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

Buku la Yoele na Kereke ea Baleti ba Letsatsi la Bosupa ea Laodisea — Nomoro ea Mashome a Mararo a Metso e Tšeletseng

Number Thirty-Six

លេខ​សាមសិប​ប្រាំមួយ

Author

Jeff Pippenger

Published

January 27, 2026

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In the “bustle,” which James White identifies as the scattering of the Millerites following October 22, 1844, William Miller experienced a dream in 1847, and two years later he was laid to rest.

Mu “kusokonezeka,” komwe James White akunena kuti kunali kubalalika kwa aMillerite pambuyo pa October 22, 1844, William Miller analota loto mu 1847, ndipo patapita zaka ziwiri anaikidwa m’manda.

> “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.

> “Dai William Miller aikwanisa kuona chiedza cheshoko rechitatu, zvinhu zvizhinji zvaioneka kwavari sezvine rima nezvakavanzika zvaizenge zvatsanangurwa kwaari. Asi hama dzake dzaiti dzinomuda zvikuru uye dzinomufarira zvakadzama, zvokuti akafunga kuti aisagona kuzvibvisa kwadziri. Mwoyo wake waiwanzokombamira kuchokwadi, asi ipapo aitarisa hama dzake; ivo vaichipikisa. Aigona here kuzvibvisa kuna avo vakanga vamira parutivi rwake, vachizivisa pamwe chete naye kuuya kwaJesu? Akafunga kuti zvirokwazvo havangamutungamiri mukutsauka.”

> “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.

> “Mwari akamutendera kuti awire pasi pesimba raSatani, utongi hwerufu, uye akamuvanza muguva kubva kuna avo vaigaromubvisa pachokwadi. Mozisi akakanganisa paakanga ava kuda kupinda muNyika Yakapikirwa. Saizvozvowo, ndakaona kuti William Miller akakanganisa paakanga ava pedyo kupinda muKanani yokudenga, pakutendera kwake kuti pesvedzero yake ipikise chokwadi. Vamwe ndivo vakamutungamirira kune izvi; vamwe ndivo vanofanira kuzvidavirira. Asi vatumwa vanochengeta guruva rinokosha romuranda uyu waMwari, uye achabuda pakurira kwehwamanda yokupedzisira.

> “A Firm Platform

> “Pulatifomu Yakasimba”

> “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.

> “Ndzi vone ntlawa wa vanhu lava a va yimile va sirheleriwile kahle, va tiya, va nga pfumeleli nchumu eka lava a va lava ku pfilunganya ripfumelo leri simekiweke ra miri. Xikwembu a xi va languta hi ku va amukela. Ndzi kombiwile magoza manharhu—mahungu ya ntsumi yo sungula, ya vumbirhi, ni ya vunharhu. Ntsumi leyi a yi famba na mina yi te, ‘Khombo eka loyi a nga ta susa xiphiqo xin’we kumbe a tshukatisa phini rin’we eka mahungu lawa. Ku twisisa ka ntiyiso ka mahungu lawa i ka nkoka wa vutomi ni rifu. Makumu ya mimoya ma khomeke hi ndlela leyi ma amukeriwaka ha yona.’ Ndzi tlhela ndzi fambisiwa ehansi hi ku tirhisa mahungu lawa, kutani ndzi vona leswaku vanhu va Xikwembu va xave ngopfu hi risima ntokoto wa vona. A wu kumiwile hi ku xaniseka lokukulu ni ku lwisana lokutlulaka mpimo. Xikwembu a xi va rhangerile goza hi goza, ku fikela loko xi va veke ehenhla ka pulatifomo leyi tiyeke, leyi nga susumekiki. Ndzi vone vanhu van’wana va tshinela eka pulatifomo va kambisisa masungulo ya yona. Van’wana hi ku tsaka va hatlise va kandziyela ehenhla ka yona. Van’wana va sungule ku sola masungulo. A va lava leswaku ku endliwa ku antswisiwa, kutani pulatifomo a yi ta hetiseka ngopfu, ni leswaku vanhu a va ta tsaka ngopfu. Van’wana va humile eka pulatifomo ku ya yi kambisisa, kutani va vula leswaku yi vekiwe hi ndlela yo hoxeka. Kambe ndzi vone leswaku kusuhi hinkwavo a va yimile va tiye ehenhla ka pulatifomo, naswona va khutaza lava a va humile eka yona leswaku va tshika swivilelo swa vona; hikuva Xikwembu a ku ri Muhaki Lonkulu, kutani a va lwa na Yena. Va tlhele va rungula ntirho wo hlamarisa wa Xikwembu, lowu a wu va rhangerile eka pulatifomo leyi tiyeke, kutani hi vun’we va tlakusa mahlo ya vona etilweni, naswona hi rito lerikulu va dzunisa Xikwembu. Leswi swi khumbe van’wana eka lava a va vilele naswona va siyile pulatifomo, kutani vona hi ku languta ka ku titsongahata va tlhela va kandziyela ehenhla ka yona.” Early Writings, 258.

## Miller’s Wonderful Works

మిల్లర్‌ యొక్క అద్భుత కార్యాలు

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.

“བྱ་བ་ངོ་མཚར་ཅན་” ཞེས་པ་ཝི་ལི་ཡམ་ མིལ་ལར་པས་མཛད་པ་དེས་ “གཞི་བརྟན་པོ་” ཞིག་བཞག་པ་དང་། དེ་ཡང “སྟེགས་བུ་བརྟན་པོ་དང་མི་འགུལ་བ་” ཞེས་པ་ཡིན། “སྟེགས་བུ་མི་འགུལ་བ་” ཡི་ “གཞི་” དང་། 1849 ལོར་མིལ་ལར་འདས་པའི་རྗེས་སུ་བཅུག་པའི་ “སྟེགས་བུ་” དང་ “གཞི་” གཉིས་ཀར་ཕྱིས་སུ་བྱུང་བའི་རྒོལ་འཛིང་དེ་ཁོང་གི་རྨི་ལམ་ནང་ངོས་འཛིན་བྱས་ཡོད།

William Miller is the symbol of the foundations of Adventism.

