៈ ជំពូកដប់ប្រាំបី។

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

Bhangi—sani la, ngi monaki anjelo mosusu kokita longwa na likoló, azalaki na bokonzi monene; mpe mabele engengisamaki na nkembo na ye.

The second angel is verse two of Revelation eighteen.

Malaikat yang kedua ialah ayat dua dalam Wahyu lapan belas.

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.

Mó o gwesitse ka lentswe le le thata, a re, Babolona yo mogolo o wele, o wele, mme o fetogile bonno jwa madimona, le qhobosheane ya mowa mongwe le mongwe o o leswe, le serobe sa nonyane nngwe le nngwe e e leswe le e e tlhoilweng.

The third angel is verse three of Revelation eighteen.

Malaikat yang ketiga ialah ayat yang ketiga dalam Wahyu lapan belas.

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.

Ngokuba zonke izizwe ziphuze iwayini lentukuthelo yobufebe bakhe, namakhosi omhlaba aphingile naye, nabathengisi bomhlaba bacebe ngenxa yobuningi bobumnandi bakhe.

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.

Segala raja melakukan percabulan dengan perempuan sundal itu pada undang-undang Ahad, sebagaimana dilambangkan dalam ayat tiga. Pekabaran malaikat kedua ialah bahawa Babel telah rubuh, dan itulah ayat dua. Misi malaikat pertama adalah untuk menerangi bumi dengan kemuliaannya, dan itulah ayat satu. Ayat satu ialah 9/11. Ayat dua ialah proses pemisahan yang telah berlangsung di seluruh umat manusia sejak 9/11, dan ayat tiga ialah undang-undang Ahad. Oleh sebab itu, 9/11 ialah pekabaran malaikat ketiga, dan demikian juga undang-undang Ahad. 9/11 ialah amaran tentang undang-undang Ahad yang sedang menghampiri sebagaimana digambarkan dalam tiga ayat yang pertama, dan suara yang lain dalam ayat empat ialah undang-undang Ahad. Suara pertama dalam Wahyu lapan belas ialah amaran tentang undang-undang Ahad yang sedang menghampiri, dan amaran itu berubah menjadi kenyataan yang hidup pada undang-undang Ahad.

9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.

9/11 sampai hukum Ahad dilambangkan oleh tempoh alfa “datang dan lihat” dalam mimpi Miller hingga kepada omega “datang dan lihat.” Di antara 9/11 dan hukum Ahad, permata-permata itu diletakkan di atas meja Miller di tengah bilik, bertaburan dan tertimbus, kemudian dipulihkan oleh lelaki berus kotoran itu. Malaikat yang turun pada tahun 1840 dengan kitab kecil itu ialah malaikat yang pertama dan alfa yang melambangkan malaikat yang turun pada 9/11. Malaikat itu dikenal pasti dalam fasal sepuluh, apabila Yohanes diberitahu bahawa kitab itu akan manis, tetapi menjadi pahit.

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.

Yohane u be a emele otuafoɔ a ɛdi kan no ho nhyia, a na Millerfoɔ no gyina hɔ ma no, na saa ara nso na na ɔreda otuafoɔ apem ɔha aduanan anan no ho nhyia adi. Ne titire no, na ɔgyina nna a ɛdi akyiri no ananmu, sɛnea adiyifoɔ taa yɛ no daa. Saa nti na wɔka kyerɛɛ no too hɔ sɛ nwoma no bɛyɛ dɛ na akyiri no ɛbɛyɛ nwono. Millerfoɔ no anka wonnim eyi too hɔ, nanso wɔhwehwɛ sɛ otuafoɔ apem ɔha aduanan anan no de, wonnim eyi too hɔ.

