Daniel chapter one represents the history of the first and second angels from August 11, 1840, until October 22, 1844. Daniel chapter four also addresses the history of the first and second angels from 723 BC, until October 22, 1844. Of course, this is impossible to see without the latter rain methodology of “line upon line.”
Daniel chapitre un représente l’histoire des premier et deuxième anges du 11 août 1840 jusqu’au 22 octobre 1844. Daniel chapitre quatre traite également de l’histoire des premier et deuxième anges depuis 723 av. J.-C. jusqu’au 22 octobre 1844. Bien entendu, il est impossible de voir cela sans la méthodologie de la pluie de l’arrière-saison, « précepte sur précepte ».
Nebuchadnezzar, in chapter four, is a very complex prophetic symbol. It is important to remind ourselves of what he represents as we begin to consider the unsealing of the Ulai River vision in the history of William Miller. Nebuchadnezzar’s second dream, not unlike William Miller’s second dream, represented the “seven times,” of Leviticus twenty-six, which is the prophetic thread that weaves the entire book of Daniel together. When Daniel interpreted Nebuchadnezzar’s dream of chapter four, he warned him of a coming judgment, and in so doing typified the first angel’s message that arrived into history at the “time of the end” in 1798.
নবূখদনেজর, চতুর্থ অধ্যায়ে, এক অত্যন্ত জটিল ভাববাণীমূলক প্রতীক। উইলিয়াম মিলারের ইতিহাসে উলাই নদীর দর্শনের উন্মোচন বিবেচনা করতে শুরু করার সময়, তিনি কী প্রতিনিধিত্ব করেন তা আমাদের নিজেদের স্মরণ করিয়ে দেওয়া গুরুত্বপূর্ণ। নবূখদনেজরের দ্বিতীয় স্বপ্ন, উইলিয়াম মিলারের দ্বিতীয় স্বপ্নের অনুরূপ, লেবীয় পুস্তক ছাব্বিশ অধ্যায়ের “সাত কাল”-কে উপস্থাপন করেছিল, যা সেই ভাববাণীমূলক সূত্র যা সমগ্র দানিয়েল পুস্তককে একসূত্রে গেঁথে রেখেছে। যখন দানিয়েল চতুর্থ অধ্যায়ে নবূখদনেজরের স্বপ্নের ব্যাখ্যা করেছিলেন, তখন তিনি তাকে আসন্ন বিচারের বিষয়ে সতর্ক করেছিলেন, এবং এভাবে তিনি প্রথম দূতের বার্তাটির প্রতিরূপ ধারণ করেছিলেন, যা ১৭৯৮ সালে “শেষকালে” ইতিহাসে উপস্থিত হয়েছিল।
When the judgment that Nebuchadnezzar was warned was to come arrived, the arrival typified October 22, 1844, when the investigative judgment began. In chapter four, both the warning message provided by Daniel, and the arrival of the judgment connected with the warning message were represented by the word “hour”. The “hour” of Nebuchadnezzar’s judgment represented the “hour” of God’s judgment in the first angel’s message. It also typified the “hour” of the Sunday law, when God’s executive judgment begins. The portion of Daniel chapter four that represents the arrival of the first angel’s message in 1798, and the arrival of the third angel on October 22, 1844, which is symbolized by the word “hour,” is then repeated and enlarged upon. The technique of repeat and enlarge is a prophetic technique that occurs repeatedly in prophecy, but especially in the book of Daniel.
Lorsque le jugement dont Nebucadnetsar avait été averti arriva, cette venue préfigurait le 22 octobre 1844, lorsque le jugement d’instruction commença. Dans le chapitre quatre, tant le message d’avertissement donné par Daniel que l’arrivée du jugement lié à ce message d’avertissement étaient représentés par le mot « heure ». L’« heure » du jugement de Nebucadnetsar représentait l’« heure » du jugement de Dieu dans le message du premier ange. Elle préfigurait aussi l’« heure » de la loi du dimanche, lorsque le jugement exécutif de Dieu commence. La portion du chapitre quatre de Daniel qui représente l’arrivée du message du premier ange en 1798, et l’arrivée du troisième ange le 22 octobre 1844, laquelle est symbolisée par le mot « heure », est ensuite répétée et développée. La méthode de répétition et d’amplification est une méthode prophétique qui revient à maintes reprises dans la prophétie, mais tout particulièrement dans le livre de Daniel.
Once Nebuchadnezzar arrived at the “hour” of judgment, the “seven times,” that was his judgment, began, and as the king of the north, he then represented the judgment brought upon the northern kingdom of Israel in 723 BC. He was given the heart of a beast, and a beast is a kingdom in Bible prophecy, and from 723 BC, through to 1798, he represented the two forms of paganism that are so often the subject of the book of Daniel.
เมื่อเนบูคัดเนสซาร์มาถึง “ชั่วโมง” แห่งการพิพากษาแล้ว “เจ็ดกาลเวลา” ซึ่งเป็นการพิพากษาของเขาก็เริ่มต้นขึ้น และในฐานะกษัตริย์แห่งฝ่ายเหนือ เขาจึงเป็นตัวแทนของการพิพากษาที่นำมาสู่ราชอาณาจักรฝ่ายเหนือของอิสราเอลในปี 723 ก่อน ค.ศ. เขาได้รับจิตใจของสัตว์ร้าย และสัตว์ร้ายในคำพยากรณ์แห่งพระคัมภีร์หมายถึงอาณาจักรหนึ่ง และตั้งแต่ปี 723 ก่อน ค.ศ. จนถึงปี 1798 เขาเป็นตัวแทนของลัทธินอกศาสนาสองรูปแบบซึ่งมักเป็นหัวข้อสำคัญของพระธรรมดาเนียลอย่างยิ่งยวด
For twelve hundred and sixty days, representing twelve hundred and sixty years, he represented the pagan desolating power, and then for another twelve hundred and sixty days, symbolizing twelve hundred and sixty years, he represented the papal desolating power. The heart of both desolating powers was the same, for papalism is simply paganism wearing the profession of Christianity.