UWilliam Miller uluphawu lwezisekelo zobu-Adventist.

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

Iyezvewo chiratidzo chenhoroondo yechiMillerite kubva muna 1798 kusvikira muna 1863.

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

Na yeye pia ni ishara ya historia ya Millerite kuanzia mwaka 1798 hadi 1844.

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

Iyena nso ni cikozgo ca mulumbe wa bamalaika botatwe kufuma mu 1798 kusikila ku mulawo wa Sondo.

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

U immisitwe yiminyaka engamatjhumi amane nesithandathu kusukela ngo-1798 ukuya ku-1844.

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

Uyu amirirwaho n’umubare “220,” ufatiwe ku 2,520 na 2,300.

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

Iye anomiririrwa ne“nguva nomwe”—iyo 2,520.

He is represented by the 2,300.

Iye anomirirwawo nechiuru zviviri nemazana matatu.

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

Zviroto zviviri zvaMiller zvakafananidzirwa nezviroto zviviri zvaNebhukadhinezari zviri muchitsauko chechipiri nechechina chaDhanieri.

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

Nguva ya1798 inotanga naNebhukadhinezari uye inoguma muna 1863 naBherishazari.

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

Nthawi ya 1798 kufika pa lamulo la Lamlungu iyamba ndi Nebukadinezara ndipo imathera ndi Belisazara.

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.

Sa sumbol ti kasaysayan dagiti Millerita, isu ti sumbol dagiti pundasion, a mangitakder kadagiti kinapudno a nadiskubre iti nagbaetan ti alpha a pannakadiskubre ti 2,520 ken ti omega a pannakadiskubre ti 2,300. Iti panangikomento iti tagtagainep ni William Miller, ni James White binigbigna a ti “tulbek” ket ti wagas ni Miller iti panagadal iti Biblia. Ti metodolohiya ket isu ti tulbek ni David a naipatanor iti abag ni Miller, ta imparangarangna ti padto ti 2300 a tawen a nagpatingga idi natungpal ti Isaias 22:22 idi Oktubre 22, 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.”

Amaqiniso aqala ukwambulwa kusukela ngonyaka ka-2023 kuya phambili, yiwo maqiniso ayesevele ehlonzwe ezethulweni ze-Habakkuk’s Tables 95, futhi lawo maqiniso manje aseyabekwa ngaphakathi kohlaka olusha “lweQiniso.”

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.

Ukubizwa kwezwi elisemahlane ngoJulayi 2023 kwabonakalisa ukuthi ukukhala nokulila kwakudingeka kulabo ababemelwe ukuphenduka ngenxa yesimemezelo sangoJulayi 18, 2020. Labo ababeyokuba phakathi kwezintombi ezihlakaniphileyo kwakumelwe baphenduke bevumelana lomkhuleko kaDanyeli isahluko 9, okuwumkhuleko walabo abakuLevitikusi 26 abaqaphelayo ukuthi bahlakazekile.

When Miller states, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”

Miller paanoti, “Ndaive ndichichema nokungun’unira kurasikirwa kwangu kukuru nomutoro wangu wokuzvidavirira, ndakarangarira Mwari, ndikanyengetera nomwoyo wose kuti anditumire rubatsiro. Pakarepo mukova wakazaruka, munhu akapinda mumba, vanhu vose vakabva vabuda imomo; uye iye, akabata bhurasho rokutsvaira guruva muruoko rwake, akazarura mahwindo, akatanga kutsvaira guruva nemarara kubva mumba.”

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.

Muryango wafungutse wari umutima wa Miller igihe “yasenganaga cyane” asaba “ubufasha.” Yesu, nk’Umuhamya w’ukuri kuri Lawodikiya, arakomanga ku mitima ashaka kwinjira. Igihe urugi rwafungukaga, hatangiye igikorwa cyo gutandukanya. Igihe urugi rwafungukaga, n’“amadirishya” na yo yarafungukaga, kandi ayo “madirishya” ni amadirishya yo mu ijuru.

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.

Johane akaona madirisha ya mbinguni yamefunguliwa katika sura ya kumi na tisa ya Ufunuo, Bwana alipoinua jeshi Lake la farasi weupe, mara tu baada ya bibi-arusi kujitayarisha. Jeshi hilo ni jeshi la Ezekieli lisimamalo kujibu ujumbe wa upepo mkali wa mashariki. Jeshi hilo ni kanisa lenye ushindi linalobadilika kutoka kanisa linalopigana na kuwa kanisa lenye ushindi wakati utengano wa ngano na magugu unapokamilishwa. Utengano huo pia unawakilishwa kama kubadilika kutoka uzoefu wa Laodikia hadi uzoefu wa Filadelfia. Miller aliufungua moyo wake na kumruhusu Shahidi wa Kweli aingie ndani, alipokuwa akitenga ngano na magugu, hivyo akiliinua jeshi Lake la farasi weupe katika uzima.

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.

Ngomhla ka-31 Disemba 2023, indoda yeBhulashi Lothuli yangena ekamelweni emva kokuba abantu bephumile, yaqala umsebenzi wokususa imfucumfucu yephutha, ngesikhathi ibeka amaqiniso amadala amaThebula kaHabakuki ohlakeni olusha lweqiniso.

> “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.