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, sebagai utusan malaikat pertama, ialah lambang utama bagi seorang yang memakan kitab kecil itu. Sebagai seorang pengisar, dia harus memisahkan gandum daripada sekam, kemudian memproses bijirin itu menjadi tepung, dan membuat roti yang harus dimakan. Dia membahagikan roti itu dengan meletakkannya di tengah biliknya dan memanggil semua yang mahu untuk “datang dan lihat.” Namun sebagai lambang bagi dia yang mengambil kitab itu dari tangan malaikat, Miller, seperti Yohanes, sedang berbicara tentang hari-hari akhir malaikat ketiga lebih daripada hari-hari awal malaikat pertama. Dalam mimpinya dia memulakan dengan memberitahu kita bahawa dia menerima pekabarannya melalui suatu tangan yang tidak kelihatan. Malaikat pertama dalam Wahyu sepuluh mempunyai sebuah kitab kecil di tangannya, tetapi malaikat dalam Wahyu lapan belas, yang merupakan omega kepada alfa tahun 1840, tidak mempunyai kitab yang digambarkan di tangannya, dan itulah kitab yang diterima Miller—kitab dari suatu tangan yang tidak kelihatan. “Datang dan lihat” Miller ialah 9/11, dan “datang dan lihat” orang berus kotoran itu ialah undang-undang Ahad.

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.

Di antara alfa dan omega “datanglah dan lihatlah” terdapat pekabaran malaikat kedua, sebab alfa itu ialah 9/11, yaitu ayat satu dari pasal delapan belas, dan ayat dua ialah malaikat kedua yang berakhir pada ayat tiga, yaitu undang-undang hari Minggu dan omega “datanglah dan lihatlah.” Dalam mimpi Miller, malaikat kedua, dan kejatuhan Babel dilambangkan oleh tujuh kali kata menyerakkan digunakan, sedangkan keseluruhan narasi itu menunjukkan kebenaran ditaklukkan oleh kesesatan.

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.

Мэлэдэй тэдыхэй мэдээнтэй түрүүшын болон гурбадахи ангелнууд 1840 оной 8 һарын 11-дэ болон тус тус 9/11-дэ абтан эдигдэхэ ёһотой мэдээсэлтэйгээр бууба. Эдэ хоёр огноо Аянгалалгын арбан наймдугаар бүлэгэй нэгэдэхи зүйлтэй тааралдана.

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.

គោលសេចក្តីពិតមូលដ្ឋានត្រូវបានបោះពុម្ពផ្សាយនៅខែឧសភា ឆ្នាំ 1842 ដោយមានផែនទីអ្នកបើកផ្លូវឆ្នាំ 1843 ជាអាល់ហ្វានៃតារាងពីររបស់ហាបាគុក។ នៅឆ្នាំ 2012 តារាងរបស់ហាបាគុកត្រូវបានបោះពុម្ពផ្សាយ ដែលស្របគ្នានឹងខែឧសភា ឆ្នាំ 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.

Pengikut Miller mengalami kekecewaan pertama mereka pada 19 April 1844, yang melambangkan 18 Juli 2020. Pada saat itu malaikat kedua datang, dan kedatangannya selaras dengan ayat dua dari Wahyu delapan belas. Kekecewaan itu menandai berakhirnya malaikat pertama. Di sana malaikat kedua datang, masa penangguhan dalam perumpamaan tentang gadis-gadis dara pun dimulai. Sejarah malaikat pertama harus berjalan sejajar dengan sejarah malaikat kedua, dan ketika diterapkan dengan cara ini, kedatangan malaikat kedua disejajarkan dengan kedatangan malaikat pertama pada tahun 1840 dan 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.

Nako ya ho diega e fitlhile ka 9/11, e e neng e tshwantshiwa ke 19 Moranang 1844. Ka 9/11 diphefo tse nne tsa Islam di ne tsa gololwa, mme morago ga moo tsa thibelwa. Diphefo tseo tse nne tsa ga Johane ke diphefo tse dikgakgabetseng tsa ga Isaia, le phefo ya botlhaba ya boporofeti, mme moengele yo o kanang o tlhatloga a tswa kwa botlhaba. Fa A tlhatloga, o goa a re “itsholetseng, itsholetseng, itsholetseng, itsholetseng” ga nne go ya ka Kgaitsadi White. Nako ya go diega e e simololang ka go goroga ga moengele wa bobedi e emelwa e le diphefo tse nne di tshotswe gore di se ka tsa foka go fitlha ba ba dikete tsotlhe tsotlhe di le lekgolo le masome a manè a manè ba kanngwa.

