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.”
Ku lūka ya Daniele, sura ya kwanza, inawakilisha historia ya malaika wa kwanza na wa pili tangu Agosti 11, 1840, hadi Oktoba 22, 1844. Ku lūka ya Daniele, sura ya nne, nayo pia inashughulikia historia ya malaika wa kwanza na wa pili tangu 723 KK hadi Oktoba 22, 1844. Bila shaka, jambo hili haliwezekani kulionwa pasipo mbinu ya mvua ya mwisho ya “mstari juu ya mstari.”
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.
नेबूकदनेस्सर, अध्याय चार में, एक अत्यन्त जटिल भविष्यवाणीय प्रतीक है। जब हम विलियम मिलर के इतिहास में उलै नदी के दर्शन की मुहर-खुलने की प्रक्रिया पर विचार करना आरम्भ करते हैं, तब यह स्मरण रखना महत्वपूर्ण है कि वह किसका प्रतिनिधित्व करता है। नेबूकदनेस्सर का दूसरा स्वप्न, विलियम मिलर के दूसरे स्वप्न के समान, लैव्यव्यवस्था छब्बीस के “सात कालों” का प्रतिनिधित्व करता था, जो वह भविष्यवाणीय सूत्र है जो दानिय्येल की पूरी पुस्तक को एक साथ बुनता है। जब दानिय्येल ने अध्याय चार में नेबूकदनेस्सर के स्वप्न का अर्थ बताया, तब उसने उसे आने वाले न्याय के विषय में चेतावनी दी, और ऐसा करते हुए उसने प्रथम स्वर्गदूत के उस सन्देश का प्रतिरूप प्रस्तुत किया जो 1798 में “अन्त के समय” पर इतिहास में पहुँचा।
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.
Igihe urubanza Nebukadinezari yari yaraburiwe ko ruzaza rwageraga, ukuhagera kwarushushanyaga tariki ya 22 Ukwakira 1844, igihe urubanza rw’igenzura rwatangiraga. Mu gice cya kane, ubutumwa bwombi bwo kuburira bwatanzwe na Daniyeli, hamwe no kuza kw’urubanza rufitanye isano n’ubwo butumwa bwo kuburira, byari bihagarariwe n’ijambo “isaha”. “Isaha” y’urubanza rwa Nebukadinezari yagereranyaga “isaha” y’urubanza rw’Imana mu butumwa bw’umumarayika wa mbere. Nanone kandi yashushanyaga “isaha” y’itegeko ryo ku cyumweru, igihe urubanza nyubahirizategeko rw’Imana rutangira. Igice cya Daniyeli igice cya kane gishushanya ukuza kw’ubutumwa bw’umumarayika wa mbere mu 1798, hamwe no kuza kw’umumarayika wa gatatu ku wa 22 Ukwakira 1844, bishushanywa n’ijambo “isaha,” hanyuma cyongera gusubirwamo kandi kigasobanurwa mu buryo bwagutse. Uburyo bwo gusubiramo no kwagura ni uburyo bw’ubuhanuzi bugaruka kenshi mu buhanuzi, ariko by’umwihariko mu gitabo cya Daniyeli.
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.
Nabukadnezar alipofika kwenye “saa” ya hukumu, zile “nyakati saba,” ambazo zilikuwa hukumu yake, zilianza; naye, akiwa mfalme wa kaskazini, ndipo akawakilisha hukumu iliyoletwa juu ya ufalme wa kaskazini wa Israeli mwaka 723 KK. Alipewa moyo wa mnyama, na mnyama ni ufalme katika unabii wa Biblia, na tangu mwaka 723 KK hadi 1798, aliwakilisha zile namna mbili za upagani ambazo mara nyingi sana ndizo mada ya kitabu cha Danieli.
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.