> “Muponesi akanga asina kuuya kuzobvisa kana kuisa parutivi zvakanga zvataurwa namadzibaba okutenda navaporofita; nokuti Iye pachake ndiye akanga ataura achishandisa varume ava vaimiririra. Zvokwadi dzose dzeShoko raMwari dzakabva kwaAri. Asi aya matombo anokosha asingayerwi mutengo akanga akaiswa muzvirongwa zvenhema. Chiedza chawo chinokosha chakanga chaitwa kuti chishandire kukanganisa. Mwari aida kuti abviswe pamamiriro awo okukanganisa agoiswazve muchimiro chezvokwadi. Basa iri raigona kuitwa chete noruoko rwoumwari. Nokuda kwokubatana kwaro nokukanganisa, zvokwadi yakanga ichishandira mhaka yomuvengi waMwari nowomunhu. Kristu akanga auya kuzoiisa panzvimbo payo kuitira kuti ikudze Mwari, uye ishande ruponeso rwavanhu.” 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.

Chimwe chezvokwadi zvokutanga zvakadzidziswa muna 2024 chaiva kutsanangurwa kwekuodzwa mwoyo kwa18 Chikunguru 2020. Mutsetse pamusoro pomutsetse, zvakazivikanwa kuti kuodzwa mwoyo kwekutanga kwemutsara woga woga wokuvandudzwa kwakaratidza 18 Chikunguru 2020 sechiratidzo chikuru mumufananidzo wemhandara gumi. Nyaya yokuodzwa mwoyo yakava “kiyi” yokuzarura chokwadi chetsvenetsvene; asiwo, mukuodzwa mwoyo kukuru kwa1844, tsvenetsvene ndiyo yaiva “kiyi” yakazarura kuodzwa mwoyo.

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.

Umurume usukura umwanda, ari na we Ntare yo mu muryango wa Yuda, yatangiye gukuraho ibimenyetso bifunze ku butumwa bw’Induru yo mu gicuku mu mwaka wa 2023. Ubu tugeze ahantu mu nzozi za Miller aho arimo ashyira ku meza isanduku nini kurushaho kandi akayijugunyamo ukuri kuzamurika incuro icumi kurusha izuba. Imwe muri ayo mabuye y’agaciro ni ihishurirwa ry’uwo ari we mu nkuru y’ubuhanuzi.

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.

Kana chiporofita chavhurwa chisina chisimbiso, Iye ndiye Shumba yorudzi rwaJudha, anotora zvokwadi dzekare achidziisa muchimiro chitsva chematanho matatu e“chokwadi.” Chimiro ichocho chinobatanidzwa pamwe chete naKristu saArfa naOmega, wokutanga nowokupedzisira. SeShoko raMwari, akaronga ndokutungamirira chinhu chimwe nechimwe cheShoko rake. SaPalmoni akagadzira rutivi rumwe norumwe sorwemasvomhu.

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.

Petro paanenge ari paKesariya Filipi, neawa yechitatu, Anozvizivisa saPalmoni, achisimbisa pamusoro pe“mafractals echiporofita.” Chimwe chezviratidzo zvekupedzisira zvaKristu saIshe wechiporofita, kusimbisa pamusoro pemafractals echiporofita sezvaanomiririrwa naPetro muna Mateo 16:18, chinova chiratidzo che1.618, chinonzi golden ratio munyika yezvakasikwa, asi “mafractals echiporofita” naPalmoni.

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.

Tatanga kutanga chete kuziva mapatani euporofita anozvidzokorora ari mukati mevhiki dzvene ra27 kusvika 34. Tisati tadzokera ikoko munzira yedu yokuenda kubhuku raJoeri, kwaiva kwakafanira kuti kusimbisa kwamapatani euporofita anozvidzokorora kuwedzerwe mukufungisisa kwedu pamusoro pehope dzaMiller.

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.

Chikamu kubva pakudanwa kwaMiller kuvanhu kuti “uyai muone,” naKristu, somurume webhurashi reguruva achidana Miller kuti “uyai muone,” chiri kubva muna 1798 kusvikira kumutemo weSvondo, asi chine fractal mukati menhoroondo iyoyo yose, iri chikamu chinobva muna 1798 kusvikira muna 1863. Chine imwezve fractal kubva pa9/11 kusvikira kumutemo weSvondo, uye imwezve kubva muna 2023 kusvikira kumutemo weSvondo.

When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.

Miller paakavhara meso ake mukati meruzha rwemhirizhonga, aimiririra nhoroondo ya1849, apo Ishe vakanga vachiedza kupedzisa basa, asi zvikashaya basa. Anomutswa muna 2023, nokuti ndiye Eria akaurayiwa mumugwagwa pamwe chete naMosesi. Akafa muna 1849, uye akazofa zvakare musi wa18 Chikunguru 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.

Iphupha lakhe lanikezwa ngo-1847, kwase kuba iNkosi yelula isandla saYo okwesibili yanyathelisa ishadi lika-1850. Lapho iNkosi yelula isandla saYo okwesibili emlandweni wabayizinkulungwane eziyikhulu namashumi amane nane, uMiller uyavuswa.

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

Pokelo ya kuparakanyika ka Israyeli na Yuda yiliwekwa wazi mu Isaya.

> 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.

> Nokuti musoro weSiria ndiDhamasiko, uye musoro weDhamasiko ndiRezini; uye mukati memakore makumi matanhatu namashanu Efuremu richaputswa, kuti rirege kuva rudzi. Uye musoro waEfuremu iSamaria, uye musoro weSamaria mwanakomana waRemaria. Kana musingatendi, zvirokwazvo hamungasimbiswi. Isaya 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.