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.

Selepas kekecewaan yang pertama, Samuel Snow telah dibimbing untuk menghimpunkan pekabaran Seruan Tengah Malam, dengan demikian melambangkan suara yang berseru di padang gurun pada bulan Julai 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.

Si pertemuan khemah di Exeter, pemisahan para dara berdasarkan minyak ujian itu menyucikan dan juga memurnikan kaum Millerit selaras dengan pekerjaan Utusan Perjanjian itu. Pertemuan khemah di Exeter melambangkan pemeteraian, kerana pekerjaan itu kemudian mara ke hadapan seperti gelombang pasang, atau suatu tentera yang perkasa, sehingga malaikat ketiga tiba pada 22 Oktober 1844. Kunci sejarah itu ialah pemisahan.

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.

Malaika wa pili hufanya kazi ya kutenganisha anapowasili, kama alivyofanya katika kukatishwa tamaa kwa kwanza, na ilifikia mwisho kwa utengano wa Oktoba 22. Katikati ya utengano huo miwili, ujumbe wa malaika wa pili ulitangazwa. Malaika wa pili ni utengano unaoendelea hadi jaribu la mwisho la mafuta. Jaribu hilo la mwisho la mafuta hupelekea kwenye kipimo bainishi cha malaika wa tatu. Kipimo hicho bainishi kilikuwa msalaba kwa Yesu, na Bustani ya Gethsemane, yenye maana ya “bustani ya shinikizo la mafuta,” ilitangulia kipimo bainishi cha msalaba, na jaribu la mafuta ya wanawali lilitangulia mlango uliofungwa wa 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.

முடிவானச் சோதனையும், அதனைத் தொடர்ந்து வரும் நியாயத்தீர்ப்பும், பண்டைய இஸ்ரவேலுக்கான பத்தாவது சோதனையாக இருந்தது. பின்னர் அவர்கள் வனாந்தரத்தில் மரிக்க நிர்ணயிக்கப்பட்டார்கள். அது காதேசாயிருந்தாலும், கெத்சேமனேயாயிருந்தாலும், அல்லது எக்செட்டராயிருந்தாலும்; நியாயத்தீர்ப்புக்கு முன்பாக, அங்கு இரு வகுப்புகள் பிரிக்கப்படுகின்ற அந்த முடிவானச் சோதனை, 2023க்கு பிந்தைய ஒரு இறுதி சோதனையைச் சுட்டிக்காட்டுகிறது; அது ஞாயிற்றுக்கிழமைச் சட்டத்தின் மூடிய-வாசல் நியாயத்தீர்ப்பிற்கு முன்பாக வருகிறது. அந்த இறுதி சோதனை முத்திரையிடுதலாகும். ஒரு இறுதி அல்லது கடைசி சோதனை என்பது ஒரு முதல் சோதனையையும் உட்குறிக்கிறது.

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.

Pada tahun 2023, masa penantian itu berakhir ketika Singa dari suku Yehuda membuka meterai penglihatan yang akan tertangguh itu, dengan mengangkat tangan-Nya. Maka mulailah pekerjaan Samuel Snow.

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.

Ka mehlala ya lengeloi la pele le la bobedi ka tsela ya go bapelana, di supa go fologa ga lengeloi leo le nago le molaetša wo o lekago batho ba Modimo ka karabelo ya bona taelong ya gore ba tšee ba je molaetša. Ke moka molaetša wa motheo o bewa phatlalatšeng, go fihlela molaetša wa motheo o palelwa. Ke moka lengeloi la boraro le a fihla. Nako ya lengeloi la boraro ke mengwaga ye lesome-senyane le senyane ya lesome-senyane, yeo e bego e le mengwaga ye lesome-senyane le senyane ya omega go tloga ka 742 BC go fihla ka 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.”