Mu minsi ikumi na ibiri na mirongo itandatu, igereranya imyaka igihumbi na magana abiri na mirongo itandatu, yagereranyaga ububasha bwo kurimbura bwa gipagani; hanyuma andi minsi ikumi na ibiri na mirongo itandatu, ishushanya imyaka igihumbi na magana abiri na mirongo itandatu, yagereranyaga ububasha bwo kurimbura bwa gipapa. Umutima w’ayo mabubasha yombi yo kurimbura wari umwe, kuko ubupapa ari ubupagani gusa bwambaye isura yo kwiyita Ubukristo.
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.
“Günlerin sonunda,” Daniel’in on ikinci bölümünde tanımlanan bir simge olarak, 1798’deki “sonun zamanı”nı temsil eden o vakitte, onun krallığı kendisine geri verildi. Daniel dörtteki tanıklık ve Peygamberlik Ruhu, krallığı “günlerin sonunda” kendisine geri verildiğinde onun iman etmiş bir adam olduğunu ortaya koyar. Böylece o, önemli dört hakikatin peygamberlik simgesi hâline gelir. O, “yedi vakit”inin ilk yarısında temsil ettiği putperestliğin ejderha gücü ile “yedi vakit”inin son yarısında temsil ettiği canavar gücü arasındaki peygamberlik bağı olur. 1798’de yeniden kurulmuş bir krallık olarak duran bu iki gücün simgesi sıfatıyla, Sur’un fahişesi unutulmuş durumdayken yetmiş simgesel yıl boyunca hüküm sürmesi gereken üçüncü ıssızlaştırıcı gücü de (sahte peygamberi) temsil eder. Babil kralı olarak Nebukadnetsar, son günlerde modern Babil hâline gelecek olan üç güç arasındaki peygamberlik bağını temsil eder; bu da ardından dünyayı Armagedon’a götürür.
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.
Kandi pwa andi wa United States nga ungadâ na ng’ombe wa pa nsi, uvuwa waandikile mu 1798 nge mwana wa kondoo, nge uloloka waandikile ku mpito yakwe ya kutembenuka. Mu ntanda umo kwa umo andi waakilishya pimbe ibili pa ng’ombe wa pa nsi, ivyo, nge Republicanism na Protestantism, vyakulangilila maka ga United States, na ni vyo vyamulekelela kuja taifa ilya kupendelelwa ngani mu nsi yonsi. Lelo ku mpelo gwa myaka makumi mutanda na kumi ya kifanifani, pimbe ivyo ibili vyaandikilepo nge Republicanism ya uasi na Protestantism ya uasi, na pimbe zonsi zibili zagawanyikile mu makundi galii. Pimbe ya Republicanism yaandikile na Chama cha Democratic, icho ku lwelu chasyulaga misingi yakwe yakwe ya kwa Miko ya Constitution, na Chama cha Republican, icho chiyavulaga ukwe kuba balinda na bashimiki ba Constitution, lelo mu kyakine chikanaga misingi yakwe yakwe ya kwa Miko ya Constitution, apo chisagulaga miko na nkambo sha bukaya kuja pa mwanya pa misingi iri mu nyandiko iyo yakwe yakwe.
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.
Bingabinga ebyo bibiri byakekanisibwa n’Abasadukayo n’Abafalisaayo mu biro bya Kristo. Omwoyo gw’Abasadukayo n’Abafalisaayo gwandibonekeredde ne mu jjembe ery’Obupolotesitante obwajeemera, ng’ekibiina ekimu kisitula okusinza ku Ssande ate ekirala ku Ssabbiiti. Embeera ya Nebukadduneeza ey’okukyuka ku “nkomerero y’ennaku,” mu 1798, esaanira bulungi okukiikirira Amerika, era n’amayembe gombi ag’ensolo ey’oku nsi. Obubonero bwonna busatu—ensolo ey’oku nsi n’amayembe gaayo gombi—bwateekerwawo okukyuka okuva ku mwana gw’endiga okufuuka ogw’ogusota.
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.