Uxprophecy lwanikwa mu 742 BC, naswona endzhaku ka malembe ya khume na kaye, hi 723 BC Israele yi hangalasiwe hi Vaasiriya; kutani endzhaku ka malembe ya makume mune na tsevu, Yuda yi hangalasiwe hi Babilona. Masiku lawa manharhu ma yimela nkarhi wa malembe ya khume na kaye, lowu landzeriwaka hi malembe ya makume mune na tsevu. Loko vuprofeta byebyo byimbirhi byi hela hi 1798 na 1844 hi ku landzelelana, nkarhi wa malembe ya khume na kaye eku sunguleni ku sukela eka 742 BC ku ya eka 723 BC a ku ri malembe ya khume na kaye ya alpha, lawa ma yimelaka malembe ya khume na kaye ya omega ku sukela eka 1844 ku ya eka 1863.

Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.

UMiller washona eminyakeni emihlanu ngemva kokuqala kwe-omega eyiminyaka eyishumi nesishiyagalolunye, kwathi eminyakeni eyisikhombisa kamuva kwashicilelwa izihloko zikaHiram Edson eziphathelene “nezikhathi eziyisikhombisa.” Emva kweminyaka eyisikhombisa futhi, “izikhathi eziyisikhombisa” zanqatshwa. Unyaka ka-1856 kwakumelwe ube ngowokubekwa uphawu olwandulela umthetho weSonto wango-1863, kodwa akwaba njalo.

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.

Ingelosi yesithathu yafika ngo-1844, ngo-1888, nange-9/11. USisi White wakhomba ukuthi ngesikhathi izakhiwo ezinkulu zaseNew York City ziwe phansi, amavesi amathathu okuqala eSambulo isahluko 18 ayeyobe esegcwaliseka.

## Revelation 18

Ufunulo 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.

Vhesi YA U THOMA—Kutelaho zwenezwo nda vhona muṅwe muruṅwa a tshi tsa a tshi bva ṱaḓulu, e na maanḓa mahulu; nahone ḽifhasi ḽa vhonetshedzwa nga vhugala hawe.

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.

Vhesi YEVIRI—Akadanidzira nesimba, nenzwi guru, achiti, Bhabhironi guru rawa, rawa, uye rava ugaro hwemadhimoni, nenhare yomweya yose yetsvina, uye keji yeshiri imwe neimwe isina kuchena neinovengwa.

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.

Vhesi TATU—Nekuti ndudzi dzose dzakanwa waini yokutsamwa koufeve hwake, uye madzimambo enyika akaita ufeve naye, uye vatengesi venyika vakapfuma zvikuru nokuda kweuwandu hwoumbozha hwake.

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.

Mutumwa wokutanga ane simba akaburuka ane shoko muruoko rwake, uye Johane akarairwa kuti aende anotora kabhuku kaduku akadyewo. Mutumwa wokutanga uyo anoita basa rimwe chetero neremutumwa waZvakazarurwa gumi nesere, anovhenekera nyika nokubwinya kwaro. Izvi ndizvo zvakadaro nokuti mutumwa wokutanga ndiye arufa, uye mutumwa wechitatu ndiye omega, uye kutanga kunogara kuchiratidza magumo.

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

> “Yesu akaraira mutumwa ane simba kuti aburuke uye ayambire vagari venyika kuti vagadzirire kuuya kwake kwechipiri. Mutumwa paakabva pamberi paYesu kudenga, chiedza chaipenya zvikuru uye chine kubwinya chakamutungamirira. Ndakaudzwa kuti basa rake raiva rekuvhenekera nyika nokubwinya kwake uye kunyevera vanhu pamusoro pehasha dzaMwari dziri kuuya.” Early Writings, 245.

The first angel is verse one of Revelation eighteen.

Ingelosi yekucala yivesi yekucala yeSityhilelo ishumi elinesibhozo.

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

Zvino shure kwezvinhu izvi ndakaona mumwe mutumwa achiburuka achibva kudenga, ane simba guru; uye nyika yakavhenekerwa nokubwinya kwake.

The second angel is verse two of Revelation eighteen.

ਮਕਾਸ਼ਫ਼ਾ ਅੱਠਾਰਾਂ ਦੀ ਦੂਜੀ ਆਇਤ ਵਿੱਚ ਦੂਤ ਦੂਜਾ ਹੈ।

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.

Akachema kwa sauti kuu yenye nguvu, akisema, Babeli mkuu ameanguka, ameanguka; naye amekuwa makao ya mashetani, na ngome ya kila roho mchafu, na tundu la kila ndege mchafu na achukizaye.

The third angel is verse three of Revelation eighteen.

Malaika wa tatu ni mstari wa tatu wa Ufunuo kumi na nane.

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.

Nekuti ndudzi dzose dzakanwa waini yehasha dzeupombwe hwake, uye madzimambo enyika akaita upombwe naye, uye vatengesi venyika vakapfuma zvikuru nokuwanda kwezvinonaka zvake.

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.

Madzimambo ose anoita upombwe nechifeve pamurayiro weSvondo, sezvinofananidzirwa mundima yechitatu. Shoko remutumwa wechipiri nderekuti Bhabhironi rawa, uye ndiyo ndima yechipiri. Basa remutumwa wokutanga raiva rokuvhenekera nyika nokubwinya kwake, uye ndiyo ndima yokutanga. Ndima yokutanga i9/11. Ndima yechipiri inzira yokuparadzanisa yave ichiitika pakati pavanhu vose kubva pa9/11, uye ndima yechitatu ndiyo murayiro weSvondo. Nokuda kwechikonzero ichi, 9/11 ishoko romutumwa wechitatu, uye murayiro weSvondo wakadaro zvakare. 9/11 ndiyo yambiro yomurayiro weSvondo uri kuswedera, sezvinomiririrwa nendima nhatu dzokutanga, uye rimwe inzwi rendima yechina ndiro murayiro weSvondo. Inzwi rokutanga raZvakazarurwa gumi nesere ndiyo yambiro yomurayiro weSvondo uri kuswedera, uye yambiro iyoyo inoshanduka kuva chokwadi chipenyu pamurayiro weSvondo.