နတ်ဘုရားပြောကြားထားသည့် သမိုင်းကာလ 1844 မှ 1863 အထိနှင့် BC 742 မှ BC 723 အထိကာလတို့သည် အပြိုင်သဘောဖြင့် ဆက်စပ်လျက်ရှိကြပြီး၊ ပထမကောင်းကင်တမန်နှင့် ဒုတိယကောင်းကင်တမန်တို့၏ ကာလများနှင့်လည်း အပြိုင်ဖြစ်ကြသည်။ ထိုပရောဖက်ပြုသမိုင်းလိုင်း လေးကြောင်းသည် 9/11 မှ Sunday law အထိကာလနှင့် ညီညွတ်စွာ ကိုက်ညီလျက်ရှိသည်။ ထိုလိုင်း ငါးကြောင်းသည် Miller ၏ alpha “လာ၍ ကြည့်လော့” နှင့် Christ ၏ omega “လာ၍ ကြည့်လော့” ဟူသော သမိုင်းဖြစ်သည်။

## Four times Seven

Izy fito impine

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.

Nifin ka dikte nan Levitik vennsis idantifye “sèt fwa” yo, kat fwa, epi “sèt fwa” yo se yon senbòl Miller ak mesaj li a. An 1842, konpreyansyon Miller te genyen sou “sèt fwa” yo te grave sou tablo 1843 a ke Sè White deklare “te dirije pa men Seyè a,” epi “li pa dwe chanje.” Sèt ane apre, Miller te mouri an 1849; epi sèt ane apre, mesaj “sèt fwa” yo antre nan dosye a pa mwayen Hiram Edson; epi sèt ane apre, yo rejte li.

In 1842 the first table of Habakkuk was published.

Ar tahun 1842, jadual pertama Habakuk telah diterbitkan.

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

งมฺ 1849 ทวตะผู้สื่อสารอัลฟาของ “เจ็ดเวลา” บนแผนภูมิปี 1843 ก็ถึงแก่มรณกรรม

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

Ka 1856 morongwa wa omega wa “dinako tse supa” mo chating ya 1850 o a tlhokomologwa.

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

Ka 1863, ho ile ha haneloa matlapa a mabeli a Habakuke, ’me chate ea 1863 ea hatisoa.

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.

ភាសាចំលាក់ពីព្រះត្រូវបានបោះពុម្ពផ្សាយនៅដើម ហើយភាសាចំលាក់របស់មនុស្សត្រូវបានបោះពុម្ពផ្សាយនៅចុងបញ្ចប់។ នៅកណ្ដាល មានអ្នកនាំសារពីរនាក់ត្រូវបានកំណត់អត្តសញ្ញាណ ពីព្រោះសារទីពីរតែងតែមានការទ្វេដង។

## First angel

မူလကောင်းကင်တမန်ကြီး ပထမမြောက်

In 1842 the first table of Habakkuk was published.

Mo ngwaga wa 1842, tafole ya ntlha ya Habakuke e ne ya phasaladiwa.

## Second angel

Malaika wa bobedi

In 1849 the old messenger of the 1843 chart dies.

Ka 1849 moromi oa khale oa chate ea 1843 oa hlokahala.

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

Na 1856, motseta e moswa wa tšhate ya 1850 ga a tlhokomelwe.

## Third angel

Malaikat ketiga

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

Ka 1863 molaetsa o ile oa haneloa, ’me chate ea 1863 ea phatlalatsoa.

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.

Wa hɛna pɛtwe ne baako a egyina hɔ ma nsɛnkyerɛnne anan a ɛwɔ “mmere ason” no mu, a wɔde mfe ason ason ato ntam pɛpɛɛpɛ. Wotintim alpha nkrasɛm no (1842), alpha ɔsomafo no wu (1849), wɔbu omega ɔsomafo no ani gu so (1856), na wɔpo omega nkrasɛm no (1863), a ɛyɛ mfonini ma 2012; July 18, 2020; 2023; ne Sunday mmara a ɛreba nnansa yi ara no. Miller wuo wɔ 1849 mu no ne July 18, 2020 hyia pɛ. Wɔnyan ɔsomafo no ne nkrasɛm no bio wɔ 2023 mu. Afei wɔreyi omega nkrasɛm no ano, na Sunday mmara a ɛwɔ 1863 no di akyi.