Pendant mille deux cent soixante jours, représentant mille deux cent soixante années, il représenta la puissance dévastatrice païenne; puis, durant encore mille deux cent soixante jours, symbolisant mille deux cent soixante années, il représenta la puissance dévastatrice papale. Le cœur de ces deux puissances dévastatrices était le même, car le papalisme n’est rien d’autre que le paganisme revêtu de la profession du christianisme.
At the “end of the days,” which is a symbol identified in Daniel chapter twelve, that represents the “time of the end” in 1798, his kingdom was restored unto him. The testimony of Daniel four, and the Spirit of Prophecy, identifies that when his kingdom was restored at the “end of the days,” he was a converted man. He then becomes a prophetic symbol of four significant truths. He becomes the prophetic link between the dragon power of paganism, which he represented in the first half of his “seven times,” and of the beast power, which he represented in the last half of his “seven times.” As a symbol of those two powers, standing as a restored kingdom in 1798, he then represents the third desolating power (the false prophet), which was to reign for seventy symbolic years, while the whore of Tyre was forgotten. As the king of Babylon, Nebuchadnezzar represents the prophetic link between the three powers that would become modern Babylon in the last days, which then leads the world to Armageddon.
Na “conclusão dos dias”, que é um símbolo identificado em Daniel capítulo doze, o qual representa o “tempo do fim” em 1798, o seu reino lhe foi restituído. O testemunho de Daniel 4, e o Espírito de Profecia, identificam que, quando o seu reino lhe foi restituído na “conclusão dos dias”, ele era um homem convertido. Ele então se torna um símbolo profético de quatro verdades significativas. Ele se torna o elo profético entre o poder do dragão do paganismo, que ele representou na primeira metade dos seus “sete tempos”, e o poder da besta, que ele representou na última metade dos seus “sete tempos”. Como símbolo desses dois poderes, permanecendo como um reino restaurado em 1798, ele então representa o terceiro poder assolador (o falso profeta), que deveria reinar por setenta anos simbólicos, enquanto a prostituta de Tiro era esquecida. Como rei de Babilônia, Nabucodonosor representa o elo profético entre os três poderes que se tornariam a Babilônia moderna nos últimos dias, a qual então conduz o mundo ao Armagedom.
He also represented the birth of the United States as the earth beast, which began in 1798 as a lamb, symbolized by his converted experience. He would simultaneously represent the two horns on the earth beast, which as Republicanism and Protestantism representing the strength of the United States, which was what allowed it to become the most favored nation in the world. Yet at the end of the seventy symbolic years those two horns would then be represented as apostate Republicanism and apostate Protestantism, with both horns divided into two classes. Republicanism’s horn would consist of the Democratic party that openly disregarded the sacred principles of the Constitution, and the Republican party that professed to be the defenders and champions of the Constitution, but in actuality denying the sacred principles of the Constitution, while choosing traditions and customs to supersede the principles within that sacred document.
तिनले संयुक्त राज्य अमेरिकाको जन्मलाई पनि पृथ्वीको पशुको रूपमा प्रतिनिधित्व गरे, जो १७९८ मा थुमाजस्तो रूपमा आरम्भ भयो, र जसको प्रतीक उहाँको परिवर्तित अनुभव थियो। उहाँले एकै समयमा पृथ्वीको पशुका दुई सिङहरूलाई पनि प्रतिनिधित्व गर्नुहुन्थ्यो, जसले गणतन्त्रवाद र प्रोटेस्टेन्टवादका रूपमा संयुक्त राज्य अमेरिकाको शक्तिलाई जनाउँथ्यो, र यही कारणले त्यसलाई संसारकै सबैभन्दा अनुगृहित राष्ट्र बन्न सम्भव तुल्यायो। तथापि, ती प्रतीकात्मक सत्तरी वर्षको अन्त्यमा ती दुई सिङहरू फेरि धर्मत्यागी गणतन्त्रवाद र धर्मत्यागी प्रोटेस्टेन्टवादका रूपमा प्रतिनिधित्व गरिनेथिए, र दुवै सिङहरू दुई वर्गमा विभाजित हुनेथिए। गणतन्त्रवादको सिङमा संविधानका पवित्र सिद्धान्तहरूलाई खुलेआम उपेक्षा गर्ने डेमोक्र्याटिक पार्टी, र आफूलाई संविधानका रक्षक तथा पक्षधर भनी दाबी गर्ने तर वास्तवमा संविधानका पवित्र सिद्धान्तहरूलाई अस्वीकार गर्दै, त्यस पवित्र दस्तावेजभित्रका सिद्धान्तहरूभन्दा परम्परा र चलनलाई माथि राख्ने रिपब्लिकन पार्टी समावेश हुनेथियो।
The two parties were typified by the Sadducees and Pharisees in the time of Christ. The spirit of the Sadducees and Pharisees would also be manifested in the horn of apostate Protestantism, with one class upholding Sunday worship and the other Sabbath worship. Nebuchadnezzar’s converted condition at the “end of the days,” in 1798, fitly represents the United States, and both horns of the earth beast. All three symbols—the earth beast and its two horns, were destined to change from a lamb unto a dragon.