Nebukadnezar, li serdema dawiya “heft demanên” xwe de, ew girêdanê temsîl dikir ku mîrateya wî ya rastîn a Babilonê wek nîşana Babilonê ya nûjen di rojên dawî de nas dikir; ya ku ji ejdeha, heywan û peyxemberê derewîn pêk tê. Her weha ew sê hebûnên pêxemberî jî temsîl dikir ku bi heywana erdî ya xwedî du qeleman têne nîşandan, ya ku di nav heftê salên remzî de—gava fahişeya Sûrê tê ji bîr kirin—ji berxekê diguhere bibe ejdeha. Ev tiştek gelek kûr e ku mîrateya wî ya rastîn bi xwe ew mîrateyê ye ku mîrateya ku ji bo heftê salên remzî hukum dike tîp dike.
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?”
Lufwano lwa Nebukadinezale lwa mu cipandwa ca bune, lufwile kubikwapo pa cipandwa ca mutwe pa cipandwa ca kutanga. Ilyo ukushimikila uko kwacitwa, kusanika capamo ifimanyilo fya nshila fya kale ka baMillerite, no kushininkisha amano yamo aya cine aya cimonwa ca pa Mumana wa Ulai ayafungwilwe pali iyo nshita. Umufula ne nsu ya pakati ya mwisendo wa baMillerite cali cipusho ne lyasuko lya mu cipandwa ca munani ca Daniele, ne mavesi ya mutanda na yatanda. Icipusho cali ici, “Ni nshita shani cimonwa cikaba pa mulimo wa lyonse, ne pa busangu bwa kupanka amatongo, ukuleka ukuti conse fibili, ahera no lukuta, fitwalwe ku kulinyatwapo ku makasa?”
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?”
Miong thawnthu tam tak zirnaah Bible chhunga thu belh chuan zabi tam tak, a nih loh chuan sang tam tak a awm a; chutih lai chuan, thu belh “inthâwina” chauh hi thlarauvin mi pe a nihna chuan ziak thu a nih loh tih a sawi. He thu chu a dik takin lak chhuah a nih chuan, “ni tin” leh “bawhchhiatna” hi tihchhiatna thiltihtheihna hrang hrang pahnih an ni tih a chiang takin a lantîr. Sister White chuan “inthâwina” tih thu chu mihring finna hmanga belh a ni a, ziak thuah a lo pêng lo tih chiang takin a sawi a; chumi vek lai passage-ah chuan, Miller mite hian “ni tin” chu paganism a ni tih an hriatna chu an dik tih pawh a sawi bawk. Verse sawmthum leh pathum chhunga zawhnaa grammatical term-te chu Sister White ziakna hmangin Krista’n fimkhur takin a hrilhfiah a; tin, ziak thu leh thlarauvin mi pe kaihhruaina belh-te’n an thunun hnuah chuan, zawhna chu heti hian a ni: “Biak bial leh Pathian mite pahnih pawh chilhchhe tur paganism leh papalism tihchhiatna thiltihtheihna pahnih chungchanga hmuhna chu eng tik chen nge a awm ang?”
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.
Nokuba, Nebukadnezari anapowekwa katika “wakati wa mwisho,” mwaka wa 1798, anamwakilisha mtu aliyeongoka, na kwa hiyo anawawakilisha “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 kinabii inaonyesha moja kwa moja historia iliyo kiini cha swali hili: “maono ya nguvu iharibuyo ya upagani na upapa, ambayo yangewakanyaga watu wa Mungu (jeshi), na patakatifu pa Mungu, yangekuwa hata lini?” Akiwa ishara ya “bikira mwenye hekima” anayeelewa “kuongezeka kwa maarifa,” anamwakilisha William Miller, kwa maana Miller ndiye ishara ya wale waliokuwa “wenye hekima” katika historia iliyoanza katika “wakati wa mwisho,” mwaka wa 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.