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.

အမ်မီလာရိုက် လှုပ်ရှားမှု၌ သတင်းစကားကို တည်ထောင်ခဲ့ပြီးနောက် သတင်းပို့သူသည် သေဆုံးခဲ့သည်။ ထိုနှင့် အပြိုင်လှုပ်ရှားမှု၌ သတင်းစကားကို တည်ထောင်ခဲ့ပြီးနောက် သတင်းစကားပင် သေဆုံးခဲ့သည်။ သတင်းစကားသည် 1856 နှင့် 2023 တို့တွင် ပြန်လည်ရှင်ပြန်ထမြောက်ခဲ့သည်။ ဖောက်ပြန်ခြင်းသည် 1863 ၏ အမည်သင်္ကေတဖြစ်ပြီး၊ အောင်မြင်ခြင်းသည် တနင်္ဂနွေနေ့ဥပဒေ၌ ၎င်း၏ အပြိုင်ဘက်အတွက် အမည်သင်္ကေတဖြစ်သည်။ တနင်္ဂနွေနေ့ဥပဒေနှင့် 1863 တို့၏ ဖောက်ပြန်ခြင်းနှင့် အောင်မြင်ခြင်း မတိုင်မီ၊ 1856 ၏ “seven times” နှင့်ဆိုင်သော အဆုံးကျောက်တုံးအိုမီဂါအလင်း၏ တံဆိပ်ဖြည်ခြင်းကို 2023 မှစ၍ ဖြစ်ခဲ့သကဲ့သို့ ထင်ရှားစွာ တင်ပြထားသည်။

We will continue in the next article.

An tanna deg yi ci biir waxtaan wi ci sunu mbind mi ci topp.

## William Miller: 1782–1849

William Miller: 1782–1849

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

> William: “will” dan “helmet” — “pelindung yang bertekad”, “penjaga yang teguh”, atau “pahlawan yang berkemahuan kuat.”

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

> Миллер: лице кое управува со мелница, особено со мелница што меле жито во брашно.

## Strong-willed warrior

பிடிவாத மனமுடைய போர்வீரன்

> “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.

> “ပညတ်တရားဖြောင့်မတ်၍ စိတ်နှလုံးရိုးသားသော လယ်သမားတစ်ဦးသည် သမ္မာကျမ်းစာတို့၏ ဘုရားသခင့်အာဏာပိုင်မှုကို သံသယဝင်လာစေရန် ဦးဆောင်ခံခဲ့ရသော်လည်း၊ အမှန်တရားကို သိရှိလိုသော စိတ်အလိုတော်မှာ ရိုးသားစွာ ရှိနေသဖြင့်၊ ခရစ်တော်၏ ဒုတိယအကြိမ် ကြွလာမည့်အကြောင်း ကြေညာခြင်း၌ ရှေ့ဆောင်ရန် ဘုရားသခင်က အထူးရွေးချယ်ထားသောသူ ဖြစ်ခဲ့သည်။ အခြားသော ပြုပြင်ပြောင်းလဲရေးသမား များစွာကဲ့သို့ပင်၊ ဝီလျံ မီလာသည် ငယ်စဉ်ဘဝ၌ ဆင်းရဲနွမ်းပါးမှုနှင့် တိုက်ခိုက်လျက် နေထိုင်ခဲ့ရပြီး၊ ထို့ကြောင့် လုံ့လဝီရိယနှင့် ကိုယ်ကျိုးစွန့်လွှတ်ခြင်းဆိုင်ရာ ကြီးမြတ်သော သင်ခန်းစာများကို သင်ယူခဲ့သည်။ သူ ပေါက်ဖွားလာသော မိသားစုဝင်များသည် လွတ်လပ်၍ အမှီအခိုကင်းသော စိတ်ဓာတ်၊ လွတ်လပ်ခွင့်ကို ချစ်မြတ်နိုးသော သဘော၊ သည်းခံတည်ကြည်စွာ ခံနိုင်ရည်ရှိသော အရည်အချင်း၊ နှင့် ပြင်းပြသော မျိုးချစ်စိတ်တို့ဖြင့် ထင်ရှားကြပြီး၊ ထိုလက္ခဏာများသည်လည်း သူ၏ အကျင့်စရိုက်၌ ထင်ရှားစွာ ပေါ်လွင်နေခဲ့သည်။ သူ၏ ဖခင်သည် တော်လှန်ရေးစစ်တပ်တွင် ဗိုလ်မှူးတစ်ဦး ဖြစ်ခဲ့ပြီး၊ ထိုမုန်တိုင်းထန်သော ကာလ၏ တိုက်ပွဲများနှင့် ဒုက္ခဆင်းရဲများအတွင်း သူ ပြုခဲ့သော စွန့်လွှတ်အနစ်နာခံမှုများကြောင့်ပင် မီလာ၏ ငယ်စဉ်ဘဝသည် ချို့တဲ့ကျပ်တည်းသော အခြေအနေများနှင့် ရင်ဆိုင်ရခြင်း ဖြစ်သည်။