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 kusvika kumutemo weSvondo kunofananidzirwa nenguva inobva kualpha rokuti “uya uone” muchiroto chaMiller kusvikira kuomega rokuti “uya uone.” Pakati pe9/11 nemutemo weSvondo, matombo anokosha anoiswa patafura yaMiller iri pakati pemba, ozoparadzirwa nokuvigwa, uyezve odzorerwa nomurume webhurasho reguruva. Mutumwa akaburuka muna 1840 ane kabhuku kaduku ndiye mutumwa wokutanga, alpha, aimiririra mutumwa akaburuka pa9/11. Mutumwa uyu anozivikanwa muchitsauko chegumi, apo Johani anoudzwa kuti bhuku racho raizova rinotapira, asi richizoshanduka kuva rinovava.

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.

Johane wakanga achimiririra kufamba kwengirozi yokutanga, kwaimiririrwa nevaMillerite, uye akanga achiratidzawo kufamba kwezana rimwe namakumi mana nezvina ezviuru. Pamusoro pezvose, akanga achimiririra mazuva okupedzisira, sezvinongoita vaprofita nguva dzose. Nechikonzero ichi, akaudzwa kare kuti bhuku raizoita rinotapira, vozotevera kuvava. VaMillerite havana kuziva izvi kare, asi zana rimwe namakumi mana nezvina ezviuru zvinofanira kuzviziva.

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, kama mjumbe wa malaika wa kwanza, ndiye ishara kuu ya yule aliyekila kile kitabu kidogo. Akiwa msaga nafaka, ilimpasa kutenganisha ngano na makapi, kisha kusindika nafaka kuwa unga, na kuifanya ile mikate iliyopaswa kuliwa. Aliushiriki mkate huo kwa kuuweka katikati ya chumba chake na kuwaita wote waliotaka “njoo uone.” Lakini kama ishara ya yule aliyekitwaa kile kitabu kutoka mkononi mwa malaika, Miller, kama Yohane, anazungumzia siku za mwisho za malaika wa tatu, zaidi kuliko siku za awali za malaika wa kwanza. Katika ndoto yake anaanza kwa kutujulisha kwamba alipokea ujumbe wake kwa mkono usioonekana. Malaika wa kwanza katika Ufunuo kumi ana kitabu kidogo mkononi mwake, lakini malaika wa Ufunuo kumi na nane, ambaye ni omega kwa alpha ya 1840, hana kitabu kilichowakilishwa mkononi mwake, na hicho ndicho kitabu alichopokea Miller—kile kitabu kutoka kwa mkono usioonekana. “Njoo uone” ya Miller ni 9/11, na “njoo uone” ya yule mtu wa kufagia vumbi ni sheria ya Jumapili.

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.

Pakati pa alfa na omega pa “idza uone” une shoko remutumwa wechipiri, nokuti alfa i9/11, rinova ndima yokutanga yechitsauko chegumi nesere, uye ndima yechipiri ndiyo mutumwa wechipiri anopera pandima yetatu, rinova mutemo weSvondo neomega pa “idza uone.” Muhope dzaMiller mutumwa wechipiri, nokuwa kweBhabhironi, zvinomiririrwa nenguva nomwe dzinoshandiswa shoko rokuti paradzira, ukuwo rondedzero yose ichiratidza chokwadi chichikundwa nokukanganisa.

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.

ԱՌԱՋԻՆ և ԵՐՐՈՐԴ հրեշտակները իջան այն պատգամով, որը պետք է վերցվի և ուտվի համապատասխանաբար 1840 թվականի օգոստոսի 11-ին և 9/11-ին։ Այս երկու ամսաթվերը համապատասխանում են Հայտնություն տասնութերորդ գլխի առաջին համարին։

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.

Zvisokwadi zvakakosha zvakaburitswa muna Chivabvu cha1842, uye chati yemapiyona ya1843 iri arufa yematafura maviri aHabhakuki. Muna 2012 kwakaburitswa Matafura aHabhakuki, zvichiwirirana naChivabvu cha1842.

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.

Wafuasi wa Miller walipata kukatishwa tamaa kwao kwa kwanza tarehe 19 Aprili 1844, kukiwa mfano wa tarehe 18 Julai 2020. Katika hatua hiyo malaika wa pili aliwasili, na kuwasili kwake kulipatana na aya ya pili ya Ufunuo kumi na nane. Kukatishwa tamaa huko kuliashiria mwisho wa malaika wa kwanza. Hapo malaika wa pili aliwasili, na wakati wa kukawia katika mfano wa wanawali ukaanza. Historia ya malaika wa kwanza inapaswa kwenda sambamba na historia ya malaika wa pili, na inapowekwa kwa namna hii, kuwasili kwa malaika wa pili kunapatanishwa na kuwasili kwa malaika wa kwanza mwaka 1840 na 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.

Nguva yokulibala yafika nga-9/11, eyayifuziselwe ngu-Ephreli 19, 1844. Nga-9/11 imimoya yomine yobuSulumane yadedelwa, yase ibanjwa. Leyo mimoya yomine kaJohane iyimimoya enamandla ka-Isaya, nomoya wasempumalanga wesiprofetho, futhi ingelosi ebekayo uphawu yenyuka ivela empumalanga. Lapho Yenyuka, iyamemeza ithi “bamba, bamba, bamba, bamba” izikhathi ezine ngokukaDadewethu White. Isikhathi sokulibala esiqala ngokufika kwengelosi yesibili simelwe njengokubanjwa kwemimoya yomine ize izinkulungwane eziyikhulu namashumi amane nane zibekwe uphawu.