اے دو جماعتاں مسیح دے زمانے وچ صدوقیاں تے فریسیاں دے وسیلے نال پیشگی طور تے ظاہر کیتیاں گئیاں سن۔ صدوقیاں تے فریسیاں دی روح مرتد پروٹسٹنٹ ازم دے سینگ وچ وی ظاہر ہووے گی، جتھے اک طبقہ اتوار دی عبادت نوں قائم رکھے گا تے دوجا سبت دی عبادت نوں۔ نبوکدنضر دی «دِنّاں دے آخر» وچ، یعنی 1798 وچ، تبدیل شدہ حالت، موزوں طور اُتے ریاستہائے متحدہ دی نمائندگی کردی اے، تے زمین دے حیوان دے دوناں سینگاں دی وی۔ اے تِنوں نشانیاں—زمین دا حیوان تے اُہدے دو سینگ—برّے توں اژدہے وچ بدلّن لئی مقرر سَن۔
Nebuchadnezzar, at the end of his “seven times,” represented the link which identified his literal kingdom of Babylon as the symbol of modern Babylon in the last days, which is made up of the dragon, the beast and the false prophet. He also represented the three prophetic entities represented by the earth beast with two horns, that changes from a lamb unto a dragon during the seventy symbolic years that the whore of Tyre is forgotten. It is profound that his literal kingdom is the very kingdom that typifies the kingdom that reigns for seventy symbolic years.
尼布甲尼撒在他“七期”的末了，代表了那一联系，藉此表明他字面的巴比伦国度，乃是末后日子现代巴比伦的表号；这现代巴比伦乃由龙、兽和假先知构成。他也代表了那由两角之地兽所表征的三个预言性实体；这地兽在推罗妓女被忘记的七十象征性年间，由羔羊转变为龙。值得深思的是，他那字面的国度，正是那预表统治七十象征性年之国度的国度。
Nebuchadnezzar’s symbolism of chapter four, is to be laid over the top of chapter one. When that application is made, it brings together the waymarks of Millerite history, and confirms several truths of the Ulai River vision that were unsealed at that time. The foundation and central pillar of the Millerite movement was the question and answer of Daniel chapter eight, and verses thirteen and fourteen. The question was, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”
מח章აროთხის ნაბუქოდონოსორის სიმბოლიზმი უნდა დაედოს პირველ თავს ზემოდან. როდესაც ეს გამოყენება ხდება, იგი აერთიანებს მილერიტთა ისტორიის სასაზღვრო ნიშნულებს და ადასტურებს ულაის მდინარის ხილვის რამდენიმე ჭეშმარიტებას, რომლებიც იმ დროს გაიხსნა. მილერიტთა მოძრაობის საფუძველი და ცენტრალური სვეტი იყო დანიელის მერვე თავის, კერძოდ, მეცამეტე და მეთოთხმეტე მუხლების კითხვა და პასუხი. კითხვა იყო: „როდემდე იქნება ხილვა მუდმივი მსხვერპლის შესახებ და გამაპარტახებელი ურჯულოების შესახებ, რათა საწმიდარიც და მხედრობაც ფეხქვეშ გათელილ იქნეს?“
Of the hundreds, if not thousands of added words in the Bible, it is only the added word “sacrifice” that inspiration identifies as not belonging to the text. When the word is properly removed it clearly identifies that “the daily and the transgression” are two distinct desolating powers. Sister White specifically identifies the word “sacrifice” was added by human wisdom and does not apply to the text, and in the same passage she also identifies that the Millerites were correct in identifying “the daily” as paganism. The grammatical terms within the question of verse thirteen, were carefully identified by Christ through the writings of Sister White, and when governed by the texts and the added inspired instructions, the question is, “How long shall be the vision concerning the two desolating powers of paganism and papalism, that were to trample down both the sanctuary and God’s people?”
Kutoka katika mamia, kama si maelfu, ya maneno yaliyoongezwa katika Biblia, ni neno lililoongezwa “sadaka” pekee ambalo uvuvio hulitambua kuwa si sehemu ya maandishi. Neno hilo linapoondolewa kwa usahihi, huonyesha wazi kwamba “ya daima na uasi” ni mamlaka mbili tofauti ziletazo ukiwa. Dada White anatambua waziwazi kwamba neno “sadaka” liliongezwa kwa hekima ya kibinadamu na halihusu maandishi hayo, na katika kifungu hicho hicho anatambua pia kwamba Wamillerite walikuwa sahihi kwa kuitambua “ya daima” kuwa ni upagani. Istilahi za kisarufi zilizo ndani ya swali la aya ya kumi na tatu zilitambuliwa kwa uangalifu na Kristo kupitia maandishi ya Dada White, na zinapotawaliwa na maandiko na maelekezo ya uvuvio yaliyoongezwa, swali ni hili: “Hata lini itakuwa njozi kuhusu mamlaka hizo mbili ziletazo ukiwa za upagani na upapa, ambazo zilipaswa kukanyaga chini patakatifu pamoja na watu wa Mungu?”
Therefore, when Nebuchadnezzar is located at the “time of the end,” in 1798, he is representing a converted man and therefore represents the “wise” that would understand the central pillar and foundation of Adventism. His conversion identifies the “wise” that understand the “increase of knowledge” which was unsealed at that time, but his own prophetic symbolism directly illustrates the history that is the subject of the question of, “how long would be the vision of the desolating power of paganism and papalism which would trample down God’s people (the host), and God’s sanctuary?” As a symbol of a “wise virgin” who understands the “increase of knowledge,” he represents William Miller, for Miller is the symbol of those who were “wise” in the history that began at the “time of the end,” in 1798.