> “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.

> “Beliau memiliki susuk tubuh jasmani yang sihat, dan sejak zaman kanak-kanak lagi telah menunjukkan bukti kekuatan intelek yang melebihi kebiasaan. Apabila beliau semakin dewasa, hal ini menjadi semakin nyata. Fikirannya aktif dan berkembang dengan baik, dan beliau mempunyai dahaga yang mendalam akan pengetahuan. Walaupun beliau tidak menikmati kelebihan pendidikan kolej, kecintaannya terhadap pembelajaran serta kebiasaan berfikir dengan teliti dan kritikan yang cermat menjadikannya seorang yang berpenghakiman waras dan berpandangan luas. Beliau memiliki akhlak yang tidak bercela dan reputasi yang dicemburui, serta pada umumnya dihormati kerana kejujuran, berjimat cermat, dan kemurahan hati. Dengan kekuatan tenaga dan ketekunan, beliau sejak awal lagi memperoleh kecukupan hidup, walaupun tabiat belajarnya tetap dipelihara. Beliau memegang pelbagai jawatan awam dan ketenteraan dengan cemerlang, dan jalan-jalan menuju kekayaan serta kehormatan tampak terbuka luas baginya.” 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.

> “Pengetahuan tentang Tuhan tidak dapat diperoleh tanpa usaha akal budi, tanpa doa memohon hikmat agar kamu dapat memisahkan sekam yang dengannya manusia dan Iblis telah memutarbalikkan ajaran-ajaran kebenaran, dari bulir murni kebenaran itu. Iblis dan persekutuannya yang terdiri atas para pelaku manusia telah berusaha mencampurkan sekam kesesatan dengan gandum kebenaran. Kita harus dengan tekun menyelidiki harta yang tersembunyi, dan mencari hikmat dari surga agar dapat memisahkan ciptaan-ciptaan manusia dari perintah-perintah ilahi. Roh Kudus akan menolong orang yang mencari kebenaran-kebenaran yang besar dan berharga, yang berhubungan dengan rencana penebusan. Aku hendak menekankan kepada semua orang kenyataan bahwa pembacaan Kitab Suci secara sepintas lalu tidaklah cukup. Kita harus menyelidikinya, dan ini berarti melakukan segala sesuatu yang tersirat dalam kata itu. Sebagaimana seorang penambang dengan penuh gairah menggali bumi untuk menemukan urat-urat emasnya, demikianlah kamu harus menyelidiki firman Tuhan demi harta yang tersembunyi yang telah begitu lama diupayakan Iblis untuk disembunyikannya dari manusia. Tuhan berfirman, ‘Jika seorang mau melakukan kehendak-Nya, ia akan tahu tentang ajaran itu.’ Yohanes 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.