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.

Murure mekutanga, Samuel Snow akatungamirirwa kuumba pamwechete shoko reMidnight Cry, nokudaro achimiririra nomufananidzo izwi rinodanidzira murenje muna Chikunguru 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.

Pa musasa wa Exeter, kulekanisha kwa virgo kwa msingi wa mafuta ya kupimwa kulisafisha kwa kuondoa uchafu na pia kuwatakasa Wamillerite kwa kupatana na kazi ya Mjumbe wa Agano. Mkutano wa kambini wa Exeter uliwakilisha kutiwa muhuri, kwa maana kazi wakati huo ilisonga mbele kama wimbi kubwa la bahari, au jeshi lenye nguvu, mpaka malaika wa tatu alipofika tarehe 22 Oktoba, 1844. Ufunguo wa historia hiyo ni kulekanishwa.

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.

Ingelosi yesibili yenza umsebenzi wokwahlukanisa lapho ifika, njengoba yenza ngesikhathi sokudumazeka kokuqala, futhi yaphetha ngokwahlukanisa kwango-22 Okthoba. Phakathi kwalokhu kuhlukaniswa okubili, umlayezo wengelosi yesibili wamemezelwa. Ingelosi yesibili iyindlela eqhubekayo yokwahlukanisa kuze kufike uvivinyo lokugcina lwamafutha. Uvivinyo lokugcina lwamafutha luholela ovivinyweni oluyisilinganiso lwengelosi yesithathu. Lolo vivinyo oluyisilinganiso lwaluyisiphambano kuJesu, futhi iNsimu yaseGetsemane, okusho ukuthi “insimu yesikhamo samafutha,” yandulela uvivinyo oluyisilinganiso lwesiphambano, kanjalo novivinyo lwamafutha ezintombi lwandulela umnyango ovaliwe ka-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.

Uvavanyo lokugqibela, olulandelwa ngumgwebo, lwaba luvavanyo lweshumi kuSirayeli wamandulo. Emva koko bamiselwa ukuba bafe entlango. Nokuba kuseKadeshe, eGetsemane okanye e-Exeter; uvavanyo lokugqibela phambi komgwebo, apho ezi ndidi zimbini zahlulwa khona, lubonakalisa uvavanyo lokugqibela emva ko-2023, olwandulela umgwebo womthetho weCawa womnyango ovaliweyo. Olo vavanyo lokugqibela kukutywinwa. Uvavanyo lokugqibela okanye lokugqibela ngokupheleleyo luthetha ukuba kwakukho uvavanyo lokuqala.

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.

Muna 2023, nguva yokumirira yakaguma apo Shumba yorudzi rwaJudha yakazarura chiratidzo chakanga chichifanira kunonoka, nokubvisa ruoko rwaYo. Ipapo ndipo pakatanga basa raSamuel 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.

Ha re nyalanya dinako tša morongwa wa pele le wa bobedi ka go di bea ka go swana, di bontšha go theoga ga morongwa yo a nago le molaetša wo o lekago batho ba Modimo ka karabelo ya bona taelong ya go tšea le go ja molaetša. Molaetša wa motheo gona o bewa phatlalatša, go fihlela molaetša wa motheo o palelwa. Ke moka morongwa wa boraro o a fihla. Nako ya morongwa wa boraro ke mengwaga ye lesomesenyane, yeo e bego e le omega mengwaga ye lesomesenyane ya 742 BC go fihla go 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.”

Nthawi ya 1844 kufika 1863, ndi nthawi ya 742 BC kufika 723 BC zikuyenda mofanana, ndipo zimafanananso ndi nthawi za angelo oyamba ndi achiwiri. Mizere inayi imeneyo ya mbiri ya uneneri ikugwirizana ndi nthawi ya 9/11 kufika ku lamulo la Lamlungu. Mizere isanu imeneyo ndiyo mbiri ya alpha ya Miller yakuti “bwera udzaone” ndi omega ya Khristu yakuti “bwera udzaone.”

## Four times Seven

Štyrikrát sedem

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.

Kana razwell tinonzwisiswa, Revhitiko 26 rinoratidza “nguva nomwe,” kanokwana kana, uye “nguva nomwe” chiratidzo chaMiller neshoko rake. Muna 1842, kunzwisisa kwaMiller kwe“nguva nomwe” kwakaiswa pachena paChati ya1843 iyo Hanzvadzi White inoti, “yakatungamirirwa noruoko rwaShe,” uye “haifaniri kushandurwa.” Makore manomwe gare gare Miller akafa muna 1849, uye makore manomwe gare gare shoko re“nguva nomwe” rakaiswa munyaya yakanyorwa naHiram Edson, uye makore manomwe gare gare rakarambwa.

In 1842 the first table of Habakkuk was published.

Mu 1842, imbonerahamwe ya mbere ya Habakuki yarasohowe.

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

Muna 1849 mutumwa wekutanga we“nguva nomwe” ari pachati ya1843 akafa.

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

Muna 1856 mutumwa weomega we“nguva nomwe” uri pachati ya1850 anofuratirwa.

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

Muna 1863, matafula maviri aHabakuki akarambwa, uye chati ya1863 yakabudiswa.

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.

Igishushanyo cy’Imana cyasohowe ku ntangiriro n’igishushanyo cy’umuntu cyasohowe ku iherezo. Hagati aho, intumwa ebyiri ziramenyekanishwa, kuko ubutumwa bwa kabiri buri gihe bugira ukwikuba kabiri.

## First angel

Ingilozi yokuqala

In 1842 the first table of Habakkuk was published.

Muna 1842, tafura yokutanga yaHabhakuki yakabudiswa.