Nebukadnezar nîşana rêber a “dema dawiyê” ye, û dema ku li ser beşa yekê tê danîn, ew di heman demê de hatina milyaketê yekem jî temsîl dike, ji ber ku di beşa çarê de, “saet”a ku Danyêl peyama hişyariyê dide Nebukadnezar, nîşan dide dema ku milyaketê yekem hat, û ew sal 1798 bû. “Saet”a ku dadweriya Nebukadnezar hat, “saet”a destpêka dadweriya lêkolînî ya Xwedê di 22ê Cotmeha 1844an de temsîl dikir. Nîşanên rêber ên ku ji sembolîzma Nebukadnezar di beşa çarê de derdikevin, 723 berî Zayînê, 538, 1798 (“dema dawiyê”) û 22ê Cotmeha 1844an in.
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.
Mu dan ya historia ya Wamillerite katika sura ya kwanza ya Danieli huanza na Yehoyakimu, ambaye ni ishara ya kutiwa nguvu kwa ujumbe wa kwanza uliokuwa umefika katika “wakati wa mwisho,” mwaka 1798. Kutiwa nguvu kwa ujumbe wa kwanza, kukiwakilishwa na Yehoyakimu, huashiria Agosti 11, 1840. Kushindwa kwa Yehoyakimu huanzisha miaka sabini ya utawala wa Babeli, unaokoma kwa amri ya Koreshi. Sura ya kwanza ya Danieli hutambulisha mchakato wa majaribio wa hatua tatu, unaowakilishwa kama jaribio la chakula, likifuatiwa na jaribio la kuona linalohitimishwa kwa kipimo cha litmasi. Majaribio hayo matatu yanawakilisha Agosti 11, 1840, wakati malaika mwenye nguvu ambaye hakuwa mwingine ila Yesu Kristo, alishuka kutoka mbinguni akiwa na kitabu kidogo ambacho watu wa Mungu walipaswa wakati huo “kula”, kama vile Danieli na wale vijana watatu mashuhuri walivyochagua kula mboga, badala ya chakula cha Babeli.
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.
Okweseka okw’okubiri okw’omukolo ogwo kwakiikirira okulabisibwa okw’okugaana kw’amakanisa g’Abapolotesitante obubaka bwa Milleri (obubaka bwa malayika ow’olubereberye), awo ne kiryoka kirabika enjawulo wakati w’enteekateeka ya baMillerite n’amakanisa g’Abapolotesitante agaakalyoka gatandika omulimu gwago ogw’obunnabbi ng’Abapolotesitante abajeemu. Enjawulo wakati w’ebibiina ebyo byombi yali ya maanyi nnyo nga bwe yali eri Danyeri n’abasaiza abasatu ab’amagero, omubiri gwabwe bwe gwasangibwa nga gulabika bulungi era nga gujjudde okusinga olw’okulya emmere ey’omu ggulu mu kifo ky’emmere y’e Babulooni. Enjawulo eyo yalabika bulungi ku nkomerero y’omwaka gwa Baibuli ogwa 1843 (Apuli 19, 1844), obudde bw’okulinda obw’olugero lw’abawala ekkumi bwe bwatuuka.
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.
Chitengeso cha tatu, icho chikaŵa chitengesko cha kusimikizgira, chikimiranga pa Okutobala 22, 1844 apo, pamanyuma pa vyaka vitatu, “ora” likafika apo Nebukadinezara iyomwene wakayeruzga ndipo wakapharazga kuti Danieli na ŵanthu ŵatatu ŵa mtengo ŵakaŵa “kanandi khumi” ŵawemi kuluska ŵavinjeru ŵa ku Babuloni. Kuŵika Danieli chaputala 4 pachanya pa chaputala 1, kukupangiska vimanyikwiro vya mbiri ya ŴaMileraiti kuyambira na “nyengo ya umaliro” mu 1798; kupika nkhongono kwa uthenga wa mungelo wakwamba pa Ogasiti 11, 1840; kugongoweskeka kwakwamba pa Epulero 19, 1844; ndiposo kugongoweskeka kukuru kwa Okutobala 22, 1844.
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.
Kuashiria zaidi ya kutambua alama maalumu za kihistoria za Wamileriti, sura hizi mbili, zinapowekwa pamoja “mstari juu ya mstari,” zinaeleza ujumbe wa malaika wa kwanza, zinatambulisha mamlaka mbili zenye kuharibu ambazo ndizo mada ya fundisho la msingi la siku elfu mbili na mia tatu, na pia mchakato wa majaribio wa hatua tatu wa Danieli kumi na mbili, ambao hutukia daima kitabu cha Danieli kinapofunuliwa.