> “Firman Allah adalah kebenaran dan terang, dan harus menjadi pelita bagi kakimu, untuk menuntun engkau pada setiap langkah perjalanan menuju pintu-pintu gerbang kota Allah. Karena alasan inilah Iblis telah melakukan usaha-usaha yang begitu nekat untuk merintangi jalan yang telah ditinggikan bagi orang-orang tebusan TUHAN untuk melaluinya. Janganlah engkau membawa gagasan-gagasanmu ke dalam Alkitab, lalu menjadikan pendapatmu sebagai pusat yang mengelilinginya kebenaran harus beredar. Engkau harus menanggalkan gagasan-gagasanmu di ambang penyelidikan, dan dengan hati yang rendah dan ditundukkan, dengan diri yang tersembunyi di dalam Kristus, dengan doa yang sungguh-sungguh, engkau harus mencari hikmat daripada Allah. Engkau patut merasa bahwa engkau harus mengetahui kehendak Allah yang dinyatakan, karena hal itu menyangkut kesejahteraan pribadimu yang kekal. Alkitab adalah petunjuk yang olehnya engkau dapat mengetahui jalan menuju hidup yang kekal. Di atas segala sesuatu engkau harus merindukan agar engkau dapat mengetahui kehendak dan jalan-jalan TUHAN. Janganlah engkau menyelidiki dengan tujuan mencari nas-nas Kitab Suci yang dapat engkau tafsirkan untuk membuktikan teori-teorimu; sebab firman Allah menyatakan bahwa hal itu adalah memutarbalikkan Kitab Suci bagi kebinasaanmu sendiri. Engkau harus mengosongkan dirimu dari setiap prasangka, dan datang dalam roh doa kepada penyelidikan firman Allah.” Review and Herald, 11 September 1894.

> “William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’

> “William Miller re tshwanetse kwa Pittsfield, Massachusetts. Thuto ya gagwe ya semmuso e ne e akaretsa dikgwedi di le 18 fela, mme o ne a ithuta ka boene ka ntlha ya mokgwa wa gagwe o o nonofileng wa go bala. Gape o ne a simolola go kwala a sa le monnye, a tlhama poko le go boloka daerii. Go bala ga gagwe go ne ga mo tsenya mo go bakwadi ba ba sa dumeleng, ba ba neng ba mo tlhotlheletsa mo ntlheng ya deism. O ne a nna moatlhodi wa kagiso fa a le mo dingwageng tsa bofelo jwa masome a mabedi, mme a lwa mo Ntweng ya 1812. Maitemogelo a le mmalwa nakong ya ntwa eno a ne a lebisa mogopolo wa gagwe kwa Modimong wa sebele. Ka 1816 o ne a sokologa, mme a simolola go ithuta Baebele ka tlhoafalo. O ne a kwala a re, ‘Dikwalo tse di Boitshepo... di ne tsa nna boitumelo jwa me, mme mo go Jesu ka bona tsala.’”

> “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.

> Menjelang tahun 1818, dalam pengajiannya terhadap nubuatan-nubuatan, ia sampai pada kesimpulan bahwa Yesus akan datang kembali “sekitar tahun 1843.” Pada tahun 1831 ia mulai membagikan hasil pengajiannya di muka umum dalam pertemuan-pertemuan kecil, setelah menerima keyakinan yang kuat dan tuntunan pemeliharaan ilahi untuk melakukannya. Setelah bertemu dengan J. V. Himes, seorang redaktur terkemuka, pada tahun 1839, terbukalah jalan baginya untuk berkhotbah kepada kelompok-kelompok besar di kota-kota utama. Meskipun ditentang oleh banyak orang, khotbahnya, dan juga khotbah orang-orang lain yang menerima pekabaran Advent, memberikan dampak yang besar, dengan sampai 100.000 orang menerima kepercayaan akan kedatangan Kristus yang segera. Ellen Harmon mendengarnya di Portland, Maine, pada bulan Maret 1840 ketika ia berusia 12 tahun. Ia menceritakan, “Bapak Miller menelusuri nubuatan-nubuatan itu dengan ketepatan yang menimbulkan keyakinan di dalam hati para pendengarnya. Ia menguraikan masa-masa nubuatan, dan mengemukakan banyak bukti untuk menguatkan pendiriannya. Kemudian seruan-seruan dan amaran-amaran yang khidmat dan penuh kuasa kepada mereka yang belum bersedia itu menahan orang banyak seakan-akan terpukau.” Life Sketches, 20.

Back to Articles