Kwa hiyo, wakati Nebukadneza anawekwa katika “wakati wa mwisho,” mwaka 1798, anawakilisha mtu aliyeongoka, na kwa hiyo anawakilisha “wenye hekima” ambao wangeelewa nguzo kuu na msingi wa Uadventista. Kuongoka kwake kunawatambulisha “wenye hekima” wanaoelewa “kuongezeka kwa maarifa” kulikofunuliwa wakati huo, lakini ishara yake mwenyewe ya kiunabii inaonyesha moja kwa moja historia ambayo ndiyo kiini cha swali hili: “maono ya nguvu ya uharibifu ya upagani na upapa, ambayo yangewakanyaga watu wa Mungu (jeshi), na patakatifu pa Mungu, yangedumu kwa muda gani?” Akiwa ishara ya “bikira mwenye hekima” anayeelewa “kuongezeka kwa maarifa,” anamwakilisha William Miller, kwa maana Miller ni ishara ya wale waliokuwa “wenye hekima” katika historia iliyoanza katika “wakati wa mwisho,” mwaka 1798.
Nebuchadnezzar is a symbol of the waymark of the “time of the end,” and when laid over chapter one, he also represents the arrival of the first angel at that time, because in chapter four, the “hour” in which Daniel provides Nebuchadnezzar with the warning message, marks when the first angel arrived, and that was 1798. The “hour” when Nebuchadnezzar’s judgment arrived, represented the “hour” of the beginning of God’s investigative judgment on October 22, 1844. The waymarks produced by the symbolism of Nebuchadnezzar in chapter four, are 723 BC, 538, 1798 (the time of the end) and October 22, 1844.
Nebuchadnezzar ni ishara ya alama ya njia ya “wakati wa mwisho,” na inapowekwa juu ya sura ya kwanza, yeye pia anawakilisha kuwasili kwa malaika wa kwanza katika wakati huo, kwa sababu katika sura ya nne, “saa” ambayo Danieli anampa Nebukadneza ujumbe wa onyo, inaashiria wakati malaika wa kwanza alipowasili, na huo ulikuwa mwaka 1798. “Saa” ambayo hukumu ya Nebukadneza ilifika, iliwakilisha “saa” ya mwanzo wa hukumu ya uchunguzi ya Mungu mnamo Oktoba 22, 1844. Alama za njia zinazozalishwa na ishara ya Nebukadneza katika sura ya nne ni 723 KK, 538, 1798 (wakati wa mwisho) na Oktoba 22, 1844.
The waymarks of Millerite history in Daniel chapter one, begin with Jehoiakim, who is a symbol of the empowerment of the first message which had arrived at the “time of the end,” in 1798. The empowerment of the first message, represented by Jehoiakim, marks August 11, 1840. The conquering of Jehoiakim begins the seventy years of Babylon’s reign, that ends with the decree of Cyrus. Chapter one of Daniel identifies a three-step testing process, represented as a dietary test, followed by a visual test that concludes with a litmus test. Those three tests represent August 11, 1840, when the mighty angel that was no less a personage than Jesus Christ, came down out of heaven with a little book that God’s people were then to “eat”, just as Daniel and the three worthies chose to eat the diet of pulse, rather than the diet of Babylon.
Akwụkwọ akara nke akụkọ ndị Millerite n’isi nke mbụ nke Daniel na-amalite site n’aka Jehoiakim, onye bụ ihe nnọchianya nke inye ike ozi mbụ ahụ nke bịarutere n’“oge ọgwụgwụ,” n’afọ 1798. Inye ike ozi mbụ ahụ, nke Jehoiakim na-anọchi anya ya, na-akara August 11, 1840. Mmeri e meriri Jehoiakim na-amalite afọ iri asaa nke ọchịchị Babilọn, nke na-ejedebe na iwu Saịrọs. Isi nke mbụ nke Daniel na-egosi usoro ọnwụnwa nke nzọụkwụ atọ, nke a na-anọchi anya ya dịka ọnwụnwa nri, nke na-esochi ya bụ ọnwụnwa anya nke na-ejedebe na ọnwụnwa litmus. Ọnwụnwa atọ ndị a na-anọchi anya August 11, 1840, mgbe mmụọ ozi dị ike ahụ, onye na-erughị ịdị onye ọzọ ma e wezụga Jisọs Kraịst, si n’eluigwe rịdata na obere akwụkwọ, nke ndị Chineke n’oge ahụ ga-eri, dịka Daniel na ndị ikom nsọ atọ họọrọ iri nri akwukwo nri, kama iri nri Babilọn.
The second test of that process represented the manifestation of the Protestant churches’ rejection of Miller’s message (the first angel’s message), when a distinction could then be seen between the Millerite movement, and the Protestant churches that then began their prophetic role as apostate Protestantism. The distinction between those two classes was as marked as was Daniel and the three worthies’ flesh appearing fairer and fatter for eating the heavenly food, instead of the Babylonian diet. That distinction was marked at the end of the biblical year of 1843 (April 19, 1844), when the tarrying time of the parable of the ten virgins arrived.