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.
Kandi pe bamona yo ete Nebukadineza, lokola elembo ya bato ya bwanya na mobu 1798, elongo na ndoto na ye ya mibale na mokapo ya minei, azali komonisa William Miller, oyo mouvement na ye ezalaki kokóma liseke ya solo ya Protestantisime. Mosala ya William Miller, oyo ezali komonisa bosolo ya moboko ya Adventisme, emonisami likoló ya bitánda mibale ya Habakuki, mpe Nzambe akambaki na kobimisama ya bitánda wana mibale ya bulee.
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 nesi nsi nkyerɛkyerɛsɛm nokware ahorow bi a wanhunu no pɛpɛɛpɛ, efisɛ baabi a egyina hwɛɛ nkɔmhyɛ abakɔsɛm no amma no kwan sɛ obehu sɛ ɔsɛe tumi ahorow abiɛsa wɔ hɔ; ɛnyɛ abosonsom (ɔtweaseɛ no) nkutoo, anaa papasom (aboa no) nkutoo, na mmom ahɔhoyɛfoɔ Protestantfo gyidinsɛe nso (odiyifoɔ atoro no). Onyankopɔn nhyehyɛe mu no, saa nkɔmhyɛ nteaseɛ ahorow a Miller wɔe, a na ne baabi a egyina wɔ abakɔsɛm mu no ato wɔn hye so no, wɔannyina wɔn ankyerɛ wɔ Habakuk amapa mmubuo mmienu no so.
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.
Danyeri sura ya kane ibwo Nebukadineza walotaga inzozi yi kabiri, iragereranya inzozi ya kabiri ya William Miller. Inzozi zombi zerekeye “ibihe birindwi,” kandi inzozi ya Miller igaragaza ukwangwa kw’umurimo we kwatangiye mu 1863, maze gukomeza gukara kugeza ku Midoko yo mu Gicuku. Inzozi zombi zirangirana n’ubwami busubijweho nyuma y’igihe cyo gutatanywa. Ni cyo gituma tubanza gusuzuma inzozi ya kabiri ya Miller, mbere y’uko dusuzuma mu buryo butaziguye iyerekwa ry’Umugezi wa Ulai ryafunguwe mu 1798.
“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.
“Nalotalota au ni talatala ni Kalou e dua na kato lailai sa cakacakataki vakasakiti, me rauta ni tini na idi na kena balavu ka ono na idi na kena rabailevu, ka buli ena kau dromodromo kei na mata ni civa sa vakacurumi vakavuku. E dua na idola sa vakaliliga tiko ki na kato. Au taura vakatotolo na idola ka dolava na kato; ia, ni’u sa vakaraica, au kurabui ka kidroa ni’u kunea ni sa vakasinaiti ena veimataqali ka veidividivi na kedra lelevu ni ka talei, na daimoni, na vatu talei, kei na ilavo koula kei na siliva ni veimataqali lelevu kei na yaga kecega, sa tuvani vakaiukuuku e na kedra veiyasana yadua e loma ni kato; ka ni sa vakatoka vakakina, era sa vakaraitaka mai e dua na rarama kei na lagilagi e tautauvata ga kei na matanisiga.
“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.
“Monyi ngakwela ukuti tacali mulimo wandi ukusangalala ne ci ciboneke ca kumwenako nembwa, neka, nangu umutima wandi wali usangalele sana pa bukankala, ubwiza, ne nsalu yakwe iya mutengo ukulu. E ico nalicibikile pa tebulo lya pakati mu cipinda candi, no kumyebya abantu bonse ukuti bonse abali ne cilaka, bengesa no kumona ici ciboneke icakukata umutima no kubalika sana ico umuntu nangu umo talati amone mu bumi buno.”
“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.