## Second angel

Mutumwa wechipiri

In 1849 the old messenger of the 1843 chart dies.

Muna 1849 mutumwa wekare wechati ya1843 anofa.

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

Muna 1856, mutumwa mutsva wechati ya1850 haana kucherechedzwa.

## Third angel

Tungo̱si wa Vutatu

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

Mu 1863, ubutumwa bwaranzwe, kandi igishushanyo cyo mu 1863 cyarasohowe.

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.

Imyaka engamashumi amabili nanye emele izimpawu ezine “zezikhathi eziyisikhombisa,” ezihlukaniswe ngokulinganayo ngeminyaka eyisikhombisa. Umlayezo we-alpha uyashicilelwa (1842), isithunywa se-alpha siyafa (1849), isithunywa se-omega asinakwa (1856), futhi umlayezo we-omega uyanqatshwa (1863), kufanekisela u-2012; Julayi 18, 2020; 2023; kanye nomthetho weSonto osuzayo maduze. Ukufa kukaMiller ngo-1849 kuhambisana noJulayi 18, 2020. Isithunywa, kanye nomlayezo, kwavuswa ngo-2023. Umlayezo we-omega manje usuvulwa uphawu, futhi ulandelwa ngumthetho weSonto ka-1863.

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.

Mu muvugururo wa ba Millerite, ubutumwa bwashyizweho maze intumwa irapfa. Mu muvugururo ugereranywa na wo, ubutumwa bwashyizweho maze hanyuma ubutumwa burapfa. Ubutumwa bwazutse mu 1856 no mu 2023. Ubuhakanyi ni ikimenyetso cya 1863, kandi intsinzi ni ikimenyetso cy’ihura na ho ku cyumweru gitegetswe n’amategeko. Mbere y’ubuhakanyi n’intsinzi byo ku cyumweru gitegetswe n’amategeko na 1863, ihishurwa ry’umucyo wa omega wo ku ibuye ryo ku mutwe w’“ibihe birindwi” byo mu 1856 rirashyirwa ahagaragara, nk’uko byagenze kuva mu 2023.

We will continue in the next article.

Tichaenderera mberi munyaya inotevera.

## William Miller: 1782–1849

ویلیم میلر: ۱۷۸۲–۱۸۴۹

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

> William: “kukhumba” ndi “chisoti” — “mtetezi wosagonja,” “mlonda wotsimikiza,” kapena “msilikali wa mtima wolimba.”

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

> 𐑥𐑦𐑤𐑼: 𐑩 𐑐𐑻𐑕𐑩𐑯 𐑣𐑵 𐑪𐑐𐑼𐑱𐑑𐑕 𐑩 𐑥𐑦𐑤, 𐑦𐑕𐑐𐑧𐑖𐑩𐑤𐑦 𐑩 𐑥𐑦𐑤 𐑞𐑨𐑑 𐑜𐑮𐑲𐑯𐑛𐑟 𐑜𐑮𐑱𐑯 𐑦𐑯𐑑𐑫 𐑓𐑤𐑬𐑼.

## Strong-willed warrior

Mhare ane simba rakasimba

> “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.

> “Murimi akarurama, ane mwoyo wakatendeseka, uyo akanga atungamirirwa kusvika pakukahadzika pamusoro pechiremera choumwari cheMagwaro Matsvene, asi achishuva nomwoyo wose kuziva chokwadi, ndiye akava munhu akasarudzwa zvikuru naMwari kuti atungamirire mberi mukuziviswa kwekuuya kwechipiri kwaKristu. Sezvakangoitawo vazhinji vevamwe vaivandudzi, William Miller muupenyu hwake hwokutanga akarwa neurombo, uye nokudaro akadzidza zvidzidzo zvikuru zvokushingaira nokuzviramba. Nhengo dzemhuri yaakabva mairi dzaizivikanwa nomweya wokuzvimirira, wokuda rusununguko, nokukwanisa kutsungirira, uye nokuda nyika kwazvo—hunhu hwakanga huchionekwawo zvikuru pahunhu hwake. Baba vake vakanga vari mukuru wehondo muuto reChimurenga, uye zvibayiro zvavakaita mukurwisana nokutambudzika zvenguva iyoyo ine mhirizhonga ndizvo zvinogona kuteverwa semavambo emamiriro okutambudzika eupenyu hwaMiller hwokutanga.”

> “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.

> “Aive nomuviri hwakasimba, uye kunyange achiri mudiki akaratidza humbowo hwesimba repfungwa rakapfuura remazuva ose. Paakaramba achikura, izvi zvakazonyanya kuoneka. Pfungwa dzake dzaishingaira uye dzakanga dzakanyatsokudziridzwa, uye aiva nenyota huru yoruzivo. Kunyange zvazvo asina kuwana mikana yedzidzo yekoreji, rudo rwake rwekudzidza netsika yokufunga nokungwarira pamwe nokunyatsoongorora zvakadzama zvakaita kuti ave munhu wokutonga kwakasimba uye ane maonero akafara. Aiva nounhu hwetsika husingagumi pakupiwa mhosva uye aine mukurumbira unoyemurika, achiremekedzwa kazhinji nokuda kokutendeka, kushandisa zvine mwero, uye mutsa. Nesimba rokushingaira nokuzvipira akakurumidza kuwana zvokurarama zvinokwana, kunyange zvakadaro tsika dzake dzokudzidza dzakaramba dzichichengetedzwa. Akabata mabasa akasiyana-siyana ehurumende neehondo nenzira yaiunza rukudzo, uye nzira dzokuenda kuupfumi nokukudzwa dzakaita sedzakanga dzakamuzarukira zvikuru.” 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.