Le second test de ce processus représenta la manifestation du rejet, par les Églises protestantes, du message de Miller (le message du premier ange), lorsqu’une distinction put alors être observée entre le mouvement millérite et les Églises protestantes qui commencèrent alors leur rôle prophétique en tant que protestantisme apostat. La distinction entre ces deux catégories était aussi marquée que l’était l’apparence de Daniel et des trois jeunes Hébreux, dont la chair paraissait plus belle et plus grasse pour avoir mangé la nourriture céleste, au lieu du régime babylonien. Cette distinction fut marquée à la fin de l’année biblique 1843 (19 avril 1844), lorsque arriva le temps de délai de la parabole des dix vierges.
The third test, which was the litmus test, represented October 22, 1844 when, after three years, the “hour” came when Nebuchadnezzar himself judged and pronounced Daniel and the three worthies “ten times” better than the Babylonian wise men. Placing Daniel chapter four, over chapter one, produces the waymarks of Millerite history beginning with the “time of the end” in 1798; the empowerment of the first angel’s message on August 11, 1840; the first disappointment on April 19, 1844; and the great disappointment of October 22, 1844.
আতৃতীয় পরীক্ষা, যা ছিল লিটমাস পরীক্ষা, ২২ অক্টোবর, ১৮৪৪-কে প্রতিনিধিত্ব করেছিল, যখন তিন বছর পর সেই “ঘণ্টা” উপস্থিত হয়েছিল—যে সময় নেবূখদ্নেজর নিজে বিচার করে ঘোষণা করেছিলেন যে দানিয়েল ও ঐ তিন মহামূল্যবান ব্যক্তি বাবিলের জ্ঞানীদের তুলনায় “দশগুণ” শ্রেষ্ঠ। দানিয়েল প্রথম অধ্যায়ের উপর চতুর্থ অধ্যায় আরোপ করলে মিলেরাইট ইতিহাসের পথচিহ্নসমূহ প্রকাশ পায়, যা ১৭৯৮ সালে “শেষকালের সময়” দিয়ে শুরু হয়; ১১ আগস্ট, ১৮৪০-এ প্রথম স্বর্গদূতের বার্তার ক্ষমতাপ্রাপ্তি; ১৯ এপ্রিল, ১৮৪৪-এ প্রথম নিরাশা; এবং ২২ অক্টোবর, ১৮৪৪-এর মহা-নিরাশা।
Beyond identifying the specific waymarks of Millerite history, the two chapters, when brought together “line upon line,” illustrate the message of the first angel, identify the two desolating powers that are the subject of the foundational doctrine of the twenty-three hundred days, and also the three-step testing process of Daniel twelve which always occurs when the book of Daniel is unsealed.
Millerit tarixining muayyan yo‘l belgilarini aniqlashdan tashqari, bu ikki bob, “satr ustiga satr” tarzida birlashtirilganda, birinchi farishtaning xabarini namoyon etadi, ikki ming uch yuz kun haqidagi asosiy ta’limotning mavzusi bo‘lgan ikki vayron qiluvchi qudratni aniqlaydi, shuningdek, Doniyor o‘n ikkinchi bobdagi va Doniyor kitobi muhrdan yechilganda har doim sodir bo‘ladigan uch bosqichli sinov jarayonini ham ko‘rsatadi.
They also identify that Nebuchadnezzar, as the symbol of the wise in 1798, in conjunction with his second dream in chapter four, represents William Miller, whose movement was to become the true Protestant horn. The work of William Miller, that represents the foundational truths of Adventism, are represented upon Habakkuk’s two tables, and God directed in the production of both those sacred tables.
Ils identifient également que Nebucadnetsar, en tant que symbole des sages en 1798, en lien avec son second songe au chapitre quatre, représente William Miller, dont le mouvement devait devenir la véritable corne protestante. L’œuvre de William Miller, qui représente les vérités fondamentales de l’adventisme, est représentée sur les deux tables d’Habacuc, et Dieu a dirigé la réalisation de ces deux tables sacrées.
There were several prophetic truths that Miller did not see correctly because his vantage point of prophetic history disallowed him from recognizing that there are three desolating powers; not only paganism (the dragon), papalism (the beast), but also apostate Protestantism (the false prophet). In God’s providence those prophetic understandings of Miller, that were limited by his vantage point in history, were not represented upon the two sacred tables of Habakkuk.
Miller ne vit pas correctement plusieurs vérités prophétiques, parce que sa position dans l’histoire prophétique ne lui permettait pas de reconnaître qu’il existe trois puissances désolatrices : non seulement le paganisme (le dragon), le papisme (la bête), mais aussi le protestantisme apostat (le faux prophète). Dans la providence de Dieu, ces compréhensions prophétiques de Miller, limitées par sa position dans l’histoire, ne furent pas représentées sur les deux tables sacrées d’Habacuc.
Nebuchadnezzar’s second dream in chapter four of Daniel, represents William Miller’s second dream. Both dreams address the “seven times,” and Miller’s dream identifies the rejection of his work that began in 1863, and escalates until the Midnight Cry. Both dreams end with a kingdom restored after a period of scattering. For this reason, we will consider Miller’s second dream, before we consider directly the vision of the Ulai River that was unsealed in 1798.
Daniyel’in dördüncü bölümündeki Nebukadnetsar’ın ikinci düşü, William Miller’ın ikinci düşünü temsil eder. Her iki düş de “yedi vakit”e değinir ve Miller’ın düşü, 1863’te başlayan ve Gece Yarısı Feryadı’na kadar giderek şiddetlenen, onun işinin reddedilişini tanımlar. Her iki düş de, dağılma döneminden sonra yeniden kurulmuş bir egemenlikle son bulur. Bu nedenle, 1798’de mührü açılan Ulay Irmağı görümünü doğrudan ele almadan önce, Miller’ın ikinci düşünü inceleyeceğiz.