“Bantu batandikile kwisa, mu ntandiko nga bali bake, naye nga beeyongera okufuuka ekibiina ekinene. Mu kusooka bwe baatunuulira munda mu ssanduuko, baawunyanga ne boogerera waggulu olw’essanyu. Naye abalabi bwe beeyongera, buli muntu n’atandika okunyigiriza eby’amayinja ag’omuwendo, ng’abiggya mu ssanduuko era ng’abisaasaanya ku mmeeza. Natandika okulowooza nti nannyiniyo yandibadde ayagala nate ssanduuko n’eby’amayinja ag’omuwendo mu mukono gwange; era singa nnabikkiriza okusaasaana, nnandiremeddwa ddala okubiteeka nate mu bifo byabyo mu ssanduuko nga bwe byali oluberyeberye; era ne mpulira nti nnali siriyinza kutuukiriza buvunaanyizibwa obwo, kubanga bwandibadde bunene nnyo. Awo ne ntandika okwegayirira abantu baleme okubikwatako, newaakubadde okubiggya mu ssanduuko; naye gye nneeyongeranga okwegayirira, gye beeyongeranga okubisaasaanya; era kaakano baali nga babisaasaanyizza wonna mu kisenge, ku ttaka ne ku buli kintu eky’omu kisenge.”
“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.
“Ŋwɛ tɛɛsɛ ŋ̀ m̀ bonɛ kɛ, nɛ mɔsiɛɛnɛ amʋn maŋkʋn nɔ kpāh kɛlɛ nɛ liitɛ kɛlɛ nɔ, bɛ nyāā mɔsiɛɛnɛ amʋn maŋkʋn kpakpa nɛ liitɛ kpakpa kʋ́n kʋ́n pɛlɛlɛ ka bɛ tɔɔ. A bɛɛ ǹyīrɛ maŋa dɔɔ bɛ tɔɔlɛ nɛ bɛ kʋlɛlɛ yīrɛlɛ dɔɔ, nɛ m̀ kɔɔ bɛ yāā nɛ m̀ lɔɔ bɛ dɔɔ nɔ; ama m̀ yāā bɛ tɛŋɛ, bɛ tɔɔ mɔsiɛɛnɛ kpakpa nɛ liitɛ kpakpa nɔ mɔsiɛɛnɛ amʋn maŋkʋn nɛ liitɛ kɛlɛ nɔ sʋɔsʋɔ.”
“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.
“Banu nikafadhaika sana katika nafsi yangu ya kimwili, nami nikaanza kutumia nguvu za kimwili kuwasukuma watoke nje ya chumba; lakini nilipokuwa nikimtoa mmoja, wengine watatu waliingia na kuleta ndani uchafu na vipande vya kutia na mchanga na kila namna ya takataka, hata wakavifunika kabisa vito vya kweli, almasi, na sarafu, hivi kwamba vyote vilifichwa visionekane. Tena waliurarua vipandevipande mkebe wangu na kuutawanya kati ya takataka. Nikadhani hakuna mtu aliyeujali huzuni yangu wala hasira yangu. Nikakata tamaa kabisa na kuvunjika moyo, nikaketi chini nikalia.
“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.
“Namumunga namulilanga bwe ntyo olw’okufiirwa kwange okunene n’obuvunaanyizibwa bwange, nzijukira Katonda, ne nsaba n’obunyiikivu antumire obuyambi. Amangu ago oluggi ne lugguka, omusajja n’ayingira mu kisenge, abantu bonna ne bakivaamu; era ye, ng’akwata mu ngalo akatamba ak’okukunta enfuufu, n’aggulawo amadirisa, n’atandika okukunta enfuufu n’obukunkumuka okubiggya mu kisenge.
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
Ndzi n’wi kombelerile hi ku a tikhoma, hikuva a ku ri ni maribye ya nkoka swinene lama hangalakeke exikarhi ka mathlangalala.
“He told me to ‘fear not,’ for he would ‘take care of them.’
“Wangambile nti, ‘kota mwefwe,’ pantu akabalanga.”
“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.