> “Ukumazi uNkulunkulu akunakuzuzwa ngaphandle komzamo wengqondo, ngaphandle komthandazo wokucela ukuhlakanipha ukuze nahlukanise amakhoba lapho abantu noSathane behlanekezelise khona izimfundiso zeqiniso, nenhlamvu emsulwa yeqiniso. USathane nenhlangano yakhe yabantu asebebambisene naye bazamile ukuxuba amakhoba ephutha nokolweni weqiniso. Kufanele sifune ngenkuthalo umcebo ofihliwe, futhi sicele ukuhlakanipha ezulwini ukuze sahlukanise okusungulwe ngabantu nemiyalo kaNkulunkulu. UMoya oNgcwele uyakusiza lowo ofunayo lawo maqiniso amakhulu nayigugu ahlobene necebo lokuhlengwa. Ngithanda ukugcizelela kubo bonke iqiniso lokuthi ukufunda imiBhalo ngokunganaki akwanele. Kufanele siyihlole ngokucophelela, futhi lokhu kusho ukwenza konke okushiwo yilelo zwi. Njengoba umvukuzi ewuhlolisisa ngomdlandla umhlaba ukuze athole imithambo yegolide yawo, kanjalo nani kufanele nilihlole iZwi likaNkulunkulu ngenxa yomcebo ofihliwe uSathane asefune isikhathi eside kangaka ukuwufihla kumuntu. INkosi ithi, ‘Uma umuntu ethanda ukwenza intando yakhe, uyokwazi ngaleyo mfundiso.’ Johane 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.

> “Izwi raMwari ichokwadi nechiedza, uye rinofanira kuva mwenje wetsoka dzenyu, kuti rikutungamirire padanho rimwe nerimwe renzira kusvikira pamasuo eguta raMwari. Ndokusaka Satani akaedza nesimba guru kwazvo kudzivisa nzira yakasimudzirwa kuti vakadzikinurwa vaJehovha vafambe mairi. Hamufaniri kuunza pfungwa dzenyu kuBhaibheri, muchiita maonero enyu musimboti unofanira kutendererwa nechokwadi. Munofanira kuisa parutivi pfungwa dzenyu pamusuwo wokutsvakurudza, uye nemwoyo inozvininipisa, yakanyarara, ini yakavigwa muna Kristu, nomunyengetero wakasimba, munofanira kutsvaka uchenjeri kuna Mwari. Munofanira kunzwa kuti munofanira kuziva kuda kwaMwari kwakazarurwa, nokuti kunobata zvakanaka zvenyu zvomunhu oga, zvisingaperi. Bhaibheri igwara ramungaziva naro nzira inoenda kuupenyu husingaperi. Munofanira kuda kupfuura zvinhu zvose kuti muzive kuda nenzira dzaJehovha. Hamufaniri kutsvakurudza nechinangwa chokuwana ndima dzeMagwaro dzamungadudzira kuti dzisimbise dzidziso dzenyu; nokuti shoko raMwari rinotaura kuti izvo ndiko kukanganisa Magwaro kuti muparadzwe nemi pachenyu. Munofanira kuzvidurura kubva mukusarura kwose, uye mouya nomweya womunyengetero pakunzvera shoko raMwari.” Review and Herald, September 11, 1894.

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

> “UWilliam Miller wazalelwa ePittsfield, eMassachusetts. Imfundo yakhe ehlelekile yayinezinyanga ezingu-18 kuphela, kodwa wazifundisa ngokwakhe ngenxa yomkhuba wakhe oqinile wokufunda. Waqala futhi kusenesikhathi ukubhala, eqamba izinkondlo futhi egcina idayari. Ukufunda kwakhe kwamenza wahlangana nababhali abangakholwa kuNkulunkulu, abamthonya bamqondisa ohlangothini lwe-deism. Waba yijaji lokuthula eseneminyaka yakhe yokugcina yamashumi amabili, futhi walwa eMpini ka-1812. Okuhlangenwe nakho okuningana phakathi nale mpi kwaphendulela ingqondo yakhe kuNkulunkulu siqu. Ngonyaka ka-1816 wayesephendukile, waqala ukufunda iBhayibheli ngenkuthalo enkulu. Wabhala wathi, ‘ImiBhalo... yaba yintokozo yami, futhi kuJesu ngathola umngane.’”

> “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.

> “Pakazosvika 1818, mukudzidza kwake kwechiporofita, akasvika pamhedziso yokuti Jesu aizodzoka ‘munenge muna 1843.’ Muna 1831 akatanga kugoverana zvidzidzo zvake pachena munzvimbo duku-duku, mushure mokunge asundwa nechivimbo chakasimba uye nokutungamirwa kweurongwa hwaMwari kuti aite saizvozvo. Mushure mokusangana naJ. V. Himes, mupepeti akanga achizivikanwa, muna 1839, nzira yakazarukira kuparidzira mapoka makuru mumaguta makuru. Kunyange zvazvo akapikiswa navazhinji, kuparidza kwake, pamwe chete nokwevamwe vakagamuchira shoko roKuuya kwaKristu, kwakava nesimba guru, zvokuti vanosvika 100,000 vakagamuchira kutenda mukuuya kwaKristu kuri pedyo. Ellen Harmon akamunzwa muPortland, Maine, muna Kurume 1840 paakanga ava namakore 12 okuberekwa. Akazotaura achiti, “VaMiller vakatsanangura uporofita nokururama kwakanyatsobaya mwoyo yevakanzwi vavo nechivimbo. Vakagara panguva dzechiporofita, uye vakauya nezvapupu zvizhinji zvokusimbisa chimiro chavo. Ipapo kukumbira kwavo kwakakomba uye kune simba pamwe chete nokurayira kwavo avo vakanga vasina kugadzirira, zvakabata mapoka avanhu sokunge akanga akaroyiwa.” Life Sketches, 20.

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