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
“Mi somniis, ke Dio, per un mano invisibile, me inviava un cofanetto finemente lavorato, de circa dece pollices de longitudine e sex in quadro, facite de ebeno e perlas subtilmente incrustate. Al cofanetto esseva attachate un clave. Io immediatemente prendeva le clave e aperiva le cofanetto; alora, con meraviglia e stupor, io trovava lo plen de omne sorta e dimension de joyas, diamantes, petras preciose, e moneta de auro e argento de omne grandor e valor, bellissimemente disponite in lor respective locos in le cofanetto; e assi disponite, illos reflecteva un lumine e un gloria equalate solmente al sol.”
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
«من فکر کردم که بهرهمند شدن از این منظر شگفتانگیز تنها برای خودم وظیفهٔ من نیست، هرچند دلم از درخشندگی، زیبایی و ارزش محتویات آن سرشار از شادی بود. ازاینرو آن را بر میزی در وسط اتاقم نهادم و خبر دادم که هر کس اشتیاقی دارد، میتواند بیاید و باشکوهترین و درخشانترین منظرهای را که انسان در این زندگی دیده است، مشاهده کند.
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
লোকসকল আহিবলৈ ধৰিলে—প্ৰথমে সংখ্যাত অলপ, কিন্তু ক্ৰমে এটা ভিৰলৈ বৃদ্ধি পালে। তেওঁলোকে যেতিয়া প্ৰথমে সেই কেছকেটখনৰ ভিতৰলৈ চাইছিল, তেতিয়া বিস্মিত হৈছিল আৰু আনন্দত উচ্চস্বৰে চিঞৰি উঠিছিল। কিন্তু দৰ্শকসকল বৃদ্ধি পোৱাত, সকলোৱে মণি-মুকুতাবোৰ লৰচৰ কৰিবলৈ আৰম্ভ কৰিলে, সেইবোৰ কেছকেটখনৰ পৰা উলিয়াই টেবুলৰ ওপৰত ছটিয়াই পেলালে। মই ভাবিবলৈ ধৰিলোঁ যে মালিকে পুনৰ কেছকেটখন আৰু মণি-মুকুতাবোৰ মোৰ হাতৰ পৰা বিচাৰিব; আৰু যদি মই সেইবোৰ ছটিয়াই পেলাবলৈ দিওঁ, তেন্তে আগৰ দৰে মই কেতিয়াও সেইবোৰ পুনৰ কেছকেটখনত নিজৰ নিজৰ ঠাইত ৰাখিব নোৱাৰিম; আৰু মই অনুভৱ কৰিছিলোঁ যে মই কেতিয়াও সেই জবাবদিহিতাৰ সন্মুখীন হ’ব নোৱাৰিম, কিয়নো সেয়া অপাৰ হ’ব। তেতিয়া মই লোকসকলৰ ওচৰত মিনতি কৰিবলৈ ধৰিলোঁ যে তেওঁলোকে সেইবোৰ স্পৰ্শ নকৰক, নাইবা কেছকেটখনৰ পৰা উলিয়াই ননিয়াওক; কিন্তু মই যিমানেই মিনতি কৰিছিলোঁ, তেওঁলোকে সিমানেই বেছি ছটিয়াই পেলাইছিল; আৰু এতিয়া তেওঁলোকক সেইবোৰ সমগ্ৰ কোঠাটো জুৰি, মজিয়াত আৰু কোঠাটোৰ প্ৰতিটো আসবাবৰ ওপৰত ছটিয়াই পেলোৱা যেন দেখা গ’ল।
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
“آنگاه دیدم که در میان جواهرات و سکههای اصیلی که داشتند، مقدار بیشماری جواهرات تقلبی و سکههای جعلی پراکنده کرده بودند. از کردار پست و ناسپاسیِ ایشان سخت برآشفته شدم، و ایشان را به سبب آن توبیخ و سرزنش کردم؛ اما هرچه بیشتر توبیخ میکردم، بیشتر جواهرات تقلبی و سکههای جعلی را در میان جواهرات و سکههای اصیل پراکنده میساختند.”
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
«Тогда душа моя в телесном состоянии исполнилась досады, и я начал употреблять физическую силу, чтобы вытеснить их из комнаты; но пока я выталкивал одного, входили ещё трое и вносили грязь, стружки, песок и всякого рода сор, пока не покрыли все подлинные драгоценности, алмазы и монеты, так что они совершенно скрылись из виду. Они также разорвали мой ларец на части и разбросали его среди сора. Мне казалось, что никто не внимает ни моей скорби, ни моему гневу. Я совершенно пал духом и впал в уныние, сел и заплакал.
“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.
« Lorsque je pleurais et me lamentais ainsi sur ma grande perte et sur la responsabilité qui m’incombait, je me souvins de Dieu et je Le priai instamment de m’envoyer du secours. Aussitôt la porte s’ouvrit, et un homme entra dans la pièce ; alors tous les gens la quittèrent. Lui, tenant à la main une brosse pour enlever la poussière, ouvrit les fenêtres et se mit à balayer hors de la pièce la poussière et les ordures. »
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
“Mikriisuutte isattiif iyyadhe; sababni isaas, faayidaa hin qabne sana gidduutti dhagaa gatii guddaa qaban tokko tokko bittinnaa’anii turan.
“He told me to ‘fear not,’ for he would ‘take care of them.’
Na agaka m ka m ghara “ịtụ egwu,” n’ihi na ọ ga-“elekọta ha.”