“Rero, mu gihe yasibanganyaga umukungugu n’ibishingwe, amabuye y’agaciro y’ibinyoma n’amafaranga y’impimbano, byose byarahagurutse bisohokera mu idirishya nk’igicu, maze umuyaga urabitwarana. Muri urwo rujijo nahumye amaso akanya gato; nayafunguye, ibisigazwa byose byari bishizeho. Amabuye y’agaciro nyakuri, diyama, n’amafaranga ya zahabu n’ifeza, byari bikwirakwiye mu bwinshi mu cyumba hose.
“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.
“Alafu akaweka juu ya meza sanduku, kubwa zaidi na zuri zaidi kuliko lile la kwanza, akakusanya vito, almasi, na sarafu kwa mafungu ya mikono, akazitupa ndani ya sanduku hilo, hata hakubaki hata kimoja, ingawa baadhi ya zile almasi hazikuwa kubwa kuliko ncha ya pini.
“He then called upon me to ‘come and see.’
“Basi akanitiita niije nione.”
“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.
“Nakang’ina ing’umbaya, indi meeso gakwa gakabindisibwa n’ebolere bw’ekyokurora ekyo. Byakang’ang’anga emirundi ikumi okukira ekitiinisa kyabyo eky’emabere. Natekereza nti byali byogerezebwa mu musenyu n’ebigere by’abantu abo ababi abaabyasaasaanya ne babirinnyirira mu nfuufu. Byali bitegekeddwa mu nsengeka ennungi munda mu ng’umbaya, buli kimu mu kifo kyakyo, nga tewali kabonero akalabika ak’obulumi bw’omusajja eyabisuula omwo. Najooga olw’essanyu lingi nnyo, era okwo kujooga ne kunzuukusa.” Early Writings, 81–83.
We will address Miller’s dream in the next article.
Di gotara pê de em ê xewna Miller adres bikin.
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.
Oku kulandela yintshayelelo yephupha lesibini likaWilliam Miller, ebhalwe nguJames White xa wayepapasha iphupha likaMiller kwi-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.
“Ndotho ino yiŵe yakapatulika mu Advent Herald, vyaka vyakujumpha viŵiri na kusazgirapo. Penepapo nkhawona kuti yikalongora mwakuwonekerathu ivyo vikachitika pa umoyo withu wa kale wa Kwiza Kwachiŵiri, ndiposo kuti Chiuta wakapereka ndoto iyi kuti yiŵe ya chandulo ku mskambo wakumbininthika.”
“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.
“Novo mu bimenyetso by’uko umusi uhambaye kandi uteye ubwoba w’Umwami wegereje, Imana yashyizeho inzozi. Raba Yoweli 2:28–31; Ibyakozwe n’Intumwa 2:17–20. Inzozi zishobora kuza mu buryo butatu; ubwa mbere, ‘kubera ubwinshi bw’imirimo.’ Raba Umubwiriza 5:3. Ubwa kabiri, abari mu buyobe no mu mwuka wanduye wa Satani bashobora kurota bitewe n’ingaruka ziwe. Raba Gutegeka kwa Kabiri 8:1–5; Yeremiya 23:25–28; 27:9; 29:8; Zekariya 10:2; Yuda 8. Kandi ubwa gatatu, Imana yamye yigisha kandi iracyigisha ubwoko bwayo, mu rugero runaka, ibinyujije mu nzozi, ziza ku bw’umurimo w’abamarayika n’uwa Mpwemu Yera. Abahagaze mu muco uboneye w’ukuri bazamenya igihe Imana ibahaye inzozi; kandi bene abo ntibazayobywa kandi ntibazazimizwa n’inzozi z’ibinyoma.”
“‘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.