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Na, a fele ne hohoroa te eruee i te repo e te pehu, te mau ofai faufaa haavare e te moni haavare, ua tia a‘era te mau mea atoa e ua haere atu na roto i te haamaramarama mai te hoê ata ra, e na te mata‘i ratou i amo atu. I roto i taua vevehe ra, ua opani au i to‘u mata no te hoê taime poto; e i to‘u faatara-faahou-raa i te reira, ua ore roa a‘era te pehu atoa. Te mau ofai faufaa mau, te mau daimane, te mau moni auro e te moni ario, te taoto haraatea noa ra i roto i te rahi i te mau vahi atoa o te piha.”
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
Il posa alors sur la table un coffret, beaucoup plus grand et plus beau que le premier, puis il ramassa les joyaux, les diamants et les pièces de monnaie à pleines poignées, et les jeta dans le coffret, jusqu’à ce qu’il n’en restât pas un seul, bien que certains des diamants ne fussent pas plus gros que la pointe d’une épingle.
“He then called upon me to ‘come and see.’
“He then called upon me to ‘come and see.’
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
„Я взглянула в ковчег, но глаза мои были ослеплены этим зрелищем. Они сияли в десять раз ярче прежней своей славы. Я подумала, что они были очищены песком под ногами тех нечестивых людей, которые рассыпали их и попирали в прах. Они были уложены в ковчеге в прекрасном порядке, каждый на своём месте, без каких-либо видимых следов усилий того мужа, который бросил их туда. Я воскликнула от самой радости, и этот возглас разбудил меня“. Early Writings, 81–83.
We will address Miller’s dream in the next article.
Nous traiterons le rêve de Miller dans l’article suivant.
The following is an introduction of William Miller’s second dream, written by James White when he published Miller’s dream in the Advent Herald.
Lo siguiente es una introducción al segundo sueño de William Miller, escrita por James White cuando publicó el sueño de Miller en el Advent Herald.
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past Second Advent experience, and that God gave the dream for the benefit of the scattered flock.
«Le rêve suivant a été publié dans l’Advent Herald il y a plus de deux ans. Je vis alors qu’il retraçait clairement notre expérience passée relative au second avènement, et que Dieu avait donné ce rêve pour le bien du troupeau dispersé. »
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastics 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
«ਨਜ਼ਦੀਕ ਆਉਂਦੇ ਪ੍ਰਭੂ ਦੇ ਉਸ ਮਹਾਨ ਅਤੇ ਭਿਆਨਕ ਦਿਨ ਦੇ ਚਿੰਨ੍ਹਾਂ ਵਿੱਚੋਂ, ਪਰਮੇਸ਼ੁਰ ਨੇ ਸੁਪਨੇ ਰੱਖੇ ਹਨ। ਵੇਖੋ ਯੋਏਲ 2:28–31; ਪ੍ਰੇਰਤਾਂ ਦੇ ਕਰਤੱਬ 2:17–20। ਸੁਪਨੇ ਤਿੰਨ ਤਰੀਕਿਆਂ ਨਾਲ ਆ ਸਕਦੇ ਹਨ; ਪਹਿਲਾਂ, “ਬਹੁਤ ਕਾਰ-ਵਿਹਾਰ ਦੀ ਭੀੜ ਰਾਹੀਂ।” ਵੇਖੋ ਉਪਦੇਸ਼ਕ 5:3। ਦੂਜਾ, ਜੋ ਸ਼ੈਤਾਨ ਦੀ ਗੰਦੀ ਆਤਮਾ ਅਤੇ ਧੋਖੇ ਦੇ ਅਧੀਨ ਹਨ, ਉਹ ਉਸ ਦੇ ਪ੍ਰਭਾਵ ਰਾਹੀਂ ਸੁਪਨੇ ਦੇਖ ਸਕਦੇ ਹਨ। ਵੇਖੋ ਵਿਵਸਥਾ ਸਾਰ 8:1–5; ਯਿਰਮਿਯਾਹ 23:25–28; 27:9; 29:8; ਜ਼ਕਰਯਾਹ 10:2; ਯਹੂਦਾ 8। ਅਤੇ ਤੀਜਾ, ਪਰਮੇਸ਼ੁਰ ਨੇ ਸਦਾ ਹੀ ਆਪਣੇ ਲੋਕਾਂ ਨੂੰ ਸੁਪਨਿਆਂ ਰਾਹੀਂ, ਜੋ ਦੂਤਾਂ ਅਤੇ ਪਵਿੱਤਰ ਆਤਮਾ ਦੀ ਸੇਵਾ ਦੁਆਰਾ ਆਉਂਦੇ ਹਨ, ਘੱਟ ਜਾਂ ਵੱਧ ਸਿਖਾਇਆ ਹੈ, ਅਤੇ ਅਜੇ ਵੀ ਸਿਖਾਉਂਦਾ ਹੈ। ਜੋ ਸੱਚਾਈ ਦੇ ਸਪਸ਼ਟ ਪ੍ਰਕਾਸ਼ ਵਿੱਚ ਖੜੇ ਹਨ, ਉਹ ਜਾਣ ਲੈਣਗੇ ਕਿ ਪਰਮੇਸ਼ੁਰ ਕਦੋਂ ਉਨ੍ਹਾਂ ਨੂੰ ਸੁਪਨਾ ਦਿੰਦਾ ਹੈ; ਅਤੇ ਅਜੇਹੇ ਲੋਕ ਝੂਠੇ ਸੁਪਨਿਆਂ ਦੁਆਰਾ ਧੋਖਾ ਖਾ ਕੇ ਭਟਕਾਏ ਨਹੀਂ ਜਾਣਗੇ।»
“‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9], and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
“‘भन्नुभयो, अब मेरा वचन सुन; यदि तिमीहरूका बीचमा कुनै अगमवक्ता छ भने, म परमप्रभु आफैँलाई उसलाई दर्शनमा प्रकट गर्नेछु, र उससँग सपनामा बोल्नेछु।’ गन्ती 12:6। याकूबले भने, ‘परमप्रभुको दूतले सपनामा मसँग बोल्नुभयो।’ उत्पत्ति 31:2। ‘र परमेश्वर रातिको सपनामा सिरियाली लाबानकहाँ आउनुभयो।’ उत्पत्ति 31:24। यूसुफका सपनाहरू [उत्पत्ति 37:5–9] पढ, अनि मिस्रमा तिनको पूरा भएको रोचक वृत्तान्त पनि। ‘गिबोनमा परमप्रभु रातिको सपनामा सुलैमानकहाँ प्रकट हुनुभयो।’ 1 राजा 3:5। दानिएलको दोस्रो अध्यायको महान् महत्त्वपूर्ण मूर्ति सपनामै दिइयो, साथै सातौँ अध्यायका चार पशु आदि पनि। जब हेरोदले शिशु मुक्तिदातालाई नष्ट गर्न खोज्यो, तब यूसुफलाई सपनामा मिस्रतिर भाग्न चेतावनी दिइयो। मत्ती 2:13।”
“‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.