“‘Katéya ngàwe, Yúwa kénda yíri ló muána kwaanu ne vúfáti, Míne Mwene yíkwisivya kumwímanyisya mu lúwono, ne yíkwisakúlya nendé mu lótó.’ Mitángo 12:6. Yakobo áti, ‘Múlayika wa Mwene andisakulíle mu lótó.’ Kutandikwa 31:11. ‘Ngai wamwíjile Labani, Músuliya, mu lótó kilo.’ Kutandikwa 31:24. Balánga siótó sya Yosefu, [Kutandikwa 37:5–9], nu mwanda usangalasya wa kutisya kwásyo ku Misri. ‘Ku Gibeoni Mwene wamwímonésye Solomoni mu lótó kilo.’ 1 Athani 3:5. Kifwany’ kikolwé kya maana maingi kya mwanda wa keli wa Danieli kyapewé mu lótó, o hamwe ne nyama nne, na bingi, sya mwanda wa muonza. Herode paalondá kwonanga Muvyúke mutonya, Yosefu wanéngwé usongelelo mu lótó wa kutíla ku Misri. Matai 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.
“‘Nzambi widi: Mu bilumbu bia NDEKELELO, Nengela kusopela Mpeve Wanyi pa musuni woso; bana benu ba balume ne bana benu ba bakaji nebaprofeta, bilenge bienu nebamona bimono, ne bakulumpe bienu nebalota bilota.’ Bikadilu 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.
“Unabii utokanao kwa njia ya ndoto na maono hapa ni tunda la Roho Mtakatifu, na katika siku za mwisho utafunuliwa kwa kiasi cha kutosha ili uwe ishara. Ni mojawapo ya karama za kanisa la Injili.
“‘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.
“‘Maze bamwe abagira intumwa; abandi ABAHANUZI; abandi ababwirizabutumwa; abandi abashumba n’abigisha; kugira ngo abera batunganizwe rwose, ku bw’umurimo w’ivugabutumwa, ku bw’iyubakwa ry’umubiri wa Kristo.’ Abefeso 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.
“‘Nakulonga ka Nyasaye yakhoma bandu bandi mu kereke, taata abatume, kabiri ABALANGIZI,’ n’ebindi. 1 Abakorintho 12:28. ‘Muleke okhunyala AMALANGIZO.’ 1 Abathesalonike 5:20. Loole kandi Ebikorwa 13:1; 21:9; Abharumi 7:6; 1 Abakorintho 14:1, 24, 39. Abalangizi oba amalangizo kali khwokhwombakha kereke ka Kristo; ne shikhuliwo obuloli bwosi obunyala okhurusibwa mu Liloba lya Nyasaye, mbu kali kaali khwakhuhera imbeli y’ababuli, abalisi, n’abegesi okhuhera. Ne omukhayi ayanga, ‘Khwaba ne imibonekho n’amaloro amangi ak’obubeyi nyo, ne shimbonele okhuba n’obwesigilo mu kindu kyosi ekiringa ekyo.’ Ni amazima mbu Sitani alina ekyokhwefananiriza. Buli khabiila yabadde n’abalangizi b’obubeyi, ne toto khunyala okhulindirira okhuba baliwo neeno mu saawa eno y’enzuya y’obulimba n’obuwanguzi bwe obw’enkomerero. Abo abakhaya obulolesi obw’enjawulo obulinga obwo khubbaanga olw’okhuba ekyokhwefananiriza kiriwo, basobola n’obulungi obulinga bwo okhweyongera katono ne bakhaya mbu Nyasaye yakhwibulilanga omundu mu iroto oba mu kibonekho, khubanga ekyokhwefananiriza kyabulanga kiriwo.”
“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.
“Loro ni makimona nɨ ɓabɨ, Mungu nɨ amekighulila mʉndʉ. Ku njila jino, alandaga na manabii; aɨkĩra kipawa kya unabii miongoni mwa vipawa vya Kanisa la Injili, na aɨhesabia loro na makimona pamoja na ishara nyingine za ‘Siku za MWISHO.’ Amina.
“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.
“লেত লান্নাই মারাজ তা কহরে তান্না কুস্ক্রিপ্ট লাকায় আপত্তিগেদ সরাওয়া, আর পাঢ়নেয়ার মুনতাক আগামি কথার লাই প্রস্তুত করাওয়া।” James White.