“‘И будет в ПОСЛЕДНИЕ ДНИ, говорит Бог, излию от Духа Моего на всякую плоть; и будут пророчествовать сыны ваши и дочери ваши, и юноши ваши будут видеть видения, и старцы ваши сновидениями вразумляемы будут.’ Деяния 2:17.
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
“Le don de prophétie, par des songes et des visions, est ici le fruit du Saint-Esprit, et, dans les derniers jours, il doit se manifester suffisamment pour constituer un signe. C’est l’un des dons de l’Église de l’Évangile. ”
“‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11–12.
« Et il a donné les uns comme apôtres, les autres comme PROPHÈTES, les autres comme évangélistes, les autres comme pasteurs et docteurs, pour le perfectionnement des saints, pour l’œuvre du ministère, pour l’édification du corps de Christ. » Éphésiens 4:11–12.
“‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
“‘ហើយព្រះជាម្ចាស់បានតាំងមនុស្សខ្លះក្នុងក្រុមជំនុំ ជាមុនដំបូងជាសាវក ទីពីរជាពួកហោរា,’ ជាដើម។ ១ កូរិនថូស ១២:២៨។ ‘កុំមើលងាយការព្យាករណ៍ទាំងឡាយឡើយ។’ ១ ថេស្សាឡូនិច ៥:២០។ សូមមើលផងដែរ កិច្ចការ ១៣:១; ២១:៩; រ៉ូម ៧:៦; ១ កូរិនថូស ១៤:១, ២៤, ៣៩។ ពួកហោរា ឬការព្យាករណ៍ទាំងឡាយ គឺសម្រាប់ការកសាងក្រុមជំនុំរបស់ព្រះគ្រីស្ទ; ហើយគ្មានភស្តុតាងណាមួយដែលអាចយកមកបង្ហាញពីព្រះបន្ទូលរបស់ព្រះជាម្ចាស់បានថា ពួកនោះត្រូវបញ្ឈប់មុនពេលអ្នកផ្សាយដំណឹងល្អ គ្រូគង្វាល និងគ្រូបង្រៀន ត្រូវបញ្ឈប់នោះឡើយ។ ប៉ុន្តែ អ្នកជំទាស់និយាយថា ‘មាននិមិត្ត និងសុបិនក្លែងក្លាយជាច្រើនណាស់ រហូតខ្ញុំមិនអាចមានទំនុកចិត្តលើអ្វីៗប្រភេទនោះបានឡើយ។’ នេះជាការពិតថា សាតាំងមានរបស់ក្លែងក្លាយរបស់វា។ វាតែងតែមានហោរាក្លែងក្លាយជានិច្ច ហើយពិតប្រាកដណាស់ យើងអាចរំពឹងថាមានពួកនោះឥឡូវនេះផងដែរ ក្នុងម៉ោងចុងក្រោយនៃការបោកបញ្ឆោត និងជ័យជម្នះរបស់វានេះ។ អស់អ្នកដែលបដិសេធវិវរណៈពិសេសបែបនេះ ពីព្រោះរបស់ក្លែងក្លាយមានស្រាប់ នោះក៏អាចនិយាយឲ្យហួសទៅបន្តិចទៀតដោយសមហេតុផលដូចគ្នាថា ព្រះជាម្ចាស់មិនដែលបានសម្ដែងអង្គទ្រង់ដល់មនុស្សក្នុងសុបិន ឬក្នុងនិមិត្តណាមួយឡើយ ពីព្រោះរបស់ក្លែងក្លាយតែងតែមានស្រាប់ដែរ។”
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
“Les rêves et les visions sont le moyen par lequel Dieu s’est révélé à l’homme. C’est par ce moyen qu’il parla aux prophètes; il a placé le don de prophétie parmi les dons de l’Église de l’Évangile, et il a rangé les rêves et les visions parmi les autres signes des « DERNIERS JOURS ». Amen.
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White.
“Lengo langu katika maelezo yaliyo hapo juu limekuwa kuondoa pingamizi kwa njia ya Kimaandiko, na kuandaa nia ya msomaji kwa ajili ya yafuatayo.” James White.